Peace or Vengeance

Good news of Jesus hindered by vengeance

At the beginning of Jesus ministry

Jesus entered the synagogue and took the offered scroll.  The scripture he read brought a response we find unexpected.   Jesus read a favorite passage of the people of the day from Isaiah 61 which included words about healing, releasing captives, etc.  What happened next?   Jesus is nearly killed.  Why did Jesus offend the hometown folk?  Jesus omitted the last line.  “the day of vengeance of our God.”  Was Jesus pointing out that the gospel could not be effectively preached to the “poor” or the enemy if vengeance (we would use the word “revenge”) was sought?  (For other examples, see Ps. 8, Isa. 29 & 35 in Luke 7:22 and following.)

In Jesus’ response to John the Baptist

The disciples of John the Baptist ask Jesus if he were the one to come. 

22 So he answered them, “Go tell John what you have seen and heard: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news proclaimed to them. 23 Blessed is anyone who takes no offense at me.”Luke 7:22-23 (NET)

He questioned whether some would be offended (this word is translated scandalized elsewhere) by his work. Would healing “scandalized”* John and his disciples or was did they expect the Messiah to exact vengeance as well and were scandalized by its absence?

Still on a journey

Jesus started his final journey to Jerusalem (Luke 9:51). What was the significance of the first event on that journey?

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As they went along,  they entered a Samaritan village to make things ready in advance for him, 53 but the villagers refused to welcome him, because he was determined to go to Jerusalem. ⁵⁴ Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume them?” ⁵⁵ But Jesus turned and rebuked them, ⁵⁶ and they went on to another village. Luke 9:54-55 (NET)

Because of the Samaritans lack of hospitality, the disciples wanted revenge–to call down fire on the village.  The longstanding animosity between Jews and Samaritans was probably part of the disciples’ motivation here.  Just before this (Luke 9:23ff) we find Jesus’ question and Peter’s answer about the identity of Jesus.  Jesus words:  “Get behind me Satan” suggests that Peter was still looking for a militaristic Messiah.  Peter’s view of the Messiah was probably shaped by his experience in a land occupied by a brutal Roman government that used terror to control the people.  My conclusion is that Peter’s confession and Jesus’ response indicates a deeper element of motivation:  the traditional human revenge response.  The severity of Jesus response does not seem to change Peter’s view.  At Gethsemane, Peter still wants to use the sword and is again rebuked by Jesus?  In John 13 Peter makes a promise to “lay down his life”, probably meant he would kill for Jesus.  Jesus asks the disciples to “trust’ him–which I interpret to mean follow Jesus example and expect to experience the same consequence that Jesus did, while trusting him for care. Later, Peter denied he “knew” Jesus.  Was the denial due to Peter’s view of the Messiah he wanted Jesus to be?  To what extent do we agree with Peter on how to deal with evil? How is the spread of the gospel hindered by the vengeance impulse?

Reflected in Jesus teaching on suffering

Following Peter’s confession and the disciples desire for vengeance, Jesus gives a good bit of attention to the need for suffering rather than violence as a solution to evil (Luke 9:22, 44; 12:50; 13:31-33; 17:25; 18:31). Here (Luke 9:52) the disciples’ question and Jesus response is noteworthy as the first event of Jesus journey.  Does Luke give place the story here to foreshadow later events on this journey?  Is this event a reflection of the view of God and his justice that was prevalent among the people of Jesus day?  Does the request to call down fire reflect the expectation of what would happen after Jesus entered Jerusalem acclaimed as king?

Vengeance defined

What is vengeance?  The online dictionary gives this: Punishment inflicted or retribution exacted for an injury or wrong.  For some the emphasis is on vindication and justice.  The disciples wanted all Samaritans in the village to experience retribution for failing to welcome Jesus and his disciples.  The Jews of Nazareth wanted Romans and other Gentiles wiped out.  Nazareth had seen many deaths at the hands of the Romans.

Vengeance

To what extent does vengeance hinder the spread of the gospel today? Isn’t it the violence of governments against people of their own and other nations?  Drone attacks in Afghanistan, Pakistan, Yemen and Somalia have killed civilians and terrorized many more**. In response, those experiencing violence want pay-back. Was the killing of Bin Laden revenge? His followers have promised revenge for his killing. Beyond that, those terrorized do not want to hear the good news of Jesus because the message comes from people associated with the source of violence which they have experienced.

Today Palestinians are being killed. Women and children, not just combatants. More will die from the lack of medical treatment and probably from lack of food.  The United States is financing the killing, denial of medical aid and food. Israeli anger at the Hamas killings is understandable. The response is extreme vengeance. “Christian” United States is paying for it.

The way of peace

Not long after the disciples’ request for vengeance by fire on the Samaritans, Jesus sent out seventy-two to announce the coming of the kingdom.  What word were they to use to spread the good news?  The same as the one the angels used to announce Jesus birth. The one Jesus used when he wept over Jerusalem (the city’s name means “cornerstone of peace”).  The one Jesus used to greet the fearful disciples after his resurrection.  This was a land occupied by foreigners, a harsh Roman government.  Many of Jesus’ countrymen were calling for vengeance against the Romans. They would call for Jesus’ death, in part, for refusing to help them carry out that vengeance. But, Jesus called for and still calls for shalom, peace.

  *This translation and the idea of role of ‘vengeance’ suggested by Hardin, Michael.  The Jesus-Driven Life. JDL Press, 2010

**

https://ctc.westpoint.edu/accuracy-of-the-u-s-drone-campaign-the-views-of-a-pakistani-general

civilian deaths estimates vary from 6 percent reported by official sources to 60 percent by other sources.

https://www.thebureauinvestigates.com/projects/drone-war

David Alleman  5/29/14 revised 4/10/24

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Daniel and the Evangelicals

Gold-headed giant, a lions den, a flying goat, a  ten-horned ram: Stories and visions to turn violent rebels to peace

Stories of super-hot furnaces, a scary hand writing messages on a banquet wall and a cage of lions. Why would a prophet write a message from God about these? The wisdom prophet¹ writes to Hebrews in a world rocked by the slaughter of thousands by the armies Antiochus IV Epiphanes. Perhaps as many as 20,000 Hebrews were sold into slavery. Use and possession of the Torah was prohibited. Practice of the law, such as circumcision was prohibited. Mothers who permitted circumcision would have their murdered infants hung around their necks. In response to these horrors, Mattathias and sons (later to be called “the Maccabees”) called for armed rebellion.

What was the wisdom prophet’s message? He was writing to a people terrorized by autocratic and arbitrary ruler; a people for whom the only response seemed to be violent revolt. The wisdom prophet first gives us in chapters 1-6, what are often perceived as children’s stories. They are accounts of Hebrew young men’s faithfulness and more.  The Hebrews lived according to the principles of the Law.  They sought to honor God by the way they lived. 

Many contemporary political groups, especially the evangelical right, have sought to control others through legislation, the law, and economic leverage. They insist that if they don’t, Christian values will be lost and Christian living will not be possible. Control may be of the January 6 variety. Last year the Public Religion Research Institute polled a number of religious groups in the United States about American values. They found that more than any other of those responding, White evangelicals were the religious group most likely to agree with the statement, “true American patriots might have to resort to violence in order to save the country.” ²

For others, the preferred strategy is through taking control of legislatures and courts. “For evangelicals, the courts are critical. It is through the federal courts, most specifically through the Supreme Court and the appellate courts, that evangelicals hope to see their agenda enacted.³.

The wisdom prophet’s view of choices is relevant for today. Even as Christian groups are choosing control and violence like the Maccabees over choosing the values of the wisdom prophet. Some Christian traditions have come to see Daniel as no more than children’s stories or the details for calendar calculations. However, the wisdom prophet has much more to say. He teaches faithful living, humility, acknowledging God’s control, and repentance. This is why the study of Daniel is important today.  

The wisdom prophet speaks

In the first six chapters show that God is control. In the first six chapters show that God is control. The wisdom prophet uses subtle Hebrew humor to communicate with fellow Jews that he is resistant to the rulers.⁴ The Babylonians thought special food will make the young men in training for government positions wise  In the second chapter, a ruler (did he forget his dream?) would kill all his wise men and prophets unless they can recreate his dream and interpret it.

Daniel’s prayer in Chapter 2 establishes this theme: ^“He changes times and seasons, deposing some kings and establishing others” (2:21 NET).  The Babylon ruler staged a gaudy religious ceremony with an unwieldy statue (90 feet high and 9 feet wide). Then he had a fit when three foreign men wouldn’t cooperate. He had previously prepared an intense fire for anyone not cooperating in the worship ceremony. (Chapter 3).  Could the wisdom prophet be pushing the Jews to consider the implication of the union of state and religion? Megalomania and claim to be in control turned an arrogant ruler into dumb ox in the next chapter. The ruler of Babylon and other top officials are terrorized by a hand writing on the wall (Chapter 5).  A ruler is convinced by his obsequious underlings that he can become god for a month in chapter six. In Domination and the arts of resistance : hidden transcripts, Scott writes of various ways people under domination in ways perhaps not clear to the dominate. These stories are a good example of this. The visions as interpreted below are also show resistance.⁵

  In difficult situations, God shows he is in control, whether giving his prophet a dream and its interpretation, rescuing out his people out of a fiery furnace or a lion’s den. Daniel confesses his sins and the sins of his people (Chapter 7) which have put him and his friends in their compromising situation.

The Visions

The rest of the book (although this started with the vision in chapter 2) shows that it is the power of God tears down empires.  The wisdom prophet wanted to pull the people of God out of their resignation to the reign of terror or to the temptation to join the rebellion. He used the powerful images of Gold-headed giant, a flying goat, and a  ten-horned ram.

Add to these were the messages of the Ancient of Days and of Michael fighting for Israel. By the end of Chapter 7 the terrible beasts have been subdued by the power of the Most High. Again, at the end of Chapter 8 we are reminded that the power of evil will be eliminated. “Yet he will be destroyed, but not by human power.” (8:25 NET)   Daniel 11 records some fighting on the side of the good, although not by humans. (There may be a reference to the Maccabees in the phrase ^“When they fall, they will receive a little help,” (11:34 NET)  The fighting, according to the wisdom prophet, is done by “the one who looked like a man” (10:10 NET) and Prince Michael (10:21 NET). Much has been made of the details of the visions of chapters 2 and 7-11. Creating calendars of the past and future has become more important than the author’s overall theme:  proclaiming that God is in control.  Beyond faithfulness to the Law (Chapters 1-6), the faithful ones will be teaching wisdom (Chap. 11), not becoming revolutionaries.  They do these things assured that God is in control of empires.

The Maccabees

In contrast to the wisdom prophet’s guidance, the Maccabees contended that if they must fight the forces of Antiochus Epiphanes. If they didn’t the Hebrews and their way of life would be destroyed. (1 Maccabees 2) The sons of the instigator of the rebellion, Mattathias, led a successful revolt against the successors of Antiochus Epiphanes. Their strategy was first, guerilla action, but later open warfare. Some adherents of the Maccabees who took refuge in a cave to observe the Sabbath were massacred. The Maccabees declared that Sabbath warfare would be permitted (in violation of the law as previously interpreted). They made an alliance with the Romans to strengthen their position. They ignored the prophet’s warnings against alliances with pagan nations (Isaiah 7 and Ezekiel (23-24) who called these alliances prostitution. That alliance was later used by the Romans to take control of Palestine (the Romans probably would have done that anyway).

The wisdom prophet brought the message of faithfulness to the law, teaching the wisdom to the people, repentance and trusting God to control their future and that of nations.  Several writers speculate that the writer/editor of Daniel was the founder of the Qumran community.⁶ (It would be nice to find clear evidence that Jesus had significant contact with the Essenes.) The Maccabees in pursuing the revolt demonstrated their belief that they needed to take control of the future so that the  people of God could survive and flourish. The Maccabees succeeded in their quest for control.  But do the consequences clearly show preservation of Torah values?  The Maccabees formed an alliance with the Romans to limit the attention the Seleucids could give the Maccabean army.  Once the Maccabees had gained control of Palestine, they married into Cleopatra’s family to cement an alliance with Egypt.  Alliances like that with the Romans and later with Egypt had been condemned by Isaiah (Isa. 7) and Ezekiel on “prostitutes” (Ezekiel 23).  The collaboration between the Pharisees (descendants of Maccabee supporters) and Romans resulted in the crucifixion of Jesus.These were the essential differences.

Conclusion

Why should we study Daniel today? First, to recognize that the wisdom prophet is a prophet in the tradition of Isaiah and Amos. He calls God’s people to live from the people around them. The wisdom prophet wants us to understand that what God expects is humility, knowing that God is in control. Further, God expects faithfulness to the truth we have been given, whether the Torah or the teaching of Jesus. Also, God expects prayers of repentance, something in short supply among political evangelicals. Following the experience of the wisdom prophet and his followers, we may expect persecution and even death. Yet we know that God controls the course of history. We should know that the future includes the possibility of resurrection (chapter 12). 

¹”Wisdom Prophet” is my name for the editor of the Daniel stories and the writer of the prophecies of the book of Daniel. Wisdom is an important theme in Daniel and the Wise (according to Chapter 11) who will instruct many when others are resorting to violence. Some versions say “teach the wisdom”.

² https://www.prri.org/spotlight/anniversary-of-jan-6-insurrection/

³ https://supreme.findlaw.com/legal-commentary/michelle-goldbergs-study-of-the-rise-of-christian-nationalism-and-its-adherents-strategy-to-use-the-courts-to-further-their-agenda.html

Accessed 3/19/2023

“First, Christian nationalists plan to pressure politicians “to pack the bench with their ideological allies,” and they are “training a new generation of home-schooled jurists who will approach the law with a Christian worldview.’”

Fea, John.  Believe me:  The evangelical road to Donald Trump.  Eerdmans, 2018.

(Shrinking population of white evangelicals has led them to panic and seek to return to the control they believed people of their beliefs had in earlier generations.)

https://www.washingtonpost.com/opinions/2023/03/19/poll-religion-christian-white/

Accessed 3/19/2023

⁴Portier-Young, Anathea. Apocalypse against empire : theologies of resistance in early Judaism. William B. Eerdmans Pub., 2011 This work is the source of the idea of humor in Daniel. Some of the applications of that idea are my own.Several writers speculate that the writer/editor of Daniel was the founder of the Qumran community.⁶ (It would be nice to find clear evidence that Jesus had significant contact with the Essenes.)

⁶Montgomery, James A. A Critical and Exegetical Commentary on the Book of Daniel. ICC. Edinburgh:  T. & T. Clark, 1927.

Smith-Christopher, Daniel. The Book of Daniel.  Introduction, Commentary, Reflections. New Interpreter’s Bible, Vol. 7. Abingdon Press, 1996. Pp. 19-151: Smith-Christopher alerted me to the idea of non-violent resistance in the book of Daniel. I have developed his ideas in ways he didn’t and perhaps wouldn’t support. But I appreciate the impetus he provided.

⁶James C. Scott. Domination and the arts of resistance : hidden transcripts, New Haven : Yale University Press. 1990. The humor in Daniel is a good example of “hidden transcripts”, as is the portrayal of the hubris of the leaders of Babylon. In Scott’s examples of hidden transcripts, the speakers, actors or writers focus on negative feelings, words and actions. A slave woman whose daughter was unjustly beaten said to a white confidant the she hoped to see “white blood running in the streets”. p.5  The Brer Rabbit stories show less violent consequence to the oppressor. The focus of the young men in the early chapters is positive resistance to the demands of the oppressor. That is also the thrust of the visions and their interpretation. The formalized “worship service” in chapter three is an excellent example of what Scott calls a “public transcript” (p. 45 ff, esp. 58-60)

The Journey to the Ascension

As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem. Luke 9:51

Readings for the Ascension Journey

• Day 45
• 9:51-52 Jesus’ sense of purpose
• Day 44
• 9:53-56 – rejection by the Samaritans
• Day 43
• 9:57-62 – the nature of discipleship
• Day 42
• 10:1-16 – commissioning of the 70: preparing the way
• 10:17-20 – return of the 70: priorities in success
• 10:21-24 – Jesus; prayer and blessing
• 10:25-42 Love, mercy, and listening as the heart of discipleship
• Day 41
• 10:25-28 – a lawyer’s challenge
• 10:29-37 – parable of the Good Samaritan: mercy fulfills the law
• Day 40
• 10:38-42 – Martha and Mary: the better part
• Day 39
• 11:1-4 – Lord, teach us to pray
• 11:5-8 – persistence brings help
• 11:9-13 – children asking the father
• Day 38
• 11:14-23 – Jesus’ power is from God not Satan
• 11:24-26 – an empty life invites intruders
• 11:27-28 – the value of hearing and responding
• Day 37
• 11:29-32 – the sign of Jonah: the need to repent
• 11:33-36 – light and understanding
• Day 36
• 11:37-54 Condemnation of false piety: neglecting justice and love
• 12:1-48 Explaining discipleship
• Day 35
• 12:1-3 – warning against hypocrisy
• 12:4-12 – encouragement to those who acknowledge Jesus
• Day 34
• 12:13-21 – parable of the rich fool: the danger of possessions
• 12:22-34 – trust in God eliminates anxiety
• Day 33
• 12:35-48 – faithfulness to the Master
• Day 32
• 12:49-52 – the coming judgment
• 12:54-56 – reading the signs of the times
• Day 31
• 12:57-59 – do not wait for the judgment
• 13:1-5 – the need for repentance
• 13:6-9 – the barren fig tree: a last chance
• Day 30
• 13:10-17 – a crippled woman healed, and controversy
• 13:18-19 – parables of the Kingdom: the mustard seed
• 13:20-21 – parables of the Kingdom: leaven
• 13:22-30 – the narrow door: reversal of expectations
• 13:31-35 – Jerusalem: threat and lament
• Day 29
• 14:1-6 – healing on the Sabbath
• 14:7-11 – humility: human expectations not God’s
• Day 28
• 14:12-14 – generosity beyond social conventions
• 14:15-24 – parable of the banquet: anticipation of an unrestricted Kingdom
• Day 27
• 14:25-33 – the cost of discipleship
• 14:34-35 – warning against unfaithfulness
• Day 26
• 15:1-2 – complaints against Jesus
• 15:3-7 – the lost sheep: joy at the rescue of one
• 15:8-10 – the lost coin found
• 15:11-32 – loving father and 2 lost sons
• Day 25
• 16:1-9 – parable of the dishonest manager
• 16:10-15 – God’s economy: faithful in little
• Day 24
• 16:16-18 – the abiding validity of the torah
• Day 23
• 16:19-31 – the rich man and Lazarus: consequences of self-centeredness
• Day 22
• 17:1-10 – disciples and community
• Day 21
• 17:11-19 – 10 lepers cleansed: thankfulness
• Day 20
• 17:20-21 – the Kingdom of God is present now
• Day 19
• 17:22-37 – the end of the age
• Day 18
• 1. 18:1-8 – the unjust judge: patience in prayer
• Day 17
• 18:9-14 – parable of the Pharisee and tax collector: self-righteousness
• Day 16
• 18:15-17 – receiving the Kingdom as a child
• Day 15
• 18:18-30 – the rich ruler: the hindrance of wealth
• Day 14
• 18:31-34 – Jesus again predicts his death
• Day 13
• 18:35-43 – healing a blind man: sight and understanding
• Day 12
• 19:1-10 – Zacchaeus: a model response to the Kingdom
• Day 11
• 19:11-27 – the parable of the pounds: trusting servants with the Kingdom
• Day 10
• 19:28-40 – Jerusalem:  the triumphal entry
• Day 9
• 19:41-44 – Jesus weeps over the city and its future
• Day 8
• 19:45-47 – the cleansing of the Temple
• Day 7
• 20:1-8 – a challenge to Jesus’ authority
• Day 6
• 20:9-19 – parable of the vineyard: rejecting the cornerstone
• Day 5
• 20:20-26 – trick questions: paying taxes to Caesar
• 20:27-40 – more dishonest questions: the resurrection
• 20:41-44 – is the Messiah a son of David?
• 20:45-47 – the dangers of pride and self-righteousness
• 21:1-4 – the widow’s offering
• Day 4
• 21:5-36 Signs of the end and the coming of the Son of Man;  call to vigilance and prayer; 
• 21:37-38 – teaching in the temple
• Day 3
• 22:1-23 Judas plans Betrayal;  The Last Supper:
• 22:7-23 Passover Meal
• Day 2 
• 22:24-38  Disciples’ problem
• Day 1
•  22:39-56 Jesus last day:
• Jesus praying, deserted: 
• Jesus Arrest/Peter’s betrayal
• Jesus mocked, questioned, sentenced
• 23:26- 43 The Crucifixion of Jesus
• 23:44-56 Jesus  death and burial: 
•  
• Easter  New Day Luke 1:24:1-12  Jesus Has Risen
•  
• Day 2
• Mark:16:1-8 – The Resurrection
• Day 3
• John 20:1-9  The Resurrection
• Day 4
• Matthew 28:11-15 The Guards’ Report
• Day 5
• Luke 23:13-35 Road to Emmaus
• Day 6
• John 20:10-18Jesus’ Appearance to Mary Magdalene
• Day 7
• John 20:19-23 Jesus’ Appearance to the Disciples
• Day 8
• John 20:24-31 The Response of Thomas
• Day 9
• 21:1-13 Jesus’ Appearance to the Disciples in Galilee
• Day 10
• John 21:15-19 Peter’s Restoration  
• Day 11
• John 21:20-25 Peter and the Disciple Jesus Loved
• Day 12
• Luke 24:13-53 Jesus’ Appearances & Ascension: 
• Day 13
• Matthew 28:16-20 The Great Commission
• Day 14
• Matthew 16:21-28
• The Resurrection Jesus spoke about
• Day 15
• John 2:12-22 The temple and Jesus Resurrection
• Day 16
• Acts 4 1-12 Opposition to New Preaching: Resurrection of the Dead
• Day 17
• Acts 17:16-34
• At Athens: Jesus Raised from the Dead?
• Day 18
• Acts 23:1-10
• Paul at Jerusalem Testifies about the Resurrection
• Day 19
• Acts 13:23-32 Preaching the Resurrection News
• Day 20
• Philippians 3:7-11 Resurrection Power
• Day 21
• Romans 4:13-25 Raised for our Justification
• Day 22
• Revelation 20:1-6 Blessed First Resurrection
• Day 23
• I Peter 1:3-12 Resurrection and New Birth
• Day 24
• II Timothy 2:14-26 Resurrection Deniers
• Day 25
• Hebrews 11:32-40 Resurrection for the Martyrs
• Day 26
• I Corinthians 15:1-11 Post-Resurrection appearances
• Day 27
• I Corinthians 15:35-56 Resurrection Bodies
• Day 28
• Romans 1:1-6 The Holy Spirit and the Resurrection
• Day 29
• Romans 10:5-13 Resurrection secures our Salvation
• Day 30
• Acts 1:1-11 Jesus Ascends to Heaven
• Day 31
• Acts 1:12-26 A Replacement for Judas is Chosen
• Day 32
• Acts 2:1-13 The Holy Spirit and the Day of Pentecost
• Day 33
• Matthew 3:13-17
• The Baptism of Jesus and the Spirit
• Day 34
• John 16:12-16 The work of the Spirit
• Day 35
• Romans 8:1-11 Coming alive in the Spirit
• Day 36
• Romans 8:12-25 Led by the Spirit of God
• Day 37
• Romans 8:26-38 Praying and Living in the Spirit
• Day 38
• Revelation 21 1-10
• The Spirit shows the New Jerusalem
• Day 39
• Acts 2:14-36
• Exalted to the Right Hand of God: Peter’s Address on the Day of Pentecost
• Day 40:
• Acts 2:37-41^: The Response to Peter’s Address
• Partially based on “Outline of Luke’s Gospel”  by Dennis Bratcher (Jan. 2012)
• http://www.crivoice.org/books/lukeoutline.htm

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Jesus’ “Ascension” Journey: Against vengeance, for peace: A Lenten Alternative

Background

In the late Middle Ages, as sermons began to be given in the common language instead of Latin, the English word lent was adopted for the period before Easter. This word initially simply meant spring (as in German language Lenz and Dutch lente) and derives from the Germanic root for long because in the spring the days visibly lengthen. The original Greek term for the period is tessarakoste, for the “fortieth day” before Easter. This form is preserved for the period in Romance, Slavic and Celtic languages (for example, Spanish cuaresma, Portuguese quaresma, French carême, Italian quaresima).  Depending on the tradition the 40 days are calculated in different ways.  Sundays are skipped in the Roman Catholic tradition because they are “mini-Easters.”  It is interesting to note that observation of Lent became part of expected religious observance after Christianity became the official religion of the empire.

Practice

Traditionally, church guidelines for Lent include prayer, fasting and almsgiving.  In addition, some people feel experiencing suffering during this time is important.  We know Jesus spent time in meditation and prayer. Luke tells us that he went out to pray “a long time before day”.  Other places we are told of Jesus fasting.  No specific mention of meditation is made but the words of Jesus various places, esp. John 14-17 suggest that times of meditation preceded the talks/prayer. Jesus gave up material goods and comforts even before the days leading to his death.  This is made clear by his words to the prospective follower:  “Birds have nests and rabbits their hole, but the son of man has no where to lay his head.”  I would affirm the blessing of these spiritual disciplines, not just for a period in the Spring, but throughout the year.

Questions from my study

When the question of what Jesus did during his last forty-five days (Lent) first occurred, I wondered why in the fifty years plus that I had been a Christian I had never heard this question raised. Somebody must have asked the question.  The Internet search was little help. I discovered I could order an “I gave up Jesus for lent” T-shirt, but little more.  Since the Mennonite Church emphasizes following Jesus’ example, it seemed appropriate to review the practice of Lent in light of that focus.  Many questions have come to me as I reflected on Jesus’ activities during his last 40 days.  What questions would you ask?

Luke 9:51 most likely marks the beginning of Jesus last days, those associated with Lent. Some see the transfiguration in Luke 9:28ff as the beginning of the last forty days.  There are very few indicators of time elapsed in these chapters.  He clearly had a sense that a crucial time in his ministry was coming when “He steadfastly set His face to go to Jerusalem.” (Luke 9:51) 

To what extent did the healings, teachings and prophecies of those days lead directly to his death?  Was Jesus intending to provoke the authorities to kill him?

He stood up to read, 17 and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:

   18 “The Spirit of the Lord is on me,

   because he has anointed me

   to proclaim good news to the poor.

He has sent me to proclaim freedom for the prisoners

   and recovery of sight for the blind,

to set the oppressed free,

   19 to proclaim the year of the Lord’s favor.”

 20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him. 21 He began by saying to them, “Today this scripture is fulfilled in your hearing.”

Luke 4:16-21

The first event of Jesus “Ascension Journey” was the disciples’ request to call down fire on the Samaritan village.  Not too much later, Jesus sends out the 72 to announce the coming of the kingdom with the word of peace.  Jesus “Ascension Journey” arrives at its destination, Jerusalem (here’s that word peace again), with Jesus weeping over the city and wishing that her people knew what would bring peace.  At Jesus’ inaugural sermon in Luke, hearers tried to kill him because he omitted the phrase “day of vengeance”.  Is it possible that at least the surface reason that the mob turned against Jesus at the instigation of their leaders had the same motivation:  Jesus would not lead them in vengeance against their enemies.

One could conclude then, that the journey to Jerusalem was a (journey against vengeance) journey for peace.

Toward the Ascension

Beyond that, Jesus, I believe, was preparing the way for continuation of kingdom work.  His goal was not the cross, but the ascension according to Luke 9:58, even though he knew it must go through the cross.  There he would reign and provide intercession for his followers as they lived as they were created to live.  During the last days of his life, didn’t he continue to do what he announced what he would do? Did he change what he was doing under the threats from religious and political leaders?

What is the significance of the things Jesus did during the time he was anticipating his ascension?

• Jesus healed
• Taught
• Sent out disciples announcing the coming of the kingdom
• Challenged the religious establishment
• Told his followers he would be executed by the Romans and religious leaders and tried to prepare them for that difficult time. (He says nothing about being a sacrifice.)

To what extent is it true that the way he lived led to the cross; to the tomb; from the tomb to his exaltation as King?  Was this why Jesus came, to establish the Kingdom of Heaven?  to be acknowledged as king in the kingdom of God?  For Paul, what Christ was seeking for others in his death was the same thing he had been seeking in his life of service. . . .”What Jesus died  for is the same thing he lived for.” *

Matthew concludes his gospel with Jesus command to make disciples. Luke, in Acts 1, gives us Jesus words declaring that his disciples with report what they have seen in the past three years “to the farthest partsof the earth”. (NET) Then in Chapter 2 the next step in the development of the people of God, the coming of the spirit is described. That is followed by the crowds wondering what has happened and Peter’s response.

Paul’s “sermon in Acts . . . lists the exaltation to the right hand of God as the culminating point of God’s victory (Acts 2:33).  If the climax of God’s salvation and rule is to be drawn [solely] (author’s addition) from the narrative of Jesus, his death and resurrection are not the climax.”  **

³² This Jesus God raised up, and we are all witnesses of it. ³³ So then, exalted^[ to the right hand of God, and having received the promise of the Holy Spiritfrom the Father, he has poured out what you both see and hear. ³⁴ For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,
“Sit at my right hand
³⁵ until I make your enemies a footstool for your feet.”

³⁶ Therefore let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ.” 

Acts 2:32-36 NET

Notes

See the separate blog: Diary of Readings “Journey to the Ascension, a Lenten Alternative”

* Brandos, David.  Paul on the Cross;  as quoted in Darrin Belousek, Atonement, justice and peace;  the message of the cross and the mission of the church.  Eerdmans, 2013, pp.15.

**The (Non) Violent Reign of God: Rethinking Christocentrism in Light of the Ascension.  Zacharie Klassen, The Conrad Grebel Review Vol. 33, No. 3 (Fall 2015), 296-315.

The corrective focus on the Ascension is important because of the over emphasis on the cross as the purpose of Jesus life in contemporary worship music.  An example is the third verse of “How great thou art” (And when I think, that God his son, not sparing, sent him to die . . .). The resurrection is not mentioned in the song. (Of course, a song writer’s complete theology cannot be included in the limits of a hymn. The ascension is not at the climax of the gospel in that hymn.  This is true of many hymns and worship songs. Many end at the cross. Several use the phrase “worthy is the Lamb that was slain” by itself, seeming to imply that it means the Lamb was worthy to be slain. The context is the ascension “Worthy is the Lamb who was slain to receive power”. (Rev. 5:12

Call: Biblical use of the word

Introduction

For many people, the word “call” refers to a post-conversion experience directing a person to full or part-time service in missions or church work.  Others have used the word to characterize their way of doing their wage or salary earning activity to glorify God and serve human kind.  I am not questioning the validity of the experiences these people have had and identified with the word “call”.   One can, I think, pursue the separate task of analyzing the use of the word “call” in scripture. 

There are a number of verses in scripture that use the word “call” to designate a stage in one’s spiritual journey.  Several are often cited to illustrate this understanding the use of “call” to mean a special post-conversion experience.  In this experience one receives the guidance of the spirit to enter church planting, missionary activity or religious institution employment. [Calling to any employment]  In this essay I want to raise some questions about these passages and will give my understanding of them as well. 

Interpretation guide

There are several passages where the word “call” fairly clearly is a synonym for conversion. I suggest we use these to interpret the others that are less clear.

1. Most of the time Paul and others use the word “call” or a form of it when they are writing of those who are starting or who have started the journey with Jesus.  1Th 4:7; 1Co 1:2; Pet.1:10, 1 Cor. 1:26, 2 Thess. 1:11, 2 Tim 1:9, Heb. 3:1, 2 Peter 1:3, Rom. 8:28.

 And we know that all things work together^[a] for good for those who love God, who are called according to his purpose, Romans 8:28(All scriptures from New English Translation unless otherwise noted.)

To the church of God in Corinth, to those sanctified in Christ Jesus and called to be his holy people, together with all those everywhere who call on the name of our Lord Jesus Christ—their Lord and ours:1 Cor. 1:2

but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. I Cor. 1:24

For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. 1 Cor. 1:26

For God did not call us to be impure, but to live a holy life. I Thess. 4:7

To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, 2 Thess. 1:11

Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession, Heb. 3:1

His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence. 2 Peter 1:3

Therefore, my brothers and sisters,^] make every effort to confirm your calling and election. 2 Pet.1:10

• 2. In the lists of qualifications for ministry, “call” is not included. (1Tim. 3:1-16, Titus 1:6-9). 
• 3. When writing about gifts associated with leadership in Romans, I Corinthians. and Ephesians, Paul writes about the leading of the spirit, but does not use the word “call”. In Ephesians 4 Paul writes about being worthy of our calling. He goes on to write about the giving of gifts. Christ’s gifts were apostle, prophets, teacher, evangelist and pastor. To me these appear to be separate events.
• 4. In Acts 24-28 in his various recounting of his history, Paul does not mention “call” and only refers to his direction from God as a “sending” (26:17). This reflect Isaiah’s experience. See Isaiah 6:8.

Two questioned passages

There are two passages that are often assumed that Paul is writing about a post-conversion  “call” as his leading to become an apostle. The  question to ask is:  How do other passages above using the word “call” help us interpret these passages?

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Ro 1:1.)  Paul, called to be an apostle of Jesus Christ through the will of God, …. (1 Co 1:1)

With regard to these passages, does Paul mean?

–As a result of my decision to follow Jesus (Damascus Road experience), I realized I was being led to reach out to the Gentiles

OR

–Sometime after my Damascus Road experience, I had an experience that made it clear that I should minister primarily to the Gentiles

I think the first fits the Acts passage with the least effort.

Paul in his defense of ministry accounts in Acts 22-26 does not use the word “call”.

Paul uses the same Greek word for the two passages above as well as the following: Rom 1:6, 7; 8.28; 1 Cor 1:2, 24;  Two other uses of the same word are in Jude and Revelation (Jude 1, Rev 17:14)

Call in 1 Corinthians 7:20

Each person should remain in the situation klésis  they were in when God called them. (NET)kaleó

Paul’s use of the word “call” in this passage is distinctive in its interpretation, if not in its meaning.  A number of translations use the word “situation” to translate klésis. Why would Paul use this word to mean something like “career”* when he usually uses it to mean “conversion? Also, Paul is writing about primarily about marriage in chapter 7 (he includes slavery and circumcision).  In the Reformed tradition the word encompasses one’s God directed way of earning a living as well as activities such as running a vacuum or a lawn mower. Church historian Hull found that the ancient church fathers did not use the word klésis for career until after the fourth century. ² Paul’s use of the words call/called in this passage stands in contrast with most other uses. In my view one should make use other passages using this word to understand this passage, limiting use of this passage in understanding how the spirit guides us in our decisions about jobs or careers.³

The Acts passage

One day as they were worshiping God—they were also fasting as they waited for guidance—the Holy Spirit spoke: “Take Barnabas and Saul and commission them for the work I have called them to do.” (Acts 13:2 Message).  The more familiar translation perhaps: “As they ministered to the Lord, and fasted, the Holy Ghost said, “Separate unto me Barnabas and Saul for the work whereunto I have called them.” (KJV).

In interpreting this passage, does one assume that 1) “work” refers to Barnabas’s and Saul’s lives?  (But we know that Saul probably already has his “call” in Acts 9). OR, 2) the “work” has to do with the trip to Cyprus and Asia Minor?  OR 3) “call” was their conversion. Do we conclude that “call” here could mean summoned to a task? On what basis do we decide?  Do the keys I proposed above provide guidance? Which verses are prime or basic for interpreting others? 

What about Acts 16:10?  Again, summoned to a task (not providing career guidance) is the likely meaning. So, while Luke makes use of the word “call” twice with the probable meaning “summoned to a task”, that use is not distinctive of Paul.

Conclusion

My conclusion is that Paul uses the word “call” most often to refer to beginning the walk with Jesus.  This is due to the weight I give to the

• frequency of the use of the word call as a synonym of conversion. 
• lack of “call” as a qualification for elders,
• absence of the term “call” in discussion of gifts
• absence of the word “call” in Paul’s references to the Damascus Road experience

It is my sense that people who speak of their “call” are referring to a aleading of the Spirit in their lives to a particular area of service in church related work. I would like to hear more conversation about use of gifts and leading of spirit in relation to ones full-time or part-time employment. Then we could use the word “call” in the Biblical sense.

Why does it matter?

I believe if the Biblical use of the word calling was understood and used

• We would be true to the langue of the Bible.
• Workers in “secular” jobs would be more likely be encouraged to see the way they earn their living as working out their salvation or calling.
• More attention would be given to the importance of gifts, especially in relation to the positions into which the spirit leads both as church workers and workers in other areas.
• We would honor the work of the spirit in leading church workers and workers in other forms of work.

_____________________________

Notes

Some Bibles have section headings that label initial experiences of prophets as a “call”. Examples: There is nothing in the text of Samuel’s initial experience with God that represents a “call”, but some versions have “call” in the section heading. The texts of the beginning of the ministries of Isaiah, Jeremiah and Ezekiel often have a section heading “Call”. But the Isaiah uses the word “send”, just as Paul does in his defense in Acts.  In Jeremiah the word used is “appoint”.

*I have talked to many people who have experienced the leading of the spirit to serve God through employment in missions, the pastorate and related positions.  Most of these were post-conversion, intensive experiences (sometimes, occurring over a period of time) that were life changing.  I do not question the sincerity of these experiences or the dedicated service resulting from them.  My focus in this essay is questioning how to appropriately use Biblical language.

I have not included uses where “call/called/calling” means: request to come; invitation to accompany [general]; pray/confess (“call on the name”); or give a name to.

¹I use the word “career” to include any way of earning ones living-for want of a better word. I can’t imagine that many of Paul’s first hearers thought of choosing a “career” in the sense that many Americans do today.

²“Some Kind of Life to Which We Are Called of God:” The Puritan Doctrine of Vocation. Leland Ryken.  The Southern Baptist Journal of Theology  22 no 1 Spring 2018, p 46-65

            Ryken references Hull, a historian of ancient church history, who found that the Greek word for “call” was not used for “career” choice until after 400 AD.

I consulted quite a number of commentaries on this passage. Most did not is much or any attention. Other than Calvin and Luther, only Manetsch gives the traditional explanation of everyone having a calling to a situation which included a “career” or way of life. No exegesis was provided. One commentary from a Catholic press:

Raymond F Collins.  ! Corinthians. Liturgical Press 1999
[In opposition to commentators who see this to mean “ones station in life”]
“This would be a singular exception to the usual NT meaning to the word. 
It is preferable to accord the noun the same meaning it haas elsewhere in Paul’s letters. (I Cor. 1:26, Rom. 11:29, Phil. 3:14). Paul urges Christians to remain committed to the (Christian) calling to which they were called. That call is addressed to Christians in different social conditions.” p.285

Other commentaries:

• Scott Manetsch, Editor. Reformation commentary on Scripture. New Testament IXa.  I Corinthians 2017 “People must remain within the boundaries of their vocation”. p.145 [This is the standard Lutheran and Calvin view.]
• Orr & Walther. I Corinthians. Anchor Bible. p.216 7.20-21 a “digression”. Calling related to “what one was doing occupationally at the time of conversion”. That occupation Paul “dignified” by designating it a “calling”. No further explanation.
• Hays, R. Interpretation, I Corinthians. John Knox. No commentary on “called” or call.
• Gromacki, Robert G. Called to be saints. Baker. 1977. No discussion of passage
• Dan Nighswander. I Corinthians. Believers Church Bible Commentary. No commentary on v.21
• [I looked through many other commentaries and found observations/lack of them similar to these last few.]

Greek words used for call/called/calling in Paul’s writings

• Kletos: Rom 1:1, 6, 7; 8.28; 1 Cor 1:1, 2, 24;  Jude 1, Rev 17:14
• klésis : Rom. 11:29, I Cor. 1:26, 7:20; Eph. 1.18, Phil 3.14, 2 Thess. 1.11, 2 Tim. 1.19, Heb. 3.1, 2 Peter 1.10,
• kaleó: I Cor. 1.9, 7.17, 20, 22, 24; Gal. 5.13; Eph 4.1, 4; 1 Thess. 4.7, 5.24; 2 Thess. 2.14; 1 Tim. 6.12, 2 Tim. 1.9; Heb. 9.15;

Greek word references come from Blue Letter Bible https://www.blueletterbible.org

In my experience “call” is almost never used in general church writings and speaking as a synonym for conversion and almost always used to refer to church workers. See a forthcoming blog on use of the word “call” in Anabaptist World.

(I don’t use the word “vocation” because it comes from the Latin for “calling”)

__________________________________________

Praying for Rain

• Mt. Wal-ale-ale (Hawaii) gets 460 inches of rain per year.  Rain falls 335 days of the year.
• The record for rain in a twenty-four-hour period is 73 inches on an island in the Indian Ocean.
• The Desierto del Atacama in Chile had 1/4 “ of rain in 1971.  As far as can be determined, the previous rain had occurred some 400 years earlier. *

Then I will send rain on your land in its season, both autumn and spring rains, so that you may gather in your grain, new wine and oil. 

Deut. 11:14*

Then the LORD’s anger will burn against you, and he will shut the heavens so that it will not rain and the ground will yield no produce, and you will soon perish from the good land the LORD is giving you. 

Deut. 11:17

Rain in my life

At one time in my life, I would not hesitate to pray for rain.  Now, I hesitate to pray for rain.  As a boy growing up on the farm, I welcomed the rain.  Frequently, rain meant no more digging out thistles or chopping brush out of fence rows and the possibility that I could spend some time reading.  A refreshing summer sound: the cooling rain rattled the corn leaves to announce its coming across the creek field and up the hill toward the house.

Some pastors or worship leaders were uncomfortable about praying for rain in public.  “I always give thanks for rain in public prayers.”  said a worship leader.  Another person said we should not expect God to give an area normally getting ten inches of rain a year to suddenly get forty inches a year.

Rain imagery occurs in many songs and hymns of the church.  Most people I ask for their memories of “rain” in songs and hymns thought of “Showers of Blessing” The song “Healing River” suggests a cleansing rain.  A song from my childhood, “Sunshine and Rain” invites both rain and sun.  The children’s song “The foolish man built his house upon the sand” has in the third verse “The blessings will come down as the prayers go up.”

Rain images abound in the Bible

“When the heavens are shut up and there is no rain because your people have sinned against you, and when they pray toward this place and confess your name and turn from their sin because you have afflicted them, 2 Chronicles 6:26

Throughout most of the OT rain is associated with blessing, the lack of rain with sin of God’s people.

The prophets saw rain as blessing:

He will also send you rain for the seed you sow in the ground, and the food that comes from the land will be rich and plentiful. In that day, your cattle will graze in broad meadows. Isaiah 30:23

As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater. Isaiah 55:10

Let us acknowledge the LORD; let us press on to acknowledge him. As surely as the sun rises, he will appear; he will come to us like the winter rains, like the spring rains that water the earth.”  Hosea 6:3

Rain as blessing frequents the Psalms, although Psalm 78: 47-48 provides a contrast:  Storms, at least hail and lightning can be a means of punishing God’s enemies:

During the twilight of the Kingdom of Judah, the prophet Ezekiel brings this word:

“`Therefore this is what the Sovereign LORD says: In my wrath, I will unleash a violent wind, and in my anger hailstones and torrents of rain will fall with destructive fury. Ezekiel 13:13

Ezekiel’s God can use the rain to punish as well as bless.  Just as the “day of the Lord” once meant salvation for Israel, later it meant a day of judgment, so now rain comes to warn and punish God’s people.

New Testament

In the New Testament, Jesus announces:

“that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”  Matthew 5:45

If God sends us rain without regard for our goodness, and if we have the Weather Channel, why pray for rain?  But today the likelihood is that some drought as well as some deluges are partially human caused. Prayers of repentance (including changing our behavior) take on new forms and significance.  The verse from Matthew focuses on how we loving those around us. Loving behavior should find ways of reducing the suffering from drought and floods,

Reflecting on praying for rain the thought came to me:  When we pray “give us this day our daily bread” are we implying a prayer for rain?  We are providing details of what’s included in praying for daily bread. Perhaps also, praying for rain is part of our regularly reporting to God what we feel our needs are, not telling God what he should do.  Maybe I can pray about rain without feeling embarrassed!

A Blessing

Moses farewell “song” contains a relevant and excellent blessing:

May God’s teaching fall on you like rain and his words descend like dew, like showers on new grass, like abundant rain on tender plants.  [paraphrase of Deut. 32:2]

• Bible passages are from the New International Version
• *Wikipedia
• https://en.wikipedia.org/wiki/Atacama_Desert

My view of how God forgives

And, Forgiveness in contemporary music

Psalms of lament usually begin with the psalmist’s declaration that he is in a really bad place. 

¹ Why, Lord, do you stand far off?
Why do you pay no attention during times of trouble?
² The wicked arrogantly chase the oppressed;
the oppressed are trapped by the schemes the wicked have dreamed up.
³ Yes, the wicked man boasts because he gets what he wants;
the one who robs others curses and rejects the Lord.
⁴ The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.

(Psalm 10 NET)

Other Psalms such as Psalm 34 and 69 have similar beginnings.  What do we assume about the Psalmist when he writes “Quicksand under me, swamp water over me; I’m going down for the third time.” Don’t we read the psalm, with an expectation that things will change; that God has been present throughout the difficulties, that God will eventually provide help? We read the whole Psalm to understand and interpret and understand the Psalmist’s experience from beginning to end.

The first words from Psalm 22 are much more familiar in the King James.  “My God, my God, why have you forsaken me?”  What from this Psalm would the Psalmist have us understand?  Jesus quoted the verse on the cross in very difficult conditions.  On the cross, nailed in such a way that he could hardly breathe, he spoke no more than that first line.  Surely Jesus, just as the Psalmist, was speaking from his immediate pain and isolation.  Soon, he would be thinking about remembered trust and confidence in God.  Had Jesus not been nailed to the cross in such a position, I believe he have quoted the whole psalm with the movement from a sense of distance from God to full confidence that God was with him.  Consider the context of the scripture to see if there is support for this view.

Context is vital:

An insurance company’s lawyer was questioning an old farmer in court.  The company did not want to pay his claims for injuries. These occurred when their client ran a stop sign and hit the farmer’s trailer that contained his favorite mule.

Lawyer: “Didn’t you tell the police officer “I’m fine” when he arrived?

Farmer:  Well, that morning I loaded Old Bessie into the trailer and started down the road.  Hadn’t gotten far . . .

Lawyer (interrupting): “Just answer the question.  Did you say, “I’m fine”?

Farmer:  I loaded old Bessie into the trailer  … .

Lawyer:  Just answer the question.  Judge, please instruct the witness to answer.”

Judge:  Why don’t we let the witness continue?  I want to hear what he has to say.

Farmer:  I had Old Bessie in the trailer and we were driving down the road to the vet’s when this red car came zipping through the stop sign and hit the truck and trailer.  I was trying to get out of the truck to check on Bessie who I heard moanin’ and groanin’.  I was afraid she was a goner.

About that time a trooper came up and saw Bessie was a goner so he pulled out his gun and shot Bessie.  I was still trying to clear my head and get over to Bessie when the trooper came up to me with his gun still in his hand.  He said, Hey, old guy, how are you doin’?

I said: “I’m fine, I’m fine”! **

Context!

Jesus’ Context:

“My God, my God, why have you forsaken me?”  So, what is the context?

I think there are three parts to the context.  First, is Jesus’ situation.  Nearly all the disciples have deserted him.  Jesus has pressure on his lungs due to the pull of his arms from his nailed hands.  He feels the burden of the sins of people of all ages have put him on the cross.  As a loving son, he asks John to take care of his mother, Mary.  Jesus knows that like in the parable of the tenants (Matthew 21:28-46; Mark 12:1-12; Luke 20:9-19) we have tried to put ourselves in God’s place.  But, as the loving Jesus still speaks words of forgiveness to the criminal crucified with him.  He includes us in the words “Father, forgive them, they don’t know what they are doing.”  We were forgiven, not because Jesus was “forsaken”, but because Jesus interceded with a loving God on our behalf.  A contemporary Christian song include the words “the Father turned his face away”.  Another contains the words “The wrath of God was satisfied when Jesus died”. *  Where do those phrases come from in scripture?  Doesn’t scripture say that God wants to forgive?  How can one say that God deserted Jesus without saying that the Trinity was split apart?  When Jesus prayed, “Father, forgive them; they don’t know what they’re doing” he clearly assumes his role as our intercessor in the model of Moses (Exodus 32) and Ezekiel (Ezekiel 22).  After the resurrection, Jesus would be seated at God’s right hand to continue that intercessory role.  Finally, Jesus concludes with a commitment to the Father.   “Into your hands I commit my spirit.”

That is the immediate context.

Original context of Jesus’ words

Psalms of lament like Psalm 22 frequently begin with the psalmist in a bad way.  Awake! Why are you asleep, O Lord? (Psalm 44:24) “You have put me in the lowest pit, in the darkest depths.” (Psalm 88:6)  Do we conclude that that is the whole truth about the Psalmist?  What is the usual way of interpreting a Psalm of lament?  “Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.”  Psalm 69:20.  Would Jesus use the first words of Psalm 22 in a way to contradict the later verses?

Then look at the context of the words Jesus quotes from Psalm 22, especially the latter part of the Psalm. 

²⁸ God has taken charge;
    from now on he has the last word.

²⁹ All the power-mongers are before him
    —worshiping!
All the poor and powerless, too
    —worshiping!
Along with those who never got it together
    —worshiping!

^30-31 Our children and their children
    will get in on this
As the word is passed along
    from parent to child.
Babies not yet conceived
    will hear the good news—
    that God does what he says.

The Message

Psalm 22:28-32

Broader Biblical context

Several passages in John tell us that Jesus and the Father are one.  Especially note John 10:30 and John 16:32. Jesus speaks further of this identity in John 17.  Paul understood what Jesus meant when he wrote: “God was in Christ reconciling the world unto himself.”  God was present with Jesus in his hour of deepest need.  This text, for me, does not say Jesus was forsaken and condemned that I might be forgiven and accepted. Therefore, we can be confident that God will be with us when we experience great need.  Surely, in this hour, Jesus temptation to despair was greater than any we can experience. The writer of Hebrews assures us, that Jesus was “tempted in every way as we are”.   Did Paul think about Jesus at the cross when he wrote these words?

For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Romans 8:38-39 (NET)

How do we embrace the whole of Psalm 22 in our understanding?  I would like to believe that Jesus, with the Psalmist would affirm:

God has taken charge;
from now on he has the last word.

Psalm 22:28 NET

Notes:

A number of contemporary songs give a different view of how forgiveness works. I am uncomfortable with these. I believe they ignore or even contradict key truths of scripture cited above.

*Michael Card, “Love crucified alone”;

That one forsaken moment when
Your Father turned His face away

https://genius.com/Michael-card-love-crucified-arose-lyrics

Accessed 12/6/2021

 Stuart Townsend, “How deep the Father’s Love”.

How great the pain of searing loss
The Father turns His face away
As wounds which mar the chosen One
Bring many sons to glory

https://genius.com/Stuart-townend-how-deep-the-fathers-love-lyrics

Accessed 12/6/2021

 Natalie Grant, “In Christ Alone”;

Till on that cross as Jesus died
The wrath of God was satisfied –
For every sin on Him was laid;
Here in the death of Christ I live.

https://www.lyrics.com/lyric/8754219/Natalie+Grant/In+Christ+Alone

 Chris Tomlin:  “You Are My King”

And I’m forgiven because You were forsaken
And I’m accepted, You were condemned

https://genius.com/Chris-tomlin-you-are-my-king-lyrics

Accessed 12/6/2021

 These songs do an excellent job with most of the Gospel story.  But they obscure an important part:  God was always reconciled to us, God always wanted to forgive us and God always wanted to restore us. God doesn’t need to be changed (by the death of his Son).  It is we as humans that need to change and be changed. (I am still working out the implications of this.)  Why is there the claim here that Jesus needed to die that we might be forgiven?  Jesus had been forgiving sins during his life;  for instance, the paralytic lowered through the roof by his friends (Mark 2:1-12).  They also neglect the Bible truth behind “God was in Christ, reconciling the world unto himself.” Related to this is the idea that appears in popular songs that Jesus came to die. Where did Jesus say this?

***He Shall Reign Forevermore

Song by Chris Tomlin

https://www.azlyrics.com/lyrics/christomlin/heshallreignforevermore.html

accessed 11/28/21

Here within a manger lies
The One who made the
Starry skies
This baby born for sacrifice
Christ, the Messiah!

³⁶ Jesus replied, “My kingdom^[a] is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being^[b] handed over^[c] to the Jewish authorities.^[d] But as it is,^[e] my kingdom is not from here.” ³⁷ Then Pilate said,^[f] “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world—to testify to the truth. Everyone who belongs to the truth listens to^[g] my voice.” John 18:36-37 NET

—Our understanding of God and how he forgives and restores leads to important actions.  Believing in a punishing God leads to sentences for persons guilty of crimes that feature jail first, rather than restorative justice; solitary confinement rather than opportunities for education and improvement; and capital punishment rather than compassionate care.  I am still thinking through this aspect of God’s mercy and forgiveness.

**If you know the source of this story, please let me know.  I could not remember or find the source for attribution.

Corporate Lament

• Examples include: Psalms 12, 44, 60, 74, 79, 80, 83, 85, 90, 94, 123, 126, 129

Personal Lament  (these psalms fit more than one category)

• Examples include: Psalms 3, 4, 5, 7, 9-10, 13, 14, 17, 22, 25, 26, 27*, 28, 31, 36*, 39, 40:12-17, 41, 42-43, 52*, 53, 54, 55, 56, 57, 59, 61, 64, 69, 70, 71, 77, 86, 89*, 120, 139, 141, 142

——————

My thinking on this topic was shaped by reading Darren Belousek, Atonement, Justice and Peace.  Any confusion is mine.

Pita, Wooden Buckets and Clay Lamps

Paths from our world to the world of the Bible

Jesus talks in the book of John of pita-type bread from a stone oven, water drawn by bucket from a well, and oil lamps.  We eat bread, drink water, and use lights.  But what was the difference in these elements in our day and in Jesus’ day?  How did that difference impact their meaning for us?

Bread

People of Jesus’ day ate mostly bread for a meal.  Bread made up by volume a third to a half of the diet of people of Jesus day.  How representative of that diet was the offering of the boy at the feeding of the 5,000:  Five loaves and two fishes? Would that have been ten or more to one in volume?  Vegetables, meat and fruit were additions.  Bread was baked nearly every day, either in the home or in a neighborhood oven.  By NT times some cities had bakers to selling bread for those who could afford it.  Grinding grain for flour was a weekly task.  Typical daily bread was similar to our pita bread. 

Loaves of bread were for special occasions.  Very detailed instructions appear in Talmudic writings (Jewish commentary on scripture) for baking the loaves of shewbread for the temple (Exodus 25:30).  Records do not make clear how similar that was to baking at home in NT times.  What proportion of your meal is bread?  Do you think Jesus would have called himself the “bread of life” given today’s use of bread? 

Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. John 6:35 (NET)

Water

The scarcity of water in the region was a very old problem in Palestine. Isaac had conflicts with neighbors over wells.  Moses lost the opportunity to enter the Promised Land due to stress over finding water for the people of God.  Settlement of the central hilly area of Palestine around the time that the Hebrews returned from Egypt was limited until a plaster for cisterns was developed to make water storage effective.   Walking to the well (probably daily) to lower and raise a wooden or skin bucket to fill one’s jar and carry it back to the village (like the Samaritan woman) and to one’s home took time.  We stop at a water fountain in public buildings, buy a bottle of water produced hundreds of miles away or twist a faucet handle and quickly fill a glass.  How amazed do you think a first century follower of Jesus would be at this?  How much more would they be drawn to Jesus to receive “the water I give them”  (John 4:14)?

Light

In New Testament time the Sabbath began when one could no longer tell the difference between a white and a black thread.  As the story of the wise and foolish virgins illustrates, keeping one’s (probably clay) lamp supplied with sufficient oil to maintain the light was a challenge.  

 Today lights are available at the flip of a switch.  Some people are in the habit of flipping on lights throughout their living quarters when they enter for psychological reasons.  At Lowes (or other big box store) there is a wall of light bulbs nearly fifty feet long followed by several rows of different types of lights.  Lights have become a pollution issue for astronomers.  Seeing the stars is difficult in some areas due to too many lights.  A greenhouse operator lost an entire crop of poinsettias when a lighted parking lot was built next-door keeping the poinsettias from having the necessary twelve hours of darkness for color development.    Today, John 9:4 “… the night comes, when no one can work” makes little sense to us.  Many people work at night whether they want to or not.  When Jesus spoke to his people they were celebrating the relighting the temple lamp after the Jewish victory over the Syrians 150 years earlier.  In a world where light was scarce, Jesus announces that he is the light, not just of the temple, but also of the world. 

Then Jesus spoke out again, “I am the light of the world!The one who follows me will never walk in darkness, but will have the light of life.”John 8:12 (NET)

Can you put yourself in the shoes of Jesus followers who ate flat bread baked daily, drew water from deep wells maybe a quarter mile away and got light from clay lamps?

Psalm 27 rephrased

(Lamenting the loss of pain-freer times brought on by deteriorating discs in my spine)

¹The Lord is my light and my salvation.
I fear no difficulty.
The Lord protects my life.
I am afraid of no illness.
² When pains or old age attack me
to weaken my flesh,
when my arthritis and bad discs pain me,
I don’t stumble or fall.
³ Even when an army of pains deploy against me,
I do not fear.
Even when death is imminent,
I remain confident.
⁴ I have asked the Lord for one thing—
this is what I desire!
I want to live in the Lord’s presence all the days of my life,
so I can meditate on the greatness of the Lord
and contemplate on his goodness.
⁵ He will surely give me shelter in the day of weakness;
he will hide me in his home.
He will place me in his protective presence.
⁶ Now I will triumph
over the weaknesses that challenge me.
I will offer praises in his presence and tell of my joy.
I will sing praises to the Lord.
⁷ Hear me O Lord, when I cry out.
Have mercy on me and answer me.
⁸ My heart tells me to pray to you,
and I do pray to you, O Lord.
⁹ Do not reject me.
Do not push your servant away in anger.
You are my deliverer.
Do not forsake or abandon me,
O God who vindicates me.
¹⁰ Even if my father and mother would abandon me,
the Lord would take me in.
¹¹ Teach me how you want me to live, Lord;
lead me along a level path because of difficulties that may come.
¹² Do not turn me over to my doubts,
for the lack of faith that pains and age tempt to yield to.
¹³ Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living?
¹⁴ Rely on the Lord!
Be strong and confident!
Rely on the Lord!

Based on New English Translation

11/13/23

Romans 13: Another love chapter?

Version 1

^{Romans 13:5} Therefore it is necessary to be in subjection, not only because of the wrath of the authorities but also because of your conscience. ⁶ For this reason you also pay taxes, for the authorities are God’s servants devoted to governing. ⁷ Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

Exhortation to Love Neighbors

⁸ Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law. ⁹ For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ¹⁰ Love does no wrong to a neighbor. Therefore, love is the fulfillment of the law.  (NET Bible)

Version 2

 Therefore it is necessary to be in subjection, not only because of the wrath of the authorities but also because of your conscience.  This is also why you pay taxes, for the authorities are God’s servants.      Remembering all this, give everyone what is due them.  If taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor.  Even though you owe them nothing but mutual love, for whoever loves others has fulfilled the law.  The commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other command there may be, are summed up in this one command: “Love your neighbor as yourself.” Love does no harm to a neighbor. Therefore, love is the fulfillment of the law. (Rom. 13:5-10 RSV plus Finger’s variations*)

(verses highlighted to clarify discussion below)

 Introduction

Romans 13 has been in the news recently.  In much of the attention, verses 1-7 are treated as a separate section from the rest of the chapter.  Nearly every translation put a section break after verse seven.  I began writing this reflection late 2017, but it had its roots in the years before The Message came out.   I found the contemporary phrasing and language of The Message appealing.  I had been thinking about Romans 13, so decided to turn to The Message. But, I found it too, had a section separator between the verses seven and eight in the traditional way. I was disappointed.  I felt that verses 1-7 were treated as a separate unit from their context of chapter 12 and chapter 13, verses 8 to the end.  I had read that there is no punctuation in the Greek.  Especially important, the punctuation and section break that The Message and others insert in Romans 13 are not in the Greek. This information is available from several sources, but I found it in the Rita Haldeman Finger work cited below.

Questions

Where is the key to this passage? First, note that in the Greek the words translated “owe” and “due” in verses 7 & 8 are the same*.  “Nothing is due anyone except the debt of love.”—would be appropriate for the NET version.  The second translation smooths the transition to the focus of this section of Paul’s thought.  How does one justify translating the words differently in 7 and 8? How do verses 1-7 connect to verses 8-10?  How does one’s view of government influence punctuation and paragraph division?

Paul was writing to Christians in the capital city of an oppressive government.  Any writing clearly seen as encouraging allegiance another Lord/Caesar or to another kingdom would bring retribution.  Is “ordained of God” at odds with “nothing is due except the debt of love” . . .”  and Love does no harm to a neighbor? Dealing with the word “ordained” requires more attention than I want to give it.  Careful analysis of this term can be found in Politics of Jesus by John Howard Yoder.  Yoder says Paul is telling us that God has an order everywhere, whether a robber band or a supposedly democratic/republican form of government. Followers of God are to recognize that order. Paul knew Greek words for “obey” and choose not to use them.

However, “what is due” is tempered by what “does no harm to a neighbor”.  The academic dean at the college where I worked talked of his flights on a bomber crew in WWII.  He said did not feel hate towards the Germans as he was dropping bombs on them.  He was following the commands of his government to punish evil people.  The standard Paul took from Jesus did not come up on his radar.  (I didn’t then pursue the discussion partly because I was surprised by his statement and partly because he was the academic dean and I was a beginning librarian.)  But he clearly elevated “punish evil-doers” above “doing harm to a neighbor”.

If nothing is due “but the debt of love” what kind of response to government oppression of others is warranted by Christians? What should be our expectation of persons in government who claim to uphold Christian values? Is it possible that Paul was allowing for civil disobedience in the tradition of Shiphrah and Puah or following Daniel and his Hebrew brethren?  If “doing no harm to a neighbor” is primary, what is the response of those disadvantaged by our economic and political systems and the people who control and are controlled by those systems? If obeying the command to love one’s neighbor is the more important, then is Paul encouraging disobeying a government that commands its citizens to do “harm to one’s neighbor”?  In his time?  In ours?

Conclusion

My understanding is that the controlling thought of this part of Paul’s writing is verse 10: Love does no harm to a neighbor. The chapter builds to verse 10 (and, of course, to the thought of the soon return of the Lord). The broader context of the chapter connects it to 12:1-2 and Paul’s image of a “living sacrifice” (I prefer the expression “continuing gift”).  Paul, in Romans 13, while not on the same level as I Cor. 13, lifts up love as the key factor in our relationship to others. (Paul here sets love in the context of response to corrupt and violent authorities).  How does love control our response to authorities today?

*Based on the discussion in Reta Halteman Finger, Paul and the Roman House Churches.  Herald Press, 1993.  Page 140.

**Yoder, John Howard, Politics of Jesus.  Eerdmans, 1972.  Pp193ff

Revised from a blog posted earlier on another site of mine.