Harmony #91 Resisting the Archon of this World (Ephesians 6:12; 2 Corinthians 10:3-5; 1 Peter 5:8-9)

C. S. Lewis once wrote,

"There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors, and hail a materialist or a magician with the same delight."

After a couple weeks of talking about the archons of this world, with Satan as the spiritual super villain, and talking with some friends about experiences they have had lately where they have done battle with “principalities and powers, and spiritual wickedness in high places,” I thought it might be worth taking some time to talk more about the significance of this reality in the Christians life.

So let’s talk first about what the Bible unveils about spiritual realities in the unseen realm around us, and second about the ways the Bible shows Christians fighting this spiritual battle.  

First, Christianity teaches a multi-dimensional universe. That is, we are dualists. We believe there are two parts to reality: the physical (or material) and the spiritual (or immaterial) – what I have been calling the seen and unseen. Some worldviews are monistic – that is, they think the ‘furniture of the universe’ is either all material or all immaterial, but the Judeo/Christian worldview rejects that notion. There are two dimensions that overlap, usually without our noticing but sometimes in a way that can be seen. This is the biblical nature of reality.

Just like the seen realm, the unseen realm is populated with beings.  The Old Testament uses language of structure, organization, even courts and forms of government in this realm. Whether this is a down-the-line literal explanation of reality or God’s way of using language to help us understand how things work behind the scenes, it’s an inhabited and ordered world.

At the time the Bible was written, every culture took this for granted. You do not see the Bible taking the time to argue, for example, that God or “gods” or angels and demons existed. There was no need to convince anyone in the world of that outside of a few sporadic philosophers.[1]

For example, Homer (in The Iliad) illustrated another very common Greek belief: there was a class of lesser divinities, intermediate beings between the gods and humans called demons (daimon in Greek), which by the time of Jesus were acknowledged even by the Greeks to be bad news. Some philosophers had even begun to argue that they had gotten the Pantheon wrong: there was no way ‘gods’ would be as bad as the stories claimed, because gods should be good, so they must be worshipping demons mistakenly. More on what Paul has to say about that later….

The notion that there was a ‘divine council’ in the heavens was everywhere in Ancient Near East cultures, including Israel. That Yahweh was The Lord of lords, The King of kings and Most High suggested there was some kind of spiritual lord, or king, or beings lower than God but higher than us. The Old Testament is quite comfortable with this, and often uses the word “elohim”[2] to cover beings in all these categories.

“God [elohim] has taken his place in the divine council;
in the midst of the gods [elohim] he holds judgment.” (Psalm 82:1) 

For all the gods [Elohim] of the peoples are worthless/vain, but the LORD made the heavens.” (Psalm 96:5) 

“They sacrificed to demons, not God, to gods they had not known; to new gods who had recently come along, gods your ancestors had not known about.” (Deuteronomy 32:17)

The key distinction that drew a sharp line between God’s people and the surrounding cultures: there is only one truly Divine Being, one True God, One Creator, etc. Yahweh was in a category of his own. No one was like Him. However, a realm of angels both true and fallen, populated with other beings that went by various names was all part of the furniture of the biblical universe.  

As you might expect, people were eager to be on the good side of these beings or recruit them to their side. TONS of literature has survived from the ancient world that references incantations, amulets, spells, wards…anything to use, control or tame this unseen realm.  When God tells his people not to use sorcery or witchcraft to pursue magical powers through contact with or attempted control of these spirits (Deuteronomy 18:10–12)[3] he is probably talking about that kind of thing.

“Let no one be found among you who sacrifices their son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.”[4]

Note that the writers of the Bible assumed a populated unseen realm, and warned against pursuing involvement with it .

Most of the origin story to these beings is missing from the Biblical text. However, we know a few things.

• They must have been created, as only God is Uncreated.

• God gives them tasks, assignments, and responsibilities.[5] Much like the first humans were given things to do as stewards of God’s physical world, these beings are apparently intended to be stewards of God’s spiritual world.[6]

• Some chose to rebel against God and His plan and fell, and others stayed loyal.[7] So, they must have free will and agency. The good are the servants of God; the evil are hostile to his government and plan. [8]

• The one behind those who fell is Revelation’s dragon: the Satan which is one of several different titles given to this being in the Bible.

• A war has been and is being waged in the unseen realm that spills  over into the seen realm. have been recruited into it, like it or not.

 One of the main tools of those beings hostile to God’s government appears to be deception that leads people away from the true God and toward the lifestyle that followed. Worship of these false gods never ended well in the Old Testament.

"They sacrificed their sons and their daughters to the demons; they poured out innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan; and the land was polluted with blood." (Psalm 106:37-38) 

“They build the shrines of the Topheth, which is in the Valley of the Son of Hinnom(Gehenna), to burn their sons and their daughters in the fire—which I did not command, nor did it arise in my mind.” (Jeremiah 7:30-31)

 This wasn’t just an issue of people thinking the wrong things. It was about people doing evil things as a result of believing the wrong things. I don’t think there is a story in the Old Testament of God dismantling cultural power structures just because they believed in other gods. God stepped in when things like what I mentioned above started to happen (think of God sending Johan to Ninevah because of their violence).

By the time Jesus arrived, Jewish tradition had a robust body of literature about demons (bad) and angels (good) and how they worked in the world. Think of it as constant commentary being written that filled in the biblical blanks. A lot of the way we think about the unseen realm can be traced back to this more than to simply Scripture.[9] It doesn’t mean those traditions are necessarily wrong, but they are commentary rather than Scripture.

The NT gospels contain fifty-three references to "daimon" (going back to Homer’s words in the Iliad). Think of our word “pandemonium.” It comes from that root word. Chaos is everywhere. Luke uses "pneuma ponera" (evil spirit) or "pneuma akatharta" (unclean spirit), which is pretty much the same thing. [10] Angels make 18 appearances in the NT.[11] I suspect there is less said because there was no need to warn about those 

The human desire to worship these beings remained. Paul echoes the Old Testament:

Therefore, my beloved, stop the worship of idols. I speak as to sensible men; judge for yourselves what I say. The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread…  

What pagans sacrifice they offer to demons and not to God. I do not want you to be partners with demons. You cannot drink the cup of the Lord and the cup of demons.  You cannot partake of the table of the Lord and the table of demons.Shall we provoke the Lord to jealousy? Are we stronger than He? (1 Corinthians 10: 14-22)

Once again, the primary tool seems to be deception, and concerted effort to pull people into a different kingdom with a different Lord. The churches in Revelation that wrestled with “Satan’s throne” and the synagogue of Satan? False teachers. It’s a pattern of concern in the New Testament.[12]  More often than not, we fight by embracing truth: walking in the light ( 1 Jo 1:5-7 ), putting off of the old and joyful putting on the new ( Eph 4:22-29: Col 1:13 ), being transformed ( 2 Cor 5:17 ) as we grow into the full measure of the stature of Christ ( Eph 4:14-16 ).[13] Those are our primary weapons, as we will see when we finish with Ephesians 6.

The New Testament also talks about “demonization,” a catch-all term that covers the influence of demons on the lives of people. Over the centuries, the church has developed lots of language and categories to describe how this might play out differently depending on the level of demonization, but the NT word is much more basic. It just means demons are influencing or manipulating people to varying degrees.[14]

When Jesus is establishing his power and authority over everything, especially over things the people feared, he has what some have called “power encounters” with the demonic. You see this several different times in his ministry. We are not told how these people got demonized, or why. We are just told that they are, and then Jesus frees them.

The book of Acts only has three incidents involving evil spirits: the fortune-telling slave girl of Philippi (Acts 16:9-21), Simon of Samaria (Acts 8:5-24), and the sons of Sceva (Acts 19:11-17).

It’s recognized as part of reality, and the incidents recorded seem to serve the purpose of establish Jesus’ power and authority. The point wasn’t to go demon hunting or find one behind every tree; the point is that Jesus is stronger than anything you will encounter.[15]

As the early church unfolded, this kind of spiritual reality remained part of the ‘furniture’ of the church.  This link[16] will give a ton of info from the first several centuries, as will the summary and the last few pages of your notes.  It was just assumed by all to be a part of ongoing life in the Kingdom of God.  

This kind of confrontation of spirits eventually worked its way into all kinds of ceremonies, beginning to border on the kind of superstition if not outright attempts at magic at times (especially in the Western church) warned about in the Old Testament.

Part of what the Reformation challenged was the sense that Catholic ceremonies and rites had become superstition and magic rather than a legitimate, Christ-centered exercise of God’s authority over the spiritual powers of darkness. Like other areas of the Catholic church, their desire was primarily to reform it, though for many it looked so ugly they rejected it all together.[17]

Over time, there has been an ebb and flow to how different church branches and denominations in different times and places have handled this supernatural element. Many maintained teaching and structure for ‘power encounters’ throughout their existence (Catholic, Orthodox, Coptic, Anglican); many of the Reformers put it on a back burner. though there is record of ongoing acknowledgment that strange things from the unseen realm intersected with ours. The renewed interest in the 70s of ‘spiritual warfare’ in the U.S. felt new, but it really just connected us with the broader church experience historically and globally.

* * * *

So that brings us to three key passages looking at what the Bible has to say about doing battle in the unseen realm.

“For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” (Ephesians 6:12) 

"For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ." (2 Corinthians 10:3-5)

“Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world” (1 Peter 5:8-9).

So what is spiritual warfare based on these passages of Scripture?

• ·the tensions, the conflicts, the ethical options, and the worldview choices which Christians must face

• the spiritual conflict between those who inhabit and/or serve the heavenly and demonic kingdoms

• the fight for truth

When it comes to how spiritual warfare looks (or how we think it ought to look), Hollywood can fill our heads with craziness; some Christian practices and teaching go beyond what Scripture in describing what must be happening in the unseen realm and how it must be influencing us and here’s the only wayto deal with it… It can become frightening, confusing and overwhelming, none of which should follow when reading Scripture on this issue.

Don’t ignore it. It’s real, and it’s happening. “There is no neutral ground in the universe; every square inch, every split second is claimed by God and counterclaimed by Satan.” (C. S. Lewis).

Don’t be afraid. Nothing the Bible tells you about this realm is meant to make you scared. It’s meant to have you be sober-minded and on guard.

Pray a lot - “...without ceasing...” (1 Thessalonians 5:17 ) and “...on all occasions...”  (Ephesians 6:18)

Don’t learn more about evil than about good (“Whatever things are good...pure...of good report...think on these things.”  Philippians 4:8)

Study the Bible. Jesus quoted Scripture when tempted by Satan - Matthew 4.

Don’t crave a glimpse into the unseen realm. People have told me they think it would be neat to see a deliverance because they want to see the demonic manifest.  That’s a terrible reason. Don’t be fascinated by evil.

Keep the commandments of God and trust his testimony.

NOTES FROM CHURCH HISTORY ON THE UNSEEN REALM ( I got this wonderful list from https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6699044/. “Book Review: Healing in the Early Church: The Church’s Ministry of Healing and Exorcism from the First to the Fifth Century.”

• Justin Martyr (ca. 160 A.D.): “For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God, and whom we of old time served… For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Judæa, they are overcome. And thus it is manifest to all, that His Father has given Him so great power by virtue of which demons are subdued to His name, and to the dispensation of His suffering” (Dialogue, 30,3).   “He (Christ) said, “I give unto you power to tread on serpents, and on scorpions… and on all the might of the enemy”. And now we, who believe on our Lord Jesus, who was crucified under Pontius Pilate, when we exorcise all demons and evil spirits, have them subjected to us (Dialogue 76,6).

• Theophilus of Antioch (ca. 180 A.D.) said the Greek poets were inspired by demons. “This is clearly evidenced by the fact that even today demons are exorcised from possessed in the name of the true God, and then the deceiving spirits confess themselves that they are the demons who once worked in the poets…” (Ad Autolycum II,8).

• Cyprian, bishop of Carthage (210-258), was the first to establish an order of exorcists.

• In Hippolytus’ (170-235) conditions for admission for those who want to follow the baptismal instruction we read the following, “If anybody has a demon, then let him not hear the Word from the teacher before he has been cleansed (Apostolic Tradition 16,8). “From the day that they (who are to be baptized) are elected, let there be laying on of hands with exorcism every day. When the day of baptism approaches, let the bishop perform exorcism on each one of them, so that he may be certain that the baptizand is clean. But if there is anybody who is not clean, he should be set aside because he did not hear the instruction with faith. For the alien spirit remained with him.” (Apostolic Tradition, 20,3).

• Tertullian (155-220) tells about a Christian woman who went to the theatre (where people slaughtered and maimed one another as entertainment for the masses) and came back possessed. “In the outcasting, accordingly, when the unclean creature was upbraided with having dared to attack a believer, he firmly replied, “And in truth I did it most righteously, for I found her in my domain””(De spectaculis, 26). 

• When Celsus (ca. 175 A.D.), “asserts that it is by the names of certain demons, and by the use of incantations, that the Christians appear to be possessed of power,” Origen (184-253), responded,“It is not by incantations that Christians seem to prevail (over evil spirits), but by the name of Jesus, accompanied by the announcement of the narratives which relate to him; for the repetition of these has frequently been the means of driving demons out of men, especially when those who repeated them did so in a sound and genuinely believing spirit. (Contra Celsum I,6).  “If then the Pythian priestess is beside herself when she prophesies, what spirit must that be which fills her mind and clouds her judgment with darkness, unless it be of the same order with those demons which many Christians cast out of persons possessed with them? And this, we may observe, they do without the use of any curious magic, or incantations, but merely by prayer and simple adjurations which the plainest person can use. Because for the most part it is unlettered persons who perform this work: thus making manifest the grace which is in the word of Christ, and the despicable weakness of demons, which, in order to be overcome and driven out of the bodies and souls of men, do not require the power and wisdom of those who are mighty in argument, and most learned in matters of faith” (Contra Celsum, VII,4). (11)

•   Athanasius (292-373) “And how does it happen, if he is not risen, but is dead, that he expels the false gods who by the unbelievers are said to live, and the demons whom they worship, and persecute and destroy them? For where Christ is mentioned, and faith in him, all idolatry is eradicated, all demonic deceit is revealed, and no demon even tolerates that the name is mentioned, but hurries to flee, as it hears it mentioned. This is not the work of a dead man, but a living and first and foremost God” (Der incarnatione verbi, 32). “It is clear that if Christ were dead, then he would not expel the demons…, for the demons would not obey one who is dead. But when they obviously are chased away at the use of his name, then it should be clear that he is not dead, especially because the demons who see the things that are not visible for humans – should know it if Christ is dead. Then they would simply deny him obedience. But now the demons see exactly what the ungodly do not believe; that he is God, and therefore they flee and fall down for him and say that which they also said when he was in the body, “We know who you are, you the Holy One of God” (De incarnatione verbi, 32). 

• Lactantius’ (250-325) observed that demons fear Christ but not Jupiter, since Jupiter is “one of them.”

• Eusebius of Caesarea, the “Father of Church History” (260-340) records exorcisms and healings of the time and exhorts against the use of amulets for these purposes.

• Saint Ambrose (339-397) described his personal experience with laying on of hands to produce healings or exorcisms.

  _________________________________________________________________________________
  

[1] Christians were called atheists at one point because they didn’t believe in enough gods, but it was really unusual to find an atheist who didn’t believe in any gods. 

[2] “The term "Elohim" means “supreme one” or “mighty one.” It is not only used of the one true God but is also used on occasion to refer to human rulers, judges, and even angels. If you saw one exhibiting supreme rule and expressed mighty power, the word you would use would be Elohim.” (biblestudytools.com, “What Does Elohim Mean and Why Is This Name of God So Important?”)

[3] https://www.olivetree.com/blog/demons-in-the-bible/

[4] Wikipedia, of all place, does a nice summary footnoted well. “‘The Old Testament description of the "divine assembly" all suggest that this metaphor for the organization of the divine world was consistent with that of Mesopotamia and Canaan. One difference, however, should be noted…Israelite writers sought to express both the uniqueness and the superiority of their God Yahweh.’ The Book of Psalms (Psalm 82:1), states "God (Elohim) stands in the divine assembly; He judges among the gods (elohim)." Later in this Psalm, the word "gods" is used (in the KJV): Psalm 82:6 – "I have said, Ye [are] gods; and all of you [are] children of the most High." Instead of "gods", another version has "godlike beings", but here again, the word is elohim/elohiym (Strong's H430).This passage is quoted in the New Testament in John 10:34. In the Books of Kings (1 Kings 22:19), the prophet Micaiah has a vision of Yahweh seated among "the whole host of heaven" standing on his right and on his left…The first two chapters of the Book of Job describe the "Sons of God" assembling in the presence of Yahweh.”

[5] For example, “When the Most High assigned lands to the nations, when he divided up the human race, he established the boundaries of the peoples according to the number in his heavenly court.” (NLT)

[6] What are we told in the Bible about angels when they appear to people? Virtually nothing. All that mattered was why God sent them to say or do what they said or did. There is also no physical description of demonic creatures.If the Bible didn’t find it necessary to give us details, we probably ought not worry about that kind of information too much.

[7] "And the angels that did not keep their own positions but left their proper dwelling have been kept by him in eternal chains in the nether gloom until the judgment of the great day. " Jude 6

[8] Old Testament Word Studies: Angels, etc. Demons. P. A. D. Nordell.

[9] Some of these books (Enoch, for example) are referenced by Peter and Jude.

[10] Why should a spirit be described as unclean? Because not all of them are, such as the Holy Spirit. (Baker Evangelical Dictionary Of Biblical Theology)

[11] https://jesusalive.cc/angels-in-new-testament/

[12] From Possession and Exorcism in the Literature of the Ancient Church and the New Testament. “Tertullian, in his Apologeticum (Defense, written 197 A.D.) notes that “We do not worship your gods, because we know that there are no such beings...” The saying “your gods do not exist” does not mean that the Greek-Roman gods are mere phantoms due only to human projection…They are not gods. They are demons. “And we affirm indeed the existence of certain spiritual essences; nor is their name unfamiliar. The philosophers acknowledge there are demons” (Apol. 22,1). The activity of the demons consists in deceiving human beings, tricking them into worshiping the demons as gods. In this way they lead people away from the true God... “Let a person be brought before your tribunals, who is plainly under demoniacal possession (daemone agi). The wicked spirit, bidden to speak by a follower of Christ, will as readily make the truthful confession that he is a demon, as elsewhere he has falsely asserted that he is a god. Or, if you will, let there be produced one of the god-possessed (de deo pati), as they are supposed, ….if they would not confess, in their fear of lying to a Christian, that they were demons, then and there shed the blood of the most impudent follower of Christ…. The truth is… that neither themselves nor any others have claims to deity, you may see at once who is really God, and whether that is He and He alone whom we Christians own; as also whether you are to believe in Him, and worship Him, after the manner of our Christian faith and discipline. But at once they (the demons) will say, Who is this Christ … is he not rather up in the heavens, thence about to come again… All the authority and power we have over them is from our naming the name of Christ, and recalling to their memory the woes with which God threatens them at the hands of Christ as Judge, and which they expect one day to overtake them. Fearing Christ in God, and God in Christ, they become subject to the servants of God and Christ. So at our touch and breathing, overwhelmed by the thought and realization of those judgment fires, they leave at our command the bodies they have entered… It has not been an unusual thing, accordingly, for those testimonies of your deities to convert men to Christianity (Apol. 23,4-18) (6)

[13] Baker’s Evangelical Dictionary Of Biblical Theology

[14] “Someone once said, ‘Does it really matter whether the demon is tempting me from across the room, sitting on my shoulder, or inside my head?’ And the answer is no, it probably doesn’t matter. What matters is how you respond to it.” (Sam Storms)

[15] The exorcism is a sign event which with evidence for all demonstrates that the house of the strong one has been robbed by the one who is stronger; that Christ has conquered Satan and all his army. It is obvious that Christian exorcism made a deep impression on people in antiquity, both Christians and non-Christians… When Jesus expels demons from tormented people, it is visible evidence that the power of Satan is broken. Satan is bound by Jesus, and Jesus is plundering his house; that is, reconquering and reestablishing that which the Devil has destroyed.” (Possession and Exorcism in the Literature of the Ancient Church and the New Testament, Dr. Oscar Skarsaune)

[16] “Spiritual warfare in early church history.” https://www.trustworthyword.com/sw-church-history

[17] “Although some Protestants stopped exorcising in any way, others continued to do so, but ‘reformed’ their exorcisms. Protestants began to speak of ‘dispossession’ rather than ‘exorcism.’” (https://www.bloomsburycollections.com/book/a-history-of-anglican-exorcism-deliverance-and-demonology-in-church-ritual/introduction?from=search)

[18] "A strong and welcome conviction or belief that Jesus is the Messiah, through whom we obtain eternal salvation in the kingdom of God." (Thayer’s Greek Lexicon)

[i]

Harmony #90: Christ Victorious (John 16:13-33, excerpted)

But when he, the Spirit of truth, comes, he will guide you into all truth. For he will not speak on his own authority, but will speak whatever he hears, and will tell you what is to come.  He will glorify me, because he will receive from me what is mine and will tell it to you….”

 “In a little while you will see me no longer; again after a little while, you will see me…. I tell you the solemn truth, you will weep and wail, but the world will rejoice; you will be sad, but your sadness will turn into joy…So also you have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you… I have told you these things so that in me you may have peace. In the world [order] you have trouble and suffering, but take courage—I have conquered the world [order].”

If I were the disciples, I would have questions. If Jesus had conquered the world order, why would they still have trouble and suffering? The Greek word “conveys the idea of triumphing over adversities, challenges, or enemies.”[1]  Yet those things were still present when Jesus said that, and even after he left. So what’s being conveyed here? I think the broad point is that God’s plan will win in the end. His Kingdom will come, and His will will be done, on earth as it is in heaven.

So, let’s talk about Christ, The Victor, who has conquered the world.

God, through Jesus, accomplished a lot of things on the cross.  There are numerous atonement theories; collectively, they point toward more than one thing. On the cross, God…

• ·revealed His love (Romans 5:8, John 14:7-10);

• ·reconciled all things to himself (2 Corinthians 5:18-19; Col 1:20-22)

• ·forgave our sins (Acts 13:38; Ephesians 1:7)

• ·healed us from our sin-diseased nature (1 Peter 2:24)

• ·defeated death, the devil and the devil’s works (Hebrews 2:14; 1 John 3:8; 12:31).

• “disarmed the rulers and authorities…made a public display of them, having triumphed over them.” (Colossians 2:15).

• rendered judgment on the “world order” (John 12:31)[2]

• drew all people to himself (John 12:32)

• ·gave himself as a ransom for the sins of all people (1 Timothy 2:6; Mark 10:45; Hebrews 9:15).[3]

• gave us an example of ‘cruciform’ Kingdom living (Ephesians 5:1-2; 1 Peter 2:21) by overcoming evil with love.

St. John Chrysostom’s (300s) wrote of what was accomplished in Jesus’ death and resurrection I one of his commentaries:

“O Death, where is your sting? O Hell, where is your victory? Christ is risen, and you are overthrown. Christ is risen, and the demons are fallen. Christ is risen, and the angels rejoice. Christ is risen, and life reigns…To Him be glory and dominion unto ages of ages. Amen.”

That’s the idea. When Jesus told his disciples that he had overcome the world order, I believe he is focusing on a particular aspect of what was accomplished on the cross. This is known as the Christus Victor (“Christ the Victor”) view of the atonement. It is one way to think about what Jesus did on the cross.

“In the New Testament, the saving effect of Jesus’s death is represented primarily through five constellations of images, each of which is borrowed from the public life of the ancient Mediterranean world: the court of law (e.g., justification), the world of commerce (e.g., redemption), personal relationships (e.g., reconciliation), worship (e.g., sacrifice), and the battleground (e.g., triumph over evil).” (Mark Baker)

The battleground imagery is the Christus Victor model.

From the beginning, the Bible records the on-going conflict with enemies visible and invisible (realms seen and unseen).[4] The Old Testament uses common cultural images of the dreaded Deep of the sea and the epic sea monsters in it. It was just an image for evil, pain and chaos. Yahweh stood out among the ‘gods’ of the surrounding nations because the God of the Israelites controlled, and demolished them (Psalm 29:3-4, 10; 74:10-14; 77:16, 19; 89:9-10; 104:2-9; Job 7:12; 9:8, 13; 26:12-13; 38:6-11; 40:-41; Ezekiel 29:3; 32:2; Jeremiah 51:34; Habakkuk 3:8-15; Nahum 1:4). Nonetheless, the conflict was real.

• We also read that when Israel was in conflict with other nations, it was more than just people fighting; there was a war in the unseen realm as well (2 Samuel 5:23-24;  Judges 11:21-24).

• The Prince of Persia delayed the angel Michael in Daniel 10

• The freeing of Israel from slavery in Egypt wasn’t just a conflict between Pharaoh and Moses.  It was between Yahweh and the Egyptian gods.

• When the Philistines took the Ark of the Covenant and put it in one of their temples next to Dagon, Dagon kept falling and breaking and the people suffered sickness until they moved it. (1 Samuel 5:2-7)

There is a history of Yahweh’s victory over these forces seen and unseen. When Jesus arrived, he talked about “the archon of this world” (Jn 12:31; 14:30; 16:11), which typically referred to those in authority: the king, the local governor, the Sadducees. Behind that “world order” was Satan, a spiritual archon to whom God had granted some kind of power and impact in the world.

• When Satan tempted Jesus, he offered the kingdoms of the world because “it has been given to me, and I can give it to anyone I want to.” (Luke 4:5-6).

• In Revelation 13, the Beast “was given authority over every tribe, people, language and nation.” If you remember our Revelation series, I believe the Beast is Rome/Nero, but Satan is clearly depicted as the real power behind it all.

• John wrote that the entire world is “under the power of the evil one” (I John 5:19);

• Paul calls Satan “the god of this age” (2 Corinthians 4:4) and references the “ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient.” (Ephesians 2:2).

• Paul taught that whatever earthly struggles were a shadow of the real struggle against “the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places” (Ephesians 6:12)[5]

In the death and resurrection of Jesus, he showed his powerful triumph over evil through self-sacrificial love, and ransomed the spiritual captives of the Unseen Pharoah from the Unseen Egypt (I mean, that observation of Passover at the Last Supper wasn’t coincidental). The result?

“The kingdom of the world has become the kingdom of our Lord and of his Messiah.” (Revelation 11:15)

God’s became flesh to overthrow the power of the Devil and bring an end to his works (Hebrews 2.14f.; I John 3.8). When Jesus heals the sick and drives out evil spirits, Satan’s dominion is departing and God’s kingdom is coming (Matthew 12:22-29; (Ac 10:38). He came to “destroy the one who has the power of death, that is, the devil” in order to “free those who all their lives were held in slavery by the fear of death” (Hebrews 2:14-15). When the disciples cast out demons, Jesus “saw Satan fall from heaven like lightning” (Luke 10:18).

I have heard Jesus’ death and resurrection compared to D-Day. On that day, the outcome of the war was established. It didn’t mean there was no more battle left to fight. It just meant that the ending was sure. Perhaps we should think of the triumph of the cross as the downpayment on the promised restoration of all things in which, ultimately, God would “put all his enemies under his feet” (I Cor 15:25).  

For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins. The Son is the image of the invisible God, the firstborn over all creation. 

For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together.  And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. 

For God was pleased to have all his fullness dwell in him,  and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation— if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.” (Colossians 1:13-23)

Jesus wasn’t here only to solve the problem of our personal sin, though he certainly did that! He was here to overcome the kingdom of darkness, to reconcile all things to himself, to redeem the entire fallen system from top to bottom. Jesus came to….

• “…open their eyes so that they may turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me” (Acts 26:17-18).

• free Gentiles from “the god of this age” who had “blinded the minds of the unbelievers” (2 Corinthians 4:4).

• free us “from the snare of the devil, having been held captive by him to do his will” (2 Timothy 2:26).

• “set us free from this present evil age” (Galatians 1:4) and from  “enslavement to the elemental spirits of the world” (Galatians 4:3, Romans 6:18, 8:2; Galatians 5:1; Colossians 2:20; Hebrews 2:14-15 ).

• bind the Strong One, “spoil his goods” and “plunder his house.” (Mark 3:27)

• Jesus promised that his disciples would be given authority to trample on snakes and scorpions (#imageryofevil) and to overcome the power of Satan (Luke 10:19).

• set us free by “the law of the Spirit of Life in Christ Jesus” from “the law of sin and death” (Rom. 8:2), the “old written code” (Rom. 7:6) that allowed the “law of sin” to place us in captivity (Rom. 7:23, 25).

We often talk about sin as only an issue involving our personal decisions. We certainly do make sinful choices, but these verses remind us that the god of this age blinds us; the Strong One has bound us; a “law of sin” places us in captivity; we have to be freed from the powerful captivity of Satan and the elemental spirits of the world

This doesn’t mean we can simply say “the Devil made me do it,” because even people in captivity can fight to be free. I’m just pointing out that in addition to our own sinful tendencies, there is a systemic problem. The world’s system and the spiritual powers behind them are actively working to deceive, bully, coerce, frighten, allure… whatever they can do to draw us into the chains of sin and the kingdom of darkness.

This is why, in addition to personal rescue, we need a liberation and restoration of the entire cosmos that had been “groaning in labor pains” because it was subjected to “the bondage of decay”  (Romans 8:18-22) This, too, was addressed on the Cross.

* * * * *

Let’s summarize so far. We have been liberated from the bondage of sin and evil and restoreed into the “new humanity” (Ephesians 2:14-15) that God always intended for us to participate in, a humanity filled with His Spirit, united by and in the love of God, participating in His ministry of reconciliation (2 Corinthians 5:18-20) the intends to reconcile all things to Himself.

We are saved from the destruction that would have been the inevitable consequences of our sin, saved from our fallen inability to live in right relatedness with God, saved from the idolatrous, futile striving to find “life” from the things of the world, saved… to forever participate in the fullness of life, joy, power and peace that is the reign of the triune God. (Greg Boyd)

Jesus’ life was dedicated to delivering us from slavery to our sinful nature and slavery to the “world order” with all its spiritual and practical implications. And what is the path to this freedom? Is there a way we can participate in the conquest and the freedom that follows?

The ultimate expression of what this battle looks like happened on Calvary, where Jesus’ self-sacrificial love revealed the way this battle will be won: through a cross-shaped love, a “cruciform” love. So much of what Jesus did expressed the sacrificial servant’s heart. Let’s look back on Jesus’ life.

• When Peter cut off a guard’s ear, Jesus healed the attacker’s ear and rebuked Peter (Luke 22:50-51). #notthatway

• He washed the feet of his disciples, who would abandon him in a couple of hours (John 13:3-5). #thisway

• And don’t forget Judas, whom he loved until the end (John 13:1). #thisway

• Jerusalem welcomes him as a Zealot Messiah, and Jesus weeps (Luke 19) #notthatway

• ·“Can we call down fire on the Samaritans?” (Luke 9)  #nonotthatway

• Instead, Jesus converts the Samaritans (John 4) #thatway

The kingdom of God is fundamentally rooted, grounded, and expressed in cruciform love. This is how we fight our battles. This is how we participate in the conquest of evil that Jesus initiated. Jesus was all about overcoming evil with good. It is the loving reign of God expressed in the loving ministry of reconciliation by his people that will defeat the powers that resist it. The gods of the age are overcome through radical, Calvary-like, self-sacrificial love.

“According to the New Testament as a whole, God sent his Son in the flesh…. as a suffering servant; and the power that Jesus unleashed as he bled on the cross was precisely the power of self-giving love, the power to overcome evil by transforming the wills and renewing the minds of the evil ones themselves.” (Thomas Talbott)

“I’ll remind you of just one beautiful image of God, evident in the Christ of the Gospels: he’s the Restorer of lives. Jesus is the One who sat by the well and restored the Samaritan woman to her place in her community. He restored Zacchaeus’ integrity and offered him friendship. He saved and restored the woman caught in adultery to morality and life. He restored the paralytics, the blind and the deaf to wholeness. He restored outcasts such as lepers and the bleeding woman. He restored the sanity of the demonized. Even harshest rebukes were offers of restoration to the unrepentant. When we see Jesus in action, we are seeing the true heart of God, the Restorer of lives.”  (Bradley Jersak)

We have to make a choice: will we participate in Christ’s victory or not? Because if we want to, it means we will have to not only have the mind of Christ (1 Corinthians 2:16), but the methods of Christ. Not only the heart of Jesus, but the hands of Jesus. We always, relentlessly, overcome evil with good, trusting in the power and provision of our cruciform Savior’s love.

This is why God kingdom can never come by coercion, force or threat. God’s Kingdom invites and compels through steady witness to the transformative, saving power of cruciform love on display in our lives. The Kingdom of God through Christ comes through love, so the kingdom of God persuades by witness of our words and lives, by compassion, by the fruit and through the gifts of the Holy Spirit, through sacrificial love.

“For the earliest Christians, the story of salvation was entirely one of rescue, all the way through: the epic of God descending into the depths of human estrangement to release his creatures from bondage to death…to set the captives free and recall his prodigal children and restore a broken creation… We were born in bondage, in the house of a cruel master to whom we had been sold as slaves before we could choose for ourselves; we were born… corrupted and enchained by mortality, and so destined to sin… we were ill, impaired, lost, dying…But then Christ came to set us free, to buy us out of slavery, to heal us, to restore us to our true estate.” (David Bentley Hart)

How do we join the mission of Christ the Victor? Well, we sign up.  I was raised in a church that stressed the importande of the Sinner’s Prayer, a spiritual Pledge of Allegiance to God. It looked something like this.

“Lord Jesus, I know I am a sinner. I believe You died for my sins and rose from the dead. I turn from my sins and invite Your Holy Spirit to dwell in me. I want to trust and follow You as my Lord and Savior.”

But we have to be careful that we don’t think Jesus is calling us to say words and move on with our lives. It’s possible to know and say the right things and not be on mission with God (Matthew 25; James 2). We demonstrate that we truly believe what we said by joining in with the mission of Jesus by learning how to have his heart for the world, then expressing that heart with our hands.

It’s worth noting that not everyone who began to follow Jesus in the Bible are recorded saying just the right words. Maybe they did, but many of the stories focus on their changed lives. They were different. They wanted to be like Jesus, so they followed in his footsteps. They wanted their lives to look like Jesus’ life.

More than once Jesus tell his followers that people will know they are following him when they love like He does. (John 13:35) This translated into obedience, which is just another way of saying that we are committed to doing what Jesus says will help us look more and more like Jesus.

Our words can and should be a consistent testimony, but our lives are probably the testimony that speaks louder. Constantine was famous for using the cross as an emblem of war. “In this sign, conquer.” He could not have been further from the spirit of what Jesus did on the cross.

Jesus conquered sin, death, hell, the devil and the grave with cross-shaped, sacrificial love. He’s in the process of restoring all things.

Let’s join him.

___________________________________________________________________________

[1] Strong’s Lexicon

[2] “Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha.” (John 19:13). Who sat in the ‘judgment seat?’ In English—and in many paintings—it looks like Pilate is seated there. But in Greek, John intentionally makes it ambiguous—it could also be Jesus sitting in Pilate’s seat as the governor runs in and out, between Jesus and the crowd (like a servant) seven times! (Brad Jersak)

[3] I don’t think we should get hung up on who received this ransom (Was it Satan? God?). The Bible says God paid a ransom for Israel to be free of Egypt, but God did not pay Egypt a literal amount of money to redeem Israel from slavery. God just liberated them. (Isaiah 43:1) I think it’s just imagery that the people understood: they were in bondage; someone set them free.

[4] I am borrowing my basic outline in this portion of the message from an excellent article by Greg Boyd on the Christus Victor model (https://reknew.org/2018/11/the-christus-victor-view-of-the-atonement/.). I want to be very clear that I do NOT agree with all of Boyd’s theology, particularly his view on Open Theism. However, his explanation of Christus Victor is one of the best short form explanations I have read. Props for compiling all the Scripture references for me to use :) N.T. Wright has a book length explanation in The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion.

[5] “See also passages about “rulers,” “principalities,” “powers” and “authorities” (Romans 8:38; 13:1; I Corinthians 2:6, 8; 15:24; Ephesians 1:21; 2:2; 3:10; 6:12; Colossians 1:16: 2:10, 15) along with “dominions” (Ephesians 1:21; Colossians 1:16), “cosmic powers” (Ephesians 6:12), “thrones” (Colossians 1:16), “spiritual forces” (Ephesians 6:12), and “elemental spirits of the universe” (Colossians 2:8, 20; Galatians 4:3, 8-9).” I got this list from a commentary on BibleHub that I failed to keep track of.

Harmony #89: Being Loved and Hated (John 15:17-16:10)

 This is My command to you: love one another. If you find that the world [order] despises you, remember that before it despised you, it first despised Me.  If you were a product of the world order, then it would love you. But you are not a product of the world order because I have taken you out of it, and it despises you for that very reason. 

 Don’t forget what I have spoken to you: “a servant is not greater than the master.” If I was mistreated, you should expect nothing less. If they accepted what I have spoken, they will also hear you. Everything they do to you they will do on My account because they do not know the One who has sent Me.

If I had not spoken to them and done among them the works no on else has done, they would not be guilty of [this] sin [of despising me]; but now they have no excuse for ignoring My voice.[1] If someone despises Me, he also despises My Father. If I had not demonstrated things for them that have never been done, they would not be guilty of [this] sin. 

But the reality is they have stared Me in the face, and they have despised Me and the Father nonetheless. Yet their law, which says, “They despised Me without any cause,”[2] has again been proven true.

Notice how this portion is for people who “stared Jesus in the face.” I believe this is specifically an indictment on the Sadducees and Pharisees, religious leaders who a) knew their Scripture and b) knew first-hand what Jesus was doing, and they rejected him. Their dismissal of him was not because of ignorance of his words or to lack of miraculous evidence revealing who he was; they willingly and blatantly refused to believe what was made clear to them.

I will send a great Helper to you from the Father, one known as the Spirit of truth. He comes from the Father and will point to the truth as it concerns Me. But you will also point others to the truth about My identity, because you have journeyed with Me since this all began….

16:1 “I have told you all these things so that you will not fall away. They will put you out of the synagogue[3], yet a time is coming when the one who kills you will think he is offering service to God. They will do these things because they have not known the Father or me.[4] But I have told you these things so that when their time comes, you will remember that I told you about them.

…But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate [Holy Spirit] will not come to you, but if I go, I will send him to you. When he comes, he will prove the world order wrong[5]concerning sin and righteousness and judgment…

—concerning sin, because they do not believe in me; concerning righteousness, because I am going to the Father and you will see me no longer; and concerning judgment, because the archon of this world has been condemned.

When the Holy Spirit arrives (most people assume this is a reference to Pentecost on the book of Acts), Jesus will be vindicated. The original word carries with it the idea of a defense attorney making an argument that will show a client’s innocence.

In all that our Lord says here, there seems to be an allusion to the office of an advocate in a cause, in a court of justice who, by producing witnesses, and pleading upon the proof, convicts the opposite party of sin, demonstrates the righteousness of his client, and shows the necessity of passing judgment upon the accuser. (Adam Clarke)

Concerning sin: This could be a reference to the general conviction of humanity that exposes our sin in order to lead us to repentance and salvation. I think it might be more specific than that in this immediate context because of that “face to face” comment. “They” – the Sadducees and Pharisees – did not believe in Jesus in spite of seeing him in person, hearing his teaching which they could not refute, and seeing his Messianic miracles. Meanwhile, they accused Jesus of blasphemy (a definite sin) because he claimed to be God. But he was correct. He did not sin as they supposed.

Concerning Righteousness: Righteousness is being in right relationship with God and others. Think of “rightness” as a synonym.  It’s internal and external alignment with God and God’s plan demonstrated in life. Jesus rising from the dead showed that He and the Father were one, as he so often claimed. The pouring out of God’s Spirit for the reunification of humanity (all the separated people from the Tower of Babel in Genesis 11) reveals the plan of which Jesus was a part.

Concerning Judgment: the ‘archon’ of the world stood condemned. A couple weeks ago, we talked about a previous use of that word in this same speech in the gospel of John where it seemed to point toward the flesh and blood rulers of the world order (the Sanhedrin and Rome). This could be restating that, or it could be referring more broadly to Satan as a leader of the world order. Either way, they and their ‘world order’ stand condemned. As Jesus will say later in this same speech, “Be of good cheer. I have overcome this world order.”

* * * * *

Re: The world loving and hating Jesus and followers of Jesus

I like the translation of “world order” over just “world.” The latter makes it sounds like everybody who is not a Christian is going to hate Christians. But that’s not true. As history shows, a whole lot of people who weren’t Christians have become Christians because they found Christ compelling, often because of the compelling nature of the Christians around them. “World Order” captures the idea of the cultural power structures the run earthly empires, not every individual.[6]

The World Order reacted differently to Jesus than the masses of the people did. The ones with power, prestige and comfort on the line reacted differently to Jesus than the poor and powerless.

• Rome, the Sadducees/Herodians, Pharisees and Zealots responded differently than did the Essenes – the one group not seeking earthly power positions. 

• The outcasts in Jewish society – tax collectors, prostitutes, the physically sick, the Samaritans, the – they seemed to get along with Jesus really well.

• ·The overlooked and underappreciated – women, children, slaves, the poor – they find Jesus and his path of life really compelling (the early church filled up with them!).

People with a lot of earthly clout, those with a lot to lose by following the Messiah who taught love over coercion, servanthood over power flexing, humility over pride, generosity over materialism – well, they tended to push back against Jesus pretty hard. They have bought in to what Ephesians 2 calls “the course of this world.”

• The world order values coercive power; Jesus values a servanthood that invites.

• The world order thrives on identifying and hating enemies ; Jesus values loving even our enemies and doing good to those who hate us.

• The world order tramples on people to get things; Jesus used things to care for people.

• The world order insists that “greed is good”[7] and plays favorites with the rich; Jesus insisted that the love of money was a trap for our souls, and there should be no favorites in the Kingdom of God.

• The world order admires the Alpha with arrogant pride; Jesus values humility and honest self-reflection.

• The world order controls through fear and manipulation; Jesus compels with hope and invitation.

• The world order values luxury and indulgence; Jesus values generosity and self-control.

• The world order admires those who take what they want; Jesus values those who give to others who are in need, and who look out for others who are in want.

• The world order exploits and belittles others to get to the top; Jesus said it would be the meek who inherit the kingdom of God.

• The world order dismisses “the least of these”; Jesus placed a premium on their worth.

Jesus was here to save the world, but not the world order. He was there for the people in the Empire, not to prop up the Empire’s culture. He was there to upend the order of the world (in Rome and the Romanized Sadducees) and redeem both the sin of the people of the world and the sinful ideals embedded in the systems of the world.

How did He go about doing this?  By changing individuals who then permeated their communities and their cities. It was not a top-down authoritarian coercion; it was a grass roots spread of the Kingdom of God sabotaging the Empire of Rome, one individual at a time, one changed heart at a time, one soul transformation at a time. If we go back to the previous list, that means the church was intended to be a community characterized by:

• Displaying servanthood

• Loving everyone, even our enemies.

• Using the things we have to care for people.

• Not playing favorites based on, well, anything.

• Valuing humility, generosity and self-control

• Offering hope

• Looking out for those who are in want.

• ·Living with meekness (controlled strength) and kindness

• Placing a premium on everyone’s – everyone’s! - worth

The Empire agenda is threatened by that kind of counter-cultural community; I don’t think our average neighbor hates that. Thousands of people were drawn to Jesus. The Jewish communities most vilified sinners were drawn to Jesus. When the early church formed this kind of community, it grew like crazy, but I will get to that in a moment.

I am pointing this out because I worry that we can start to think that being hated is a sign that we are following Jesus correctly. In this view, the more people around us dislike us, the more holy we are. If people outside the church actually like us, well, clearly compromise has crept into our witness.

But that just doesn’t match the ministry of Jesus or the early church. Jesus’ detractors called him a “friend of sinners” because the outcast sinners in their communities were drawn to Him. This trend continued when the Holy Spirit filled his followers. Within 70 years, there were around 25,000 in the church. By 300 AD, it was probably around 20 million.[8] Even in the midst of persecution by the Roman government, even Roman and Greek people filled the church. And why not? So many had grown weary of the exploitation, violence, and debasement the Roman World Order had imposed on them. A Jesus-based vision of community looked pretty compelling.

{Hot historical tip, painting with a very broad brush: church history shows us that when those entrenched in the halls of power – the world order - hate us and our neighbors find us compelling, we are probably representing Jesus well. When those entrenched in the halls of power – the world order – love us and our neighbors hate us, we are probably not representing Jesus well.}

I read a book called The Patient Ferment Of The Early Church. I would like to offer some of the great insights from this book about how the early church changed the world.

People who study shifts in religious adherence pay attention to the “push” and the “pull” that are at play in every conversion. What in the existing religious options so dissatisfied some people that it pushed their adherents to explore new options? And then what was it in Christianity that so attracted people, that it pulled them to explore something that might be very costly? 

The early Christians proliferated… because faith embodied was attractive to people who were dissatisfied with their old cultural and religious habits, who felt pushed to explore new possibilities, and who then encountered Christians who embodied a new manner of life that pulled them toward what the Christians called “rebirth” into a new life. 

Christians, said Cyprian (210 - 258), are to be visibly distinctive. They are to live their faith and communicate it in deeds [to] demonstrate the character of God to the world. “No occasion should be given to the pagans to censure us deservedly and justly… It profits nothing to show forth virtue in words and destroy truth in deeds.” 

According to Clement (35-100), ‘When the Christians talked about loving your enemies, their neighbors had been interested. But when they found that the Christians didn’t do what they said, they dismissed Christianity as “a myth and a delusion.’ From Clement’s perspective, Christians had to embody the message if the churches were to grow.

Justin the Martyr (100-165) noted that his community doesn’t consider people true Christians if they simply quote Christ’s teachings but don’t live them. Jesus himself had insisted on this (Matthew 7:21). Further, Justin believes that the effectiveness of Christian witness depends on the integrity of the believers’ lifestyles.

As an example, Justin points to the area of business. “Many who were once on [Rome’s] side . . . have turned from the ways of violence and tyranny, overcome by observing the consistent lives of their [Christian] neighbors, or noting the strange patience of their injured acquaintances, or experiencing the way they did business with them.”

Christians behaved in ways that their pagan contemporaries found intriguing. In fact, some pagans found the Christians’ behavior unsettling enough to convert to Christianity.

Tertullian (155-220) admonished his readers: “If one tries to provoke you to a fight, there is at hand the admonition of the Lord:  ‘If someone strike [you] . . . on the right cheek, turn to him the other also.’ [And if someone] burst out in cursing or wrangling, recall the saying: ‘When men reproach you, rejoice.’

 Let wrong-doing grow weary from your patience. It attracts the heathen, recommends the slave to his master, the master to God. It adorns a woman, perfects a man. It is loved in a child, praised in a youth, esteemed in the aged. In both man and woman, at every age of life, it is exceedingly attractive.”

Tertullian indicates that…the Christian family was not defined by the vertical values of the wider society; it was horizontal in its solidarity, making all its members brother and sisters…The community’s worship was designed to empower all members and to give them a sense of their worth that expressed itself in courageous living and bold testimony.

But what the outsiders saw was not their worship. It was their [habits]. And they said, “Look! How they love one another.” They did not say, “Listen to the Christians’ message”; they did not say, “Read what they write.”

Hearing and reading were important, and some early Christians worked to communicate in these ways too. But we must not miss the reality: the pagans said look! Christianity’s truth was visible; it was embodied and enacted by its members. It was made tangible, sacramental.

The Christians were socially active: they had intensive, embodied forms of care for members and others. The believers, whose dress was often simple and unostentatious, did not immediately reveal their identity to passersby, but their identity could emerge as relationships developed. Sometimes this came as a surprise: “‘A good man,’ they say, ‘only that he is a Christian.’

Scholars have seen the church’s growth as coming about through something modest: “casual contact.” In all relationships, “affective bonds” were formed. The most reliable means of communicating the attractiveness of the faith to others and enticing them to investigate things further was the Christians’ character, bearing, and behavior.

Writing in the 180s, the Roman Celsus noted with distaste that Christians formed groups to which they attracted… “the most illiterate and bucolic yokels.” To him these were people of no account, who in a hierarchical world knew that they were the dregs of society and that they had no views worth expressing or being listened to.

But care for these very people, especially the poor, was another area in which the Christian communities had habits... Outsiders looked at this and were impressed. According to Henry Chadwick, “The practical application of charity was probably the most potent single cause of Christian success.”

In 305 during the Great Persecution, in Cirta in North Africa, imperial officials raided a house church and (conveniently for our purposes) compiled a list of its possessions. On this list the examiners found, along with chalices, candleholders, and other liturgical equipment, a stock of clothing.

The church had what was evidently a clothes store, to which members contributed clothing that other members could claim when they needed it. The clothing included “eighty-two women’s tunics . . . , sixteen men’s tunics, thirteen pairs of men’s shoes, forty-seven pairs of women’s shoes.”

The Didache[9] notes, “bless those who curse you, and pray for your enemies,” and goes on to present other ways that the Christian habits differs from “the way the heathen act.”  “Do not hesitate to give and do not give with a bad grace. . . .

Do not turn your back on the needy, but share everything with your brother and call nothing your own. For if you have what is eternal in common, how much more should you have what is transient!” More surprisingly, they loved their enemies: “They comfort such as wrong them, and make friends of them; they labor to do good to their enemies.”

The Didache did not discuss how the life of the community impacted the world or attracted new members, possibly because such discussion seemed unnecessary; the habits of the community were attracting as many people to its life as the community’s catechetical formation could cope with.

Then, there is a sobering turn.

In the 240s in Caesarea in Palestine, as Origen prepared catechumens for baptism he struggled against the unfaithful behavior of the faithful. ‘The Christians’ public behavior belied their convictions: they “agitate the forum with lawsuits and weary [their] neighbors with altercations. They are completely disgusting in their actions and habit of life, wrapped up with vices and not wholly ‘putting away the old self with its actions.

[The people] come to church and bow their head to the priests, exhibit courtesy, honor the servants of God, even bring something for the decoration of the altar or church—yet they exhibit no inclination to also improve their habits, correct impulses, lay aside faults, cultivate purity, soften the violence of wrath, restrain avarice, curb greed.”

According to Clement, when the Christians talked about loving your enemies, their neighbors had been interested. But when they found that the Christians didn’t do what they said, they dismissed Christianity as “a myth and a delusion.” From Clement’s perspective, Christians had to embody the message if the churches were to grow.

By the early fifth century the problem had become so acute that some theologians updated the church’s theology of witness so that they no longer emphasized the Christians’ exemplary behavior.”

* * * * *

There came a point in church history – after Constantine legalized Christianity and intertwined it with the Roman agenda – theologians in the Western church specifically changed the discussion about what it mean to be a faithful follower of Jesus by moving the focus of what it meant to be a good witness away from the witness of an integrated, holy life and moved it into the realm of thoughts and beliefs as the most important marker. In other words, for 350 years, orthodoxy (right belief) was being clarified, but orthopraxy (right action) was the exhibition of faith and the witness to the world – until Christian leaders began moving the orthopraxy markers so Hellenized Christians could more comfortably support Rome’s agenda and fit into Roman culture. 

When we live like Jesus and his first followers, we will feel dangerous to those who control Empire culture. Peace, love, humility, servanthood, generosity, patience, kindness, self-control, repentance, forgiveness – this is not the fuel of Empires. Valuing every person as an image bearer of God worthy of dignity, justice and mercy – that’s not a value of Empires. We ought to expect as Christians to always live in an uneasy tension with the halls of power in our nations.

But our neighbors? It ought to be good news to all those beat up by the values of the Empire’s world order when Christians move into the neighborhood. “Finally! Someone who loves us!” And it is from these good deeds, Jesus said, that they will glorify our Father in heaven. (Matthew 5:16)

__________________________________________________________________________________

[1] Jewish teachers recognized that knowing the truth increased one’s moral responsibility.

[2] Psalms 35:19; 69:4

[3] Without the protection of being recognized as part of the Jewish community, believers could lose their Roman worship exemption and be charged with disloyalty to the state. (Rev 2:13; 13:15).

[4] “Because they have not known the Father — John 15:25; John 15:25. Ignorance of the benevolence of GOD, and of the philanthropy of CHRIST, is the grand fountain whence all religious persecution and intolerance proceed.” Adam Clarke

[5] “Vindicate me, my God, and plead my cause against an unfaithful nation. Rescue me from those who are deceitful and wicked.” (Psalm 43:1)

[6] I don’t mean like a deep state New World Order. This is more like “the course of the world” in Ephesians 2.

[7] To quote Michael Douglas’s infamous line from Wall Street.

[8] I have seen very different statistics on this. Hopefully this represents the middle ground.

[9] An early church document compiled over years that reveals church teaching and practice.

Harmony #88: The Vine And The Branches ((John 15:1-17)

Psalm 80:8-19

You transplanted a vine from Egypt; you drove out the nations and planted it. You cleared the ground for it, and it took root and filled the land. The mountains were covered with its shade, the mighty cedars with its branches. Its branches reached as far as the Sea, its shoots as far as the River.

Why have you broken down its walls so that all who pass by pick its grapes? Boars from the forest ravage it, and insects from the fields feed on it. Return to us, God Almighty! Look down from heaven and see! Watch over this vine, the root your right hand has planted, the son you have raised up for yourself.

Your vine is cut down, it is burned with fire; at your rebuke your people perish.  Let your hand rest on the man at your right hand, the son of man you have raised up for yourself. Then we will not turn away from you; revive us, and we will call on your name. Restore us, Lord God Almighty; make your face shine on us, that we may be saved.

There is an interesting Old Testament verse about the fire associated with God.

“See now, the name of the Eternal is echoing from far away. God is coming with a fury inescapable to set things right again. God is coming like fire and smoke; His lips, indignation—His tongue, consuming fire.”(Isaiah 30:27)

* * * * *

Isaiah 5: The Song of the Vineyard

 I will sing for the one I love a song about his vineyard: My loved one had a vineyard on a fertile hillside.  He dug it up and cleared it of stones and planted it with the choicest vines. He built a watchtower in it and cut out a winepress as well. Then he looked for a crop of good grapes, but it yielded only bad fruit.

“Now you dwellers in Jerusalem and people of Judah, judge between me and my vineyard. What more could have been done for my vineyard than I have done for it? When I looked for good grapes, why did it yield only bad? Now I will tell you what I am going to do to my vineyard: I will take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled. I will make it a wasteland, neither pruned nor cultivated, and briers and thorns will grow there. I will command the clouds not to rain on it.”

The vineyard of the Lord Almighty is the nation of Israel, and the people of Judah are the vines he delighted in. And he looked for justice, but saw bloodshed; for righteousness, but heard cries of distress.

* * * * *

Isaiah 27:3-6

“Sing about a fruitful vineyard: I, the Lord, watch over it; I water it continually. I guard it day and night so that no one may harm it. I am not angry. If only there were briers and thorns confronting me!

I would march against them in battle; I would set them all on fire. Or else let them come to me for refuge; let them make peace with me, yes, let them make peace with me.” In days to come Jacob will take root, Israel will bud and blossom and fill all the world with fruit.

God would not allow his people to continue to shed blood and bring distress instead of brining righteousness and justice (Isaiah 5). Even though it’s his own vineyard, if the fruit in his vineyard is rotten, that’s not okay. That needs to be dealt with. There is an entire vineyard whose health is at risk. I had a friend who used to say, “If you play stupid games, you get stupid prizes.” Well, when we bear rotten and harmful fruit, we will collect appropriate prizes. 

But…. God also would not give up on this troublesome vineyard because it’s his vineyard; it’s his people. He is still their Father. Not only will he bring about a future in which their good fruit will fill the earth, he wants to make peace with the very briars and thorns that threatened his people.

* * * * *

This brings us to today’s passage.

The Vine and the Branches  (John 15:1-8)

[Jesus said,] “I am the true vine and my Father is the gardener.  He takes away branches that do not bear my fruit.[1] He prunes every branch that bears fruit so that it will bear more fruit. You are pruned/purified already because of the word that I have spoken to you.

Abide in me – remain deeply, faithfully connected; I will abide in you. Just as the branch cannot bear fruit by itself, unless it remains attached to the vine, so neither can you unless you remain deeply, faithfully connected to me.

I am the vine; you are the branches. The one who remains deeply connected to me while I am deeply connected to him bears much fruit, because disconnected from me, you can accomplish nothing.

 “If anyone does not remain in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire,[2] and are burned up.[3] If you remain in me and my words remain in you, ask whatever you want, and it will be done for you. My Father is honored by this, that you bear much fruit and show that you are my disciples.

As we have already seen, Jesus is not using new imagery. This is all good Old Testament territory, and his disciples certainly knew it. They can bear good fruit when they are connected to the vine; the consuming fire and pruning of God will make for Himself a people – a vineyard - whose fruit is good for the world.

But, Jesus changes something important. It is no longer Israel that is the Vine. It is Jesus. They don’t need to be plugged into a geographical land “flowing with milk and honey” to flourish; they needed a person - Jesus. They didn’t need to be citizens in good standing in the nation of Israel to bear good fruit; they needed Jesus. They didn’t need to “remain” in relationship with the Old Testament law and covenant; then need to remain in Jesus.

Now, about that prayer verse (“ask what you will”). I’ve often heard just this verse quoted, but it has a context. Notice where it is placed. There is a verse about bearing fruit, a verse about asking things of God, then another verse about how God will be honored when we bear fruit. There is something about this particular discussion of prayer that is connected with bearing the fruit God intends for us to bear. So that leads us to an obvious question: what is the fruit?

·      Fruit of the Holy Spirit?

·      Obedience?

·      Good deeds?

·      Signs and wonders?

Since we display this fruit only when we are deeply and faithfully connected with Jesus, it’s going to have something to do with the person and ministry of Jesus. Our fruit is going to match the life-giving source of Jesus. Let’s keep reading and see if can get an idea about what that might be.

“Remain in My Love & Love One Another” (Jn 15:9-17)

“Just as the Father has loved me, I have also loved you; remain in my love. If you obey my commandments, you will remain in my love, just as I have obeyed my Father’s commandments and remain in his love.

I have told you these things so that my joy[4] may be in you, and your joy may be complete. My commandment is this—to love one another just as I have loved you. No one has greater love than this—that one lays down his life for his friends[5].You are my friends[6], my companions, if you follow my instructions.

The focus is on how following God’s commands is a means of loving those around us. HELPS Word Studies has a really interesting definition of what was implied by Jesus charging his disciples to follow his instructions.

“To command, emphasizing the end objective, i.e. reaching the purpose (consummation, end result) of an order… envisioning how or where it ends up.”

If I am reading this correctly, “love one another as I have loved you” is the ultimate fruit, the consummation of a life connected deeply and faithfully to Jesus. And when this happens…

I no longer call you servants, because the servant does not understand what his master is doing. But I have called you friends [companions on mission together!] because I have revealed to you everything I heard from my Father, [and you understand what I am doing].

You did not choose me, but I chose you[7] and appointed you to go and bear fruit, fruit that remains, so that whatever you ask the Father in my name he will give you. This I command you—to love one another.”

* * * * *

Fruit is a Christ-like life produced by the Holy Spirit (Gal. 5:22, 23) that results in a lifestyle of consistent, faithful, Christ-like love. We are called to obedience to God – walking in the path of life that God established – as a response of love to a God of love and a means of loving others.  This is the end objective of discipleship. This was always God’s plan: to transform God’s image bearers so that we demonstrate the love of Jesus.

 In Galatians 5, Paul has some things to say to an audience that was still requiring converts to follow OT ritual laws like circumcision.

Brothers and sisters, God has called you to freedom! Hear the call, and do not spoil this gift by using your liberty to engage in what your flesh desires; instead, use it to serve each other as Jesus taught through love.  For the whole law comes down to this one instruction: “Love your neighbor as yourself,” so why all this vicious gnawing on each other? If you are not careful, you will find you’ve eaten each other alive!

Here’s my instruction: walk in the Spirit, and let the Spirit bring order to your life. If you do, you will never give in to your selfish and sinful cravings. For everything the flesh desires goes against the Spirit, and everything the Spirit desires goes against the flesh.  There is a constant battle raging between them that prevents you from doing the good you want to do. But when you are led by the Spirit, you are no longer merely corralled by the [outward constraint of the] law.[8]

It’s clear that our flesh entices us into practicing some of its most heinous acts: participating in corrupt sexual relationships, impurity, unbridled lust, idolatry, witchcraft, hatred, arguing, jealousy, anger, selfishness, contentiousness, division, envy of others’ good fortune, drunkenness, drunken revelry, and other shameful vices that plague humankind.

I told you this clearly before, and I only tell you again so there is no room for confusion: those who give in to these ways will not inherit the kingdom (live in the realm) of God.[9] The Holy Spirit produces a different kind of fruit: unconditional love, joy, peace, patience, kindheartedness, goodness, faithfulness, gentleness, and self-control. There in no law that stops you from bearing fruit like this….

Now since we have chosen to walk with the Spirit [in love], let’s keep each step in perfect sync with God’s Spirit. This will happen when we set aside our self-interests and work together to create true community instead of a culture consumed by provocation, pride, and envy… 6:2 Shoulder each other’s burdens, and then you will live as the law of the Anointed teaches us…

6:9-10 May we never tire of doing what is good and right before our Lord because in His season we shall bring in a great harvest if we can just persist. So seize any opportunity the Lord gives you to do good things and be a blessing to everyone, especially those within our faithful family. (Galatians 5:11-17; 6:2; 6:9-10)

Paul gives the summary of the Law of the Spirit – love one another. Then he contrasts that that looks like and doesn’t look like in a very practical way.

There are things you can do that are NOT loving of others, and when you do that, you will harm others, and you will not enter into and experience the life Jesus offers. It’s almost like you have disconnected from the vine so you can bear a fruit of your own choosing. It reminds me of what God said to Adam after Adams’ sin: “Where are you?” This reads more accurately as, “Where did you go? Why aren’t you where you are supposed to be?” As in, “We were connected. Your place was with me. Why did you remove yourself from that?”

Then there are things we can do that ARE loving to others: displaying the fruit of the Spirit; bearing each other’s burdens; doing good things that bless everyone!

* * * * *

Let’s make it really practical for the disciples. Who, among their group, was a branch clearly disconnected from the vine of Jesus? That would be Judas Iscariot. Who was going to soon seem like a branch disconnected from the vine of Jesus? Peter.

The disciples themselves are going to have opportunity to do the hard work of bearing the fruit of love. To stay connected to Jesus, they are going to have to love Peter like Jesus loves Peter. They are going to have to love Judas like Jesus loves Judas. If you are wondering about that last claim, here’s what John recorded of Jesus before the betrayal by Jesus:

“It was just before the Passover Festival. Jesus knew that the hour had come for him to leave this world and go to the Father. Having loved his own who were in the world, he loved them to the end.” (John 13:1)

Jesus didn’t stop loving Judas. Of course he didn’t. He had already told them during the Sermon on the Mount that they were to love their enemies and sacrifice themselves for the sake of their enemies – which Jesus is about to do. Jesus is about to give his life for even the Judas’s of the world.

I wonder if Jesus was trying to point them toward the immediate necessity of learning to love well RIGHT NOW. He will soon warn them (John 16) of their upcoming failure (“A time is coming and in fact has come when you will be scattered, each to your own home. You will leave me all alone.”) They are going to wrestle with a group failure. There will be a lot of opportunity to judge, to nurse anger, to traffic in shame and shaming.

Well, it turns out that God still has a plan for pruning and restoration. Paul, of all people, loved to talk about this. He wrote in Romans 11 about how God dealt with Israel in the Old Covenant, then applied it to the church in the New Covenant.

Again I ask: Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious. But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their full inclusion bring... For if their rejection brought reconciliation to the world, what will their acceptance be but life from the dead?

You [Gentiles] will say then, “Branches were broken off so that I could be grafted in.” Granted. But they were broken off because of unbelief, and you stand by faith… And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again. (11-23, excerpted)

Ah, the good news of the Gospel. Our history is not our destiny when Jesus is involved. That is always good news.

* * * * *

Do you want to bear the fruit of love?

Abide in Jesus.

Spend time in prayer, in studying Jesus in Scripture.

Be conscious of the presence of Jesus throughout your day.

Align your actions, thoughts, and attitudes with what you believe Jesus would be doing, thinking, or feeling in those same moments.

Look around to see where Jesus is at work, and join in.

And most of all, be responsive to the Holy Spirit leading us to love more and more like Jesus.

_________________________________________________________________________________

[1] “Exactly what the Lord does to the unfruitful branch depends on how the Greek verb airo is translated. It can mean “takes away”; then it would refer to the discipline of physical death (1 Cor. 11:30). However, the same word may mean “lifts up” (as in John 8:59). Then it would be the positive ministry of encouraging the fruitless branch by making it easier to get light and air, and hopefully, to bear fruit.” (Believer’s Bible Commentary)

[2]  The cast-out branch may be grafted in again (Romans 11:23) and the dead branch may be raised to life again (John 5:21; John 5:25). 

[3] Another perspective. “The subject is about abiding and fruitbearing. But through carelessness and prayerlessness this believer gets out of touch with the Lord. As a result, he commits some sin, and his testimony is ruined. Through failure to abide in Christ, he is thrown out as a branch—not by Christ, but by other people.” (Believer’s Bible Commentary) This makes me think of Paul. ”But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.”

[4] “xará (another feminine noun from the root xar-, "extend favor, lean towards, be favorably disposed") – properly, the awareness (of God's) grace, favor; joy("grace recognized").” (HELPS Word Studies)

[5] “Agape… denotes unconditional love, philos emphasizes a bond of friendship and companionship.” (Strong’s Lexicon)

[6]  In the OT, only Abraham and Moses are called friends of God (Exodus 33:11; Isaiah 41:8). Jesus extends this privilege to all obedient believers.

[7] Literally. Jesus went to each disciple and asked them to follow him. I don’t think this should be applied to a question of everyone’s salvation. If that’s what this teaching was about, then everybody in Jesus’ life that he did not choose to be a disciple would be lost. And that’s just not what happened.

[8] “Law finds no just occasion against men who are led by the spirit, for they themselves check every wrong desire within them, and so fulfil the whole Law.” (Expositor’s Greek New Testament) 

[9] “[The kingdom (932 /basileía) is constantly used in connection with the rule of Christ in the hearts of believers – which also extends in various stages.]”  (HELPS Word Studies)

Harmony #87: The Peace Jesus Brings (John 13:36-14:31; Matthew 26:30; Mark 14:26)

Simon Peter asked him, “Lord, where are you going?” Jesus replied, “Where I am going, you cannot follow now, but you will follow later.” Peter asked, “Lord, why can’t I follow you now? I will lay down my life for you.” Then Jesus answered, “Will you really lay down your life for me? Very truly I tell you, before the rooster crows, you will disown me three times!  

Do not let your hearts be troubled. You have confident trust in God; have confident trust also in me.  My Father’s house has many rooms for eternal and secure rest;[1] if that were not so, would I have told you that I am going there to prepare a place for you? 3  

Note: Jesus tells Peter that Peter is about to exhibit massive failure in discipleship. Unthinkable betrayal of his rabbi. Jesus follows that up with words of hope and peace, not rebuke or scorn. He still loves Peter. Peter is still a child of God. God’s love, as expressed through Jesus, did not waver. Peter remained a loved child of God in the midst of his greatest failure.

And if I go and prepare a place for you, I will come back and take you to be with me, that you also may be where I am.  You know the way to the place where I am going.” Thomas said to him, “Lord, we don’t know where you are going, so how can we know the way?”  

Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me. If you really know me, you will know my Father as well. From now on, you do know him and have seen him.” 

Philip said, “Lord, show us the Father and that will be enough for us.” Jesus answered: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’? Don’t you believe that I am in the Father, and that the Father is in me?  

The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work. Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the works themselves. 

 Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father. [2] And I will do whatever you ask in my name, so that the Father may be glorified in the Son. You may ask me for anything in my name, and I will do it.[3] 

Note: most commentaries suggest that this discussion of “works” was a prediction about the spread of the Gospel – the introduction of Jesus and the establishment of the church - which was the work of the Father that Jesus started and we continue.

“If you love me, you will obey (keep and guard) my commandments. Then I will ask the Father, and he will give you another Advocate to be with you throughout the age —  the Spirit of truth, whom the world cannot accept, because it does not see him or know him. But you know him, because he resides with you and will be in you.[4] 

I will not abandon you as orphans,[5] I will come to you. In a little while the world will not see me any longer, but you will see me; because I live, you will live too. You will know at that time that I am in my Father and you are in me and I am in you.  

The person who has my commandments and observes and watches over  them is the one who agapes me. The one who loves me will be loved by my Father, and I will love him and will reveal myself to him.” 

 “Lord,” Judas (not Judas Iscariot)[6] said, “what has happened that you are going to reveal yourself to us and not to the world?” Jesus replied, “If anyone loves me, he will keep and watch over my word, and my Father will love him, and we will come to him and take up residence with him. #holyspirit 

The person who does not love me does not keep and watch over my words. And the word you hear is not mine, but the Father’s who sent me. I have spoken these things while staying with you. But the Comforting Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you. 

“Peace (wholeness; harmony; well being) I leave with you; my peace I give to you; I do not give it to you as the world does. Do not let your hearts be distressed or lacking in courage…  

I will not speak with you much longer, for the archon[7] of this world is coming. He has no power over me, but I am doing just what the Father commanded me, so that the world may know that I love the Father.“

* * * * * 

What kind of peace does the world give? I think this is a reference to the Pax Romana, the ‘peace by the sword’ for which the Romans were so famous.

·  Peace happened at the other end of power flexes, coercion, violence, war, and subjugation. Peace meant the powerful had gotten their way, usually at the expense of the powerless.

·  Peace was fickle and elusive. It was bloody to find and easy to lose. I suspect Jesus was reflecting on the Zealots’ wars when he wept over a city saying, “peace, peace” when there was none, and there would be none with the methods they were using.

·  That kind of peace is paranoid (think of Herod ordering the killing of the babies to try to get the “King of the Jews.”) There is always the risk that someone will break that peace – and they did. You start to keep an increasingly paranoid eye out for disruptors.

·  That kind of peace is contingent on so many factors. Natural disasters; war; political infighting; economic hardship…

The peace that Jesus offers is a reconciliation with a loving God from which nothing can separate us.

·  The battle for it is over, and none of us were trampled or subjugated. Satan, sin, death, hell and the grave were subjugated. God Himself battled on our behalf, offering Himself to save us.

·  This peace is confident, because God bought it and keeps it on our behalf. We don’t have to worry about it wavering or disappearing. “What can separate us from the love of God?” asked Paul. Nothing.

·  This peace is not at the mercy of outside elements taking it away. It is established by God, maintained by God, protected by God. His love never fails. His peace endures forever.

·  This peace is not contingent on anything around us, or any work we can do. It’s offered with grace, enacted “while we were yet sinners,” and offered to all.

I think we find it easy to search for contingent peace. If I were in a country where Christians are being killed, or where there is a physical war, I would focus on different things. The way it is, I will focus on common challenges in the United States. We are so used to seeing it happen in that way all around us.

·  Health – If I stay fit, I will be happy.

·  Beauty – If I can look young, or dress nicely, I will be content.

·  Productivity – If I can accomplish just a little more, I can relax.

·  Organization – If I can manage things just right, nothing will go wrong.

·  Knowledge – If I read and study enough, I will understand life.

·  Money – If I didn’t have to worry about the next bill, I would be okay.

·  Relationships – If I had the right people around me, I would never be unhappy. Or if I could just have the sex life I want, I would be at peace.

·  Reputation – If I can get other people to always view me well, then I’d be okay.

·  Value – Maybe if I’m indispensible, I will feel that elusive sense of worth.

If I seek my peace this way, I suspect I will fluctuate between two extremes: Fear (What is everyone thinking? What if I lose this? Who will I be if I don’t have this? Am I good enough?) or Worship (“Ah. This thing can save me…make me happy…bring me peace. I want more…. I can sacrifice more. I NEED THIS”).

And when that happens, we practice our own Pax Romana (peace by the sword).

·  Peace happens at the other end of our power flexes, our coercion, our trampling on others to get that think we so desperately think will bring us peace.

·  When we do feel peaceful, it will be fickle and elusive. It was so hard to get and so easy to lose. One wrong word; one bad day; just one thing….

·  We can get paranoid about all the things that will interfere with our costly and fickle peace, and suddenly everybody and everything is a source of worry, because they could undermine us yet again….

·      That kind of peace is contingent on so many factors, many of them out of our control.

The way the world would have us pursue peace asks us to believe that the world is the source of our peace and peace is ours for the taking if we are just smart enough, or rich enough, or strong enougn – and  that’s just not the way it works. “Not as the world gives,” said Jesus, if we are looking for peace.

When the angels came and announced that peace had arrived on earth, it was not because Herod was dethroned, or the Jewish people agreed on who the King of the Jews really was, or because schools were exempt from tragedy, or because there would be no more hurricanes, or political differences dissolved, or because cancer was gone. The circumstances didn’t look any different, but the implications for what was going to happen inside of people was significant.

Jesus said, “Peace I leave with you; my peace I give unto you,” in the middle of the most tumultuous and violent events of his life. Judas was hatching a plot to betray him. The crowds were in an uproar. The chief priests, Sadducees, and Pharisees were disturbed, fearful, hatching their own plots to rid themselves of this menace to their power and position. Even the Romans could feel the atmosphere of tension in the city. Yet in the midst of all this, Jesus talks about peace. 

The Jewish people were expecting political, religious and financial peace – the common external markers. But that was their definition. It was contingent; hard to fight for (!); easy to lose. No wonder they were disillusioned and disappointed time and again.

 Skip ahead about 70 years after the birth of Christ. Paul was writing letters to the start-up churches helping them to better understand the true message of the gospel. When he wrote to the church in Ephesus, he was writing to a largely Gentile audience. They were having trouble forming a church community with the Jewish converts. Paul lets them know that God has broken down the divide between God’s “chosen” people and the “unchosen” Gentiles. Here we see a specific explanation of peace: 

 “Remember that at that time you (Gentiles) were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.   

For he himself is our peace…. His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. 

 He came and preached peace to you who were far away and peace to those who were near.  For through him we both have access to the Father by one Spirit.“ (Ephesians 2:12-17)

Paul was jailed, beaten, shipwrecked, chased; people tried to kill him; he had his infamous ‘thorn in the flesh’ that God refused to take away so that Paul would understand God’s grace was sufficient. Yet Paul clearly believed he was one who had experienced the peace that Jesus brought.

What is this peace?  Reconciliation with God through Christ, empowered by His Spirit. Peace begins in us, not around us when we are in right relationship with Christ.  

 * * * * *

* “New Testament The Greek word eirene corresponds to the Hebrew shalom expressing the idea of peace, well-being, restoration, reconciliation with God, and salvation in the fullest sense. God is “the God of peace” ( Romans 15:33 ; Philippians 4:9 ; 1 Thessalonians 5:23 ;Hebrews 13:20 ). The Gospel is “the good news of peace” (Ephesians 6:15 ; Acts 10:36 ) because it announces the reconciliation of believers to God and to one another (Ephesians 2:12-18 ). God has made this peace a reality in Jesus Christ, who is “our peace.” We are justified through Him (Romans 5:1 ), reconciled through the blood of His cross (Colossians 1:20 ), and made one in Him (Ephesians 2:14 ). In Him we discover that ultimate peace which only God can give (John 14:27 ).

This peace is experienced as an inner spiritual peace by the individual believer (Philippians 4:7 ; Colossians 3:15 ; Romans 15:13 ). It is associated with receptiveness to God's salvation (Matthew 10:13 ), freedom from distress and fear (John 14:27 ; John 16:33 ), security (1 Thessalonians 5:9-10 ), mercy (Galatians 6:16 ; 1 Timothy 1:2 ), joy (Romans 14:17 ; Romans 15:13 ), grace (Philippians 1:2 ; Revelation 1:4 ), love (2 Corinthians 13:11 ;Jude 1:2 ), life (Romans 8:6 ), and righteousness (Romans 14:17 ; Hebrews 12:11 ; James 3:18 ).

Such peace is a fruit of the Spirit (Galatians 5:22 ) that forms part of the “whole armor of God” (Ephesians 6:11,Ephesians 6:11,6:13 ), enabling the Christian to withstand the attacks of the forces of evil. Thus, the New Testament gives more attention to the understanding of spiritual peace as an inner experience of the individual believer than does the Old Testament. In both the Old and the New Testament, spiritual peace is realized in being rightly related—rightly related to God and rightly related to one another.” (From the Holman Bible Dictionary. “Peace, Spiritual.” www.studylight.org)

_______________________________________________________________________________

[1] “Our Lord alludes here to the temple, which was called the house of God, in the precincts of which there were a great number of chambers, 1 Kings 6:5; Ezra 8:29; Jeremiah 35:2; Jeremiah 35:4; Jeremiah 36:10.” (Adam Clarke)

[2] “A measuring of miracles of this kind by their magnitude is throughout foreign to the N. T. Rather in μείζονα τούτων… its predominant signification is…world-subduing apostolic activity generally, produced by the Holy Spirit (John 16:18) in the diffusion of the gospel, with its light and life, amongst all peoples…”  (Meyer’s New Testament Commentary) “The explanation of these greater works is…in the whole work of the Church. The Day of Pentecost witnessed the first fulfilment of this prophecy; but it has been fulfilled also in every great moral and spiritual victory. Every revival of a truly religious spirit has been an instance of it; every mission-field has been a witness to it.” (Ellicott’s Commentary For English Readers) “These ‘greater works’ refer rather to the results of Pentecost… (Cambridge Bible For Schools And Colleges)

[3] “The name of a person can only be used when we seek to enforce his will and further his interests... Successful prayer must be for the furtherance of Christ’s kingdom.” (Expositor’s Greek Testament) “ ‘In My name’… means praying and working as Christ’s representatives in the same spirit in which Christ prayed and worked…”(Cambridge Bible For Schools And Colleges) “Praying in the name of Christ" means to pray as directed (authorized) by Him, bringing revelation that flows out of being in His presence. {It} is not a "religious formula" just to end prayers (or get what we want)!” (HELPS Word Studies) 

[4] “In Scripture, God’s Spirit sometimes filled his agents (e.g., Ex 31:3; 35:31; Dt 34:9; Mic 3:8), was often upon them (Nu 11:17,25 – 26; 24:2; Jdg 3:10; Eze 11:5), and was sometimes said to be in them (Nu 27:18; cf. Ge 41:38). In the promised time of restoration, however, God would pour his Spirit on all his people (Joel 2:28).” (NIV Cultural Backgrounds Study Bible)

[5] “Ancient writers sometimes used “orphan” to refer to those bereaved of others besides a father (in this case, their special teacher).” (NIV Cultural Backgrounds Study Bible)

[6] “The name "Ioudas"  in the New Testament refers to several individuals, most notably Judas Iscariot, the disciple who betrayed Jesus, and Judas (not Iscariot), another disciple. It is also used for Judah, one of the twelve tribes of Israel, and for Jude, the brother of Jesus and author of the Epistle of Jude.” (Strong’s Lexicon)

[7] This word means, broadly speaking, a ruler or leader. A few commentaries apply this to Satan; the majority see it as a reference to either the head of the Sanhedrin sending his mercs to the Garden of Gethsemane to arrest Jesus, or to Roman authority.

Harmony #86: Serving & Loving (Luke 22:24-30; John 13:3-17, 34)

A dispute started among them over which of them was to be regarded as the greatest. So Jesus said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ Not so with you; instead the one who is greatest among you must become like the youngest, and the leader like the one who serves. 

  For who is greater, the one who is seated at the table, or the one who serves? Is it not the one who is seated at the table? But I am among you as one who serves. “You are the ones who have remained with me in my trials. Thus I grant to you a kingdom, just as my Father granted to me,[1] that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel."[2] 

Because Jesus knew that the Father had handed all things over to him, and that he had come from God and was going back to God, he got up from the meal, removed his outer clothes, took a towel and tied it around himself.  He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. 

Then he came to Simon Peter. Peter said to him, “Lord, are you going to wash my feet?”
Jesus replied, “You do not understand what I am doing now, but you will understand after these things.” Peter said to him, “You will never wash my feet!” Jesus replied, “If I do not wash you, you have no share with me.”

Simon Peter said to him, “Lord, wash not only my feet, but also my hands and my head!”
Jesus replied, “The one who has bathed needs only to wash his feet, but is completely clean. And you  disciples are clean, but not every one of you.”[3](For Jesus knew the one who was going to betray him. For this reason he said, “Not every one of you is clean.”) 

 So when Jesus had washed their feet and put his outer clothing back on, he took his place at the table again and said to them, “Do you understand what I have done for you? You call me ‘Teacher’ and ‘Lord,’ and do so correctly, for that is what I am. If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet.  

For I have given you an example—you should do just as I have done for you. I tell you the solemn truth, the slave is not greater than his master, nor is the one who is sent as a messenger greater than the one who sent him. If you understand these things, you will be blessed if you do them… 

I give you a new commandment—to love one another. Just as I have loved you, you also are to love one another. Everyone will know by this that you are my disciples—if you have love for one another.”

This is Jesus’ last real conversation with his disciples. Judas has left to betray him; time is short. These chapters give us a condensed focus: “Remember this.”  So, let’s talk about love.

One of Jesus’ most famous teachings is, “Love the Lord your God with all your heart, soul, mind and strength, and love your neighbor as yourself” (Mark 12:31). This was a brilliant distillation of all 600+ Old Testament laws. If you do the first properly, the second should follow naturally. If you don’t do the second, it’s a pretty good indication that you aren’t doing the first well either.[4] This summary of the law raises two immediate questions.

·  “Who is my neighbor?” Jesus’ response is the famous Parable of the Good Samaritan. Everybody is your neighbor, even those you most dislike for religious and cultural reasons.

·  What does it mean to love your neighbor “as yourself”?  Didn’t Jesus just say we have to die to ourselves? How does this work? And there may be an even more haunting question that comes with this: “What if I don’t love myself? Does this mean I can’t love other people?”

So let’s talk about what it means to love ourselves. We love ourselves when we consistently strive for our own self-interested fulfillment or goals. It is the conscious or unconscious motive of all of us. We are the primary focus in our lives. The fancy term for this is that we tend to be “ego-centric.” We are the one to whom we are most committed.  Now, this ‘love of self’ is not necessarily a bad thing.

·  God created us in Him image, and there is a value, worth and dignity to all of us. If we don't have some measure of appreciation or recognition of this, and we don't make choices for our own good that honor this reality, then we are not seeing ourselves biblically.

·  We see this in the Old Testament. In Leviticus 19, God gives a list of actions that his people will do: don’t lie, steal or cheat; take care of the poor; don’t show favoritism; pay good wages; don’t mock the deaf and blind; and take care of immigrants. Twice God summarizes: “Love your neighbor as you love yourself” (verses 18 and 34). In other words, you would want others to do this for you. Why? Because you think you are important, and that you matter, and that you deserve justice and mercy.

·  Christ's command to "love your neighbor as yourself" assumes that we clearly already love ourselves, and he doesn't say to stop. 

So, biblically speaking, emotional and spiritual health will include a proper understanding of our value, worth and dignity as image bearers of God; how we view ourselves is important, because how we understand our value will overlap with how we value others. The problem is the degree and the manner in which we love ourselves.

Paul warned in 2 Timothy 3:1-2 that "...in the last days perilous times shall come. For men shall be lovers of their own selves" (“preoccupied with their own selfish desires”[5]).  He was not giving new biblical insight into human psyche. He was warning about an inordinate love of self that sacrifices everyone else.

This raises a new dilemma. Perhaps our idea of what it means to love ourselves is terribly flawed. Perhaps out of all the people who love us, we are the worst - not because we hate ourselves but because we don’t actually know how to love ourselves well.

·  Have you ever pampered yourself when you should have been more disciplined, and as a result what felt good and rewarding in the moment bogged you down in the long run?

·  Have you ever followed your heart when you should have followed your head (or vice versa), and what you thought was a good thing blew up and hurt you?

·  Have you ever ignored good advice because it was hard and the boundaries would rob you of freedom – only to find out later that those boundaries were exactly what you needed to keep you from becoming enslaved to sinful habits?

·  Have you ever surrounded yourself with friends who only told you what you wanted to hear about how to live your life, and that echo chamber was so nice - until the shame and guilt of what they encouraged caught up with you?

And in all these cases, we were convinced that we knew the best way to love ourselves and our lives, but our understanding of what it meant to love was terribly flawed. Is it any wonder we have a hard time loving others well if the standard is “as you love yourself”?   

Lest you think Jesus messed something up here by giving a bad teaching, see the context. When Jesus condensed the Law into “Love God and love others as you love yourself,” he was honoring the Law as the Law : “This is how you can understand what God has revealed to you so far”. 

But Jesus was constantly making statements of contrast: “You have heard the Law say this…but I say.”  The Law was good but incomplete; Jesus showed the fulfillment. There was a greater, deeper way of understanding almost everything in the law – and that included love.  In his final teaching to his disciples, Jesus completes His revelation by giving them what he calls a “new law” of what it means to fully love well in the Kingdom of God.

John 13:33-35. “My children, My time here is brief. You will be searching for Me; and as I told the Jews, “You cannot go where I am going.” So I give you a new command: Love each other deeply and fully. Remember the ways that I have loved you, and demonstrate your love for others in those same ways. Everyone will know you as My followers if you demonstrate your love to others…” 

John 15:12-13. “ My commandment to you is this: love others as I have loved you. There is no greater way to love than to give your life for your friends.” 

So the Law insisted that you can’t just love yourself; you have to love others. Jesus fulfills or completes this teaching by revealing that it is the way Jesus loved us, not the way we love ourselves, that is meant to guide us. So, what does that look like?

Christ-like love is sacrificial.

This is, I believe, the most profound aspect of the love of Jesus. After writing this gospel, John wrote several letters to the early church. We read in 1 John:

"Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love. This is how God showed his love among us: He sent his one and only Son into the world that we might live through him." (1 John 4:7-9 NIV)

In Jesus we see the ultimate (and unique) expression of the reality that the one who loves must die either physically or metaphorically.  Jesus did what no one else could in dying for our eternal salvation; if we want to live with others in genuine, loving relationship, we are going to have to lay down our lives for them in some fashion. No one truly loves if they refuse to sacrifice for the one they love. That’s hard enough, but it gets harder:

"But I tell you who hear me: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. If someone strikes you on one cheek, turn to him the other also. If someone takes your cloak, do not stop him from taking your tunic. Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back.  

Do to others as you would have them do to you. If you love those who love you, what credit is that to you? Even 'sinners' love those who love them. And if you do good to those who are good to you, what credit is that to you? Even 'sinners' do that. And if you lend to those from whom you expect repayment, what credit is that to you? Even 'sinners' lend to 'sinners,' expecting to be repaid in full.  

But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful. " (Luke 6:27- 36)

Do we want to live as children of God? We must love our enemies, do good to those who hate us, pray for those who persecute us, give of ourself without an expectation of a return, and be merciful and kind to the ungrateful and wicked.

When we love as God loves us, His name is glorified; His reputation is made great. Christians have never brought about positive and lasting cultural change through anger and despair. It’s always been through hope, grace and love.[6]

Christ-like love is not conditional.

No one has to be good enough to come to Jesus. While we were dead in our sins, Christ died so that we might live (Ephesians 2). He took tax collectors who were pawns of the Romans, soldiers who were part of the oppressors, prostitutes, Samaritans who were of Jewish heritage but worshipped idols, the religiously arrogant, the humble and sincere… he offered the Kingdom of Heaven to them all.

If we are to love others like Christ loves us, we must offer the kind of love that does not require someone to be good enough before we love them.  This is not a naïve love that overlooks the reality of people’s lives. We all have baggage, and wisdom requires that the love we offer is guided by boundaries for their sake and ours. This is also not a love that compromises on truth and holiness; love doesn’t enable sin.

When we offer unconditional love, we don’t merely commit to the good of other people only when they reach a condition we have set. We just offer it because it’s who we are as a reflection of whose we are. If you have ever been the recipient of this kind of love, you know how beautiful it is. There is a freedom in being able to say, “I think I might be hard to love,” and having someone say in return, “And yet, here you are, loved.”  There is peace; there is safety; there is hope.

We don’t have to earn God’s love. God loves people: not because he needs us; not because we complete him; not because we are worthy, or lovable, or pure, or spiritually impressive; not because we please God or represent Him well. As one pastor noted,

God does not love us because of who we are. Or because of what we do, or can do for God. Or because of what we say, or build, or accomplish, or change, or pray, or give, or profess, or believe… God simply loves us...[7]

·  When I pray regularly and when I don’t, God’s love does not fail.

·  When I was chained in sin and when I was freed…

·  When I ignore Him and when I am enamored with Him…

·  When I am depressed or happy, anxious or at peace, self-loathing of self-loving…

·  When I pastor well and when I do it terribly...

·  When I am loved by others and despised by others…

God has never waited to love people until they were good enough to be loved. He loves people because He is God, and He is good. And that gives me great hope indeed.

Christ-like love is tangible.

I like this quote from Teresa of Avila that captures a biblical principle of the role of Christians as “the body of Christ” (1 Corinthians 12)

“Christ has no body on earth but yours. no hands but yours, no feet but yours. Yours are the eyes through which Christ’s compassion for the world is to look out. Yours are the feet with which He is to go about doing good; and yours are the hands with which He is to bless us now.”

Words of love are important, but they are not sufficient. Love must be shown.  Jesus did not spend his time talking about how compassionate he was. Jesus embodied it.  Words are powerful and they matter, but it’s what we do in the ordinary moments of everyday life that matter the most. As James reminded us.

What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them? Suppose a brother or a sister is without clothes and daily food.  If one of you says to them, “Go in peace; keep warm and well fed,” but does nothing about their physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead.” (James 2:14-17)

And as we love like Christ, we begin to see the answer to the prayer Jesus told us to pray: “Your kingdom come, your will be done, on earth as it is in heaven.” There is hope that even on this side of heaven the reality of the Kingdom of God can impact the world. The more we appreciate and understand the love Jesus has for us, the more our ability to love is transformed, and the more we love other like Christ loved us. And in all this we will see how God has ordered His Kingdom for our good and His glory.

___________________________________________________________________________________

[1] Christ’s entrance into his “glory,” and being seated upon his “throne,” seem to refer to the beginning of his reign on Pentecost (Luke 24:26; cf. Matthew 20:21; Mark 10:37; see also: Acts 2; Philippians 3:21; 1 Timothy 3:16; Hebrews 1:3; 2:7; 1 Peter 1:21).

[2] “The apostles will judge not with earthly judgment, but by the witness of their own lives. Since God's kingdom begins with the Resurrection of Christ, the authority of judgment has already been given to the apostles and their successors in the journey of the Church on earth (Mt 16:19; Jn 20:23).”  Orthodox Study Bible “J.W. McGarvey observed: The reference to the apostles sitting on “thrones” judging the tribes of “Israel” would be a reference to the authority of these men, as bequeathed by Christ, and implemented by their subsequent teaching in the church (the new Israel of God — Galatians 6:16) and as manifest in the sacred writings that remain authoritative today. As Coffman pointed out: “This was not a reference to literal thrones but to spiritual thrones of eminence and authority in Christ’s kingdom, from which they should exercise influence, not over fleshly Israel but over the spiritual Israel which is the church (Rom. 9:6; Gal. 3:29)” (pp. 298-299).”

https://christiancourier.com/articles/the-regeneration-a-study-of-matthew-19-28

[3] “Those who have completely bathed, that is, have been baptized, have no need ever to be baptized again, for baptism is indelible. The sins the believer assumes during his life must still be washed through ongoing repentance, just as the feet of a person returning from the public bath must be washed before entering the house. As Christians, we are bathed by Christ in baptism and have periodic washings in the sacrament of confession.” Orthodox Study Bible

[4] “If you say you love God and hate your brother, you are a liar.” (1 John 4:20)

[5] http://biblehub.com/greek/5367.htm

[6] “Lessons for Today’s Church from the Life of the Early Church,” http://coldcasechristianity.com/2014/lessons-for-todays-church-from-the-life-of-the-early-church/

[7] http://faithpresby.org/archives/sermons/written/files_4d2a59265361b.pdf

Harmony #85: The Passover Lamb (Luke 22:7-20; Mark 14:12-25; Matthew 26:17-29; John 13:1-2)

Then the first day for the feast of Unleavened Bread came, on which the Passover lamb had to be sacrificed. Jesus sent Peter and John, saying, “Go and prepare the Passover for us to eat…” So they left, went into the city, and found things just as he had told them, and they prepared the Passover.

 Before the Passover feast, Jesus knew that his time had come to depart from this world to the Father. Having loved his own who were in the world, he now loved them to the very end.  Now when the hour came and it was evening, Jesus came to the house and took his place at the table and the twelve apostles joined him. 

 Jesus said to them, “I have earnestly desired to eat this Passover with you before I suffer. For I tell you, I will not eat it again until it is fulfilled in the kingdom of God.” Then he took a cup, and after giving thanks he said, “Take this and divide it among yourselves. For I tell you the truth that from now on I will not drink of the fruit of the vine until that day when I drink it new with you in my Father’s kingdom.”

While they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body which is given for you. Do this in remembrance of me.” And in the same way he took the cup after they had eaten, and after giving thanks, he gave it to them, saying, “Drink from it, all of you, for this cup is my blood, the blood of the new covenant, that is poured out for many for the forgiveness of sins.” And they all drank from it.

“Then the first day for the feast of Unleavened Bread came, on which the Passover lamb had to be sacrificed.” The biblical writers weren’t big on incidental details. If they include details, it’s meant to point the reader to something important. So, let’s talk about the first Passover.

After the descendants of Abraham went to Egypt in times of famine (instead of trusting in God), they hung around Egypt. Eventually, there were so many that Pharaoh said, “we must deal shrewdly with them,” so they didn’t join Egypt’s enemies. Instead of bribing them, Pharaoh enslaved them. They multiplied into the millions, and the Egyptians began to dread them.

Pharaoh eventually told the Hebrew midwives to kill the Hebrew baby boys (they didn’t). By the end of Exodus 1, Pharaoh has issued a command that all the Egyptians were to kill all the Hebrew boys. Moses was one of the boys who not only survived, but was adopted into Pharoah’s family.  

Fast forward. When adult Moses stopped an Egyptian from beating a Hebrew by killing the Egyptian, Moses fled from Egypt. Eventually, God called him back to deliver God’s people. Moses asked Pharaoh for a three days journey into the wilderness to worship God; Pharoah kept saying “no” over and over, so Yahweh began to show Pharaoh – and all the Egyptians and Hebrews watching – who was God and who wasn’t. This brings us to the plagues.

Keep in mind that the Hebrews had been in Egypt over 400 years. Depending on how you measure, that’s 10 to 30 generations. We are told in Exodus 12:38 that when Israel left Egypt that, “a mixed multitude went up with them.” Most historians will tell you this included Egyptians leaving with them as well as families comprised of Egyptians and Hebrews. It’s a long time to be in a very pagan Egypt, mingling and intermarrying with the Egyptians.[1]

Moses himself married the daughter of a priest from the Midianites, who worshipped a multitude of gods, including Baal and the “Queen of Heaven,” Ashteroth.[2]  Moses later married an Ethiopian woman, who certainly came from a polytheistic culture.[3]

This multitude was not only mixed ethnically, but also confused spiritually. By the time of Moses, the Egyptians and the Hebrews had the same problem – neither of them knew or served the one true God. Joshua will later tell God’s people (24:15), “Choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River (#Egypt), or the gods of the Amorites in whose land you are living; but as for me and my household, we will serve Yahweh.” But…

• God reveals a new name for the people to use (Exodus3:13-15; 6:3) when referencing God: Yahweh (“I Am”) instead of El Shaddai (God Almighty; A God Who Knows When To Say Enough)[4] This can read as read I AM, I WAS, and I WILL BE. The Jewish people saw something in this name that pointed to self-sufficiency; self-existence; trustworthiness; and presence (which meant relationship).

• ·God said He would make Himself known to the Israelites by delivering them from slavery (Exodus 6:7).

• Exodus 14:31: “And when the Israelites saw the mighty hand of Yahweh displayed against the Egyptians, the people feared Yahweh and put their trust in him and in Moses his servant.” Notice how the Israelites needed to see God in action to get their attention.

• “Then you shall say to Pharaoh, ‘This is what the Lord says, “Israel is my son, my firstborn. So I said to you, ‘Let my son go so that he may serve me.’”(Exodus 4:23)

 Meanwhile, Moses asking Pharaoh for a short journey to offer sacrifices to God was a bold move for at least two reasons.

First, it’s not clear that the Israelites understood who their God was by this time. Moses was using a new name for God; meanwhile El Shaddai, the Almighty, the One Who Knew When To Say Enough, was now saying “enough!” to their slavery. Why were they changing names? Did that mean they were changing gods? There had to be some confusion there.

Second, they were going to sacrifice a lamb/ram, and these were sacred to two Egyptian gods, Amun (chief god) and Khnum. They believed that rams were the earthly manifestation of a god and were worshipped in their physical form. The Egyptians sacrificed goats, not sheep. This was a problem. “Exod 8:22 The sacrifices that we offer to the LORD our God are an abomination to the Egyptians. If we offer in the sight of the Egyptians sacrifices that are an abomination to them, will they not stone us?”

We read how Pharoah’s heart hardened the longer the plagues go on. Even for the Egyptian reader, this would not have been a good sign.  According to Egyptian mythology, when nobility died, the gods presented their heart to Sobek, the crocodile god of the Nile. He had a scales on which to weigh their life. On one side was the “weight of goodness”; on the other side, Sobek placed the heart. If the heart was “light,” paradise awaited.  If the heart was “heavy,” off they went to the underworld with Sobek. The Hebrew word for “harden” is also the word for “heavy.”  Both Egyptian and Israelite readers would have seen that Pharaoh's heart became increasingly opposed to goodness as he denied the Israelite’s freedom.[5] 

Meanwhile, the plagues are methodically dismantling the status of the primary Egyptian gods.

• Water to Blood: Egyptian god of Nile, Hapi, Lord of the Fishes and Birds of the Marshes and Lord of the River

• Frogs: Egyptian goddess of fertility, Heket, who had the head of a frog. Her amulets were engraved with the phrase I am the resurrection. She was thought to give babies the breath of life.

• Lice or gnats from the dust: Geb, who ruled the dust of the earth.

• Flies (“dog fly”): god of creation, Khepri, who had the head of a fly.

• Death of livestock: Hathor, who had the head of a cow. 

• Boils and sores: Goddess of Medicine, Isis, called the Mother of Life and the Crone of Death.

• Hail: goddess of sky, Nut, the protector of children, goddess of childbirth.

• Locusts: Seth, god of the desert, storms, and foreigners.

• Darkness: Ra, the sun god. All forms of life were believed to have been created by Ra. Humans were created from Ra’s tears and sweat, hence the Egyptians call themselves the “Cattle of Ra.”

• Death of the Firstborn: Pharaoh, the King of Egypt was considered to be the greatest Egyptian god of all. His son would also have been considered a god. [6] All firstborns were considered sacred and protected by Ahmun-Ra.

The plagues were certainly not less than taking down Egyptian gods one by one so the Egyptians would see that Yahweh was God. But they were more. God is revealing himself to all the characters in this story, reminding all of them that their gods are small and fragile and the playthings of the Real God, so that all – Egyptian and Hebrew - would be convinced to give honor where honor is due.

The plagues apparently unfold over months and months as Pharoah keeps refusing to let God’s people go.  God is slow to anger; not eager to bring judgment, but offering opportunity over and over to turn from evil and do good, to stop oppressing and enslaving God’s family, to see for themselves that Yahweh is the Lord of lords, the God above all gods. 

Remember how Pharoah ordered all the people to make sure all of the Hebrew male children were killed? God does not order the same. In the final plague, He declares the death of the firstborn males if Pharoah does not relent in persecution against God’s firstborn son. When Moses tells Pharoah about this upcoming plague of death, Exodus says that “Moses, hot with anger, left Pharoah.” This is the first time he was “hot with anger” about a plague. Perhaps it’s because he told Pharaoh that the firstborn of even the slaves would die (Exodus 11:5).

But…there was a way out. This did not have to happen. We read of the plague of hail that "he who feared the word of the LORD among the servants of Pharaoh made his servants and his livestock flee to the houses" (Exodus 9:20). All could avoid the penalties aimed at Pharaoh if they followed the lead of God’s people. This brings us to Exodus 12: The first Passover.

 Exodus 12 

 The Lord said to Moses and Aaron in Egypt… “Tell the whole community of Israel that on the tenth day of this month each man is to take a lamb for his family, one for each household.  If any household is too small for a whole lamb, they must share one with their nearest neighbor,[7] having taken into account the number of people there are… 

The animals you choose must be year-old males without defect, and you may take them from the sheep or the goats.[8] Take care of them until the fourteenth day of the month, when all the members of the community of Israel must slaughter them at twilight.   Then they are to take some of the blood and put it on the sides and tops of the doorframes of the houses where they eat the lambs. That same night they are to eat the meat roasted over the fire… 

On that same night I will pass through Egypt and strike down every firstborn of both people and animals, and I will bring judgment on all the gods of Egypt. I am the Lord. The blood will be a sign for you on the houses where you are, and when I see the blood, I will pass over you. No destructive plague will touch you when I strike Egypt. 

“This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the Lord—a lasting ordinance… Celebrate the Festival of Unleavened Bread, because it was on this very day that I brought your hosts out of Egypt. Celebrate this day as a lasting ordinance for the generations to come… 

Then Moses summoned all the elders of Israel and said to them, “Go at once and select the animals for your families and slaughter the Passover lamb. Take a bunch of hyssop, dip it into the blood in the basin and put some of the blood on the top and on both sides of the doorframe… When the Lord goes through the land to strike down the Egyptians, he will see the blood on the top and sides of the doorframe and will pass over that doorway, and he will not permit the destroyer to enter your houses and strike you down….’”

Why did God make his people do this? He already knew who his people were. He wasn’t confused. He could have just quietly spared them all. In fact, the prior six plagues had not touched the Hebrews at all, and they didn’t have to do anything. Why now? There is something about this means of getting God to “pass over” that needed to be specific, and very public.

First, I suspect it was so that everybody, including their Egyptian neighbors, would see and ask what they were doing. By this time, it was clear Yahweh had won the Battle of the Gods. All the Egyptians had months to see how plagues 4-9  were supernaturally not harming the Hebrews at all. 

In this mixed multitude, I have no doubt the Israelites told their friends what was going on.  After all, “The Lord made the Egyptians favorably disposed toward the people, and Moses himself was highly regarded in Egypt by Pharaoh’s officials and by the people.” (Exodus 11:3) We read in Exodus 12 that when they left, “Many other people went up with them, and also large droves of livestock, both flocks and herds.”

Second, God’s people are tested. Are they – not just Moses - willing to publicly challenge one of Egypt’s cherished gods? They would lead a sacred animal down the streets, keep it their home for three days, kill it on the fourth day (likely outdoors), roast the meat over a fire so that everybody could smell it, eat that sheep, then cover their doors with the animals’ blood. This is spiritual warfare at its most confrontational. Hundreds of thousands of households would kill a god, eat it, and smear that god’s blood on their front door.

If God didn’t come through, it wouldn’t be hard to track the families down who committed these acts. If Yahweh did not deliver them, they will be killed. Did they trust that God is who He claimed?

Meanwhile, something really important is happening in terms of where the blood was supposed to be placed. [9] Egyptians believed in five parts of the human being. If any of these parts ceased to exist, the person would cease to exist forever. 

• ·The physical body (why mummification was important.)

• ·The shadow (a very real part of a person’s being).

• ·The ka or “life force” (biblically, “the breath of life” (Gen. 2:7).

• The ba, or “character traits.”

• ·The name.

To the ancient Egyptian, the name was a very real part of a person. If you didn’t like somebody, you erased their name, because it erased them from the afterlife. When Moses (trained in Egypt)  wrote about the Exodus, he never mentions the name of Pharaoh, but deliberately gives the names of the two Hebrew midwives who were loyal to God (Exod. 1:15). They would live in the afterlife, and so their names mattered; Pharaoh, who had rejected God (Exod. 5:2), would not.

Wealthy Egyptians made sure their names lived on by chiseling their names into stone monuments. The lower class homes and slave huts were made of mud and straw, but… except for the stone lintels and doorposts. That’s where they would chisel their name. When God required the Israelites to paint the blood they collected from the Passover lamb on the doorposts and lintels, He was asking them to cover their names with the blood of the lamb. They could do nothing to ensure that they found life in the afterlife; only the blood of the Lamb could do that.[10]

* * * * *

The Old Testament Passover lamb, although a reality in that time, was a  foreshadowing of the better and final Passover Lamb, Jesus Christ.[11] Every Passover lamb ever was pointing toward Jesus dying on the cross so that His blood will cover the flawed and sinful names we’ve made for ourselves.

• John the Baptist recognized Jesus as “the Lamb of God” (John 1:29)

• ·The required lamb without defect (Exodus 12:5) is Jesus;  a “lamb without blemish or defect” (1 Peter 1:19) who offers sure hope of eternal life (1 Peter 1:20-21).

• In Revelation, John sees Jesus as “a Lamb, looking as if it had been slain” (Revelation 5:6) because it had been slain on a cross during the time that the Passover was observed (Mark 14:12).

• The first Passover marked release from Egyptian slavery; the death of Christ marks our release from the slavery of sin (Romans 8:2).

• ·The Bible says that destruction “passes over” those who have symbolically applied the sacrificial blood of Christ to their hearts (Hebrews 9:12, 14).
  

  The Passover meal is constructed around four cups.  The cups remind the participant of the four promises that God made in Exodus 6:6–7.

"I am the LORD, and I will bring you out from under the burden of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment. I will take you as my own people, and I will be your God. Then you will know that I am the LORD your God, who brought you out from under the yoke of the Egyptians."

The four cups of the ancient Passover are as follows (other traditions developed over time):

Cup of Sanctification — “I will bring you out from under the burden of the Egyptians…” The first cup marks Israel – and now us - as God’s chosen ones, sanctified, set apart to worship God as God intends. This requires freedom from that which enslaves us – in our case, sin.

Cup of Deliverance/Praise — “I will deliver you from  their bondage…” People who need rescue need help outside of themselves. Their deliverance -and ours – is all God’s doing. The “burdens” of the first phrase describe something uncomfortable and wearisome. The “bondage” of the second phrase (‘avôdāh) can mean both “work” and “worship.” Perhaps this Second Cup reminds us of our need for deliverance from our own false forms of worship.

Cup of Redemption — “I will redeem you with an outstretched arm and mighty acts of judgment…” Being redeemed reminds us that this deliverance was brought about by the payment of a price. God’s salvation requires both divine power and payment. It is not a cheap redemption. The Hebrew word here, gā’al, is used other places in Scripture for redeeming a family member, often from slavery. This wasn’t a legal transaction to free a slave; this was a Father redeeming His children. The price of the Passover Lamb’s death pointed the price of Jesus shedding His own blood for the redemption of his sinful, lost children. (Romans 5:8)

Cup of Protection /Hope— “I will take you as my own people, and I will be your God…” the Fourth Cup envisions the time when all the spiritual children of Abraham will fully know God and be known as His people. Though God has begun a glorious work in us, the future holds our full and final redemption.[12]

________________________________________________________________________________

[1] Even Joseph, married an Egyptian woman (the daughter of a priest, no less).

[2] Exodus 18:9-11  “And Jethro said, Blessed be the Lord, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh… Now I know that the Lord is greater than all gods: for in the thing wherein they dealt proudly he was above them.”

[3] Jewish tradition says that when Moses led an Egyptian army against Ethiopia the daughter of the king of Ethiopia fell in love with Moses. Moses agreed to marry her on the condition that she delivered the Ethiopians into his hand, which she did “A silent unheard voice in the Old Testament: The Cushite woman whom Moses married in Numbers 12:1-10.”  In Skriflig (Online). David T. Adamo Department of Old Testament and New Testament, University of South Africa.

[4] “The rabbis teach that one of the names for God, “El Shaddai,” is actually something quite interesting. Often translated “God Almighty,” the sages and rabbis noted that…Hebrew lacks vowels, so the arrangements of how someone breaks up the consonants (especially in proper nouns) can change the translation. In this teaching, the combination of consonants create a Hebrew phrase which says, “The God Who Knows When to Say Enough.” This is the God character we meet in these stories about origins, is it not? A God who knows when to stop creating (“sabbath” literally means cease). A God who knows how to stop a hand of vengeance. A God who knows when to stop destroying.” (Marty Solomon, “Knowing When to Say Enough (Week 2).”  bemaliturgy.com

[5] This is from the teaching of Ray VanderLaan.

[6] “Plagues Against The Gods Of Egypt.” Berean-to-berean.com

[7] I think there is good reason to believe the ‘mixed multitude” of Israelites had plenty of Egyptians as their nearest neighbor.

[8] Jewish tradition would focus on sheep. Perhaps goats were an option so the Egyptians were more inclined to participate? I don’t know. It would be in line with the heart of a God not eager to punish.

[9] HT to a post on this subject by Ken Arrington, on Quora. Many other sources confirm his point.

[10] “Covered with blood: A better understanding of Exodus 12:7.”  Ministrymagazine.org.

[11] 1 Corinthians 5:7

[12] I got these explanations from “Four Cups and their Meaning in the Passover Seder,” by Tim Hegg, at torahresource.com.

Reading The Bible: Humility, Curiosity, and Community

In Genesis 11, God scatters people who had one language, one common speech. At Pentecost, that same list of people understands each other thanks to the Holy Spirit. The healing is underway. When God brings about the New Heaven and the New Earth, “every tribe, nation and tongue” will worship together. It’s the completion of the trajectory of unity, post-Tower of Babel.   

One of the things I appreciate about being able to teach at Vida220 in Costa Rica is how I get to experience a glimpse of this unity in the midst of national diversity. At one point, we had people from 7 countries together in a worship service. We sang in Spanish, English and something else (I think it was a language spoken in Belize, though the students from Belize spoke English as their first language).

Then there are the other differences that are common experience: socio-economic backgrounds, gender, age (students can range from late teens to their thirties), family of origin experiences, politics, theological/church background…the list is long. And they are going to live in close quarters for 9 months, first to study and then to go out in smaller teams.

I am asked to give the students tools for reading the Bible. Sometimes in previous years, the differences between myself and the students and between the students felt like a barrier to overcome. Translation can be tricky; images I use and pop cultural references I want to make might land with half the group. Their different church backgrounds (or lack of church background) meant I didn’t know how familiar everyone was with the Bible, and I didn’t know when I might be stepping into theological minefields without knowing it.

This year, I realized I had begun to see this diversity not as a barrier but as a gift. So I changed the approach so that we spent the week practicing how to study the Bible together, pulling from each other’s diversity of theological background and life experience to help the Bible reveal a richness of God’s revelation in ways the students would not have thought of on their own.

I want to show you this morning what the beginning of that process looked like, then talk a bit about why it’s just as important for us here, in this church, with a group whose differences might be mostly of a different nature but remain a very real thing that can either be a barrier to our fellowship or  - by the grace of God - an opportunity to fellowship more deeply. We started with a list of questions:

·  What are God’s attributes? Which is the primary one? Which one amazes you the most?

·  Do you think of people as primarily from the dust of the earth (Genesis 2:7) or created a little lower than the angels (Hebrews 2:7)?

·  Which influences your view of government more: Paul’s teaching of respectful obedience to God’s chosen leaders, or the resistance to the dragon of Exodus (Pharaoh) and the Beast of Revelation (Roman emperors)?

·  Does God completely, partially, or never determine what we do?

·  Does God love everyone or only some?

·  The prophets constantly challenged cultures around Israel; Paul said, “it’s not for me to judge those outside the church.” (1 Corinthians 5:12) Which approach resonates the most with you?

·  Which atonement theory best captures what happened on the cross?

1.  Ransom (Adam and Eve basically sold humanity to the Devil. On the cross, God paid the Devil a ransom to free us from the Devil's clutches.)

2.  Substitution (Jesus made satisfaction for humankind's disobedience through his own obedience, even unto death.)

3.  Christus Victor (On the cross, Jesus was victorious over the powers which hold mankind in bondage: sin, death, and the devil.)

4.  Moral Influence (Jesus died as the demonstration of God's love in order to change the hearts and minds of the sinners and shows us how to live.)

5.  Recapitulation (Jesus, the new and perfect Adam (human), succeeds where the first Adam failed and makes eternal life possible.)

6.  Penal Substitution (Jesus was punished – penalized – as a substitute for sinners, thus satisfying the demands of God’s justice.)

7.  Scapegoat (Jesus takes the blame and punishment of our sin upon himself and becomes the ‘scapegoat’ so we can be free from the penalty of our sins.)

8.  Governmental (Jesus didn’t pay the exact punishment of our total sins. Instead, God publicly demonstrated his displeasure with sin through the suffering of his own sinless and obedient Son as an act of atonement.)

We did not get through this whole list. We ended up only having time to focus on three or four because we had such good discussion. The point of this particular exercise wasn’t to figure out who was right and who was wrong; the goal was to show how we often have a view of God, humanity or just life crafted by the lenses through which we study Scripture. It turns out that lenses that might be good in helping clarify some things might distort other things. Think, perhaps of reading glasses. They help clarify the words right in front of you as your reading a book traveling down the interstate. Those same glasses will make the messages on the billboards really hard to see well. This is true of interpretive lenses as well.

• I was reading this week how the Hebrew word for God in the Tower of Babel narrative highlights that God is the Merciful One. What if we read that story and said “The Merciful One” every time the text says “God”? How might that change our view not only of what God is doing in that story but what God is like in the story?

• Why does the book of Judges record the ongoing failure of Israel’s judges? Is it to show us humanity is prone to sin and serve as a warning? Is it to reveal a God who never gave up on His people no matter how many times they failed, and so serve a story of hope?  

So, what do we do to avoid settling for less than the pursuit of the fullness of God and His revelation to us? One way is to share glasses. We introduce to others what helps us see well, and we welcome what has helped them to see well. Together, we gain clarity as we look at truth.  Together, we learn far more than we learn alone. I’ll use on example from the list, the one about God’s attributes.

Think of God as a diamond with dozens of facets on the side. Think of those facets as attributes of God, or maybe as a window with which to look into that diamond and see that part of God, of a window from which that attribute of God shines out more brightly than the rest. Please don’t build a theology of God’s nature out of this analogy. All analogies about God have problems.

Probably all of are raised to turn that diamond in such a way that certain characteristics of God stand out more than others. They get more focus. Now, are they all attributes of God? Absolutely. They are all good. But if we don’t see the fullness of God’s attributes, we are going to get things wrong when we think about what God is like.

For that matter, what if God only has one attribute – love? (This is the Eastern Orthodox position). What if all those attributes are adjectives that describe his love: just love, merciful love, etc? How might that change how we see God as we read the Bible?

Once the students started listing the attributes they thought were primary or amazed them the most, then we started talking. Why that one? Why not that one? It turns out church background, family of origin, and life experience had a lot to do with it. Depending on how life has been, we notice and cling to different areas of Scripture or attributes of God. Depending on how life has been, we can build theologies that confirm what we want to be true or deny what we want to be untrue.

The students were better together. Together, they saw more. They thought with more breadth and depth. They learned more about God as they learned more about each other, because God’s Spirit worked in all of them in different, beautiful ways.

I appreciated how Pat showed God’s faithfulness two Sundays ago while pulling from stories in which the consistency of human failure can overshadow the faithfulness of God if we aren’t careful. We must see both to appreciate the story the Bible is telling us about God and humanity.

The whole point was to leverage that group’s diversity to dig more deeply into Scripture. The student who loved God’s power needed to talk with the student who loved God’s gentleness so they both see how God is both. The student who loves God’s justice needed to talk with the student who loves God mercy so they both see how God is both. The student who loves a God who destroyed an Egyptian army and thundered on the mountain needs to get to know why that other student clings to a picture of God as a mother hen protecting her chicks, or of a whispering God who tells Elijah to take a nap and eat something.

 And – as you have probably noticed by now - in the process of enriching their view of God and hearing why certain attributes stand out, they get to know each other.  Communion with God and each other. A taste of what Eden was meant to be, and what the New Heaven and Earth will one day be.

All that was to make a simple point: all language has a context and a subtext. Here’s what I mean.

Context: The context is what goes with the text (“con” = “with”). It’s our social ecosystem. It requires a knowledge of current events.

•  “The Lions destroyed the Rams yesterday.”

• “That sounds worse than a Diddy party.”

Subtext: The subtext is what is under the text (“sub” = “under”) Think of hyperlinks in an online article. It requires knowledge of historical background.

•    “That sailor is going to Davey Jones’ locker if he’s not careful.”

•    “That sounds like a deal somebody made at a crossroads in Georgia.”                  

When the students were discussing the previous topics, they were thinking about God and the Bible through the context in which they were raised, which was filled with the subtext of historical influences in their family, church and culture. To really understand each other, they were going to need to get to know the other person to really understand what is being communicated, and with what motivation, and towards what ends.

This is true of all conversation. Sometimes it’s obvious, like when I sit down to a stranger at the airport and hear them say to someone on the phone, “And that’s why you should never use Bluesky around food that slaps at Piggly Wiggly, no cap.” Okay, I am going to need some more information.  

The Bible is not exempted from this principle. It’s one reason why I tell the students to never read a Bible verse. Read the paragraph, the chapter, the book, in the context of the whole Bible. When I told the students not to “cherry pick” Bible verses, the Latin students had no idea what I meant. Case in point. They needed context to understand what that meant.

When we read the Bible, we want to know the context and the subtext of the original audience. What connections did they make? What history did they share that hyperlinked them to ideas and events? What was their equivalent of slang terms and colloquialisms? How can we hear what they heard and understand what they understood?

Well, this led to a discussion about the differences between Western and Eastern thinking, two different ways of thinking that are not right vs. wrong, they are just different.[1] And we need to understand that difference to better understand what biblical writers are trying to communicate. Let’s define terms first.

Western: the Greek and Roman way of thinking, of which modern Western thinking is the legacy (think of Europe and North America as primary examples).

Eastern: the Ancient Near East way of thinking, which can still be found in Judaism and many Middle Eastern, Oriental and African countries.

Now, some examples.

Western: likes definitions, prose, outlines, lists, and bullet points. See this list as an example J

Eastern: prefers poetry and imagery and symbolism.

“What are the attributes of God? What is God like?”

Western: “God is omniscient, omnipresent, sovereign, loving etc.”

Eastern: “God is a fortress, a shepherd. God is an eagle’s wings.”

Western: focused on the nature of the being of God. What or who is this God? What is he like?

Eastern: focused on the nature of the relationship, because they expect to learn the answer to those questions through relationship.

For example, the Western mind wants to know the science of how creation happened.  The Easterner is much more interested in how God related with creation.

Western: eternal life is something that starts at an chronological point in time, a different kind of life that starts when this world is over.

Eastern: eternal life starts in this world, and is more about a particular kind of life then a chronological point in time. When you are living in harmony with God, you have entered eternal life that will endure forever. The word in the Hebrew is olam haba, or in Greek, aion zoe (the phrase zoe aioinios shows up a lot in Jesus’ teaching).

Western: tends to think about the implications of biblical teaching individually.

Eastern: tends to think about the implications for the community.

If you were to talk to NT Greeks about sin, they would probably start thinking about their own sins as an individual. A NT  Jewish convert was more likely focused on all the ways the community had sinned, and their contribution to that problem. (It’s one reason some people are more comfortable talking about “systemic sins” – think “sins of the community.”) Once again, this is not right and wrong thinking. It’s different thinking. Both/and.

Western: faith is centered around and in some ways measured by adherence  to creeds, and doctrines, and belief statements.

Eastern: faith is centered around and measured by relationship with God. They’re less interested in defining what that looks like and more interested in what they and others experience in their walk with God (which certainly includes what is revealed in Scripture as the measure/standard).  

Western:  Truth is timeless and unchanging, and either have it or you don’t. Once something is “known” about God, for example, any thoughts that you should change your view feels like failure at best and flirting with heresy at worst.

Eastern: truth is timeless and unchanging, but our experience of and understanding of truth is dynamic and unfolding; we learn more and more about this truth. #diamond The Easterner is less concerned about being “right” and more concerned about being “righter” as life goes on. There is a lot more room for disagreement and mystery.

Western: a confusing or obscure passage of Scripture is cause for frustration, worry about what they are missing, or deep concern that they could be wrong.

Eastern: a confusing or obscure passage of Scripture is cause for excitement because they have more to learn. They look forward to digging yet again into God’s word until God reveals more of His truth to them.

 * * * * *

The Bible was written thousands of years ago in language different from English. The translation needed is more than just the words: it’s the culture, the mindset, the moral, social and religious ecosystem in which the people lived and wrote.

If that makes it sound like we have our work cut out for us, well, we do J It’s exciting! It means the Bible is not a stale revelation, exegeted, pulled apart and analyzed to death. It’s not a stagnant pool of water that has nothing moving. It’s like living water, full of energy and life, moving us always deeper into the truth God inspired the biblical writers to record.  It’s full of treasure for which we will have to dig. That will be hard but worth it, because the more treasure we find, the more our lives are enriched.

This is how I summarized how to read the Bible. 

“With humility (because we don’t know everything), with curiosity (about context and subtext), and in community (because there is godly wisdom in righteous - committed to being right with God and others - diversity).”                                                                           

Our differences, our diverse life experiences here at CLG, might not look just like the one the students were navigating, but we have them, loads of them, right here in our church: non-churched and otherly-churched; poverty and wealth and everything in between; significantly different church backgrounds; educational backgrounds; significant trauma history and blessedly safe history; families of origin that set us up for failure or success, and often a little of both; different political ecosystems which shaped even our emotional views of our party and the other parties; church histories that make it easy to come to church or hard to come to church just because it’s a church; a range of struggles with mental, emotional and physical health. The list goes on and one.

And these differences are either hurdles to overcome or opportunities to embrace. Maybe – almost certainly? -  a little of both.  I hope this draws out of us:

• Humility (we keep learning that we don’t know everything, and some things we thought we knew correctly, we didn’t)

• Curiosity (we are not threatened by thinking about God, His Word, or life in different ways, because there is always more to learn)

• Community (because there is godly wisdom in righteous diversity of those committed to being right with God and others)

___________________________________________________________________________________

[1] I am heavily indebted to Marty Solomon’s teaching and writing on these differences. See bemadiscipleship.com

Harmony #84: Eternal Life (John 12:20-32)

When I was growing up, I got a lot of really good teaching about the life to come. I read books on Heaven; I read accounts of people who claimed to have visited. The hope of eternal life in Heaven was something to sustain and encourage us as we slogged through life, and rightfully so. The Bible’s image of the New Heaven and New Earth is glorious.

What I don’t remember hearing as much about was how God intended to have us participate in eternal life right now. We would sing, “This world is not my home, I’m just passing through,” which suggested life was a frustrating annoyance until we got to the good stuff after we died.

It turns out we are not “just passing through.” Jesus invites us to enter into and experience the life of the Kingdom now in very tangible ways. Life isn’t just an inconvenient means to an end. Jesus invites us to flourish in God’s good creation, filled with His Spirit, invited to become part of the “body” of Christ for the nourishing of the world with the lived out good news that God is love, and His love is for you.

I wish I had heard that more. I wish we had talked more about what that looked like. So, here we go.

Here is today’s text with commentary added to provide the context and subtext. I encourage you to read this passage on your own in its uninterrupted form just to be clear on the distinction J

Now there were some God-fearing Greeks among those who went up to worship at the Feast of Passover. They came to Philip, who was from the Greek are of  Bethsaida in Galilee[1], with a request. “Sir,” they said, “we would like to observe Jesus.” Philip went to tell Andrew; Andrew and Philip in turn told Jesus about the request.

 Jesus granted permission, then spoke to them all. “This is what’s happening. Listen carefully: truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds.

 Anyone who delights in his life in this world more than in God will lose it, while anyone who thinks so little of his life, and so much of God, that he is willing to sacrifice it all for God, will keep it for eternal life.[2] Whoever serves me must follow me to where I am going; and where I am, my servant also will be.

 My Father will honor the one who serves me. Now my soul is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour. This is the fulfillment of the Father’s plan. Father, glorify your name!”

Then a voice came from heaven, “I have glorified my name, and will glorify it again.” Some in the crowd that was there and heard it said it had thundered; others said an angel had spoken to him.[3]

Jesus said, “This voice was for your benefit, not mine: to confirm you in this great truth, that I am the Son of God, he whom God the Father has sent into the world, by and in whom he designs to bring glory to His name.[4] 

 Now is the time for judgment and condemnation on the power of sin in this world[5]; now the prince of this world will be driven out and decisively defeated for all to see[6]. And when I am lifted up from the earth, I will, like a fisherman dragging in his net, drag all the  people[7] of the world to me.”[8] (He said this to show that he would be lifted up by dying on a cross lifted up from the earth.)

* * * * *

Let’s pause for a Biblical Words Nerd Corner Moment.  This isn’t trivia; it’s clarity about the subject matter. The Bible has an interesting way of talking about things that last forever, or things that have ‘eternal life’ or are ‘everlasting’.

·  Animal sacrifices were to be offered “forever”- until the sacrifice of Jesus Christ ended the need for animal sacrifices (2 Chronicles 2:4; Hebrews 7:11-10:18).

·  God planned to dwell in Solomon’s temple “forever” - but it was destroyed (2 Chronicles 7:16).

·  The old covenant of the law is referred to as the "everlasting covenant" (Leviticus 24:8), yet 2 Corinthians 3 tells us it was transitory and has been replaced, and Hebrews 8:13 says, “In speaking of a new covenant, [Jesus] makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.”

Were the biblical writers confused? I don’t think so. I believe they were inspired to choose even their individual words in a way that captured what God wanted to reveal. So if we assume this was not a mistake, there must be something going on with the language that is important.

In Hebrew, the word translated in 2 Chronicles as “forever” is olam. It's all over the Old Testament. It can mean an ancient time, a future time, a lifetime, a span of time with an uncertain end, an age of the world, a dynasty, an eternity… It’s a very flexible word.

When the Hebrew was translated into Greek in the Septuagint, the (still inspired) writers had to make a choice about how to translate olam. They chose the word aionios.[9] You will usually see this translated in English as ‘eternal,’ ‘everlasting,’ or forever just like olam is in the Old Testament. However, it’s more complex than that.

Its primary meaning is that the end is not known. While in the belly of the big fish, Jonah said the earth bound him forever (olam/aionios), but it was only three days. It was a time span with an unknown end. The end is there; you just can’t see it until its there -– like when you look out over Lake Michigan at the dunes and can’t see an end to the water. It’s a mystery. We might say it goes on forever. A bored child might say, “We’ve been here for ages. When are we going to leave?” Think of the disciples’ question in our passage today:

Matthew 24:3 “Tell us, when these things will be? And what will be the sign of Your coming, and of the end of the age (aion)?”[10]

When is this age – this ‘forever’ age? this ‘eternal’ age? – going to end and the next one begin? Clearly the disciples meant something other than ‘eternal’ when used a word often translated as ‘eternal’. They aren’t the only ones.

Hebrews 1:1-2  “…in these last days [God] did speak to us in a Son, whom He appointed heir of all things, through whom also He did make the ages (aion).[11]

Hebrews 9:26 ”…But now He has appeared… at the consumation of the ages (aion),[12] for the removal of sin by the sacrifice of Himself.”

Ephesians 3:8-9 To me…this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all see what is the fellowship of the mystery, which from the beginning of the ages (aionon) has been hidden in God who created all things through Jesus Christ.

Colossians 1:19-20, 26 For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross…the mystery which has been hidden from ages (aionon) and from generations, but now has been revealed to His saints.

So there have been ages in world history (not eternities in world history) –and we aren’t done yet.

Ephesians 1:20-21 “…when He raised [Jesus] from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age (aion) but also in that age which is to come.”

Ephesians 2:6-8 “…raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages (aion) he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus.”

So, there have been a few ages; there will be more. The writers aren’t babbling incoherently about one endless eternity after another. They clearly mean something different. Meanwhile, both John and Paul show us what it looks like to talk about something being everlasting, covering all ages.

Revelation 1: 17-18  “I am the First and the Last, and I am the living One[13]. I entered the realm of the dead; but see, I am alive now and to the ages (aion) of the ages (aion) .”[14]

Revelation 22:5  “God’s servants will continually serve and worship Him… by His light, they will reign throughout the ages (aion) of the ages (aion).”[15]

Ephesians 3:21  “..to Him is the glory in the assembly in Christ Jesus, to all the generations of the age (aion) of the ages (aion).”

Clearly, John and Paul write of eternal life in the way we think of it, endless life in the ages of ages to come. But in today’s text, when Jesus said his disciples would get and keep eternal life, he was saying something about aionios life – life in this age, something we have now. How so?

It turns out that this word also describe a quality of life. It’s about who we are and what we do. HELPS Word Studies describes it like this:

An "age-characteristic"…the unique quality reality of God's life at work in the believer… Eternal (aiṓnios) life gives time its everlasting meaning for the believer through faith…thus believers live in "eternal (aiṓnios) life" right now, experiencing this quality of God's life now as a present possession.” (HELPS Word-studies)

When the rich ruler asked Jesus what he needed to do to have “eternal life,” and when Jesus talked to his disciples about eternal life, the phrase is aionios zoe[16], literally: “age life/life in the age,” the kind of life that comes from relationship with God beginning now and enduring throughout the age. They weren’t asking about where they were going to go when they died (though they had questions about that other places). Here, Jesus is talking about the life “more abundant” that Jesus offers us beginning now (John 10:10). A little later in the book of John, Jesus explained:

This is eternal life (zoe aionios): that they may know You, the only true God.”(John 17:3)

Earlier in the gospel, Jesus said:

“He who hears my word and believes him who sent me has eternal life (zoe aionios), and doesn’t come into judgment, but has passed out of death into life. (John 5:24)

Zoe aionios (“eternal life”) begins now with Christ in us, the hope of glory.[17] Back to the text we read this morning.

 “Anyone who serves Me must follow My path; anyone who serves Me will want to be where I am, and he will be honored by the Father…”

Those who are willing to sacrifice their life to follow Jesus will live in the aionios life God has given to them.

Bottom line: Though spiritual life or death, destruction or reward of the ages to come is always in our spiritual line of sight, we will live in and experience life or death, destruction or reward in this age as well. Jesus told his disciples to follow him now, embrace eternal life now, walk in the light now, in the midst of the darkness of this age.

Okay, we are out of the Biblical Words Nerd Corner.

How do we live in this life? As a response to the love God has shown us through Jesus, we are like the seed that falls to the ground: that which brings death and destruction – sin – must die if we are to rise into aionios life by following the person, teaching and the path of Jesus above all else. 

Dying sounds hard because it is. But we all have to let some things in out life die so that other things can live.

·   If I want to live healthy, I need to let my desire for fried chicken and mac and cheese die.

·   If I want to be a violin virtuoso, I will need to let my desire for 10,000 hours worth of other activities die.

·   If I want to really be known and loved, I need to let my desire to hide die.

 Maybe another way of saying it is that I am going to need to know which things need to be dead to me so that I might live.

If I am going to follow Jesus, my desire for things that compete for my allegiance and worship must die; my desire to be lord of my life must die; my sight must be fixed on that which brings and builds eternal life so that I can taste and see that the Lord and His Kingdom are good.

This dying to self is not simply the way for us to experience the fullness of zoe aionios, the life of heaven in this age.  It’s how we spread it to everyone around us.

Whenever we worship, somebody dies, and it will be either us or others.

If I worship my comfort, I will sacrifice my wife and kids. They will pay the cost of my comfort. “Stop bothering me. We will talk when I’m good and ready. No, you adjust your hopes and dreams and priorities because they don’t match mine.” I will sacrifice my friends. “I need you to show up on my terms.” I remain dead in my selfishness and sin, and I drag down those close to me.

If I worship my reputation, I will sacrifice any of you who don’t make me look good. “You think I’m wrong? You’re an idiot. You are winning an argument with me? I will lash out and try to humiliate you or keep beating this argument to death because I can’t be wrong.”  And I will remain dead in myself selfishness and sin and drag down those around me.

If I worship money, I will choose work time over relationship time and I will choose profit over people.  If I worship my health, I will make everyone else take second place to my diet and workout schedule. If I worship sex, all that will matter is my fulfillment and my happiness, and I will sacrifice the dignity and autonomy of people around me as I manipulate and pressure and use… And I will remain dead in my selfishness and sin and drag down those around me.

You want to know what you worship? Ask yourself whom you are willing to sacrifice; then ask yourself why.

So what do we do if we are caught in this trap? We must become that seed that falls to the ground and dies so it can be brought back to life and bear good fruit. Or, as Paul wrote, we present our bodies as living sacrifices, wholly acceptable unto God (Romans 12:1). Watch for a very important two words to show up J

In the same way you gave your bodily members away as servants to corrupt and lawless living and found yourselves deeper in your unruly lives, now devote your members as servants to right and reconciled lives so you will find yourselves deeper in holy living.  In the days when you lived as slaves to sin, you had no obligation to do the right thing. In that regard, you were free.But what do you have to show from your former lives besides shame? The outcome of that life is death, guaranteed.

But now that you have been emancipated from the death grip of sin and are God’s slave, you have a different sort of life, a growing holiness. The outcome of that life is eternal life (zoe aionios). The payoff for a life of sin is death, but God is offering us a free gift—eternal life through our Lord Jesus, the Anointed One, the Liberating King. (Romans 6: 19-23)

It begins with a commitment to Jesus. We acknowledge the reality of who Jesus is; we surrender the lordship of our life to Him; we commit to following his path rather than ours. Holy living leads to growing holiness, which leads to experiencing the gift of zoe aionios God has given us.

I remember thinking as a young man that I wanted to make a difference in the Kingdom of God. I really wanted my life to count. I saw some older folks who were godly and whose presence had really impacted my life. I knew it was because of Jesus at work in them, and I wanted that!

I took me years to realize I couldn't just want that. We rest in Christ, but we don’t lounge in zoe aionios; we are invited to participate. A call to follow Jesus will require putting one foot in front of the other in the same direction as Jesus if we want to go with Jesus where Jesus is going.

·  If I wanted the wisdom of aionios life, I had to prioritize certain things in my life that would lead to wisdom, like listening to and reading wise voices instead of entertaining but dumb ones.

·  If I wanted the self-control of aionios life, I had to demonstrate the fruit of self-control that the Holy Spirit was growing on my branches.

·  If I wanted the patience of aionios life instead of the anger that filled me, I had to follow Jesus deeper into understanding myself and maybe to a good counselor who helps me discover God’s healing.

·  If I wanted to move from lustful thoughts to the pure thoughts of aionios life, I had to change what was filling my mind and bring in some righteous material the helped me view people as God sees them.

·  If I wanted my marriage to embody spousal relationships in aionios life, I needed to increasingly learn and do biblical habits of loving and honoring and partnering with my wife.

There was no amount of wishful thinking that was going to change me in those areas.  There was, however, the power of Christ and the work of the Holy Spirit as the absolute foundation. Then, participation in aionios life: praying, studying the Bible, seeking counsel both casual and professional that steadied me in the path of righteousness, becoming accountable to others…and putting into practice what I learned.  Holy living, leading to holy maturity, leading me deeper into eternal life.

That is still my challenge and my goal. Every day I need to drop seeds of sin to the ground to die so that I might produce life and not death. Every day, even in small ways, I must willing reject that which brings aionios death and embrace that which brings aionios life.

It is in this path that we begin to truly see how the Kingdom of God, right here and now, is meant for our good and God’s glory. N.T. Wright gets the final word.

“Jesus's resurrection is the beginning of God's new project not to snatch people away from earth to heaven but to colonize earth with the life of heaven…The point of the resurrection…is that the present bodily life is not valueless…God has a great future in store for it.

What you do in the present—by painting, preaching, singing, sewing, praying, teaching, building hospitals, digging wells, campaigning for justice, writing poems, caring for the needy, loving your neighbor as yourself—will last into God's future.

These activities are not simply ways of making the present life a little less beastly…They are part of what we may call building for God's kingdom.

Our task as image-bearing, God-loving, Christ-shaped, Spirit-filled Christians, following Christ and shaping our world, is to announce redemption to a world that has discovered its fallenness, to announce healing to a world that has discovered its brokenness, to proclaim love and trust to a world that knows only exploitation, fear and suspicion...

The message of Easter is that God's new world has been unveiled in Jesus Christ and that you're now invited to belong to it.” 
― N. T. Wright

 _________________________________________________________________________

[1] “Philip’s name is Greek; he came from the region governed by Herod Philip… with connections to the Decapolis, which consisted of ten cities that were Greek in character.” (NIV Cultural Backgrounds Study Bible)

[2] Loves his life means “delights in his life in this world more than in God.” Hates his life in this world means “thinks so little of his life, and so much of God, that he is willing to sacrifice it all for God.” (ESV Global Study Bible)

[3] Think of a similar scenario at Paul’s conversion (Acts 9:7; 22:9).

[4] Matthew Poole Commentary

[5]  “By His coming death, Jesus will end the power of sin over Adam’s race, judging and condemning it.” (ESV Reformation Study bible)

[6] “At the cross, the devil will be cast out, that is, decisively defeated (see Luke 10:18; Heb. 2:14–15; Rev. 20:10).” (ESV Global Study Bible)

[7] HELPS Word-studies  3956 pás – each, every; each "part(s) of a totality…each (every) part that applies." The emphasis is on "one piece at a time."  

[8] “There is an allusion here to the ensigns or colors of commanders of regiments, elevated on high places, that the people might flock to his standard.” (Adam Clarke)

[9] There could have chosen a Greek word that only means eternal or everlasting in a way that matches what we think of when we use the English words. That word is aidos. However, it’s only used twice in Scripture, and never in the phrase we translate as “eternal life.”

[10] Some translations say “end of the world.” That makes it sound like the end of time, but aionios points toward a time with an end, not the end of all time.

[11] Some translations say universe, world or worlds. That just…not what it means.

[12] The CEV says “at the end of time”; Webster’s says “world.” That’s not what it means.

[13] Daniel 4:34

[14] This is often translated “forever and ever” captures the intent of “ages” plural. The Aramaic Bible says “eternity of eternities,” which nails the intent,

[15] That’s how a Greek writer described forever and ever. They doubled down.

[16] “All life (2222 /zōḗ), throughout the universe, is derived – i.e. it always (only) comes from and is sustained by God's self-existent life. The Lord intimately shares His gift of life with people, creating each in His image which gives all the capacity to know His eternal life.” (HELPS Word Studies)

[17] “Eternal life is having the kind of life that God has… It isn’t just lasting forever. It’s a quality of life that we come to have by participating in the Kingdom of God.” (Dallas Williard)

Harmony #83: The Word That Endures (Matthew 23-24; Mark 12; Luke 20-21)

Over the past several weeks, we’ve seen a theme.

Jesus cleanses the temple and withers the fig tree (a symbol of Jewish religious leaders) to prophecy the end of the Sadducees as the priestly line, as well as the end of the Jerusalem Temple as ground zero of the Kingdom of God.

The Kingdom’s mantle will be passed to the church, where all are priests[1] and, as Jesus told the Samaritan woman, you won’t have to ask what mountain to go to in order to worship in the right temple. God’s people will worship in Spirit and in Truth[2] in the new temple: us as individuals[3], and us in community[4].

The Sadducees challenge him. Jesus responds to these three challenges by highlighting why they “withered at the root”:

• compromising relationship with Rome

• lack of knowledge concerning the Scripture

• misunderstanding of the power of God

• · lack of love

Jesus isn’t done. Now it’s time to teach.

 (Matthew 23:1-3, 5-12; Mark 12:38-40; Luke 20:45-47)

As all the people were listening to his teaching, Jesus said to his disciples, “Beware of the experts in the law and the Pharisees who [read the Torah] on Moses’ seat. Pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach.

They devour widows’ property and will receive a more severe punishment. They do all their deeds to be seen by people, for they like walking around in long robes, with their phylacteries wide and their tassels long, and as a show make long prayers. They love the place of honor at banquets and the best seats in the synagogues, and elaborate greetings in the marketplaces.

They love to have people call them ‘Rabbi.’ But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. And call no one your ‘father’ on earth, for you have one Father, who is in heaven. Nor are you to be called ‘teacher,’ for you have one teacher, the Christ.

The greatest among you will be your servant. And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.”

I highlighted Jesus’ conclusion because I’m not sure this is as much about using titles as it is about the danger of pride, of wanting those titles to be exalted. This is a contrast of attitudes, not roles. So, let’s update the list.

• compromising relationship with Rome

• lack of knowledge concerning the Scripture

• misunderstanding of the power of God

• lack of love

• lack of service and humility

Then, in good rabbinic fashion, Jesus points to something happening around them to contrast the Sadducees with an unexpected hero.

 (Mark 12:41-44; Luke 21:1-4)

Then Jesus sat down opposite the offering box, and watched the crowd putting coins into it. Many rich people were throwing their gifts of large amounts into the offering box. He also saw a poor widow come and put in two small copper coins, worth less than a penny.

He called his disciples and said to them, “I tell you the truth, this poor widow has put more into the offering box than all the others. For they all offered their gifts out of their wealth. But she, out of her poverty, put in what she had to live on, everything she had.”

True worship will be costly. If we really worship, we will feel it. As David once said, “I will not give God sacrifices that cost me nothing.”[5] Jesus point out a contrast between the widow and the religious leaders living in luxury and making a show of their generosity, which turned out not to be that generous after all. It was nothing to them.

Jesus was going to need spiritual leaders in his new church who knew what it meant to be “broken and spilled out” for those around them. This will come true in the lives of the disciples and the apostles like Paul. Almost all of them will pay with their lives.

There is a place in Paul’s letter to Corinth where we see some exasperation. He is writing about false teachers making a show about how impressive they are: “super apostles” who are great speakers, who elevate themselves, and who evidently get rich off of the people they are supposed to be serving. He says they are “masquerading as servants of righteousness.” Then he basically says, “Listen, if we are looking for pumped up resumes, check this out.” At one point he cites what he has gone through.

“I have been in prison more frequently, been flogged more severely, and been exposed to death again and again.  Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was pelted with stones, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move.

I have been in danger from rivers, in danger from bandits, in danger from my fellow Jews, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false believers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked. 

Besides everything else, I face daily the pressure of my concern for all the churches. Who is weak, and I do not feel weak? Who is led into sin, and I do not inwardly burn? If I must boast, I will boast of the things that show my weakness.” (2 Corinthians 11:23-30)

You would never have heard a Sadducee boast in that. Their boast was in the luxury and comfort that followed their compromise with the Romans. Clearly they were blessed by God because they prospered financially, physically and socially, right? They looked impressive – on Roman terms. Jesus flipped that table when he flipped their physical tables in the Temple. What was the most impressive resume of the follower of Jesus? Worship and love of God expressed in love of neighbor, which was going to look like humble service, often at great cost. Jesus once taught,

“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.” (Matthew 5:11-12)

Notice what people become when this happens.

 “You are the salt of the earth…You are the light of the world… let your light shine before others, that they may see your good deeds and glorify your Father in heaven. (13-16)

What is the light and salt? Good deeds of humble service motivated and empowered by God’s love. Back to today’s text.

(Matthew 24:1-2; Luke 21:5)

Jesus left the temple. As He was walking away, His disciples came up to Him and asked what He thought about the temple buildings. Some of his disciples were remarking about how the temple was adorned with beautiful stones and with gifts dedicated to God. He replied,” Look around you. All of it will become rubble. I tell you this: not one stone will be left standing.”

I think the disciples he was telling them that the Temple was going to be destroyed. It must have been hard for them to wrap their minds around the idea that it would be gone. It had been home base all their lives. Everything centered around the Temple and the Torah. “Are you sure? Look how impressive this is.”

I wonder if we wouldn’t have done the same. The Temple was a massive feat of architecture.[6]The stones were huge. Estimates are that it would take 7 modern cranes to move some of the rocks. No one is quite sure how they moved them – and fit them together as well as modern brick and mortar. It had lots of marble covered with gold. Josephus wrote that it was so opulent that it looked like a snow-capped mountain. “Are you sure, Jesus?”

Matthew 24:3-35; Mark 13:3-31; Luke 21

Later, as Jesus was sitting on the Mount of Olives, the disciples came to Him privately. “We don’t understand Your predictions. Tell us, when will these things happen: When will the temple be destroyed? What will be the sign that You are returning in judgment?[7] How will we know that the end of this age is upon us?”

Jesus: “Take care that you are not deceived. For many will come in My name claiming they are the Anointed One, and many poor souls will be taken in. You will hear of wars, and you will hear rumors of wars, but you should not panic. It is inevitable, this violent breaking apart of the sinful world, but remember, the wars are not the end. The end is still unfolding.

Nations will do battle with nations, and kingdoms will fight neighboring kingdoms, and there will be famines and earthquakes. But these are not the end. These are the birth pangs, the beginning. The end is still unfolding.

They will hand you over to your enemies, who will torture you and then kill you, and you will be hated by all nations because of Me. And many who have followed Me and claimed to love Me and sought God’s kingdom will turn away—they will abandon the faith and betray and hate one another. 

The love that they had for one another will grow cold because few will obey the law. False prophets will appear, many will be taken in by them, and the only thing that will grow is wickedness. There will be no end to the increase of wickedness.

 But those who do not waver from our path and do not follow those false prophets—those among you will be saved. And this good news of God’s kingdom will be preached throughout the whole world, a testimony to all people and all nations. Then, beloved, the end/the consummation of the age will come.

When you see Jerusalem being surrounded by armies, you will know that its desolation is near. You will remember that the prophet Daniel predicted this—predicted the abomination that causes desolation[8]—when you see the prophesied desolation of the holy place. (Reader, take notice; it is important that you understand this.) When you see this, let those in Judea flee to the mountains.[9]

 If you are relaxing on your rooftop one evening and the signs of the temple’s destructions come, don’t return to your house to rescue a book or a pet or a scrap of clothing. If you are in the field when the great destruction begins, don’t return home for a cloak. Pregnant women and nursing mothers will have the worst of it. And as for you, pray that your flight to the hills will not come on the Sabbath or in the cold of winter.

They will fall by the sword and will be taken as prisoners to all the nations. Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled. For the tribulation will be unparalleled—hardships of a magnitude that has not been seen since creation and that will not be seen again.

 Indeed the Lord God your merciful judge will cut this time of trial short, and this will be done for the benefit of the elect that some might indeed be saved—for no one could survive the depravity for very long.[10]

 I cannot say this clearly enough: during this time, someone will say to you, “Look, here is the Anointed One!” or “Aren’t you relieved? Haven’t you seen the Savior down there, around the bend, over the hill and dale?” Do not believe them. 

False liberators and false prophets will appear, and they will know a few tricks—they will perform great miracles, and they will make great promises. If it were possible, they would even deceive God’s elect. But I am warning you ahead of time: remember—do not fall for their lies or lines or promises.

 If someone says, “He’s out there in the desert”—do not go. And if someone says, “He’s here at our house, at our table”—do not believe him. When the Son of Man comes, He will be as visible as lightning in the East is visible even in the West. And where the carcass is, there will always be vultures.[11]

And as the prophets have foretold it: after the distress of those days, “The sun will grow dark, and the moon will be hidden. The stars will fall from the sky, and all the powers in the heavens will be dislodged and shaken from their places.”[12]

That is when the sign of the Son of Man will appear in the sky. All the nations of the earth will mourn. They will see the Son of Man coming; they will see Him powerful and glorious, riding on chariots of clouds in the sky.[13] With a loud trumpet call, He will send out battalions of heavenly messengers; and they will gather His beloved faithful elect from the four corners of creation, from one end of heaven to the other.[14]

Now think of the fig tree. As soon as its twigs get tender and greenish, as soon as it begins to sprout leaves, you know to expect summer. In the same way, when you see the wars and the suffering and the false liberators and the desolations, you will know the Son of Man is near—right at the door.

I tell you this: this generation will see all these things take place before it passes away. My words are always true and always here with you. Heaven and earth will pass away, but My words will never pass away.[15]

 Be careful, or your hearts will be weighed down with carousing, drunkenness and the anxieties of life, and that day will close on you suddenly like a trap. For it will come on all those who live on the face of the whole earth. 

Be always on the watch, and pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man.”

* * * * *

Bible scholars generally take one of two views on this text: 

1.) Half of the chapter tells of the destruction of Jerusalem (v.1-35); the other half tells about the final judgment (v.36-51).

2.) The entire chapter deals with the destruction of Jerusalem.

If you click through different translations in Biblegateway.com, you will often see a heading at the beginning of Matthew 24. It will either say “The Destruction of Jerusalem” or “The Destruction of Jerusalem and Signs of the End Times,” or something like that.

There is no doubt that the destruction of the Temple is in view. Both views agree on this point. A.D. 66-70 were a terrible four years. The Zealots defended Jerusalem…zealously. The Romans, equally determined, starved its inhabitants into cannibalism at one point. In AD 70, they destroyed the temple and the city. More than a million Jews died, and more than 97,000 were taken captive. The Romans erected Titus’ Arch in Rome to celebrate the victory.[16]

The document I’ve been using for this Harmony Of the Gospel’s approach has this title: “The Destruction of Jerusalem.” I hold this in an open hand, but here’s a few quick reasons I prefer this view.

In the introductory remarks, Jesus speaks of the destruction of Jerusalem (1-3).

• The gospel was supposed to be “preached in all the world” before “the end” (of Jerusalem), which we see fulfilled in Colossians 1:6,23.

• Jesus said that the sign of the end was ‘the abomination that causes desolation’ in the ‘holy place.’ This is very likely the destruction of the Temple by the Romans, who first filled it with banners containing images of Caesar.

• When that happens, His disciples would know that the fall of Jerusalem was near (32-33), and the people in Judea will flee.

• The things of which He spoke were to come upon “this generation,”  “Generation” is used in Matthew 1:17, 11:16, 12:39, 41, 42, 45, 16:4, 17:17, 23:36, and 24:34. Every other place refers to the generation standing right in front of Jesus. He says to his disciples, “Pray that you may escape.”

• The concern about fleeing “on the Sabbath” is a very Jewish concern as opposed to a Gentile one, so this wouldn’t apply to all the world.

• As a result of Jerusalem’s destruction, those who leave are saved; those who stay die. When the Bible talks about what happens at the end of all things, the opposite is true. Those who stay inherit the New Heaven and New Earth, and those who are taken do not.

• People can flee from this judgment and hide; not so if it's the Final Judgment.

* * * * * 

Two points. The first one is a challenge, the second an encouragement.

I suspect the judgment that fell upon Jerusalem and the Temple was a form of “sowing the wind and reaping the whirlwind.” (Hosea 8) What was going on with the leaders? 

• compromising relationship with Rome

• lack of knowledge concerning the Scripture

• misunderstanding of the power of God

• lack of love

• lack of service and humility

First, Israel’s history had shown that whenever God’s people relied on empires like Egypt and Assyria for provision and safety instead of God, the empires always turned on them.

Second, the Sadducees knew better. They should have taken their sacred texts seriously, because they contain that warning.

Third and fourth, what happens when you get to cozy with the Empire? You start to look like the empire, and at that point you stop being salt and light because there are no good deeds that bring glory to God. This list of the sins of the Sadducees could be equally applied to the leaders of Rome. Now, they were just parties competing or power.

And when the Jewish leaders could not control their own people (the Zealots), they found out very quickly that Rome had only tolerated them while they were useful on Rome’s terms.

There is a warning here for the church. The characteristics of the Sadducees (and the Zealots) cannot characterize us. When a coercive, bullying or violent attempt to spread the Kingdom of God combines with a corrupt desire to share the power and luxury of the Empire at the expense of righteous obedience and true worship, we will become full of mold, and wither at the root. It will corrupt us from the inside out, and it will invite a whirlwind of destruction.

Second, I love how Jesus ends with hope. If I were a disciple, I might not have slept well that night considering all the things that were about to land on Jerusalem. But Jesus reminded them of what lasts, what is eternal.

“My words are always true and always here with you. Heaven and earth will pass away, but My words will never pass away.” 

 “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit and life.”(John 6:33)

The disciples need to hear this. The words of The Word will endure. The Sprit and the Life God gives will endure.

Truth will endure.

Hope will endure.

The love of many may wax cold, but yours doesn’t have to.

Many will believe lies, but you don’t have to.

Many will give themselves to wickedness, but you don’t have to.

Many will leave the faith and betray each other, but you don’t have to.

Steady.

Don’t panic.

Through you, the good news of God’s kingdom will be preached throughout the whole world as a testimony to all people and all nations.

 ____________________________________________________________________

[1] 1 Peter 2

[2] John 4

[3] 1 Corinthians 6

[4] Ephesians 2

[5] 2 Samuel 24

[6] NET Bible footnotes

[7] “Parousia, commonly denoting presence. Readers with a Jewish background would have taken these words to describe a coming in judgment.” (Gordon Ferguson)

[8] “The abomination of desolation is an allusion to Daniel 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV in 167 b.c., Jesus seems to indicate that Antiochus was not the final fulfillment…Some argue that this was realized in a.d. 70, while others claim that it will not be fully realized until the great tribulation at the end of the age (Mark 13:14, 19, 24; Rev 3:10).” (NET Bible footnotes)

[9] Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5. (NET Bible footnotes)

[10] “In a siege against the city lasting nearly a year, Cestius Gallius, the Roman general, withdrew to Caesarea and brought back a larger army. This break in the battle allowed the Christians who understood Jesus’ prophecy to flee the city. Josephus says that many did, leaving behind the Jews in the city who were determined to fight to the death (which they did).” (Gordon Ferguson, “Matthew 24: End of the World or End of the Age?”)

[11] In other words, when the judgment comes, the location will be obvious.

[12] “An allusion to Isaiah 13:10; 34:4 and Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens, this is not as likely.” (NET Bible footnotes) See also Ezekiel 32.

[13] “See, the Lord rides on a swift cloud and is coming to Egypt. The idols of Egypt tremble before him, and the hearts of the Egyptians melt within them.” (Isaiah 19:1)

[14] “The reference to the Son of Man coming in the clouds is a figurative reference to Divine judgment upon the nations (Isa.19:1-4; Isaiah 34). And the reference to the angels gathering the elect is symbolic of God’s protection of His people (cp. Rev.7:1-3).” (Lanny Smith)

[15] See Isaiah 40:8. Also, “My words shall not pass away; be vain and empty, and unaccomplished; which is true of anything, and everything spoken by Christ; and especially here regards all that he had said concerning the calamities that should befall the Jews, before, at, or upon the destruction of their nation, city, and temple; and the design of the expression, is to show the certainty, unalterableness, and sure accomplishment of these things.” (Gill’s Exposition)

[16] https://hope4israel.org/jerusalem-70-ad-not-one-stone-left-upon-another/