What could be interpreted as an 'idyllic' beginning in the church, is now disrupted with a sense of 'realism'. From a Christian perspective this entails affirmation of a world infested with, and broken by, sin. This intrusion into God's creation fragments our humanity, causing divisions that ordinarily would be celebrated as diversifying beauty. Difference would complement not threaten, strengthen not weaken, and build up not tear down. What is clear from Luke's writing is that while he is definitely an apologist for the premise that Jesus is the Christ and that those who follow him are the true people of God, he is striving to give an accurate accounting, and so he includes both the positives, e.g., the covenant fulfillment of THE spirit-filled community, e.g., Deut 15:4, but also, not only external threats, but internal as well, e.g., deceit (5:1-11) and probably prejudice and discrimination (6:1-7).
Perspective makes no small contribution to one's understanding of the text. By 'perspective' I mean less than an over-arching worldview, than I do a kind of 'hermeneutic of suspicion' e.g., Paul Ricoeur, deconstructionism, et. al. According to those who readily find place for a deep suspicion of the authors of Scripture, the text is filled with ideologies that need to be identified and stripped away, both for the author and listener of the text. As an example, many believe a lack of information by Luke (acknowledged by conservatives too), e.g., what really was the problem, i.e., murmuring or prejudice? How did the appointment of the seven, practically effect a solution? And what lurks behind the supposed duty of the seven, i.e., serving tables, and the lengthy text devoted to their preaching, which seems to contradict the apostles reason for creating the group, i.e., so 'they' could be devoted to the ministry of the word? What use is the mention of "a great many of the priests became obedient to the faith"? Was there a doctrinal war emerging that finally gets resolved in Acts 15? All of this 'lack of detail' points those who are strongly suspicious toward hidden issues that the text may try to hide. From the beginning, then, this approach is very open to viewing the goal of the writers of the text with ideological suspicion, which translates into fabricating history for the purpose of that very ideology. In this sense, Luke's desire to show the NT church as fulfilment of old covenant promises, could yield an almost a dream-like description of the early church (compare Deut 15:4 with Acts 4:34). The job of the interpreter then is to 'deconstruct' the text to get at the hidden meaning; needless to say, beginning points are pivotal when it comes to interpretation.
As an Evangelical person committed to the Reformation, my view of the text does NOT entail looking for hidden meanings, conscious or not, by the authors. Not to sound overly fundamentalistic, but "how the text is received" reveals as much, if not more, than "doing the text." While I share some of the aforementioned questions put forth by those who are more liberally inclined, I am not driven by a suspicion that assumes ulterior motives and therefore see the text of Scripture as inundated with ideologies that necessarily discourage a straight forward reading of the text. To the contrary, I see no harm in taking the text at face-value, given proper historical, cultural, textual, and linguistical endeavors. I do believe many valuable gleanings are to be had with post-critical scholarship. Theologically, however, I am more committed to a hermeneutic of suspicion regarding us as readers, i.e., we do not want God to speak authoritatively, than those who wrote!
So this is the long way of stating I'm not sure what to make of the text regarding the complaint vs. grumbling. Arguments can be put forth on each end. For instance, the very verbiage of "grumbling," yields possible association with the Israelites who grumbled about the lack of food (), which if Acts 4:34 yields a fulfillment of Deut 15:4, then it would not be a stretch to see a connection also with the grumbling, i.e., Acts 6:1 and Ex 16:7-12; especially sense the LXX is mimicked so closely regarding the growth of the church in the new covenant compared with Israel in the old covenant (compare Ex. 1:7 with Acts 6:7) where the same verbiage is used to describe the increase in numbers, i.e., God's people were sojourners in the OT and in the NT (Heb 11:13); likewise, they grew in the beginning, and so the church grew in the beginning. Luke's intentional about his use of language so the reader makes the connection, and 'sees' that the followers of Jesus are really the continuation of the people of God on earth. The close verbal association would also suggest that maybe the apostolic leadership is coming under criticism, like that of Moses's day; further making the tie between God's people of the OT and that of the NT, stronger. That's why it is hard to come down hard on the sinful grumbling option vs. the legitimate complaint option; perhaps it is both. Certainly the text does not 'strongly' suggest sinful murmuring as the exclusive or even the major issue.
So is there a major point to this text, a grand theme? If one can be identified, I would say - love; that is, our fulfillment of the divine imperative to love one another. The text opened with 'increase' (v. 1) and the passage closes with a string of adverbs celebrating the same (v. 7). Sandwiched in the middle is the conflict. It was resolved, in all probability, by staffing the group in charge with those who complained, which accounted for only one-fifth of the entire community. This move was brilliant in itself. However the real point of the passage is the reason for success. The passage is clear, "And the word of God continued to increase...", it was the resolution of the complaint, or the fulfillment of love, that was responsible for the continued growth, coupled with the apostolic devotion to the ministry of the word. The main lesson is to ensure that love for one another reigns. Ortho-praxy, or right-ordered behavior toward one another, is every bit as important as ortho-doxy, or right ordered belief. Divine causation stemmed from fulfillment of the royal law. As Reformed folk correctly uphold the sovereignty of God in all things, we must never let go of the 'TENSION' in the relationship of divine/human causality. It is in and through the fulfillment of God's imperatives that God's will comes about. Such means are no less divine causality at work, than his direct action. From our vantage point, then, there is tremendous 'conditionality' to God's reign, for it calls upon our faithful response to bring it about. As Augustine correctly prayed, "Command what you will, O Lord, and will what you command." There is something very necessary and beautiful to our response. We musn't hide under the rubric of divine sovereignty. We must accept the tension and strive for obedience, knowing full well our response is called upon to bring about God's sovereign purposes!
Tuesday, December 21, 2010
Wednesday, September 29, 2010
Acts 3:22-26
Last evening we wrapped up chapter three. As we looked at the text we noticed that in the previous section there was emphasis on the POSITIVE dimension of embracing Jesus, i.e., "that times of refreshing may come..." Here, we see the NEGATIVE side. If you do not listen to this prophet whom God has raised up, you "shall be destroyed from the people" (v. 23). In other words, God's justice comes to bear on OUR RESPONSE to the coming of Jesus the Christ.
It is for this reason I shy away from the position taken by some, e.g., Origen of Alexandria in the 3rd century, St Gregory of Nyssa in the 4th century, et. al., who see in verse 21 textual evidence that God will eventually redeem all (known historically as "apocatastasis" which comes from the Greek verb found in verse 21, and is rendered by some English translations as "restoration" of all things). Peter's claim that God will restore all things cannot yield the quick conclusion of universalism. It's difficult for me to see universalism in v. 21, when verse 23 follows quickly on its heels. There, the strongest possible language of separation is used for those who do not listen to the prophet like-Moses, i.e., exolethreuthesetai "completely cut off" (NIV). As the lexicons (our modern notion of dictionary) clearly state, the verb depicts utter destruction (BAGD 276; BDAG 351). Admittedly, one might take this portrayal somewhat shadowy, i.e., the end result of such utter destruction is one's redemption, because it is not the person, but one's sinful rebellion that is utterly destroyed by the purifying fire of God's judgment. But this type of logic seems to run counter to Jesus' indictment of Judas, in which Jesus says that it were better for him "not to have been born" (Matt 26:24). If Paul can say no amount of suffering can be compared to our future glory (Ro 8:18), how can Jesus even come close to saying that it were better for Judas not to have been born? Wouldn't the blissful state of eternal fellowship with God over-ride even Judas' act of betraying our Lord? To me, Scripture would favor an affirmative answer to this question. Jesus, then, can only be referring to the regrettable state of eternal punishment.
But if we press Jesus' statement in the other direction, it would seem that hell for everyone (except Judas) - isn't so bad as to lead to the regret of having been born. It would seem that the enjoyment of a moment on the time continuum outweighs eternal torment, but this too seems to teeter on the preposterous - are we to assume that an eternity of suffering would not lend itself to the regret of having been born and existed on a time-line that all but disappears when compared to eternity? Is the temporary vapor of our existence in a fallen world that satisfying to over-ride such regret? Perhaps Jesus is not using language here in such an exact fashion. Perhaps what is true for Judas is especially true for him, because of the horrendous punishment that awaits him - true for all to be sure, but 'really' true for Judas. In the end, I do not have a satisfying answer, and am left with a conundrum of sorts. Not exactly where I want to be, when it comes to these kinds of questions, but until I am provided with a more satisfying answer, it is where I am at the moment.
Might there, then, be some sort of surprise at the end; some sort of terminus to the judgment of God which over-rides what seems to be the logic of Jesus with regard to Judas? For me, the text does not support any positive and unequivocal position that would affirm the redemption for all; it is simply too tenuous, at best, and seems to run counter to the overall witness of Scripture. Having said this, no emotionally healthy believer can stare hell down without cringing at the prospect of eternal separation coupled with endless punishment - especially when our loved ones are considered. Just look at Paul's inner state where he expresses desire to trade places with some of the non-elect Jews who seem bound to hell! (Ro 9:3). Lament seems inevitable even with but a glance at such possibilities. Our hope must come from God's act in Christ, in which the revelation of God's tender loving mercy pulsates with a singularity that alone can comfort the sinner's heart (Luke 1:79). Along with such mercy toward a lost and dying world, we must remember that he too cried with lament at the sinner's lack of response (Matt 23:37), assuring us of the fact that God hears our cries in the night where our souls feel ripped and torn by things we do not fully understand; his heart too was torn by things beyond his comprehension - clearly depicted in his cry of dereliction "My God, my God, why have you forsaken me?"
Other things to note with regard to being "utterly cut off from the people of God," is that this word, while present only here in the entire NT, is found throughout the OT. One very interesting place (Leviticus 23:29) such verbiage 'utterly cut off from the people' is in the context of The Day of Atonement. Refusal to "humble oneself" (Lev 23:27, 29) and comply with its observance, results in the indictment of "being utterly cut off from the people." This would seem to allow us to see Jesus as typologically fulfilling the Day of Atonement when he died on the cross. Refusal, then, to hear God's voice through the cross, whereby he announces the forgiveness of sins, yields the terrible outcome of "being utterly cut off." Earlier the Jews may have crucified the Son of God in/with/under some morphed ignorance (Acts 3:17), but now God has publicly demonstrated that Jesus is THE PROPHET by raising him from the dead. Refusing him, is now equated with refusing the imperative to humble oneself on the Day of Atonement and offering sacrifice for one's sins. One's response to the claims of Jesus, vindicated by his resurrection, has eternal repercussions. God has raised up a prophet like unto Moses and - "it is to him you shall listen" (Deut 18:15). May we continue to "take heed how we hear" and humble ourselves under God's great work of redemption! There is no other name; there is no other way to escape the coming wrath of God:
Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, calling to the mountains and rocks, "Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, for the great day of their wrath has come, and who can stand?" (Rev 6:15-17)
It is for this reason I shy away from the position taken by some, e.g., Origen of Alexandria in the 3rd century, St Gregory of Nyssa in the 4th century, et. al., who see in verse 21 textual evidence that God will eventually redeem all (known historically as "apocatastasis" which comes from the Greek verb found in verse 21, and is rendered by some English translations as "restoration" of all things). Peter's claim that God will restore all things cannot yield the quick conclusion of universalism. It's difficult for me to see universalism in v. 21, when verse 23 follows quickly on its heels. There, the strongest possible language of separation is used for those who do not listen to the prophet like-Moses, i.e., exolethreuthesetai "completely cut off" (NIV). As the lexicons (our modern notion of dictionary) clearly state, the verb depicts utter destruction (BAGD 276; BDAG 351). Admittedly, one might take this portrayal somewhat shadowy, i.e., the end result of such utter destruction is one's redemption, because it is not the person, but one's sinful rebellion that is utterly destroyed by the purifying fire of God's judgment. But this type of logic seems to run counter to Jesus' indictment of Judas, in which Jesus says that it were better for him "not to have been born" (Matt 26:24). If Paul can say no amount of suffering can be compared to our future glory (Ro 8:18), how can Jesus even come close to saying that it were better for Judas not to have been born? Wouldn't the blissful state of eternal fellowship with God over-ride even Judas' act of betraying our Lord? To me, Scripture would favor an affirmative answer to this question. Jesus, then, can only be referring to the regrettable state of eternal punishment.
But if we press Jesus' statement in the other direction, it would seem that hell for everyone (except Judas) - isn't so bad as to lead to the regret of having been born. It would seem that the enjoyment of a moment on the time continuum outweighs eternal torment, but this too seems to teeter on the preposterous - are we to assume that an eternity of suffering would not lend itself to the regret of having been born and existed on a time-line that all but disappears when compared to eternity? Is the temporary vapor of our existence in a fallen world that satisfying to over-ride such regret? Perhaps Jesus is not using language here in such an exact fashion. Perhaps what is true for Judas is especially true for him, because of the horrendous punishment that awaits him - true for all to be sure, but 'really' true for Judas. In the end, I do not have a satisfying answer, and am left with a conundrum of sorts. Not exactly where I want to be, when it comes to these kinds of questions, but until I am provided with a more satisfying answer, it is where I am at the moment.
Might there, then, be some sort of surprise at the end; some sort of terminus to the judgment of God which over-rides what seems to be the logic of Jesus with regard to Judas? For me, the text does not support any positive and unequivocal position that would affirm the redemption for all; it is simply too tenuous, at best, and seems to run counter to the overall witness of Scripture. Having said this, no emotionally healthy believer can stare hell down without cringing at the prospect of eternal separation coupled with endless punishment - especially when our loved ones are considered. Just look at Paul's inner state where he expresses desire to trade places with some of the non-elect Jews who seem bound to hell! (Ro 9:3). Lament seems inevitable even with but a glance at such possibilities. Our hope must come from God's act in Christ, in which the revelation of God's tender loving mercy pulsates with a singularity that alone can comfort the sinner's heart (Luke 1:79). Along with such mercy toward a lost and dying world, we must remember that he too cried with lament at the sinner's lack of response (Matt 23:37), assuring us of the fact that God hears our cries in the night where our souls feel ripped and torn by things we do not fully understand; his heart too was torn by things beyond his comprehension - clearly depicted in his cry of dereliction "My God, my God, why have you forsaken me?"
Other things to note with regard to being "utterly cut off from the people of God," is that this word, while present only here in the entire NT, is found throughout the OT. One very interesting place (Leviticus 23:29) such verbiage 'utterly cut off from the people' is in the context of The Day of Atonement. Refusal to "humble oneself" (Lev 23:27, 29) and comply with its observance, results in the indictment of "being utterly cut off from the people." This would seem to allow us to see Jesus as typologically fulfilling the Day of Atonement when he died on the cross. Refusal, then, to hear God's voice through the cross, whereby he announces the forgiveness of sins, yields the terrible outcome of "being utterly cut off." Earlier the Jews may have crucified the Son of God in/with/under some morphed ignorance (Acts 3:17), but now God has publicly demonstrated that Jesus is THE PROPHET by raising him from the dead. Refusing him, is now equated with refusing the imperative to humble oneself on the Day of Atonement and offering sacrifice for one's sins. One's response to the claims of Jesus, vindicated by his resurrection, has eternal repercussions. God has raised up a prophet like unto Moses and - "it is to him you shall listen" (Deut 18:15). May we continue to "take heed how we hear" and humble ourselves under God's great work of redemption! There is no other name; there is no other way to escape the coming wrath of God:
Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, calling to the mountains and rocks, "Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, for the great day of their wrath has come, and who can stand?" (Rev 6:15-17)
Wednesday, September 1, 2010
Acts 3:1-10
Last evening we covered the healing of a lame man. What is obvious, is that Peter, through God's power, healed the man who had been lame from birth. We noted some possible meanings of the text.
One, is the fulfillment of John 14:12, which informs us that we will do 'greater works' than Jesus, because he goes to the Father. This would point us to what some have coined 'power evangelism', demonstrated by greater numeric displays of signs and wonders than Jesus had previously performed. Peter now begins the "greater works" announced by our Lord (Jn 14:12).
Another road, instead of an ostensible display of 'more and greater miracles', what we have here is an affirmation of Christian service. Peter replied to the lame man who was begging for donations, by saying, "I have no silver and gold, but what I do have I give to you..." (Acts 3:6) So the lesson becomes some sort of spiritual stewardship. We are not to focus on what we don't have, but rather, on what we do have!
I think both merit discussion of significance, but both, in my opinion, miss the mark as to the MEANING of the text. In an earlier study we found that Ephesians 2:20 was capable of being rendered "apostles WHO ARE prophets," rather than "apostles and prophets." The significance is the clarity by which Jesus explains the 'authority transfer' from himself, who has left the earth, to his apostles, who now remain. Jesus was the greatest prophet, surpassing Moses, who had been up to this time, the greatest. God spoke to Moses "mouth to mouth" and not through visions & dreams (Nu 12:6-8). Now the prophet whom Moses foretold (Deut 18:15ff) has arrived in the person of Jesus, and he transfers this power to his apostles. That is the essential meaning of Pentecost.
Since prophets bring God's living word, i.e., a direct message from God, then after Jesus' ascension, the business of the apostles is to proclaim the teachings of Jesus the Christ. As prophets, their task is to, "call God's people to account and to reinforce the prescribed boundaries of the community while reestablishing or reinforcing the divine-human relationship" (Witherington). This is precisely what we find going on in Acts: event followed by apostolic interpretation and then a call to respond. There's even a sort of rhythm to it all: event (Acts 2:1-13) apostolic interpretation (Acts 2:14-21), and a call to respond (Acts 2:22-41). Chapter three continues with this same rhythm: event (3:1-10) apostolic interpretation (3:11-18), and a call to respond (3:19-26).
Given this pattern: event > interpretation > call to respond, the meaning of this text will be found in the apostolic interpretation that follows (3:12-13), which says the miracle ATTESTS to the person of Jesus and his glorified reign (3:12-13). This kind of hermeneutic is what theologians have called "Christocentric." Scriptures proclaim Christ - his person - his work - and his reign. So while Luke does not make specific mention of further possible meanings, Luke's summary; i.e., "The God of Abraham ... has glorified his servant, Jesus,... (3:13), enables us to search the old testament to unearth further possible meanings.
Many are confused by the rules and regulations found in the Old Testament. One in particular is that of Lev 21 where Moses is given instructions that any son of Aaron (where priests must come from) cannot be a priest if he has a defect, e.g., a LAME person, injured foot or hand, sight problems, itching disease, a dwarf, et. al. (Lev 21:16-24). Why? Not exactly in keeping with the American Disabilities Act; in fact, it seems downright cruel. The answer of course lies in the holiness of God; defection cannot be allowed because God is holy and sin cannot be present. So the healing of the lame man in Acts demonstrates that the 'defect' problem has now been resolved. Hebrews tells us, "We have ... a hope that enters into the inner place behind the curtain where Jesus has gone as a forerunner on our behalf..." (Hebrews 6:19-20). We were LAME in our sin; we all possess a DEFECT that does not allow entrance into God's presence, but now because of Jesus' person and work, we have access to THE INNER PLACE BEHIND THE CURTAIN! The very presence of God is ours, which is what makes the transference of Jesus' authority to us possible; the spirit of Holiness now rests on us! As children by adoption, we now can be assured of his love and divine presence each and every day!
Hallelujah!!!
One, is the fulfillment of John 14:12, which informs us that we will do 'greater works' than Jesus, because he goes to the Father. This would point us to what some have coined 'power evangelism', demonstrated by greater numeric displays of signs and wonders than Jesus had previously performed. Peter now begins the "greater works" announced by our Lord (Jn 14:12).
Another road, instead of an ostensible display of 'more and greater miracles', what we have here is an affirmation of Christian service. Peter replied to the lame man who was begging for donations, by saying, "I have no silver and gold, but what I do have I give to you..." (Acts 3:6) So the lesson becomes some sort of spiritual stewardship. We are not to focus on what we don't have, but rather, on what we do have!
I think both merit discussion of significance, but both, in my opinion, miss the mark as to the MEANING of the text. In an earlier study we found that Ephesians 2:20 was capable of being rendered "apostles WHO ARE prophets," rather than "apostles and prophets." The significance is the clarity by which Jesus explains the 'authority transfer' from himself, who has left the earth, to his apostles, who now remain. Jesus was the greatest prophet, surpassing Moses, who had been up to this time, the greatest. God spoke to Moses "mouth to mouth" and not through visions & dreams (Nu 12:6-8). Now the prophet whom Moses foretold (Deut 18:15ff) has arrived in the person of Jesus, and he transfers this power to his apostles. That is the essential meaning of Pentecost.
Since prophets bring God's living word, i.e., a direct message from God, then after Jesus' ascension, the business of the apostles is to proclaim the teachings of Jesus the Christ. As prophets, their task is to, "call God's people to account and to reinforce the prescribed boundaries of the community while reestablishing or reinforcing the divine-human relationship" (Witherington). This is precisely what we find going on in Acts: event followed by apostolic interpretation and then a call to respond. There's even a sort of rhythm to it all: event (Acts 2:1-13) apostolic interpretation (Acts 2:14-21), and a call to respond (Acts 2:22-41). Chapter three continues with this same rhythm: event (3:1-10) apostolic interpretation (3:11-18), and a call to respond (3:19-26).
Given this pattern: event > interpretation > call to respond, the meaning of this text will be found in the apostolic interpretation that follows (3:12-13), which says the miracle ATTESTS to the person of Jesus and his glorified reign (3:12-13). This kind of hermeneutic is what theologians have called "Christocentric." Scriptures proclaim Christ - his person - his work - and his reign. So while Luke does not make specific mention of further possible meanings, Luke's summary; i.e., "The God of Abraham ... has glorified his servant, Jesus,... (3:13), enables us to search the old testament to unearth further possible meanings.
Many are confused by the rules and regulations found in the Old Testament. One in particular is that of Lev 21 where Moses is given instructions that any son of Aaron (where priests must come from) cannot be a priest if he has a defect, e.g., a LAME person, injured foot or hand, sight problems, itching disease, a dwarf, et. al. (Lev 21:16-24). Why? Not exactly in keeping with the American Disabilities Act; in fact, it seems downright cruel. The answer of course lies in the holiness of God; defection cannot be allowed because God is holy and sin cannot be present. So the healing of the lame man in Acts demonstrates that the 'defect' problem has now been resolved. Hebrews tells us, "We have ... a hope that enters into the inner place behind the curtain where Jesus has gone as a forerunner on our behalf..." (Hebrews 6:19-20). We were LAME in our sin; we all possess a DEFECT that does not allow entrance into God's presence, but now because of Jesus' person and work, we have access to THE INNER PLACE BEHIND THE CURTAIN! The very presence of God is ours, which is what makes the transference of Jesus' authority to us possible; the spirit of Holiness now rests on us! As children by adoption, we now can be assured of his love and divine presence each and every day!
Hallelujah!!!
Thursday, June 24, 2010
Luke 1:9-14
Last week we looked at that pivotal verse (v 8) where Jesus said, "It is not for you to know the times or seasons...", and we saw how one interprets this verse might reveal the 'theological' direction how one construes THE KINGDOM. If a simple TIMING ELEMENT was Jesus' focus, then national and geographic Israel - a kingdom state on earth, is still what Jesus has in mind for national Israel before the final consummation when the new heavens and new earth are ushered in; however, if Jesus was re-directing their carnal focus away from a geographic, political and military concept, to a SPIRITUAL SENSE OF RESTORATION, then the shadows of the old covenant, which reflected the power structures of this world, were to give way to the power structures of the gospel. Instead of a simple 'timing issue' then, the apostles' question reflected a fundamental misunderstanding of the KINGDOM. They mistook a THIS-WORLDLY POWER rule and reign for a SPIRITUAL POWER rule and reign. The interpretive issues are complex. We do know that the following verse (v 9) reflects Luke's motif of a GREAT REVERSAL in that Jerusalem is not the magnetic hub where gentiles are expected to come, but rather a place where Israel is to go out from so that gentiles can hear and participate in God's great redemptive restoration of all things. That much is clear.
One challenge is to keep before us two questions. First, what are the shadows in the OT in which we find corresponding and fulfillment realities in the NT? And the second question is: how far do we take them? We do not want to spiritualize a text when the intention of the author is for us to take it literal, nor do we want to literalize when the intention of the author is for us to see spiritual fulfillment. One example will suffice. We know Luke sees Jesus' atoning death as a NEW EXODUS (see Beale & Carson, CNTOT, p. 525 where the Exodus motif is declared "well-founded."). During Jesus' transfiguration (Luke 9:31), Luke describes Jesus' upcoming death as his "departure," and in that text we find the Greek term EXODUS. Admittedly, Luke does not stop and ponder this, but the verbiage leads not a few to affirm that Luke joins in with the old covenant writers who see the COMING RESTORATION as a NEW WORK/EXODUS (Here it is important to review Isaiah 43:16-20). So in looking at the NEW EXODUS as having fulfilled the OLD (the old being a type and shadow of the new) we notice the following possible relationships: slavery and bondage (Egypt-OT/sin-NT); prophetic leadership (Moses-OT/Jesus-NT); saving water (Red Sea-OT/baptism-NT); and a dangerous journey (dessert wilderness-OT/our place as pilgrims in the world-NT); and a promise land with its new leader (Joshua/Canaan-OT & Jesus/world-NT); and a new kind of warfare (physical-OT vs. spiritual-NT), and a new kind of criteria for blessing (physical lack/suffering as an occasion for curse-OT vs. physical lack/suffering as an occasion for blessing-NT), and a new kind of victory (defeat & obliteration of the enemy vs. loving & doing good toward our enemy), which means, as with Jesus - suffering must proceed glory (Luke 9:21-22). Now these are general tendencies and must not be taken as an absolute contrast between OT/NT. Instructively, 1st Peter 2:21 has this apostolic injunction:
For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.
The shadowy types are most certainly present with even a cursory examination of Scripture. The question is: 'How far' do these shadows/realities or types/anti-types extend? One writer put it this way: "For some scholars Luke is mimicking the geographical program of Joshua. As Israel entered Canaan, conquered it, and brought into being its own national life, so in Acts the Church enters not Canaan but the world making a similar claim on it on behalf of Christ's kingdom" (Burge).
We will have to see whether this eclipses Israel's national significance, in terms of an ethnic people and geographic locale. It all goes to show, or at least it SHOULD, just how important theology is to our beliefs, and how relevant hermeneutics is to the task of bible interpretation. Having said that, what also is obvious is for Christians to cultivate humility. Gone by the wayside should be the notion that I or we have the correct system. The fact of the matter is - interpretive options exist, and are defensible on good hermeneutical grounds. I am often thankful to be a part of the EPC for this very reason, i.e., in essentials/unity; in non-essentials/liberty; in all things/charity. We must learn to agree to disagree - all the while holding our convictions in love with an eye to the unity of the body of Christ.
Subtle points need multiple attestation in order to substantiate a claim as viable, and I think we have that with our next point. As Elijah was 'taken up' (2 Kings 2:9-22) so in our text (Acts 1:9) Jesus is 'taken up' into heaven. Both are passives and suggest that this is definitely a divine work. Both are 'taken up' in order to have the divine plan go forward; and the plan goes forward when the prophetic task of one (Elijah & Jesus) is handed off to another (Elisha & apostles). I as your pastor operate not with one motif, e.g., the exodus, but multiple motifs all connected with one grand strand - CHRIST!
Next, as supported by the context, I believe we have a soft rebuke. Angels appear, challenging the apostles' focus, "Why are you standing here gazing up?" Suggestive is the notion that their gazing up at Jesus, with their 'this worldly' kingdom notion, is counterproductive with the mission given in v. 8 to be 'witnesses'. The current restoration of all things begins with taking up the prophetic mantle and becoming witnesses for the restoration of all things in Jesus Christ. URGENCY and PRIORITY are what come to mind. Again, the church is not called to missions as much as it is the nature of the church TO BE MISSIONAL!
So IF the historical Exodus out of Egypt is a shadow and as such finds fulfillment in the Cross, whereby we are delivered by God out of our Egypt, i.e., sin, and IF Moses hands the prophetic mantle to Joshua, then maybe Jesus hands the prophetic mantle to the apostles and his call TO BE missional is to correspond to the CONQUEST OF LAND by Joshua. But what is the land? Well, the land is no longer just Canaan, but is the entire world, and our weaponry is not swords and military might, but prayer, so as to empower us to live-out the radical call to love our enemies, expounded by our Lord in both Matthew and Luke. This is what the cross exemplified; this is what we, mystically united to Christ, are to continue. God loves his enemies, as the cross so wondrously displays, and we must accept our call to join him in revealing his heart, if we are to be faithful followers of Jesus. This means ‘suffering’ in all its various forms is somewhat normative – how else can we reflect love of enemy? But common suffering in a ruptured world also has its place. Ultimately, God alone is our source of joy and contentment, and being content in the midst of such common suffering displays the sufficiency of God to a lost and dying world. So how do you hear the gospel? Do you hear it with the values of middle-class America, and grovel in discontent, or do you let Scripture form your pursuit and see yourself primarily as a person called to be content in a discontented world?
So IF the historical Exodus out of Egypt is a shadow and as such finds fulfillment in the Cross, whereby we are delivered by God out of our Egypt, i.e., sin, and IF Moses hands the prophetic mantle to Joshua, then maybe Jesus hands the prophetic mantle to the apostles and his call TO BE missional is to correspond to the CONQUEST OF LAND by Joshua. But what is the land? Well, the land is no longer just Canaan, but is the entire world, and our weaponry is not swords and military might, but prayer, so as to empower us to live-out the radical call to love our enemies, expounded by our Lord in both Matthew and Luke. This is what the cross exemplified; this is what we, mystically united to Christ, are to continue. God loves his enemies, as the cross so wondrously displays, and we must accept our call to join him in revealing his heart, if we are to be faithful followers of Jesus. This means ‘suffering’ in all its various forms is somewhat normative – how else can we reflect love of enemy? But common suffering in a ruptured world also has its place. Ultimately, God alone is our source of joy and contentment, and being content in the midst of such common suffering displays the sufficiency of God to a lost and dying world. So how do you hear the gospel? Do you hear it with the values of middle-class America, and grovel in discontent, or do you let Scripture form your pursuit and see yourself primarily as a person called to be content in a discontented world?
Thursday, June 17, 2010
Acts 1:6-8
Last Tuesday night we found that Luke packed a lot into these three verses. We saw there are some things God wanted the apostles to know, i.e., that they would receive 'power' when the Holy Spirit came upon them, and other things God did not, i.e., knowing the times and seasons that the Father has fixed. which was Jesus' answer to the apostles' question, "will you at this time restore the kingdom to Israel?"
Some bible interpreters say that Jesus, in refusing to answer, actually "re-directed" the gist of their question so as to "de-carnalize" their sensibilities. What I mean by that is Jesus in effect said, "there is no coming political reign in this age; rather, it is the presence of the Spirit that constitutes my reign, i.e., kingdom. As much as I have leanings toward the amillennial position, I find this reading somewhat forced. There is disjunction, if not a slight rebuke, by Jesus (it is set up by the Greek - men...de/on the one hand, but on the other hand). A simpler, upfront reading of the text would take his rebuke in terms of the words Jesus spoke. Jesus simply said the time and seasons of the restoration of the kingdom is not for them to know; rather, they need to focus on promise of the Father, i.e., the coming of the Spirit, because they absolutely need this to accomplish what God wants from them at this time, i.e., to be his witnesses - leaving the timing of Israel's restoration to God himself. If the rebuke was 'carnalization' the point is subtle. What is commonly accepted is that the apostles saw NO GAP between the inauguration of the kingdom and its consummation. They were expecting an immediate and completed kingdom, a rule and reign of God that had no interm whereby they would be witnesses through the empowered Spirit. They missed this entirely. Jesus' rebuke was in essence, "You guys have missed the boat on this; get your mind off the coming end and completion and onto the task before you.
The next thing for us to look at is what the focus is to be on - divine enablement. Various phrases are used for this: promise of the Father (v. 4c); baptism of the Holy Spirit (v. 5b); and the Holy Spirit will come upon you (v. 8b). What is this event that is coming? Given the time and space Luke utilizes, and its old covenant roots, I think it is safe to say that it is no mere momentary enablement; to the contrary, something HUGE is taking place within the history of redemption. Some of the OT promises concerning a new covenant, e.g., Isaiah 32; Jeremiah 31; Ezekiel 11; and Joel 2, suggest as much:
"...until the spirit is poured out upon us..." (Is 32:15)
and
"Behold the days are coming\, declares the LORD, when I will make a new covenant..." (Jer 31:31)
and
"And I will give them one heart, and a new spirit I will put within them..." (Ez 11:19)
and
"And it shall come to pass afterward, that I will pour out my spirit..." (Joel 2: 28)
So the HUGE thing that God does through A NEW COVENANT is he SENDS HIS SPIRIT into the hearts of his people. But didn't the spirit already exist? Wasn't David filled with the spirit? Yes, the spirit existed, and, yes, David was filled with the spirit. I think the answer to this apparent dilemma has to do with THE EXTENT and PERMANENCE of the spirit. What God did to a select few, he now does to all those within the covenant; we are the new temple; we possess the spirit and so WE BECOME HIS WITNESSES! There seems to be some contextual support for affirming the definitive and non-repeatability of this event - at least in its grand public display. When Luke writes, "You will receive power when the Holy Spirit comes upon you," he uses the aorist tense. The aorist tense often has in mind a definitive/punctiliar occurrence; meaning, the event is completed in a moment or act. The context (remember a verse without a context becomes a pretext!) must be our guide. Given all that we have said so far: 1) promise of a new covenant, correlated with 2) the outpouring of the Spirit, I believe the context supports a non-repeatable event, i.e., this is the INAUGURATION of the NEW COVENANT, and as such, does not repeat. But some things are repeatable - and I would argue necessary - one being > the reception of the spirit; if one does not possess the Spirit, one is not part of the new covenant community, i.e., a Christian. So the baptism of the Holy Spirit is necessary for salvation, and therefore must occur with salvation, e.g., 1 Cor 12:13. What we will find ourselves grappling with throughout Acts, is what, if any, secondary characteristics cease as the Spirit is given to the new covenant community, e.g., must one speak in tongues to give proof of the spirit's presence? If not, then why did everyone in Luke? These and other questions will be dealt with as we journey along together.
Now as to the promises of land and restoration of Israel, I don't think this text is definitive. What is left dangling are those promises that seem to address Israel as a nation, distinct from all others. Are there promises to Israel - as such - that will yet be fulfilled in God's own time? The answers we give to these and other similar questions place us either in the pre-millenial camp (where the promises are taken more literalistically) or the a-millinial camp (where the promises are more typological and spiritual). Where we end up should not be seen as AN ESSENTIAL to the faith. We can fellowship, worship, and certainly love each other as brothers and sisters, even though we take different positions. We must jealously guard the unity of the body of Christ.
Lastly, it is very interesting and noteworthy to see that Luke structures 'The Acts of the Apostles' around this verses; indeed, it is verse 8b that gives the entire book a broad outline. The verse says: "...you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth." So when we look at Acts and compare it with this verse, we find the interesting outlay:
1) Jerusalem (chapters 2-7)
2) All Judea and Samaria (chapters 8-12)
3) end of the earth (chapters 13-28)
So one of Luke's primary purposes is to show how this new emphasis, i.e., the inclusion of all into salvation, is played out in the early history of the church. God has a GRAND REVERSAL in mind; instead of gentiles coming to Jerusalem; Jerusalem goes to the gentiles. This new plan of God only 'begins' in Jerusalem. Now they must 'go' and bring this good news to all the world. One quote is noteworthy for us, and it comes from NT scholar Darrell Bock, who paraphrases Robinson and Wall, "...the church does not have a mission;...it is a mission." We do not have the option of enjoying each others presence as we gather to worship, and simply pray that others will come; to the contrary - we must go to them; we must prayerfully strategize and energetically engage; we must sacrificially give our time, talents and treasures toward this end, or we are disobedient to our heavenly calling. May this never happen at Arvada Community Church!
Some bible interpreters say that Jesus, in refusing to answer, actually "re-directed" the gist of their question so as to "de-carnalize" their sensibilities. What I mean by that is Jesus in effect said, "there is no coming political reign in this age; rather, it is the presence of the Spirit that constitutes my reign, i.e., kingdom. As much as I have leanings toward the amillennial position, I find this reading somewhat forced. There is disjunction, if not a slight rebuke, by Jesus (it is set up by the Greek - men...de/on the one hand, but on the other hand). A simpler, upfront reading of the text would take his rebuke in terms of the words Jesus spoke. Jesus simply said the time and seasons of the restoration of the kingdom is not for them to know; rather, they need to focus on promise of the Father, i.e., the coming of the Spirit, because they absolutely need this to accomplish what God wants from them at this time, i.e., to be his witnesses - leaving the timing of Israel's restoration to God himself. If the rebuke was 'carnalization' the point is subtle. What is commonly accepted is that the apostles saw NO GAP between the inauguration of the kingdom and its consummation. They were expecting an immediate and completed kingdom, a rule and reign of God that had no interm whereby they would be witnesses through the empowered Spirit. They missed this entirely. Jesus' rebuke was in essence, "You guys have missed the boat on this; get your mind off the coming end and completion and onto the task before you.
The next thing for us to look at is what the focus is to be on - divine enablement. Various phrases are used for this: promise of the Father (v. 4c); baptism of the Holy Spirit (v. 5b); and the Holy Spirit will come upon you (v. 8b). What is this event that is coming? Given the time and space Luke utilizes, and its old covenant roots, I think it is safe to say that it is no mere momentary enablement; to the contrary, something HUGE is taking place within the history of redemption. Some of the OT promises concerning a new covenant, e.g., Isaiah 32; Jeremiah 31; Ezekiel 11; and Joel 2, suggest as much:
"...until the spirit is poured out upon us..." (Is 32:15)
and
"Behold the days are coming\, declares the LORD, when I will make a new covenant..." (Jer 31:31)
and
"And I will give them one heart, and a new spirit I will put within them..." (Ez 11:19)
and
"And it shall come to pass afterward, that I will pour out my spirit..." (Joel 2: 28)
So the HUGE thing that God does through A NEW COVENANT is he SENDS HIS SPIRIT into the hearts of his people. But didn't the spirit already exist? Wasn't David filled with the spirit? Yes, the spirit existed, and, yes, David was filled with the spirit. I think the answer to this apparent dilemma has to do with THE EXTENT and PERMANENCE of the spirit. What God did to a select few, he now does to all those within the covenant; we are the new temple; we possess the spirit and so WE BECOME HIS WITNESSES! There seems to be some contextual support for affirming the definitive and non-repeatability of this event - at least in its grand public display. When Luke writes, "You will receive power when the Holy Spirit comes upon you," he uses the aorist tense. The aorist tense often has in mind a definitive/punctiliar occurrence; meaning, the event is completed in a moment or act. The context (remember a verse without a context becomes a pretext!) must be our guide. Given all that we have said so far: 1) promise of a new covenant, correlated with 2) the outpouring of the Spirit, I believe the context supports a non-repeatable event, i.e., this is the INAUGURATION of the NEW COVENANT, and as such, does not repeat. But some things are repeatable - and I would argue necessary - one being > the reception of the spirit; if one does not possess the Spirit, one is not part of the new covenant community, i.e., a Christian. So the baptism of the Holy Spirit is necessary for salvation, and therefore must occur with salvation, e.g., 1 Cor 12:13. What we will find ourselves grappling with throughout Acts, is what, if any, secondary characteristics cease as the Spirit is given to the new covenant community, e.g., must one speak in tongues to give proof of the spirit's presence? If not, then why did everyone in Luke? These and other questions will be dealt with as we journey along together.
Now as to the promises of land and restoration of Israel, I don't think this text is definitive. What is left dangling are those promises that seem to address Israel as a nation, distinct from all others. Are there promises to Israel - as such - that will yet be fulfilled in God's own time? The answers we give to these and other similar questions place us either in the pre-millenial camp (where the promises are taken more literalistically) or the a-millinial camp (where the promises are more typological and spiritual). Where we end up should not be seen as AN ESSENTIAL to the faith. We can fellowship, worship, and certainly love each other as brothers and sisters, even though we take different positions. We must jealously guard the unity of the body of Christ.
Lastly, it is very interesting and noteworthy to see that Luke structures 'The Acts of the Apostles' around this verses; indeed, it is verse 8b that gives the entire book a broad outline. The verse says: "...you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth." So when we look at Acts and compare it with this verse, we find the interesting outlay:
1) Jerusalem (chapters 2-7)
2) All Judea and Samaria (chapters 8-12)
3) end of the earth (chapters 13-28)
So one of Luke's primary purposes is to show how this new emphasis, i.e., the inclusion of all into salvation, is played out in the early history of the church. God has a GRAND REVERSAL in mind; instead of gentiles coming to Jerusalem; Jerusalem goes to the gentiles. This new plan of God only 'begins' in Jerusalem. Now they must 'go' and bring this good news to all the world. One quote is noteworthy for us, and it comes from NT scholar Darrell Bock, who paraphrases Robinson and Wall, "...the church does not have a mission;...it is a mission." We do not have the option of enjoying each others presence as we gather to worship, and simply pray that others will come; to the contrary - we must go to them; we must prayerfully strategize and energetically engage; we must sacrificially give our time, talents and treasures toward this end, or we are disobedient to our heavenly calling. May this never happen at Arvada Community Church!
Friday, June 11, 2010
Acts 1:1-5
On Tuesday evening we plunged into Luke's second book - The Acts of the Apostles. Again he addresses it to Theophilus. In Luke's gospel, it was "most excellent" (ESV) Theophilus; and this, in conjunction with other documents of the time point to a real, historical, and perhaps an imminently important, person.
Luke seems to be summarizing his previous book, and his opening paragraph could extend to vs 11, or even possibly to vs. 14. Many scholars believe an inclusio [otherwise known as 'bracketing'] is present. This is a literary device to bring focused attention on what is 'sandwiched' in-between, but its primary and climactic purpose is on the two phrases/ideas that do the sandwiching - in this case v. 2 and v. 11. These two verses have something in common; they both refer to the ascension.
We might ask the question, "Why is Luke so concerned with ascension?" This is not only a fair question, it is necessary to understand what Luke wants his readers to understand. One prominent theologian said that Acts ought to have been called, not the acts of the apostles, but The Acts of the Holy Spirit, because the apostles do what they do - only because they become EMPOWERED. They operated with a power that was not their own; it was a supernatural empowerment from on high.
The ascension was necessary to complete the coronation of Jesus as king; now, with that completed, his reign begins! The verses in-between the ascension verses (3-10), shed much light as to what his reign consists of, and without doubt a fair conclusion is that Jesus' reign entails empowering men and women to become his witnesses. If the resurrection was the vindication of Jesus' claims to be king, then the ascension is the implementation of his reign. The one who was fully endowed with the Spirit (Luke 4:1), now becomes the one who pours out the Spirit . In doing so, he begins to exercise his reign as the king of the new Israel of God! Just as Moses rose to a mountain in order to give God's people the commandments, so too does this prophet "like unto Moses" (Deut 18:15) give something; indeed, the text of Acts (v.2) even calls what he had given them a commandment, but the commandment is to wait, and they will receive the very spirit of God. This alone reflects the superiority of the new covenant; the law could not impart life; only the spirit can impart life.
It is God's desire to give the Spirit to those who ask him (Luke 11:13). He loves his creation and desires to have his gifts showered upon it. The greatest gift he can give us ... is Himself! As the bed chambers are filled with love-making ambiance, so too does God act in such a way as to invite us and woo us into his presence. Scripture says "the kindness" of God leads us to repentance (Rom 2:4). With the existence of the two ages side by side (i.e., kingdom of heaven and kingdom of this world) the activity of this reign is seen primarily through - the revelation and exercise of his tender mercy (Lu. 1:77-78). He brought his reigning kingdom into this world, but the world did not recognize him - a suffering messiah was an oxymoron; it went against their expectations. But now we see the great stoop of God; he comes into our world, suffers and dies the sinners' death. He stands the gap; bears the wrath; defeats our arch enemy - death, and imparts his spirit, making us adopted sons! Praise God!
Luke seems to be summarizing his previous book, and his opening paragraph could extend to vs 11, or even possibly to vs. 14. Many scholars believe an inclusio [otherwise known as 'bracketing'] is present. This is a literary device to bring focused attention on what is 'sandwiched' in-between, but its primary and climactic purpose is on the two phrases/ideas that do the sandwiching - in this case v. 2 and v. 11. These two verses have something in common; they both refer to the ascension.
We might ask the question, "Why is Luke so concerned with ascension?" This is not only a fair question, it is necessary to understand what Luke wants his readers to understand. One prominent theologian said that Acts ought to have been called, not the acts of the apostles, but The Acts of the Holy Spirit, because the apostles do what they do - only because they become EMPOWERED. They operated with a power that was not their own; it was a supernatural empowerment from on high.
The ascension was necessary to complete the coronation of Jesus as king; now, with that completed, his reign begins! The verses in-between the ascension verses (3-10), shed much light as to what his reign consists of, and without doubt a fair conclusion is that Jesus' reign entails empowering men and women to become his witnesses. If the resurrection was the vindication of Jesus' claims to be king, then the ascension is the implementation of his reign. The one who was fully endowed with the Spirit (Luke 4:1), now becomes the one who pours out the Spirit . In doing so, he begins to exercise his reign as the king of the new Israel of God! Just as Moses rose to a mountain in order to give God's people the commandments, so too does this prophet "like unto Moses" (Deut 18:15) give something; indeed, the text of Acts (v.2) even calls what he had given them a commandment, but the commandment is to wait, and they will receive the very spirit of God. This alone reflects the superiority of the new covenant; the law could not impart life; only the spirit can impart life.
It is God's desire to give the Spirit to those who ask him (Luke 11:13). He loves his creation and desires to have his gifts showered upon it. The greatest gift he can give us ... is Himself! As the bed chambers are filled with love-making ambiance, so too does God act in such a way as to invite us and woo us into his presence. Scripture says "the kindness" of God leads us to repentance (Rom 2:4). With the existence of the two ages side by side (i.e., kingdom of heaven and kingdom of this world) the activity of this reign is seen primarily through - the revelation and exercise of his tender mercy (Lu. 1:77-78). He brought his reigning kingdom into this world, but the world did not recognize him - a suffering messiah was an oxymoron; it went against their expectations. But now we see the great stoop of God; he comes into our world, suffers and dies the sinners' death. He stands the gap; bears the wrath; defeats our arch enemy - death, and imparts his spirit, making us adopted sons! Praise God!
Thursday, January 21, 2010
Luke 22:21-30
Last evening we looked at 1) the betrayal of our Lord (vv. 21-23), and 2) the concept of greatness (vv. 24-27), and 3) the concept of kingdom-judgment (vv. 28-30). Below we will focus only on our Lord's betrayal, for it is all we have space and time for.
A Christological insight
Christology is simply the study of ‘the person of Jesus’. How are we to understand his humanity, his divinity? With brief summary, the Councils of Nicea, in 325 A.D. and Constantinople, 381 A.D. gave us summaries of Christ’s divinity, e.g., his pre-existence, while the Councils of Ephesus, 431 A.D. and Chalcedon, 451 A.D. gave us summaries of his humanity; in particular, how the human nature was related to his divine nature. Councils are often a response to error. The Council of Ephesus responded to the view of those (Nestorian) who held that there were two persons within Christ, one divine and the other human. While the Council of Chalcedon responded to the view (Eutychian) that held that Christ only had one nature, a kind of merging of the two into one. The end result was the famous confession – filled with tension – of the two natures. It states that the two natures (human and divine) exist in Christ, “…without confusion, without change, without division and without separation.”
HOLDING ONTO THE TENSION OF HIS HUMANITY AND DIVINITY
If we don’t affirm two natures within Christ, then we are pressed to understand how he can be “fully human” or “fully divine,” both of which are extremely important. I mention this because our text makes subtle use of this tension. Jesus opens with the phrase (v. 21):
“But the hand of him who is going to betray me is with mine on the table.”
We can easily gloss over this too quickly and conclude this is a figure of speech that merely affirms his divinity, i.e., Jesus knew he was going to be betrayed before it happened. A metonymy is definitely present, i.e., something is presented which represents something or someone (the hand), without explicitly identifying something or someone (Judas). So Jesus’ future knowledge of Judas’s betrayal, i.e., his divine omniscience, is certainly in view. Judas’s betrayal was traitorous, and therefore was an act of treason; he betrayed the divine Christ and his kingly reign. But I believe there is something more; something humanly beautiful yet tragic.
While the “hand of him” represents something tragically schemed against our Lord, such tragedy cannot be fully appreciated without grasping the beautiful connotations embedded in “the hand” phraseology elsewhere in Scripture. In Genesis 21:18 the Angel of the Lord says to Hagar, regarding her son, Ishmael, “Lift the boy up and take him ‘by the hand’ for I will make him into a great nation.” Now obviously, this is a figure of speech, an idiom, which means - come alongside him - journey with him - help him – befriend him – nurture him, and we could go on. Making Ishmael a nation was not to happen that day, but rather, “taking him by the hand” meant that she was to be in relationship with him. This is the 'positive' dimension of 'hand'. We find this dimension fleshed out in Psalm 41:9 where we see the betrayal predicted long before Christ's birth:
“Even my close friend, whom I trusted, he who shared my bread, has lifted up his heel against me.”
Here we see a glimpse of the pain involved. Betrayal involves ‘trust’ and ‘friendship’, and such experiences bespeak ‘transparency’ and ‘vulnerability’ between two people. This verse points backward to Ge 3:15 where the serpent was prophesied to ‘strike the heel’ of the woman’s offspring, i.e., Christ, and also points forward to our text, where its fulfillment commences with Judas’s betrayal and climaxes in his Jesus’ crucifixion. The heel of the woman is struck implying a kind of defeat, i.e., Jesus is crucified; whereas the serpent’s head is struck, implying ultimate defeat, i.e., Jesus is raised to life. But we need to hold ‘the tension’ and see both the divine & human dimension. To be sure, here is glorious theology saturated with redemption, but this redemption comes at a heavy ‘human’ price - that of deep betrayal of a trusted friend. Lifting up the heel implies an attack of great deception, an ambush (Josh 8:13), a ploy, and a trap (Job 18:9), and Jesus felt all the emotions and consternation that accompanies such an act (DOTE, vol 3, p. 504). In other words, depth of wound directly parallels depth of relationship, and our Lord’s devotion to his disciples was second-to-none; he was, is, and will ever remain, our truest friend; and therefore his wounds went deep.
In summary, we as image-bearers of the divine, have significance. No one can take it away, and it doesn’t fluctuate; it’s a constant. We also, however, have a desire for our significance to be affirmed, by which its objective reality is experienced as something beautiful. Yes, this can be twisted and categorized as sinful, but it need not be, and here it is not. The desire for the affirmation of our significance is quite natural, normal and healthy. Having a friend is a rich experience of our significance. He or she affirms our personhood as a unique individual; that’s what having and being a friend partly means. When Jesus says “the hand of him,” I believe we are witnessing the human grief of betrayal and all the deep hurt this entails, but such hurt necessarily rides the coattails of human intimacy within the context of human friendship. It pained Jesus to undergo this friend’s betrayal; it hurt, just as it hurts us when someone close betrays our confidence; we are inwardly violated and wounded. We know our Lord’s response however – he gives himself for the good of his enemies – he bears their sins and defeats our great enemy – death itself, and he now calls us to behave in the same manner (Luke 6). (I am elaborating on the insight obtained from Marshall 1978, p. 808, mentioned by Bock 1996, p. 1733)
HOLDING ONTO THE TENSION OF DIVINE CAUSATION
We not only see tension within our Lord’s humanity and divinity in his friendship with Judas, but we also see tension as to the event in terms of causation. Jesus says:
“For the Son of a Man goes as it has been determined…” (v. 22a, ESV).
Luke is fond of this divine causation (Ac 2:23; 10:42; 17:26, 31). This is nothing other than God’s will set in motion, being determined by his good pleasure (Ep 1:11c). But back to back with what some describe overall as God’s sovereignty, we have human responsibility:
“…but woe to that man by whom he is betrayed!” (v. 22b, ESV)
This is not the setting to delve into various theological/philosophical diatribes, e.g., divine middle knowledge, congruism, or the mystery of secondary causes, et al. (a profitable journey in themselves), but we must receive the tension which rides the surface; it’s what Luke wants us to receive. Humans act and are accountable, not in lieu of, but in light of, God’s all-controlling providence. They are both sandwiched together, and I believe for the purpose of creating an awe-inspired fearful reverence for God. He exists in a category all to himself; no one is like him. He is to be feared and worshipped. We cry out, “How can this be!?” As creature we are simply caught in the mystery of it all and can only cry out, with Paul, in doxological praise:
“For who has known the mind of the Lord, or who has been his counselor?” “Or who has given a gift to him that he might be repaid?” For from him and through him and to him are all things. To him be glory forever. Amen.
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