Some of the sharpest exchanges between Jesus and the Pharisees and scribes in the beginning stages of Jesus' ministry related to proper observance of the Sabbath. The Pharisees followed traditional customs which mandated against physical activities, even including healing. Jesus, we can suppose, usually lived by similar customs (as He goes to the synagogues on the Sabbath) yet also argued for a wider interpretation of what the Sabbath was about. The Pharisees observed the Sabbath as a way to honor God, and also as a means of expressing their loyalty to God over against those who didn't observe it as strictly as they did. Absolute rest (as physical non-exertion) proved their loyalty.
Jesus however had a different view of what "rest" was really about, and there is plenty of scripture that Jesus could have drawn upon to back up His viewpoint. In the Old Testament, all the way back to Genesis 1, "rest" is often used as indicating things being in their proper order: God is on the heavenly throne, Israel is properly ruled, and the land and people are cared for. We see this in the following scriptures:
Deuteronomy 12:10-11
10 When you cross over the Jordan and live in the land that the Lord your God is allotting to you, and when he gives you rest from your enemies all around so that you live in safety, 11 then you shall bring everything that I command you to the place that the Lord
your God will choose as a dwelling for his name: your burnt offerings
and your sacrifices, your tithes and your donations, and all your choice
votive gifts that you vow to the Lord.
Judges 3:10-11
The spirit of the Lord came upon him, and he judged Israel; he went out to war, and the Lord gave King Cushan-rishathaim of Aram into his hand; and his hand prevailed over Cushan-rishathaim. 11 So the land had rest forty years. Then Othniel son of Kenaz died.
1 Kings 8:54-56
Now when Solomon finished offering all this prayer and this plea to the Lord, he arose from facing the altar of the Lord, where he had knelt with hands outstretched toward heaven; 55 he stood and blessed all the assembly of Israel with a loud voice: 56 “Blessed be the Lord,
who has given rest to his people Israel according to all that he
promised; not one word has failed of all his good promise, which he
spoke through his servant Moses.
Rest in all of these instances did not mean that all activity ceased, but rather that things were set right. The Sabbath then could be interpreted as a sign of the world set right, as it was right in the very beginning (Genesis 1). Jesus' entire ministry could be viewed as giving the world rest then, as He said in Matthew 11:29, "Come to me all who are weary and I will give you rest." Viewed like this, Jesus' healing on the Sabbath was exactly what the Sabbath was meant to point to: God's order established in the world (and the Kingdom of God as an unending Sabbath). So Jesus does not disregard the Sabbath, rather, He fulfills it.
Thursday, June 30, 2016
Understanding the Pharisees
In the Gospels (and especially in Matthew) a particular group of Israelites, the Pharisees, appear to be Jesus' archenemies. Once we get into chapter twelve it seems like Jesus fights with the Pharisees chapter after chapter until His death. Over the centuries, the Pharisees have become caricatures of hopelessly self-righteous religious people, and examples of all that was wrong with Israel at the time of Jesus. This assessment of the Pharisees is in many ways unfair and lacks historical perspective. In their time, the Pharisees were the loyalists of Israel who stood against Gentile oppressors and cultural accommodation. Rather, they fervently believed (as Jesus did) that God would restore Israel and resurrect His faithful servants. Where they disagreed with Jesus, and it is a significant disagreement, was how the restoration would happen. Jesus believed it would come through God's grace and mercy, and through Him as the Messiah, whereas the Pharisees believed Israel could only be restored by purging the country of 'sinners' and Gentiles.
In order to understand the history behind the Pharisees I am going to post some passages from the apocryphal book of 1 Maccabees, which covers the history of Israel's rebellion against the Seleucid Greek Empire (including Hanukkah) and the restoration of the Israelite monarchy in 167BC. Pay attention to how the hero, Matthias, behaves and speaks; he is a forerunner to the Pharisees. In many ways he is a picture of an idealized and militarized Pharisee.
1 Maccabees 1:1-24
After Alexander son of Philip, the Macedonian, who came from the land of Kittim, had defeated King Darius of the Persians and the Medes, he succeeded him as king. (He had previously become king of Greece.) 2 He fought many battles, conquered strongholds, and put to death the kings of the earth. 3 He advanced to the ends of the earth, and plundered many nations. When the earth became quiet before him, he was exalted, and his heart was lifted up. 4 He gathered a very strong army and ruled over countries, nations, and princes, and they became tributary to him.
5 After this he fell sick and perceived that he was dying. 6 So he summoned his most honored officers, who had been brought up with him from youth, and divided his kingdom among them while he was still alive. 7 And after Alexander had reigned twelve years, he died.
8 Then his officers began to rule, each in his own place. 9 They all put on crowns after his death, and so did their descendants after them for many years; and they caused many evils on the earth.
10 From them came forth a sinful root, Antiochus Epiphanes, son of King Antiochus; he had been a hostage in Rome. He began to reign in the one hundred thirty-seventh year of the kingdom of the Greeks.
11 In those days certain renegades came out from Israel and misled many, saying, “Let us go and make a covenant with the Gentiles around us, for since we separated from them many disasters have come upon us.” 12 This proposal pleased them, 13 and some of the people eagerly went to the king, who authorized them to observe the ordinances of the Gentiles. 14 So they built a gymnasium in Jerusalem, according to Gentile custom, 15 and removed the marks of circumcision, and abandoned the holy covenant. They joined with the Gentiles and sold themselves to do evil.
16 When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, in order that he might reign over both kingdoms. 17 So he invaded Egypt with a strong force, with chariots and elephants and cavalry and with a large fleet. 18 He engaged King Ptolemy of Egypt in battle, and Ptolemy turned and fled before him, and many were wounded and fell. 19 They captured the fortified cities in the land of Egypt, and he plundered the land of Egypt.
20 After subduing Egypt, Antiochus returned in the one hundred forty-third year. He went up against Israel and came to Jerusalem with a strong force. 21 He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 22 He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 23 He took the silver and the gold, and the costly vessels; he took also the hidden treasures that he found. 24 Taking them all, he went into his own land.
1:41-62
Then the king wrote to his whole kingdom that all should be one people, 42 and that all should give up their particular customs. 43 All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. 44 And the king sent letters by messengers to Jerusalem and the towns of Judah; he directed them to follow customs strange to the land, 45 to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and festivals, 46 to defile the sanctuary and the priests, 47 to build altars and sacred precincts and shrines for idols, to sacrifice swine and other unclean animals, 48 and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, 49 so that they would forget the law and change all the ordinances. 50 He added, “And whoever does not obey the command of the king shall die.”
51 In such words he wrote to his whole kingdom. He appointed inspectors over all the people and commanded the towns of Judah to offer sacrifice, town by town. 52 Many of the people, everyone who forsook the law, joined them, and they did evil in the land; 53 they drove Israel into hiding in every place of refuge they had.
54 Now on the fifteenth day of Chislev, in the one hundred forty-fifth year, they erected a desolating sacrilege on the altar of burnt offering. They also built altars in the surrounding towns of Judah, 55 and offered incense at the doors of the houses and in the streets. 56 The books of the law that they found they tore to pieces and burned with fire. 57 Anyone found possessing the book of the covenant, or anyone who adhered to the law, was condemned to death by decree of the king. 58 They kept using violence against Israel, against those who were found month after month in the towns. 59 On the twenty-fifth day of the month they offered sacrifice on the altar that was on top of the altar of burnt offering. 60 According to the decree, they put to death the women who had their children circumcised, 61 and their families and those who circumcised them; and they hung the infants from their mothers’ necks.
62 But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 63 They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die. 64 Very great wrath came upon Israel.
2:14-28
Then Mattathias and his sons tore their clothes, put on sackcloth, and mourned greatly.
15 The king’s officers who were enforcing the apostasy came to the town of Modein to make them offer sacrifice. 16 Many from Israel came to them; and Mattathias and his sons were assembled. 17 Then the king’s officers spoke to Mattathias as follows: “You are a leader, honored and great in this town, and supported by sons and brothers. 18 Now be the first to come and do what the king commands, as all the Gentiles and the people of Judah and those that are left in Jerusalem have done. Then you and your sons will be numbered among the Friends of the king, and you and your sons will be honored with silver and gold and many gifts.”
19 But Mattathias answered and said in a loud voice: “Even if all the nations that live under the rule of the king obey him, and have chosen to obey his commandments, every one of them abandoning the religion of their ancestors, 20 I and my sons and my brothers will continue to live by the covenant of our ancestors. 21 Far be it from us to desert the law and the ordinances. 22 We will not obey the king’s words by turning aside from our religion to the right hand or to the left.”
23 When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice on the altar in Modein, according to the king’s command. 24 When Mattathias saw it, he burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him on the altar. 25 At the same time he killed the king’s officer who was forcing them to sacrifice, and he tore down the altar. 26 Thus he burned with zeal for the law, just as Phinehas did against Zimri son of Salu.
27 Then Mattathias cried out in the town with a loud voice, saying: “Let every one who is zealous for the law and supports the covenant come out with me!” 28 Then he and his sons fled to the hills and left all that they had in the town.
2:42-70
Then there united with them a company of Hasideans, mighty warriors of Israel, all who offered themselves willingly for the law. 43 And all who became fugitives to escape their troubles joined them and reinforced them. 44 They organized an army, and struck down sinners in their anger and renegades in their wrath; the survivors fled to the Gentiles for safety. 45 And Mattathias and his friends went around and tore down the altars; 46 they forcibly circumcised all the uncircumcised boys that they found within the borders of Israel. 47 They hunted down the arrogant, and the work prospered in their hands. 48 They rescued the law out of the hands of the Gentiles and kings, and they never let the sinner gain the upper hand.
49 Now the days drew near for Mattathias to die, and he said to his sons: “Arrogance and scorn have now become strong; it is a time of ruin and furious anger. 50 Now, my children, show zeal for the law, and give your lives for the covenant of our ancestors.
51 “Remember the deeds of the ancestors, which they did in their generations; and you will receive great honor and an everlasting name. 52 Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 53 Joseph in the time of his distress kept the commandment, and became lord of Egypt. 54 Phinehas our ancestor, because he was deeply zealous, received the covenant of everlasting priesthood. 55 Joshua, because he fulfilled the command, became a judge in Israel. 56 Caleb, because he testified in the assembly, received an inheritance in the land. 57 David, because he was merciful, inherited the throne of the kingdom forever. 58 Elijah, because of great zeal for the law, was taken up into heaven. 59 Hananiah, Azariah, and Mishael believed and were saved from the flame. 60 Daniel, because of his innocence, was delivered from the mouth of the lions.
61 “And so observe, from generation to generation, that none of those who put their trust in him will lack strength. 62 Do not fear the words of sinners, for their splendor will turn into dung and worms. 63 Today they will be exalted, but tomorrow they will not be found, because they will have returned to the dust, and their plans will have perished. 64 My children, be courageous and grow strong in the law, for by it you will gain honor.
65 “Here is your brother Simeon who, I know, is wise in counsel; always listen to him; he shall be your father. 66 Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples. 67 You shall rally around you all who observe the law, and avenge the wrong done to your people. 68 Pay back the Gentiles in full, and obey the commands of the law.”
69 Then he blessed them, and was gathered to his ancestors. 70 He died in the one hundred forty-sixth year and was buried in the tomb of his ancestors at Modein. And all Israel mourned for him with great lamentation.
In order to understand the history behind the Pharisees I am going to post some passages from the apocryphal book of 1 Maccabees, which covers the history of Israel's rebellion against the Seleucid Greek Empire (including Hanukkah) and the restoration of the Israelite monarchy in 167BC. Pay attention to how the hero, Matthias, behaves and speaks; he is a forerunner to the Pharisees. In many ways he is a picture of an idealized and militarized Pharisee.
1 Maccabees 1:1-24
After Alexander son of Philip, the Macedonian, who came from the land of Kittim, had defeated King Darius of the Persians and the Medes, he succeeded him as king. (He had previously become king of Greece.) 2 He fought many battles, conquered strongholds, and put to death the kings of the earth. 3 He advanced to the ends of the earth, and plundered many nations. When the earth became quiet before him, he was exalted, and his heart was lifted up. 4 He gathered a very strong army and ruled over countries, nations, and princes, and they became tributary to him.
5 After this he fell sick and perceived that he was dying. 6 So he summoned his most honored officers, who had been brought up with him from youth, and divided his kingdom among them while he was still alive. 7 And after Alexander had reigned twelve years, he died.
8 Then his officers began to rule, each in his own place. 9 They all put on crowns after his death, and so did their descendants after them for many years; and they caused many evils on the earth.
10 From them came forth a sinful root, Antiochus Epiphanes, son of King Antiochus; he had been a hostage in Rome. He began to reign in the one hundred thirty-seventh year of the kingdom of the Greeks.
11 In those days certain renegades came out from Israel and misled many, saying, “Let us go and make a covenant with the Gentiles around us, for since we separated from them many disasters have come upon us.” 12 This proposal pleased them, 13 and some of the people eagerly went to the king, who authorized them to observe the ordinances of the Gentiles. 14 So they built a gymnasium in Jerusalem, according to Gentile custom, 15 and removed the marks of circumcision, and abandoned the holy covenant. They joined with the Gentiles and sold themselves to do evil.
16 When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, in order that he might reign over both kingdoms. 17 So he invaded Egypt with a strong force, with chariots and elephants and cavalry and with a large fleet. 18 He engaged King Ptolemy of Egypt in battle, and Ptolemy turned and fled before him, and many were wounded and fell. 19 They captured the fortified cities in the land of Egypt, and he plundered the land of Egypt.
20 After subduing Egypt, Antiochus returned in the one hundred forty-third year. He went up against Israel and came to Jerusalem with a strong force. 21 He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 22 He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 23 He took the silver and the gold, and the costly vessels; he took also the hidden treasures that he found. 24 Taking them all, he went into his own land.
1:41-62
Then the king wrote to his whole kingdom that all should be one people, 42 and that all should give up their particular customs. 43 All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. 44 And the king sent letters by messengers to Jerusalem and the towns of Judah; he directed them to follow customs strange to the land, 45 to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and festivals, 46 to defile the sanctuary and the priests, 47 to build altars and sacred precincts and shrines for idols, to sacrifice swine and other unclean animals, 48 and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, 49 so that they would forget the law and change all the ordinances. 50 He added, “And whoever does not obey the command of the king shall die.”
51 In such words he wrote to his whole kingdom. He appointed inspectors over all the people and commanded the towns of Judah to offer sacrifice, town by town. 52 Many of the people, everyone who forsook the law, joined them, and they did evil in the land; 53 they drove Israel into hiding in every place of refuge they had.
54 Now on the fifteenth day of Chislev, in the one hundred forty-fifth year, they erected a desolating sacrilege on the altar of burnt offering. They also built altars in the surrounding towns of Judah, 55 and offered incense at the doors of the houses and in the streets. 56 The books of the law that they found they tore to pieces and burned with fire. 57 Anyone found possessing the book of the covenant, or anyone who adhered to the law, was condemned to death by decree of the king. 58 They kept using violence against Israel, against those who were found month after month in the towns. 59 On the twenty-fifth day of the month they offered sacrifice on the altar that was on top of the altar of burnt offering. 60 According to the decree, they put to death the women who had their children circumcised, 61 and their families and those who circumcised them; and they hung the infants from their mothers’ necks.
62 But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 63 They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die. 64 Very great wrath came upon Israel.
2:14-28
Then Mattathias and his sons tore their clothes, put on sackcloth, and mourned greatly.
15 The king’s officers who were enforcing the apostasy came to the town of Modein to make them offer sacrifice. 16 Many from Israel came to them; and Mattathias and his sons were assembled. 17 Then the king’s officers spoke to Mattathias as follows: “You are a leader, honored and great in this town, and supported by sons and brothers. 18 Now be the first to come and do what the king commands, as all the Gentiles and the people of Judah and those that are left in Jerusalem have done. Then you and your sons will be numbered among the Friends of the king, and you and your sons will be honored with silver and gold and many gifts.”
19 But Mattathias answered and said in a loud voice: “Even if all the nations that live under the rule of the king obey him, and have chosen to obey his commandments, every one of them abandoning the religion of their ancestors, 20 I and my sons and my brothers will continue to live by the covenant of our ancestors. 21 Far be it from us to desert the law and the ordinances. 22 We will not obey the king’s words by turning aside from our religion to the right hand or to the left.”
23 When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice on the altar in Modein, according to the king’s command. 24 When Mattathias saw it, he burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him on the altar. 25 At the same time he killed the king’s officer who was forcing them to sacrifice, and he tore down the altar. 26 Thus he burned with zeal for the law, just as Phinehas did against Zimri son of Salu.
27 Then Mattathias cried out in the town with a loud voice, saying: “Let every one who is zealous for the law and supports the covenant come out with me!” 28 Then he and his sons fled to the hills and left all that they had in the town.
2:42-70
Then there united with them a company of Hasideans, mighty warriors of Israel, all who offered themselves willingly for the law. 43 And all who became fugitives to escape their troubles joined them and reinforced them. 44 They organized an army, and struck down sinners in their anger and renegades in their wrath; the survivors fled to the Gentiles for safety. 45 And Mattathias and his friends went around and tore down the altars; 46 they forcibly circumcised all the uncircumcised boys that they found within the borders of Israel. 47 They hunted down the arrogant, and the work prospered in their hands. 48 They rescued the law out of the hands of the Gentiles and kings, and they never let the sinner gain the upper hand.
49 Now the days drew near for Mattathias to die, and he said to his sons: “Arrogance and scorn have now become strong; it is a time of ruin and furious anger. 50 Now, my children, show zeal for the law, and give your lives for the covenant of our ancestors.
51 “Remember the deeds of the ancestors, which they did in their generations; and you will receive great honor and an everlasting name. 52 Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 53 Joseph in the time of his distress kept the commandment, and became lord of Egypt. 54 Phinehas our ancestor, because he was deeply zealous, received the covenant of everlasting priesthood. 55 Joshua, because he fulfilled the command, became a judge in Israel. 56 Caleb, because he testified in the assembly, received an inheritance in the land. 57 David, because he was merciful, inherited the throne of the kingdom forever. 58 Elijah, because of great zeal for the law, was taken up into heaven. 59 Hananiah, Azariah, and Mishael believed and were saved from the flame. 60 Daniel, because of his innocence, was delivered from the mouth of the lions.
61 “And so observe, from generation to generation, that none of those who put their trust in him will lack strength. 62 Do not fear the words of sinners, for their splendor will turn into dung and worms. 63 Today they will be exalted, but tomorrow they will not be found, because they will have returned to the dust, and their plans will have perished. 64 My children, be courageous and grow strong in the law, for by it you will gain honor.
65 “Here is your brother Simeon who, I know, is wise in counsel; always listen to him; he shall be your father. 66 Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples. 67 You shall rally around you all who observe the law, and avenge the wrong done to your people. 68 Pay back the Gentiles in full, and obey the commands of the law.”
69 Then he blessed them, and was gathered to his ancestors. 70 He died in the one hundred forty-sixth year and was buried in the tomb of his ancestors at Modein. And all Israel mourned for him with great lamentation.
Wednesday, June 29, 2016
Mattew 10: Taking up our Cross
One of the lines that I frequently heard in church growing up was that so-and-so had a "cross to bear". Often this "cross-bearing" referred to going through generally difficult life circumstances: illness, family problems, financial problems and the like. The assumption was that "bearing a cross" meant facing these hard realities with faithfulness; it meant facing them as disciples of Christ. While I think the intentions behind these words were good the saying raises a question: is that what Jesus really meant when He calls His disciples to "take up the cross and follow me" in Matthew 10:38?
The context of Matthew 10 is Jesus sending His disciples out to participate in His mission. They will be healing, teaching, and exhorting the people of Galilee to align themselves with Jesus' mission (i.e. the Kingdom of God). As Jesus is sending His disciples He gives them a lengthy warning, and explains that the road ahead will not be easy. He says they will face rejection (10:14), arrest (10:17), flogging and "courtroom" trials (10:18), betrayal (10:22), general persecution (10:23) and ultimately death (10:28). Quite a list!
All of these things point to a different meaning behind "bearing a cross" than the usage I grew up with. When Jesus said "bearing a cross" He meant suffering for the sake of His mission or because of participation in His mission. "Taking up a cross" is not facing the difficulties of normal human life, but rather laying down ones life for the cause of Jesus. When we "bear our crosses" we deny ourselves, our rights, privileges and desires, in order to be a part of something greater.
This interpretation is further strengthened by Jesus' words in the immediately following verse (10:39), "Those who find their life will lose it, and those who lose their life for my sake will find it." We are called upon to surrender to God (repent!), and then join into Jesus' mission and sacrifice (cross to bear). While this will cost us being our own king and directing life to meet our needs, it will be the means by which we will find true and lasting life in God's Kingdom.
The context of Matthew 10 is Jesus sending His disciples out to participate in His mission. They will be healing, teaching, and exhorting the people of Galilee to align themselves with Jesus' mission (i.e. the Kingdom of God). As Jesus is sending His disciples He gives them a lengthy warning, and explains that the road ahead will not be easy. He says they will face rejection (10:14), arrest (10:17), flogging and "courtroom" trials (10:18), betrayal (10:22), general persecution (10:23) and ultimately death (10:28). Quite a list!
All of these things point to a different meaning behind "bearing a cross" than the usage I grew up with. When Jesus said "bearing a cross" He meant suffering for the sake of His mission or because of participation in His mission. "Taking up a cross" is not facing the difficulties of normal human life, but rather laying down ones life for the cause of Jesus. When we "bear our crosses" we deny ourselves, our rights, privileges and desires, in order to be a part of something greater.
This interpretation is further strengthened by Jesus' words in the immediately following verse (10:39), "Those who find their life will lose it, and those who lose their life for my sake will find it." We are called upon to surrender to God (repent!), and then join into Jesus' mission and sacrifice (cross to bear). While this will cost us being our own king and directing life to meet our needs, it will be the means by which we will find true and lasting life in God's Kingdom.
Saturday, June 25, 2016
Matthew 8-9: Jesus and Purity
One of the huge cultural issues that modern Western readers miss in the Gospels is the way that Jesus (seemingly) breaks purity laws. In Matthew 8-9 we see Jesus encounter a variety of people who would be considered “unclean” in ancient Israel: a leper, Gentiles, two demonized men in tombs, a woman with vaginal bleeding, and a dead girl. To be unclean was to be in a state of “ritual impurity”, it meant that these people were not supposed to be in the presence of the holy because their impurity would desecrate whatever holy item or person the touched or came near. These purity codes provided Israelites with a means to express their devotion to God: by recognizing God’s holiness was not an ordinary thing and ordering their lives in a particular way (according to the Law) they showed their desire to worship God and live in His presence. While impurity (being unclean) was not a sin, the Israelites were commanded to deal with it and cleanse themselves to maintain the holiness of their community.
In the books of Leviticus and Numbers we see examples of this pertaining to the above groups:
Lepers: Leviticus 13:9-17, 45-56
When a person contracts a leprous disease, he shall be brought to the priest. 10 The priest shall make an examination, and if there is a white swelling in the skin that has turned the hair white, and there is quick raw flesh in the swelling, 11 it is a chronic leprous disease in the skin of his body. The priest shall pronounce him unclean; he shall not confine him, for he is unclean. 12 But if the disease breaks out in the skin, so that it covers all the skin of the diseased person from head to foot, so far as the priest can see, 13 then the priest shall make an examination, and if the disease has covered all his body, he shall pronounce him clean of the disease; since it has all turned white, he is clean. 14 But if raw flesh ever appears on him, he shall be unclean; 15 the priest shall examine the raw flesh and pronounce him unclean. Raw flesh is unclean, for it is a leprous disease. 16 But if the raw flesh again turns white, he shall come to the priest; 17 the priest shall examine him, and if the disease has turned white, the priest shall pronounce the diseased person clean. He is clean.
Women with irregular vaginal “bleeding”: Leviticus 15:25-30
If a woman has a discharge of blood for many days, not at the time of her impurity, or if she has a discharge beyond the time of her impurity, all the days of the discharge she shall continue in uncleanness; as in the days of her impurity, she shall be unclean. 26 Every bed on which she lies during all the days of her discharge shall be treated as the bed of her impurity; and everything on which she sits shall be unclean, as in the uncleanness of her impurity. 27 Whoever touches these things shall be unclean, and shall wash his clothes, and bathe in water, and be unclean until the evening. 28 If she is cleansed of her discharge, she shall count seven days, and after that she shall be clean. 29 On the eighth day she shall take two turtledoves or two pigeons and bring them to the priest at the entrance of the tent of meeting. 30 The priest shall offer one for a sin offering and the other for a burnt offering; and the priest shall make atonement on her behalf before the Lord for her unclean discharge.
The Dead: Numbers 19:11-20
Those who touch the dead body of any human being shall be unclean seven days. 12 They shall purify themselves with the water on the third day and on the seventh day, and so be clean; but if they do not purify themselves on the third day and on the seventh day, they will not become clean. 13 All who touch a corpse, the body of a human being who has died, and do not purify themselves, defile the tabernacle of the Lord; such persons shall be cut off from Israel. Since water for cleansing was not dashed on them, they remain unclean; their uncleanness is still on them.
14 This is the law when someone dies in a tent: everyone who comes into the tent, and everyone who is in the tent, shall be unclean seven days. 15 And every open vessel with no cover fastened on it is unclean. 16 Whoever in the open field touches one who has been killed by a sword, or who has died naturally, or a human bone, or a grave, shall be unclean seven days. 17 For the unclean they shall take some ashes of the burnt purification offering, and running water shall be added in a vessel; 18 then a clean person shall take hyssop, dip it in the water, and sprinkle it on the tent, on all the furnishings, on the persons who were there, and on whoever touched the bone, the slain, the corpse, or the grave. 19 The clean person shall sprinkle the unclean ones on the third day and on the seventh day, thus purifying them on the seventh day. Then they shall wash their clothes and bathe themselves in water, and at evening they shall be clean. 20 Any who are unclean but do not purify themselves, those persons shall be cut off from the assembly, for they have defiled the sanctuary of the Lord. Since the water for cleansing has not been dashed on them, they are unclean.
Strikingly, in our stories from Matthew, Jesus is not concerned that He will be made unclean by His interactions with these groups of people. Given that Jesus was an obedient Israelite, this would be very surprising to both His disciples and on-lookers. And what’s even more surprising is that Jesus did command some of the people He healed to follow through with purity regulations themselves (Matthew 8:4).So why did Jesus disregard purity laws for Himself?
There are two concepts in the Old Testament that provide us with an answer to this question. First, God always has the power to cleanse the impure by obliterating impurity with His presence and power. God makes Moses holy (he glows!) by meeting with him on Mount Sinai. God makes Isaiah holy by having an angel touch his lips with a coal in a vision (Isaiah 6:8). Second, the priests who serve in God’s presence (the Temple) cannot be made impure by any of their priestly duties, even though they handle corpses and blood, the two most impure items in the Old Testament. As long as they are serving faithfully in God’s presence they have nothing to worry about. Both of these reasons could have provided Jesus the rationale to claim that issues of purity were non-issues for Him. He was full of God’s presence and power via the Holy Spirit (Matthew 4 when He’s baptized) and so He had the pure power to override impurity. Furthermore, Jesus was always serving God in God’s presence; He was the true High Priest endowed with the power to give holiness and purity to those He chose.
In the books of Leviticus and Numbers we see examples of this pertaining to the above groups:
Lepers: Leviticus 13:9-17, 45-56
When a person contracts a leprous disease, he shall be brought to the priest. 10 The priest shall make an examination, and if there is a white swelling in the skin that has turned the hair white, and there is quick raw flesh in the swelling, 11 it is a chronic leprous disease in the skin of his body. The priest shall pronounce him unclean; he shall not confine him, for he is unclean. 12 But if the disease breaks out in the skin, so that it covers all the skin of the diseased person from head to foot, so far as the priest can see, 13 then the priest shall make an examination, and if the disease has covered all his body, he shall pronounce him clean of the disease; since it has all turned white, he is clean. 14 But if raw flesh ever appears on him, he shall be unclean; 15 the priest shall examine the raw flesh and pronounce him unclean. Raw flesh is unclean, for it is a leprous disease. 16 But if the raw flesh again turns white, he shall come to the priest; 17 the priest shall examine him, and if the disease has turned white, the priest shall pronounce the diseased person clean. He is clean.
Women with irregular vaginal “bleeding”: Leviticus 15:25-30
If a woman has a discharge of blood for many days, not at the time of her impurity, or if she has a discharge beyond the time of her impurity, all the days of the discharge she shall continue in uncleanness; as in the days of her impurity, she shall be unclean. 26 Every bed on which she lies during all the days of her discharge shall be treated as the bed of her impurity; and everything on which she sits shall be unclean, as in the uncleanness of her impurity. 27 Whoever touches these things shall be unclean, and shall wash his clothes, and bathe in water, and be unclean until the evening. 28 If she is cleansed of her discharge, she shall count seven days, and after that she shall be clean. 29 On the eighth day she shall take two turtledoves or two pigeons and bring them to the priest at the entrance of the tent of meeting. 30 The priest shall offer one for a sin offering and the other for a burnt offering; and the priest shall make atonement on her behalf before the Lord for her unclean discharge.
The Dead: Numbers 19:11-20
Those who touch the dead body of any human being shall be unclean seven days. 12 They shall purify themselves with the water on the third day and on the seventh day, and so be clean; but if they do not purify themselves on the third day and on the seventh day, they will not become clean. 13 All who touch a corpse, the body of a human being who has died, and do not purify themselves, defile the tabernacle of the Lord; such persons shall be cut off from Israel. Since water for cleansing was not dashed on them, they remain unclean; their uncleanness is still on them.
14 This is the law when someone dies in a tent: everyone who comes into the tent, and everyone who is in the tent, shall be unclean seven days. 15 And every open vessel with no cover fastened on it is unclean. 16 Whoever in the open field touches one who has been killed by a sword, or who has died naturally, or a human bone, or a grave, shall be unclean seven days. 17 For the unclean they shall take some ashes of the burnt purification offering, and running water shall be added in a vessel; 18 then a clean person shall take hyssop, dip it in the water, and sprinkle it on the tent, on all the furnishings, on the persons who were there, and on whoever touched the bone, the slain, the corpse, or the grave. 19 The clean person shall sprinkle the unclean ones on the third day and on the seventh day, thus purifying them on the seventh day. Then they shall wash their clothes and bathe themselves in water, and at evening they shall be clean. 20 Any who are unclean but do not purify themselves, those persons shall be cut off from the assembly, for they have defiled the sanctuary of the Lord. Since the water for cleansing has not been dashed on them, they are unclean.
Strikingly, in our stories from Matthew, Jesus is not concerned that He will be made unclean by His interactions with these groups of people. Given that Jesus was an obedient Israelite, this would be very surprising to both His disciples and on-lookers. And what’s even more surprising is that Jesus did command some of the people He healed to follow through with purity regulations themselves (Matthew 8:4).So why did Jesus disregard purity laws for Himself?
There are two concepts in the Old Testament that provide us with an answer to this question. First, God always has the power to cleanse the impure by obliterating impurity with His presence and power. God makes Moses holy (he glows!) by meeting with him on Mount Sinai. God makes Isaiah holy by having an angel touch his lips with a coal in a vision (Isaiah 6:8). Second, the priests who serve in God’s presence (the Temple) cannot be made impure by any of their priestly duties, even though they handle corpses and blood, the two most impure items in the Old Testament. As long as they are serving faithfully in God’s presence they have nothing to worry about. Both of these reasons could have provided Jesus the rationale to claim that issues of purity were non-issues for Him. He was full of God’s presence and power via the Holy Spirit (Matthew 4 when He’s baptized) and so He had the pure power to override impurity. Furthermore, Jesus was always serving God in God’s presence; He was the true High Priest endowed with the power to give holiness and purity to those He chose.
Thursday, June 23, 2016
Matthew 6: Wealth, Security and Worries
Matthew 6:19-34 is a passage that contains some of Jesus’ most remembered words about wealth and the worries that it creates. However, in a world that is far more wealthy than Jesus’, we sometimes miss the thrust of the passage. In the modern United States (and the “West” in general), we associate wealth with “stuff”; more money means more toys and entertainment. When we think about people serving wealth (Mammon, 6:24) we picture modern consumerism. And indeed, modern consumerism and materialism are powerful idols that pull people away from following Jesus. I have no doubt in my mind that Jesus would absolutely reject our culture of consumerism. But He goes further than that in this passage. In Jesus’ time wealth first and foremost meant security. Frankly, there just weren’t as many goods to be consumed and for all but a select few consumer goods did not motivate the acquisition of wealth. Wealth was found in cattle, and fields and homes and the like, and not tv’s or fancy trips. But if you had wealth you were set apart from the other 90% of the world which lived at the subsistence level, always hoping and praying that the next crop would come in, or the next ship with goods to sell would make it and that famine or destitution would be averted.
The ultimate point then that Jesus is making is about security and trust. People wanted wealth because it meant security. In fact Jesus says the Gentile world sought material security over everything else (6:32). The questions Jesus puts on the lips of the Gentiles point to fears about survival: “Where will we find food, water and clothes?” (6:31). Jesus however claims that to seek security first is to live a life of worries, because the world is out of our control (6:27). And it is impossible to seek God and security at the same time, because they demand vastly different things (6:24). Rather, God’s children should trust in Him to provide what they need. He is, after all, our Heavenly Father (the Lord’s Prayer, 6:9), and as a good father He knows how to care for His people. Interestingly, the three items Jesus brings up (food, water and clothes) are exactly what God provided to Israel while they wandered in the wilderness after the Exodus. In the Exodus story, the Israelites main task was to be obedient, and allow God to make a way forward for them. Jesus is suggesting here that it will be no different for His disciples. They must place their focus on the goal: God’s Kingdom and righteousness (compare to the Promise Land of the Exodus) and trust God to provide them the resources they need to sustain them along the way.
It should be noted that Jesus is not saying that all thought for future planning or wise provision should be rejected. Jesus expected (as we’ll see later) His disciples to be good stewards of all that God gave them and to use their wealth for good. The point is that His disciples do not make future provision and security their goal, nor will they put their trust in material security. Their trust is to be in God alone, and their goal to obey Him without fail, and to allow Him to provide the means to sustain them.
This passage should raise a few questions for us:
What sorts of worries do we carry? Do any of our worries display a lack of trust in God’s provision or character as a good Father and provider?
In what places has God given us the opportunity to step outside of our security or comfort zone? Are we taking Him up on those opportunities?
How have we seen God provide in our lives? Do we allow His provision for us to take away our fears for the future?
The ultimate point then that Jesus is making is about security and trust. People wanted wealth because it meant security. In fact Jesus says the Gentile world sought material security over everything else (6:32). The questions Jesus puts on the lips of the Gentiles point to fears about survival: “Where will we find food, water and clothes?” (6:31). Jesus however claims that to seek security first is to live a life of worries, because the world is out of our control (6:27). And it is impossible to seek God and security at the same time, because they demand vastly different things (6:24). Rather, God’s children should trust in Him to provide what they need. He is, after all, our Heavenly Father (the Lord’s Prayer, 6:9), and as a good father He knows how to care for His people. Interestingly, the three items Jesus brings up (food, water and clothes) are exactly what God provided to Israel while they wandered in the wilderness after the Exodus. In the Exodus story, the Israelites main task was to be obedient, and allow God to make a way forward for them. Jesus is suggesting here that it will be no different for His disciples. They must place their focus on the goal: God’s Kingdom and righteousness (compare to the Promise Land of the Exodus) and trust God to provide them the resources they need to sustain them along the way.
It should be noted that Jesus is not saying that all thought for future planning or wise provision should be rejected. Jesus expected (as we’ll see later) His disciples to be good stewards of all that God gave them and to use their wealth for good. The point is that His disciples do not make future provision and security their goal, nor will they put their trust in material security. Their trust is to be in God alone, and their goal to obey Him without fail, and to allow Him to provide the means to sustain them.
This passage should raise a few questions for us:
What sorts of worries do we carry? Do any of our worries display a lack of trust in God’s provision or character as a good Father and provider?
In what places has God given us the opportunity to step outside of our security or comfort zone? Are we taking Him up on those opportunities?
How have we seen God provide in our lives? Do we allow His provision for us to take away our fears for the future?
Monday, June 20, 2016
Matthew 5: Sermon on the Mount, Part One
Matthew 5 Blog: Sermon on the Mount
The Sermon on the Mount is all about how to live in light of the coming Kingdom (Note the audience for the Sermon- is it the crowd or the disciples?). Chapter five roughly breaks down into three parts:
The Beatitudes (5:3-11): The values of a Kingdom-centered life (“the good life”)
Here we see the values of the world are turned upside-down by Jesus in light of the reversal that will take place when God’s reign is established. The disciples are called to live now in such as way that will align with God’s future work, although it will make life difficult in the present. Note that there is a tone of irony here. The word “blessed” is perhaps not the best translation for the beatitudes . . . many bible teachers favor a translation that says “Happy the one who . . .”. The point is that wisdom, and what constitutes a well lived life, can only be determined in light of the Kingdom.
The Mission (5:12-20): The goal of the disciples
By adopting the values of the Kingdom the disciples can now fulfill what Israel was called to be so many years before (Exodus 19:1-6): to be a holy people and kingdom of priests that reveals God to the world. That’s what it means to be salt, light, and a city on a hill. Furthermore, as the disciples fulfill this mission they will fulfill the Law, and in so doing they will live in a manner worthy of the Kingdom of Heaven.
Examples of Kingdom Living (5:21-48): What it looks like in practice
The best way to understand this section is to start at the end first. Jesus ends this part of the discourse by telling His disciples to “be perfect, as your Father in Heaven is perfect” (5:48). Obviously, this is impossible. But that’s not the point. The point is, that God’s children are supposed to be like Him. They are supposed to be images of God who reveal to the world God’s character. This is exactly what God commanded Israel in Leviticus 19:2 (“You shall by holy, for I, the LORD your God am holy.”). Jesus does not accept “minimum” requirements like the Pharisees and scribes. The goal is NOT to just live up to a certain standard to be counted righteous. The point is for the disciples to live with their eyes fixed upon God and to imitate Him. There is obviously no end point to this journey, nor any place where one can rest easily in their righteousness. Each Law that Jesus names in this section is not bad in itself, but Jesus’ point is that the goal was never to meet these minimum requirements. The goal was never “don’t murder”, but to love your brother and sister. The goal was never “don’t commit adultery”, but to dedicate oneself wholly to one’s spouse. Each of these teaching points is about the abolishing minimum standards and pursuing the God’s full intentions.
The Sermon on the Mount is all about how to live in light of the coming Kingdom (Note the audience for the Sermon- is it the crowd or the disciples?). Chapter five roughly breaks down into three parts:
The Beatitudes (5:3-11): The values of a Kingdom-centered life (“the good life”)
Here we see the values of the world are turned upside-down by Jesus in light of the reversal that will take place when God’s reign is established. The disciples are called to live now in such as way that will align with God’s future work, although it will make life difficult in the present. Note that there is a tone of irony here. The word “blessed” is perhaps not the best translation for the beatitudes . . . many bible teachers favor a translation that says “Happy the one who . . .”. The point is that wisdom, and what constitutes a well lived life, can only be determined in light of the Kingdom.
The Mission (5:12-20): The goal of the disciples
By adopting the values of the Kingdom the disciples can now fulfill what Israel was called to be so many years before (Exodus 19:1-6): to be a holy people and kingdom of priests that reveals God to the world. That’s what it means to be salt, light, and a city on a hill. Furthermore, as the disciples fulfill this mission they will fulfill the Law, and in so doing they will live in a manner worthy of the Kingdom of Heaven.
Examples of Kingdom Living (5:21-48): What it looks like in practice
The best way to understand this section is to start at the end first. Jesus ends this part of the discourse by telling His disciples to “be perfect, as your Father in Heaven is perfect” (5:48). Obviously, this is impossible. But that’s not the point. The point is, that God’s children are supposed to be like Him. They are supposed to be images of God who reveal to the world God’s character. This is exactly what God commanded Israel in Leviticus 19:2 (“You shall by holy, for I, the LORD your God am holy.”). Jesus does not accept “minimum” requirements like the Pharisees and scribes. The goal is NOT to just live up to a certain standard to be counted righteous. The point is for the disciples to live with their eyes fixed upon God and to imitate Him. There is obviously no end point to this journey, nor any place where one can rest easily in their righteousness. Each Law that Jesus names in this section is not bad in itself, but Jesus’ point is that the goal was never to meet these minimum requirements. The goal was never “don’t murder”, but to love your brother and sister. The goal was never “don’t commit adultery”, but to dedicate oneself wholly to one’s spouse. Each of these teaching points is about the abolishing minimum standards and pursuing the God’s full intentions.
Thursday, June 16, 2016
Matthew 4: Temptation
The first thing that stands out to us is that immediately in these stories is how they point back to Israel. We saw how Jesus’ story paralleled Moses’ story, and now we have Jesus going into and out of the water and then into the wilderness in the same way Israel went through the Red Sea and into the wilderness. As the King of Israel (Messiah) Jesus is a living embodiment of Israel and His actions point to how Israel should have been in the first place. Jesus is declared to be God’s Son by God in the baptism (as God made Israel His own in the Exodus when He led them out of Egypt through the Red Sea) and then faces temptations and struggle in the wilderness as Israel did.
Temptations: Ministry Strategy
In the temptations we see Satan attack Jesus on two fronts, His identity as God’s Son, and His ministry strategy. Obviously, the two are closely connected. The key is, Jesus’ identity informs His ministry strategy. If he trusts God to care for His Son, then He will not rely upon His own power and will not compromise on the means to achieve His ministry goals. If He doesn’t trust God, then He will be forced to rely on Himself and compromise to achieve His goals, and thus fail to fulfill His calling.
Temptation #1: Stones into bread
The first thing Satan goes after here is Jesus’ identity: “If you are God’s Son . . .”. This then is a trust thing- can Jesus simply trust what God has said (where have we seen this before)? Satan’s way of getting at the trust is in provision:
Will Jesus allow God to provide what He needs for Himself and His mission?
Will God validate Jesus’ ministry? Under Moses’ leadership Israel had manna . . .
Or will Jesus take it upon Himself to create a ministry by His own power ? (Give the people bread- keep them happy- and they will follow.)
Temptation #2: Jump from the Temple
Again, Satan questions God’s care for Jesus. After all, Satan says, God would never let His Son come to any harm, right? It’s all about trust!
Will Jesus trust God to rescue Him from the danger He knows He will face?
Will Jesus trust God without any proofs that God really will save Him?
Will Jesus trust God to provide the miraculous rescue and prove His identity to the people (ultimately the resurrection), or will Jesus prove it Himself?
Temptation #3: Conquer the World
Satan here goes after the identity and trust issues in a more subtle way. He shows Jesus something Jesus truly deserves: to be King of the world. But Jesus will have to compromise to get there- He can’t worship God alone and get this as easy as Satan offers. Satan is offering it without the sacrifice that Jesus knows is demanded if God’s will is to be done.
Will Jesus Jesus trust God to do it the harder and longer way, or take the quick and easy road?
Will Jesus trust God enough to recognize that the means and the ends cannot be separated- that Jesus cannot really be established as the King unless it’s done in God’s way?
Temptations: Ministry Strategy
In the temptations we see Satan attack Jesus on two fronts, His identity as God’s Son, and His ministry strategy. Obviously, the two are closely connected. The key is, Jesus’ identity informs His ministry strategy. If he trusts God to care for His Son, then He will not rely upon His own power and will not compromise on the means to achieve His ministry goals. If He doesn’t trust God, then He will be forced to rely on Himself and compromise to achieve His goals, and thus fail to fulfill His calling.
Temptation #1: Stones into bread
The first thing Satan goes after here is Jesus’ identity: “If you are God’s Son . . .”. This then is a trust thing- can Jesus simply trust what God has said (where have we seen this before)? Satan’s way of getting at the trust is in provision:
Will Jesus allow God to provide what He needs for Himself and His mission?
Will God validate Jesus’ ministry? Under Moses’ leadership Israel had manna . . .
Or will Jesus take it upon Himself to create a ministry by His own power ? (Give the people bread- keep them happy- and they will follow.)
Temptation #2: Jump from the Temple
Again, Satan questions God’s care for Jesus. After all, Satan says, God would never let His Son come to any harm, right? It’s all about trust!
Will Jesus trust God to rescue Him from the danger He knows He will face?
Will Jesus trust God without any proofs that God really will save Him?
Will Jesus trust God to provide the miraculous rescue and prove His identity to the people (ultimately the resurrection), or will Jesus prove it Himself?
Temptation #3: Conquer the World
Satan here goes after the identity and trust issues in a more subtle way. He shows Jesus something Jesus truly deserves: to be King of the world. But Jesus will have to compromise to get there- He can’t worship God alone and get this as easy as Satan offers. Satan is offering it without the sacrifice that Jesus knows is demanded if God’s will is to be done.
Will Jesus Jesus trust God to do it the harder and longer way, or take the quick and easy road?
Will Jesus trust God enough to recognize that the means and the ends cannot be separated- that Jesus cannot really be established as the King unless it’s done in God’s way?
Monday, June 13, 2016
Matthew 3: John the Baptist
John the Baptist is a character who is similar to the Magi in that he only briefly appears in the Gospels yet is frequently remembered through Sunday school lessons and bible story books. However, unlike the Magi, John is a critical character who provides the launching pad for Jesus' ministry. In spite of his importance John remains an enigma to modern readers who struggle to come to grips with his bizarre ministry and appearance in the wilderness. Let's try and shed some light on John by briefly looking at a few details of his ministry.
Wilderness: The first thing we are told about John is that he is in the wilderness (3:1). That should immediately ring some bells! The wilderness points us to the Exodus story: after Israel left Egypt they wandered in the wilderness for 40 years before entering Canaan. In fact, we could say that Israel really became Israel in the wilderness. . . that's where they received the Torah and entered into a covenant with God. That's a critical piece right there: the wilderness is where it all began. John then is calling Israel back to their original calling, to be a priestly nation and holy people (Exodus 19:1-6). We can add to this the quote that Matthew gives us from Isaiah 40:1-11, which is a prophecy of a second and greater exodus of Israel from Babylon (from Gentile domination) and assigns it to John. In other words, John is kicking off a new Exodus for Israel . . .
Clothing: John's clothing should immediately remind us of the Prophet Elijah. Elijah was remembered as a "hairy man with a leather belt" (2 Kings 1:1-7) who opposed King Ahab and the other wicked rulers of the Northern Kingdom of Israel. Guess where Elijah lived when he first appears on the scene? That's right, the wilderness of Judea! So we can guess that John's ministry parallels Elijah's in that he is going to oppose the wicked ruler of Judah, Herod. And calling for a new Exodus clearly condemns those who were currently leading Israel.
Message: "Repent, for the Kingdom of Heaven has drawn near". . . this is a cornerstone message for the Gospel of Matthew. In other words, turn back to God and live in alignment with the coming Kingdom. In other words, the time has come for the prophecies to be fulfilled and the Israelites need to rediscover their faithfulness in order to participate in what God is up to. If they don't, they can expect God's judgment (3:10).
Baptism: In light of the above, we can say that John's Baptism was something that people did in order to declare themselves loyal to the the renewed Israel which was aligned with the coming Kingdom. Their going out to the Jordan and returning from it pointed back to Israel's crossing the Jordan to conquer the Promise Land. Again, this would have been viewed as a political act- a repudiation of Israel's leadership and current direction.
Wilderness: The first thing we are told about John is that he is in the wilderness (3:1). That should immediately ring some bells! The wilderness points us to the Exodus story: after Israel left Egypt they wandered in the wilderness for 40 years before entering Canaan. In fact, we could say that Israel really became Israel in the wilderness. . . that's where they received the Torah and entered into a covenant with God. That's a critical piece right there: the wilderness is where it all began. John then is calling Israel back to their original calling, to be a priestly nation and holy people (Exodus 19:1-6). We can add to this the quote that Matthew gives us from Isaiah 40:1-11, which is a prophecy of a second and greater exodus of Israel from Babylon (from Gentile domination) and assigns it to John. In other words, John is kicking off a new Exodus for Israel . . .
Clothing: John's clothing should immediately remind us of the Prophet Elijah. Elijah was remembered as a "hairy man with a leather belt" (2 Kings 1:1-7) who opposed King Ahab and the other wicked rulers of the Northern Kingdom of Israel. Guess where Elijah lived when he first appears on the scene? That's right, the wilderness of Judea! So we can guess that John's ministry parallels Elijah's in that he is going to oppose the wicked ruler of Judah, Herod. And calling for a new Exodus clearly condemns those who were currently leading Israel.
Message: "Repent, for the Kingdom of Heaven has drawn near". . . this is a cornerstone message for the Gospel of Matthew. In other words, turn back to God and live in alignment with the coming Kingdom. In other words, the time has come for the prophecies to be fulfilled and the Israelites need to rediscover their faithfulness in order to participate in what God is up to. If they don't, they can expect God's judgment (3:10).
Baptism: In light of the above, we can say that John's Baptism was something that people did in order to declare themselves loyal to the the renewed Israel which was aligned with the coming Kingdom. Their going out to the Jordan and returning from it pointed back to Israel's crossing the Jordan to conquer the Promise Land. Again, this would have been viewed as a political act- a repudiation of Israel's leadership and current direction.
Friday, June 10, 2016
Matthew 2: Who are the Magi?
Matthew 2 introduces us to a group of people who are a staple of nativity scenes and Christmas decor: the Magi (also known as the "Wise men" or "Kings"). Matthew is the only gospel writer to include these memorable characters, and the his account gives little background information on them. So what should we make of them?
Old Testament Background:
1. Numbers 22-24: The story of Balak and Balaam
The book of Numbers tells an interesting story about a time that Israel was journeying in the wilderness, and a local king (Balak) paid a Gentile prophet (Balaam) to curse Israel through the power of God. When Balaam the prophet went out to prophesy he wound up blessing Israel and saying one thing in particular in Numbers 24:17 that became a key prophecy in Israel:
I see him, but not now;
I behold him, but not near—
a star shall come out of Jacob,
and a scepter shall rise out of Israel;
it shall crush the borderlands of Moab,
and the territory of all the Shethites.
This was taken to be a prophecy of how King David would be anointed by God to lead Israel and to defeat their Gentile enemies. Note the similarities between the stories: a hostile king (Balak and Herod), Gentile's with spiritual insight (Balaam and the Magi), a star as symbol, and a coming king (David and Jesus). Matthew's original audience would not have missed these allusions and their central point: Jesus now stands in David's place as Israel's rightful king.
2. Daniel
In the Book of Daniel Daniel frequently himself at odds with a group of the King of Babylon's servants who are referred to as: magicians, enchanters, sorcerers and Chaldeans. All of these labels relate to the Magi. The Magi in Babylon were essentially astrologers, medicine men and men who practiced magic. The key here is to recognize that they were bad guys, whose livelihood depended on breaking the Torah and who opposed the faithful Israelites like Daniel. By understanding this we then see that Matthew is raising some hard questions:
1. Why can Gentile magicians recognize the star and read the signs and the King of Israel and the leaders of Israel can't?
2. What does it mean that God will use Gentile enemies to point to the Messiah? What does that tell us about God and His plans? What does that mean for Israel?
Here are a few other things to consider:
1. Does Matthew say how many Magi there were? Why do we always show three?
2. Note that the Magi would not have arrived on Jesus' birth night. If Herod is going to kill all the children under two, we would guess that Herod believed Jesus had been born some time before.
3. The gifts of the Magi are gifts fit for a king (the Queen of Sheba brings gold and spices to Solomon in 1 Kings 10) . . . not gifts fit for a poor child without power and status. This story is an early indication that Jesus is turning things upside-down.
I will close this blog with a great poem about the Magi by TS Eliot entitled "Journey of the Magi". The poem is told from the Magi's point of view and is about the "side-effects" of faith, namely, finding oneself an outside in the world because we've seen something greater and not being able to return to the comfortable life we had before God broke in . . . enjoy!
A cold coming we had of it,
Just the worst time of the year
For a journey, and such a long journey:
The ways deep and the weather sharp,
The very dead of winter.'
And the camels galled, sorefooted, refractory,
Lying down in the melting snow.
There were times we regretted
The summer palaces on slopes, the terraces,
And the silken girls bringing sherbet.
Then the camel men cursing and grumbling
and running away, and wanting their liquor and women,
And the night-fires going out, and the lack of shelters,
And the cities hostile and the towns unfriendly
And the villages dirty and charging high prices:
A hard time we had of it.
At the end we preferred to travel all night,
Sleeping in snatches,
With the voices singing in our ears, saying
That this was all folly.
Then at dawn we came down to a temperate valley,
Wet, below the snow line, smelling of vegetation;
With a running stream and a water-mill beating the darkness,
And three trees on the low sky,
And an old white horse galloped away in the meadow.
Then we came to a tavern with vine-leaves over the lintel,
Six hands at an open door dicing for pieces of silver,
And feet kicking the empty wine-skins.
But there was no information, and so we continued
And arriving at evening, not a moment too soon
Finding the place; it was (you might say) satisfactory.
All this was a long time ago, I remember,
And I would do it again, but set down
This set down
This: were we led all that way for
Birth or Death? There was a Birth, certainly
We had evidence and no doubt. I had seen birth and death,
But had thought they were different; this Birth was
Hard and bitter agony for us, like Death, our death.
We returned to our places, these Kingdoms,
But no longer at ease here, in the old dispensation,
With an alien people clutching their gods.
I should be glad of another death.
Old Testament Background:
1. Numbers 22-24: The story of Balak and Balaam
The book of Numbers tells an interesting story about a time that Israel was journeying in the wilderness, and a local king (Balak) paid a Gentile prophet (Balaam) to curse Israel through the power of God. When Balaam the prophet went out to prophesy he wound up blessing Israel and saying one thing in particular in Numbers 24:17 that became a key prophecy in Israel:
I see him, but not now;
I behold him, but not near—
a star shall come out of Jacob,
and a scepter shall rise out of Israel;
it shall crush the borderlands of Moab,
and the territory of all the Shethites.
This was taken to be a prophecy of how King David would be anointed by God to lead Israel and to defeat their Gentile enemies. Note the similarities between the stories: a hostile king (Balak and Herod), Gentile's with spiritual insight (Balaam and the Magi), a star as symbol, and a coming king (David and Jesus). Matthew's original audience would not have missed these allusions and their central point: Jesus now stands in David's place as Israel's rightful king.
2. Daniel
In the Book of Daniel Daniel frequently himself at odds with a group of the King of Babylon's servants who are referred to as: magicians, enchanters, sorcerers and Chaldeans. All of these labels relate to the Magi. The Magi in Babylon were essentially astrologers, medicine men and men who practiced magic. The key here is to recognize that they were bad guys, whose livelihood depended on breaking the Torah and who opposed the faithful Israelites like Daniel. By understanding this we then see that Matthew is raising some hard questions:
1. Why can Gentile magicians recognize the star and read the signs and the King of Israel and the leaders of Israel can't?
2. What does it mean that God will use Gentile enemies to point to the Messiah? What does that tell us about God and His plans? What does that mean for Israel?
Here are a few other things to consider:
1. Does Matthew say how many Magi there were? Why do we always show three?
2. Note that the Magi would not have arrived on Jesus' birth night. If Herod is going to kill all the children under two, we would guess that Herod believed Jesus had been born some time before.
3. The gifts of the Magi are gifts fit for a king (the Queen of Sheba brings gold and spices to Solomon in 1 Kings 10) . . . not gifts fit for a poor child without power and status. This story is an early indication that Jesus is turning things upside-down.
I will close this blog with a great poem about the Magi by TS Eliot entitled "Journey of the Magi". The poem is told from the Magi's point of view and is about the "side-effects" of faith, namely, finding oneself an outside in the world because we've seen something greater and not being able to return to the comfortable life we had before God broke in . . . enjoy!
A cold coming we had of it,
Just the worst time of the year
For a journey, and such a long journey:
The ways deep and the weather sharp,
The very dead of winter.'
And the camels galled, sorefooted, refractory,
Lying down in the melting snow.
There were times we regretted
The summer palaces on slopes, the terraces,
And the silken girls bringing sherbet.
Then the camel men cursing and grumbling
and running away, and wanting their liquor and women,
And the night-fires going out, and the lack of shelters,
And the cities hostile and the towns unfriendly
And the villages dirty and charging high prices:
A hard time we had of it.
At the end we preferred to travel all night,
Sleeping in snatches,
With the voices singing in our ears, saying
That this was all folly.
Then at dawn we came down to a temperate valley,
Wet, below the snow line, smelling of vegetation;
With a running stream and a water-mill beating the darkness,
And three trees on the low sky,
And an old white horse galloped away in the meadow.
Then we came to a tavern with vine-leaves over the lintel,
Six hands at an open door dicing for pieces of silver,
And feet kicking the empty wine-skins.
But there was no information, and so we continued
And arriving at evening, not a moment too soon
Finding the place; it was (you might say) satisfactory.
All this was a long time ago, I remember,
And I would do it again, but set down
This set down
This: were we led all that way for
Birth or Death? There was a Birth, certainly
We had evidence and no doubt. I had seen birth and death,
But had thought they were different; this Birth was
Hard and bitter agony for us, like Death, our death.
We returned to our places, these Kingdoms,
But no longer at ease here, in the old dispensation,
With an alien people clutching their gods.
I should be glad of another death.
Wednesday, June 8, 2016
Women in Matthew's Genealogy
One of the interesting issues in Matthew 1 is the women named in the genealogy. Matthew chooses four women (out of the potential 42 generations) to share with his readers. They are:
1. Tamar (Genesis 38), who tricks her is father-in-law, Judah, into impregnating her after her husband dies and his brother refuses his familial duty. She does this by dressing as a prostitute and veiling herself along the road Judah is traveling upon. When he discovers she pregnant he puts her "on trial" and will have her executed until she proves that he is in fact the father.
2. Ruth (Ruth 1-4), who is a Moabite servant-woman who follows her Israelite mistress to Israel and gains a husband by being far more forward than would be generally acceptable. Note that the Israelites are forbidden in parts of the Old Testament from marrying foreign women, yet Ruth became King David's great grandmother.
3. Uriah's wife (2 Samuel 11), Bathsheba, who is taken as a lover by King David, who then subsequently has her husband transferred to the front lines and abandoned by his commander to ensure his death. Bathsheba goes on to become Solomon's mother.
Matthew's including of these women raises several questions for us:
1. What do they have in common with Mary, the fourth woman listed in the genealogy?
2. What questions would naturally arise regarding Mary and Joseph in light of Jesus' claims?
3. How does including these women rebut criticisms that may have been directed at Mary?
4. How does Matthew's inclusion of these women inform the way we think about our families and God's work in and through our family? (Hint: it should give us hope!)
1. Tamar (Genesis 38), who tricks her is father-in-law, Judah, into impregnating her after her husband dies and his brother refuses his familial duty. She does this by dressing as a prostitute and veiling herself along the road Judah is traveling upon. When he discovers she pregnant he puts her "on trial" and will have her executed until she proves that he is in fact the father.
2. Ruth (Ruth 1-4), who is a Moabite servant-woman who follows her Israelite mistress to Israel and gains a husband by being far more forward than would be generally acceptable. Note that the Israelites are forbidden in parts of the Old Testament from marrying foreign women, yet Ruth became King David's great grandmother.
3. Uriah's wife (2 Samuel 11), Bathsheba, who is taken as a lover by King David, who then subsequently has her husband transferred to the front lines and abandoned by his commander to ensure his death. Bathsheba goes on to become Solomon's mother.
Matthew's including of these women raises several questions for us:
1. What do they have in common with Mary, the fourth woman listed in the genealogy?
2. What questions would naturally arise regarding Mary and Joseph in light of Jesus' claims?
3. How does including these women rebut criticisms that may have been directed at Mary?
4. How does Matthew's inclusion of these women inform the way we think about our families and God's work in and through our family? (Hint: it should give us hope!)
Monday, June 6, 2016
Welcome Kingdom Life Discipleship Group!
I see you made it to our Gospel of Matthew blog . . . good job!
I'll do my best to post a few times between our classes as a means to get some brain cells rubbing together to warm up before our discussions, and to deal with some of the more complex issues that we won't have time for in class.
I probably won't respond to many comments here; all questions can be directed to my email, jphalley@gmail.com.
Looking forward to the journey!
John
I'll do my best to post a few times between our classes as a means to get some brain cells rubbing together to warm up before our discussions, and to deal with some of the more complex issues that we won't have time for in class.
I probably won't respond to many comments here; all questions can be directed to my email, jphalley@gmail.com.
Looking forward to the journey!
John
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