Introduction
to the New Testament
Ways
of reading the New Testament
Social
Forces in the First Century
First
Christians from the outside
Reconnecting
This Generation with Jesus
The
Jesus of History: His Conduct and Message
Family
and some immediate context
Choice
of disciples and its cost
Social
engagement by disciples
The
arrival of the rule of God and Jesus
The
Rule of God and forgiveness
The
Rule of God and Healing, Exorcism, and Miracle
Ethics
as interpretation of Torah
Jesus
and Jerusalem: His Fate and Resurrection
Jesus
of History: His Resurrection
General
Letters of the New Testament
The
Synoptic Gospels and Acts of the Apostles
The
Gospel of Truth (180-200 AD)
The
Apocryphon of John (before 185 AD)
Martyrdom
of Isaiah (0-100 AD)
Testament
of Abraham (0-100 AD)
Life
of Adam and Eve (65-70 AD)
Apocalypse
of Abraham 9-32 (70-100 AD)
New
Testament Morality and Ethics
Studies of the New Testament suffer from the isolation
that many scholars have consigned it, an isolation that includes refusing to acknowledge
the context of the
The historical and critical method of reading the New
Testaments gives priority to the question of what the text meant to the
original writer and reader. It means learning about a time and place far
removed from one’s own. This approach allows the text to say something
unfamiliar, strange, and possibly true. It assumes some willingness to discern
the truth contained in the text. It also represents a commitment to the basic
foreign character of the text. It also tends to seek an objectivity to the
study of the text that is, in practice, unattainable.
Sociology and cultural anthropology have introduced
further refinements to the historical and critical study of the New Testament.
Such studies seek an account of the social environment of the New Testament.
Therefore, it will describe occupations, tools, houses, roads, means of travel,
money and economic realities, architecture, villages, and cities, laws, social
classes, markets, clothes, and so on. Some will analyze the social setting in
terms of class conflict. Another approach emphasizes the complex patter of
thought and behavior that constitute culture. The social historian addresses to
religious texts questions that seek to extract from them something different
from their obvious content or intention. One danger of this approach is that it
can dilute the religious and theological content of the New Testament. Yet, I
am not comfortable with theological reductionism either. Theological reflection
does not occur in a vacuum, suggesting that social and cultural studies can
enlighten theological discourse, even if it cannot replace it. Interpreters of
religious cannot limit themselves to explicit meanings if they have the
objective of discovering what life was like as a believer. Human beings are
more than their religious dimension. I am interested in what early Christians
believed and said, but I am also interested in what else they did and what they
did by means of what they said. I want to understand a set of phenomena that
occurred at the end of the first century AD. This means rejecting the
application of one social theory, and instead having some openness to the
elements of any modern social theory that might illuminate the text and the
life of early Christianity.
Society is a process, in which personal identity and
social forms are mutually and continuously created by interactions that occur
by means of symbols. Culture consists of webs of significance, according to
Clifford Geertz. There is some real but complex
relation between social structure and symbolic structure, and religion is an
integral part of the cultural web. Religion is a system of communication that
exists as a subset within the multiple systems that make up the culture and
subcultures of a particular society. The sort of questions we ask about the
early Christian movement are those about how it worked. The comprehensive
question concerning the texts is not merely what each one says, but what it
does. Such an understanding may help theologians do their task.
The sociology of knowledge suggests a symbolic world, a
system of shared meaning that enables us to live together as a group. The
symbolic world shared by a group can be discerned from the things that are
understood. This symbolic world shapes the customary actions of the group,
while customary actions of a group shape the symbolic world. A symbolic world
interprets my experience after the fact. A symbolic world also gives people the
capacity to perceive, to have experiences in the first place. Symbols shape
experience.
Theological reading of the text recognizes the primary
focus of the text as religious in content. It serves the interests of the
community that still intentionally binds itself to the New Testament text. It
can adopt an approach that simply serves the interests of the present religious
community out of which the interpreter speaks.
For example, a theological reading focuses on what the
New Testament proclaims concerning what God has done to bring salvation to
humanity. In Paul, that proclamation focuses on the facts of the death and
resurrection of Christ set in an apocalyptic context that gives meaning and
significance to those events. The cross and resurrection marks the transition
from this evil age to the age to come. The age to come is the age of
fulfillment. The importance of the statement that Christ died and rose in
accord with scripture is that the fulfillment of the Day of the Lord has begun
in Christ. Deliverance has already begun. The new age is here by virtue of the
death and resurrection of Christ, and Christ is the Lord of that new age. He
will come in judgment to be in actuality the Lord that the Father intends him
to be. Dodd summarizes the preaching of Paul in the following way. Christ
fulfills the prophecies and inaugurates the new age. Jesus was a descendent of
David. He died according the promise of scripture, bringing deliverance out of
the present evil age. People buried him, thereby emphasizing the certainty of
his death. He rose on the third day, in accord with the promises of scripture.
The Father exalted him to the right of God as Son of God and Lord of all. He
will return to bring judgment and salvation upon humanity, thereby holding
individuals and communities accountable for what they have done with their
lives.
The early speeches in Acts have a similar pattern. The
ministry, death, and resurrection of Christ inaugurates the age of fulfillment.
They emphasize that he descended from David, that his ministry among the Jews
was one of healing and power, that the guilt for his death rests upon the Jews,
and that God raised him from the dead. The resurrection exalts Jesus to the
right hand of God as Messiah over the new
I do not find it helpful to think in terms of the
“development” of such teaching. What we have found in comparing Paul and
Luke-Acts ever so briefly is both difference and unity. We are on safer ground
if we can understand the situation as one of several Christian communities that
demonstrate diversity of theological expression, while also understanding that
they speak and live with the same risen Lord. Further, I would note that the
Christian writings we have testify to Jesus as Messiah, Son of God, Son of Man,
Wisdom, Lord, and so on. In other words, once the disciples saw Jesus risen
from the dead, many of the theological ideas circulating in
I would like to consider the possibility that the church
of the New Testament rejects an over-emphasis upon future judgment and
salvation for good reason. The church could have moved that direction. However,
the church increasingly emphasized the significance of Jesus as Lord, Messiah,
and Son and the life-giving power of the Spirit for the present life of
individuals and for the community of believers. The future possibility of
individuals and communities becoming accountable before God becomes a strong
motivator for moral and ethical action in the present. Further, eschatology
establishes a cosmic dimension to the hopes of the New Testament that re-focus
the energy of believers beyond private salvation and toward what role one can
play in bringing health, healing, and wholeness to others.
I grant that believing so much of the fate of humanity
and the world hangs upon what happened to one man, Jesus of Nazareth, in 30 AD
in the Roman
As we read the New Testament, the fundamental question is
not whether particular incidents occurred in history precisely as reported. The
question is whether the core affirmations of the preaching and teaching of the
church remain powerful, persuasive to reasonable people, and can embed
themselves in the lives of believers in relevant ways. As we read of the New
Testament vision of God, humanity, Christian community, and the final accounting
of humanity before God, we need to have the courage to suspend some of our
modern perspectives and hear this ancient witness of the church. It may well be
this ancient witness will speak a fresh word to us in this day.
An ideological reading of the text claim to make explicit
in its reading of the text what is implicit in all interpretation. This is a
favorite of Marxist and feminist reading of the New Testament text. As readers,
we do a disservice to the text of the New Testament when we adopt conspiracy
theories for its production. Some authors suggest that the apostles and early
church have so twisted their view of Jesus that they represent severe
distortions of the person and work of Jesus. Crossan,
in his massive study on the historical Jesus, suggested that the church
represents a second betrayal of Jesus. He has reduced Jesus to little more than
a political reformer on behalf of the peasants in
Many authors from the 1970’s to 2000’s subsume the
obvious religious and theological themes of the New Testament to social and
political themes. The implication is that if the agenda of movement is not primarily
social and political, it is an insignificant movement. I grant that for any
movement to have lasting significance it will need to embed itself in social
arrangements. Consequently, I do not find helpful to reduce our understanding
of the New Testament to theology either. What I find most helpful is to utilize
modern studies of psychology, sociology, economics, and politics to enhance our
understanding of the New Testament. However, these disciplines need to serve
and enhance the religious and theological themes that clearly dominate the
message of Jesus, Paul, John, and other persons in the New Testament. We need
to understand the New Testament as fully human productions. What we find in the
New Testament is the universal struggle for meaning, to express our individual
quest for worth and dignity. We need to understand the New Testament within its
first-century Mediterranean setting and even more particularly in first century
Judaism.
An existentialist reading of the text suggests that the
supernatural and mythological world of the text needs re-interpretation toward
a basic orientation of the believer to the world. Thus, Bultmann removes the
apocalyptic material of the New Testament from view in terms of the end of
human history and suggests that each individual stands before God every moment.
A final judgment for human history represents the crucial of the decisions we
make every day. The primary question is what human life is all about, and to
that question, the New Testament has a sufficient and authoritative answer, as
long as one strips away the myth. This approach assumes priority to a modern
view of nature and social world.
A psychological reading assumes that certain
psychological patterns remain constant across history and culture. It views
traditional theological themes, such as death and resurrection, in terms of
archetypes within the human mind to which these symbols give expression.
From a literary perspective, the diversity of the New
Testament writings must not blind us to the underlying unity we find in terms
of subject-matter as it seeks to explain what God has done in Jesus of
Nazareth. We need to take the texts as a whole as the primary source, rather
than reduced to the status of sources for another body of information. As religious
texts, they represent the reflections of the adherents of a religious movement.
By religious, I mean experiences, convictions, and interpretations that the New
Testament perceives connect with ultimate reality. This means it points to a
way of being human as individuals and social creatures that refers to a ground
or foundation and to a sense of infinity and eternity that directs us beyond
the normal attention we give to finite things. We find pastoral theology here.
Over the period of several centuries, Hebrew monotheism
prepared the ground for emphasizing this world rather than a spiritual world.
Such an emphasis can continue to assert humanism and moral values, but deny any
transcendent basis for those values.
Postmodern thought generally is negative regarding the
possibility of human knowledge. However, constructive postmodernism agrees that
perspectives limit human knowledge, while also insisting that it is possible to
work out provisional understandings of reality that consider limitation. Based in
process thought, it often rejects traditional conceptions of God.
Honor
and shame was one of the pivotal values within this culture. Honor is the value
or worth of a person in his or her own eyes combined with value or worth in the
eyes of one’s social group. An enormous amount of human activated centered in
the maintenance of the honor of one’s family or other group to which one
belonged. To preserve honor was to avoid shame. To focus on honor and shame was
to focus upon the standing of a person or group within some larger group.
The
Roman period (63 BC to 410 AD) brought the vision for unified Mediterranean
land under
The
Roman emperor's during this period
were Augustus, Tiberius, Caligula, Claudius, Nero, Galba,
Vespasian, Titus, Domitian,
Nerva, and Trajan. The great historian of this period was
Josephus. However, it must be remembered
when reading him that he writes as a member of the priestly aristocracy. He distrusted the lower classes. Much of our information about the
Crossan
reconsiders the idea that “pax Romana”
or “the peace of
The
Augustan Age was bureaucratic,
focused on city life. It was
pro-military and anti-economic. The
patron and the client were essential to social organization. This meant that the strict lines between
upper class and lower class, as well as within those classes, was not observed
all the time. The client could gain the
confidence of the patron and advance beyond his or her own class. This occurred through personal knowledge and
acquaintance. It was a way of advancing
beyond one's own class. However, power
and prestige still belonged to a relative few. The growth of the empire by
conquest meant that already rigidly stratified culture swelled the ranks of
lower classes through the displacement caused by war. War also led to increased
taxation to support the empire.
Hellenistic
ideals and realities concern the following. The city-state, the polis, was the
first tool of Hellenization. The Greek language also
brought unity among the educated classes. It also brought religious syncretism.
The
pagan world receives overwhelmingly negative evaluation from Judaism and the
New Testament. Many Roman and Greek moralists agreed with this negative
assessment. Rootlessness, resentment, loss of
personal sense of worth, lack of community, passivity in the presence of Roman
power, aroused powerful religious responses in the pagan world. Hellenistic
religion held prophecy in high regard, as the oracles of Delphy
and Dodonna show. Religious power showed itself in
miracles, and in particular healings and exorcisms. Many turned to astrology as
a way of discerning the future and perhaps modifying it in some way. Magic
offered an immediate way of manipulating threatening forces. Mystery cults
received wider appeal during this period, as they gave adherents a sense of
salvation from demonic powers at work in the structures of the world, and bound
adherents to the god or goddess. Golden
Ass by Apuleius is a romance, filled with
fantastic and sometimes bawd tales, a spiritual journey from alienation to
restoration. It reveals the craving of ordinary people for some power over their
life, and some sense of identity in an alienating world. Those desires could be
met imperfectly by magic and astrology. The mysteries offered much more. They
offered renewal of individual life in the world and the promise of immortality.
Syncretism was a general characteristic of Hellenistic religious experience.
Hellenistic
philosophy also dominated the intellectual scene. Most popular was Stoicism.
Philosophy became syncretistic, just as religion had become. Theoretical
differences were less significant than practical results, especially in terms
of shaping moral persons. The good life was the virtuous life. Cynicism
represented an individualistic approach. The Cynic hero was Diogenes. Cynicism
shaped the approach by Epictetus to Stoicism. Seneca
was a court counselor. Musonius and Epictetus taught in schools.
The
Hellenistic world readily admitted the need to take its classic texts and
interpret them through allegory. Allegory helped the reader discover
contemporary virtues beneath those simpler, ruder ones. In moral discourse,
figures from the myths took on new dimensions in line with contemporary
perceptions.
The
New Testament borrows its symbols primarily from Judaism. It appropriates the
themes of Judaism, while remaining critical of those who Jews who do not
appreciate the re-interpretation of Judaism that the New Testament proposes. It
shows steady hostility toward those Jews who remain unenthusiastic about
Christian themes.
Indeed, scholars have established
the apocalyptic character of Jewish thought previous to 70 AD.
Judaism also existed outside of
There were centers of
Judaism throughout the
Christianity benefited from Diaspora
Judaism as it helped make Gentiles aware of monotheism, the high moral code of
Torah, and the attraction of being the people of God.
Jewish apologetic makes a statement
about the view the group has of outsiders. It presumes a world of good will and
openness to rational argument. The writing of apologetic may have been the
greatest oblique compliment paid by Jews and Christians to that corrupt pagan
world. Something is also said about insiders. They are people open to the wider
world, eager to bridge the misunderstandings separating them from others and
confident that their shared culture will enable such bridge building. One
addresses apologetic to outsiders for the purpose of persuasion. It also aims
at insiders, persuading insiders to make themselves intelligible to others and
thereby making insiders increasingly intelligible to themselves. Apologetic
strengthens community identity even as it seeks to communicate it. Yet, the
symbols of the community become transformed. To make our position clear to
outsiders, we must use language and symbols familiar to them. Our aim is
greater understanding and tolerance.
People
responded to the strict hierarchy of the Augustan age in several ways. Bryan
Wilson and Vittorio Lanternari
have written on religious movements of protest among third world peoples. The poverty and rigidity of such a system led
to response among the people to overcome their poverty and to have more
freedom. Those movements that focused on
the self and subjectivity were conversionist (God
will change us), manipulationist (God calls us to
change perception), and Thaumaturgical (God will
grant particular dispensations and work specific miracles). Those movements that focused on the world and
objectivity were revolutionist (God will overturn the world), introversionist (God calls us to abandon the world),
reformist (God calls us to amend the world), and utopian (God calls us to
reconstruct the world). In particular,
in the first century it would have been difficult to withdraw from Greco-Roman
civilization. Cynic and Stoic teaching
substantially merged at this time, and became a favorite among lower classes as
a form of withdrawal. Christianity can
be viewed as building upon this movement as it gained in appeal among the
people. The movement of cynics and Christianity were largely conversionist responses to the social order.
One response was that of scribal millenialism. This was the theology of the upper
class. It believed in the concept of a
perfect age to come brought about by God's intervention.
A second response was the peasant protester. The peasant is defined by the outside powers
that appropriate their surplus wealth.
The peasant protester caused trouble for the upper class by passive
resistance most of the time. There are
seven recorded strikes in this century.
A third response was the charismatic prophet. This person was a wonderworker, not tied to
any established religious
institutions or ritual. Yet, this person
felt free to dispense forgiveness and miracles.
It represents the conflict between personal power and institutional
power. There were ten such peasant
prophets, most of whom carried the millennial dream combined with a return to
the desert, symbolizing the desert wanderings of
A fourth response was the bandit and the messiah. The social bandits have support of the
peasants. There were eleven cases,
especially in 52 AD, and this movement lead to the Zealots. There were five reported cases of messiahs,
who led revolt against
A fifth response was the rebel and revolutionary. The sicarii were
from the retaining classes. This class
led revolt against the empire from throughout
its lands. However, leadership
passed to the zealots, who were from the peasant class.
The following
material is gleaned from Josephus with the help of John Dominic Crossan, Historical Jesus.
Lenski divides human societies into hunting arid gathering,
simply horticultural, advanced horticultural, agrarian, and industrial
societies. Agrarian societies have nine
classes, but there is a great gulf separating the five upper classes from the
four lower ones. The ruling class
enjoyed significant property rights on all the land in the domain and received
25% of the national income. The
governing class was only one percent of the population, but received 25% of the
national income. The retainer class
averaged around 5% of the population and ranged from scribes and bureaucrats to
soldiers and generals. Their function
was to serve the political elite. The
merchant class confronted the governing class on the level of market rather
than political authority. They evolved
from the lower classes, managing to acquire a considerable portion of the
wealth, and in rare instances some political power. The priestly class could own a substantial
amount of land, around 15% in some societies.
The lower classes were subdivided as well. The peasant class was the vast majority of
the population. The upper classes viewed
this class with suspicion, trying to keep them economically at the point of
barely providing the necessities of life so that they would not rebel. The artisan class was around 5%, with their
income generally slightly less that the peasant. The unclean and degraded class were those
whose origins or occupations separated them from the peasants and
artisans. The expendable class, often 5%
to 10% of the population, included petty criminals and outlaws, beggars,
underemployed itinerant workers, forced to live by their wits or by
charity. This class was created by the
fact that in agrarian societies usually produced more people than the upper
classes found it profitable to employ.
Bryan
Wilson has written a fascinating study on religious movements of protest among
tribal and third world societies. He
proposes a sevenfold typology based on the diverse ways in which people respond
to the world when salvation from evil is no longer found adequately within the
standard religious resources of their tradition. First, there are subjectivists who place the
primary emphasis on response. Conversionists believe that "God will change us."
The world is too corrupt to change, so the only means of salvation was through
a transformation of the self. Manipulationists believe that God calls us to change
perception, to view the world differently than they did before. Thaumaturgists
believe that God will grant particular dispensations and work specific
miracles. Salvation is particularistic,
personal, local, and magical. Second,
objectivists place more emphasis on response to the world. Revolutionists believe that God will overturn
the world, presuming divine and imminent action, with or without human
participation. Introversionists believe that God
calls us to abandon the world, since it is so irredeemably evil that one must
withdraw completely. Reformists believe
that God calls us to amend the world, similar to secular improvement
programs. Utopians believe that God
calls us to reconstruct the world, based on divinely given principles of
reconstruction and insisting on the role of human beings in making that world a
reality.
Christianity began in obscurity. It had a founder whom
the Romans executed. The chief appeal was to the outcast and marginal elements
of society. It experienced persecution. Yet, within four centuries,
Christianity became the dominant religious fact of Hellenistic culture. What
distinguishes the movement is its claim to have actualized the good news of God
to human beings. What accounts for its spread is its ability to make the claim
plausible, persuasive, and even present, for others. The New Testament is a
window through which we can see the movement in the period before it achieved
political and cultural acceptance, yet when it had already begun to shape its
distinctive self-consciousness.
We receive a hint of the view others had of Christianity
in the period of the New Testament in the silence.
Josephus has several references that are of note. One, in Jewish Antiquities, contains
the following:
Ananus,
thinking that he had a favorable opportunity because Festus had died and Albinus was still on his way, called a meeting of judges and brought into it the brother of Jesus who
is called Messiah, James by name,
and some others. He made the accusation
that they had transgressed the law, and he handed them over to be stoned.
The purpose of this reference
is to show that the trial of Jariies was illegal and
that Ananus was dismissed from being High Priest
because of this event, which occurred in 62 AD.
We find another reference in The Testimonium
Flavianum.
It does have some Christian additions.
Without those additions, this is how the text reads:
At this
time there appeared Jesus, a wise man.
For he was a doer of startling deeds, a teacher of people who receive
the truth with pleasure. And he gained a
following both among many Jews and among many of Greek origin. And when Pilate, because of an accusation
made by the leading men among us, condemned him to the cross, those who had
loved him previously did not cease to do so.
And up until this very day the tribe of Christians, named after him, has
not died out.
One of the points this evidence makes is that Jesus, and
the church as it existed throughout the first century, remained on the margins
of Roman civilization. Far from being
partners, the church invited people to largely abandon Roman civilization, and
its system of economic, political, and military power. As with its founder, the church remained
little more than an annoying pest to the Romans.
The Talmud makes only a few obscure references. Sanhedrin
43a, b, 103a, 107b appear to mention Jesus directly. Sanhedrin 106b might
allude to him. Koheleth Rabbah
1.8 refers to heretics that might refer to Christianity, as might Sanhedrin
43a, Mekilta par. 66b.
The Hellenistic world has a few references, a phrase here
and there, a sentence or paragraph, but over all, very little. Tacitus, an
historian of the early second century, refers to the first persecution of
Christians under Nero in 64 AD. He then
observes, in explaining the origin of the name "Christian":
This
name originates from 'Christus' who was sentenced to
death by the procurator, Pontius Pilate, during the reign of Tiberius. This detestable superstition, which had been
suppressed for a while, spread anew not only in
What we seem to see in the existence of the church is a
group of people subverting the normal social and cultural life of the empire
through its somewhat familial and anti-ethnic life as a community. When society
reacts with violence against a group within the society, the reason is because
those invested in the culture feel the foundation of their culture shaken. The
fact of widespread persecution, regarded by both pagans and Christians as the
normal state of affairs within a century of the beginning of Christianity, is
powerful evidence of the sort of thing that Christianity was in self-perception
as well as perceived by others. It was a new family, a third race in Christ,
rather than Jew or Gentile. Its existence threatened the foundational
assumptions of pagan society.
Jews persecuted Christians because the program of the
Pharisees involved intensification of the Torah, a program Jesus and the early
Christians questioned. Christians welcomed Gentiles, and in doing so claimed
the fulfillment of the long-cherished hopes of
Both Jews and Christians agreed in monotheism and
creation. However, they disagreed profoundly with how God was active in the
world. For the Jew, that activity was through Torah and through
Yet, the Christian experience of salvation brought
freedom, release, redemption, release, redemption, liberation, and salvation
point to a transfer from one, negative condition, to another, positive, one.
They claimed a new covenant with God. They were part of an entirely new
creation. Paul said “All this is from God.” Their prayers did not simply recall
mercies from the past, but expressed hope of their renewal in the future. They
looked forward to the reign of God as a fulfillment of personal and human
history. The universal offer of this vision made this salvation open to all
persons. Something happened in the lives of real people. They experienced a new
and unsuspected power from a new and confusing source. We cannot comprehend the
New Testament if we see it as a collection of theological writings in a
theoretical mode. What happened? What experience could be profound enough and
powerful enough to change fearful followers into bold and prophetic leaders?
What power could transform a fanatic persecutor into a fervent apostle? What
unseen hand shaped, out of the unpromising.
Religious experience is about what one perceives to be
most real in life. Religious experience involves the entire human person in a
response (not just projection or fantasy) to what is real. Religious experience
involves an encounter with the holy, the mystery of the totally other that
opens like a chasm before humans in unexpected ways, forcing a halt to the
round of busyness and distraction, making impossible the repression of its
presence. Genuine religious experience is acted out in a consistent pattern.
This sort of experience shaped the New Testament. Christianity begins with the
followers of Jesus experiencing Jesus after his death in an entirely new way.
Christianity is a religion of personal encounter with the Other. The primitive
Christian experience consisted in encountering the Other in the risen Jesus.
Even Paul experiences Jesus as one who is alive and powerfully present in the
messianic community. Paul reports that his experience of the risen Lord was not
unique. Over 500 people, could say they had a similar experience. The Gospel
narratives are selective and are shaped to teach the community. Scholars
explain such experiences as neurosis and illusion. Like other conspiracy
theories, such explanations appeal to the hermeneutics of suspicion, to the
presupposition that religious texts fundamentally function to camouflage other,
less noble human appetites. As with conspiracy theories, there is little in the
texts themselves to support such interpretations. The source of the power and
freedom the first Christians claim is the life-giving power of the Holy Spirit.
Paul makes it clear that the life-giving power of the Spirit and the
resurrection of Jesus have an intimate connection. The conviction that Jesus is
alive and powerfully active in the believing community is the implicit
presupposition of all the writings of the New Testament. The Jesus of the
Gospels is not simply a past figure of fond remembrance. He is living Lord
confessed and experienced in the community, whose words now address believers
not out of past weakness but out of present strength.
The Book of Acts shows that early Christianity grew by
the establishment of churches and Acts shows how rapidly the message sped
across vast geographic areas. The rapidity of the growth of Christianity meant
that his memory had to be transmitted and preserved through new and changing
circumstances. This means the period after the resurrection was not a long
period of tranquil recollection and interpretation carried out under tight
control of a single stable community that transmitted it to other lands,
languages, and cultures. The evidence points in the opposite direction: there
was not longer period of tranquility. As a missionary religion, preaching was
significant for its growth, some of which finds its way into the Gospels and
Acts. They met for worship around the
The church has the responsibility of reminding people
that a man named Jesus once stood in their midst. No one who for whom Jesus
becomes important can ever again become as though he or she never heard of him.
That importance may have been confused recollection and superstition in such a
way that it did not give strength for the journey of life. Where the demand for
further and more trustworthy information about Jesus arises, we find a rather
bewildering array of contradictory voices.
We might hear one voice place Jesus in the context of
the history of religions and compare him to Greek traveling teachers called
Cynics and to religious teachers like Buddha. Jesus becomes a teacher of
asceticism and escape from the world. Jesus did away with Judaism through his
Greek influences.
We might hear a second voice call place Jesus in his
Jewish context and suggest he was an ascetic after the order of the Essenes or
John the Baptist. One might hear some statements of Jesus to suggest
asceticism, denial of the world, and detachment from the world. Jesus expressed
concern for the hold that wealth, anxiety over material things, and selfishness
could have on the course of one’s life. The involvement of Jesus in Galilean
life, the fact that he did not join the Essene sect or the John the Baptist
sect in the wilderness, and the fact that he encouraged profound love for
neighbors and enemies, suggests that Jesus did not travel the path of the
ascetic.
We might hear a third voice place Jesus in his Jewish
context and suggest that he was a rabbi, teaching little that other rabbis had
not already taught. Jesus becomes one who added little to the insights of
Judaism, and the church becomes a body of people who distorted Jesus into an
anti-Jewish sect.
We might hear a fourth voice place Jesus in his Jewish
context and suggest he was an apocalyptic prophet proclaiming the soon arrival
of the reign of God. Jesus becomes a mistaken preacher of the end whom the
church transformed into a divine being at the center of a cult.
We might hear a fifth voice that considers later
metaphysical speculation about the relationship between Jesus as Messiah, Son,
Lord, and Logos, and his connection with God, as the true and rational truth of
the message of Jesus. Jesus becomes the occasion for philosophical reflection
that transcends the historical contingency of his appearance in first century
Judaism.
We might hear a sixth voice that considers Jesus as
the originator of a social movement against the Jewish and Roman power
structures, his motive being economic, political, and religious transformation,
and in particular the deliverer of the oppressed lower classes. Such an
economic and political program tends to make Jesus a political or
We might a seventh voice that suggests Jesus had
concern only for the soul and for spiritual matters. He then would have no
concern for social and economic matters.
We might hear an eighth voice saying that Jesus did
lead a social movement that was utopian. He had no means of implementing his
social movement. His vision might stir sympathy for a nice idea, but it has no
practical use for today.
In one sense, we might view such reflections by
various thinkers as a touching and sentimental as they appear to re-discover
themselves in this Jesus, or at least to have a share of Jesus. The confusion
appears hopeless, however. I would not blame people who simply gave up the
search for trustworthy information concerning Jesus. I would blame no one who
decided that the question does not matter, although I do think such a
conclusion wrong. When we make enquiry concerning Jesus, we have to do with
something common to humanity in our awareness that we cannot reduce human life
to biology, economics, psychology, sociology, or any other way we might engage
in study of ourselves. I want to direct our attention not just toward a
doctrine, but questions of life. Jesus and the apostles lived with the
conviction that they had a greater destiny and a deeper meaning than their
immediate time and space could contain.
I must deal with the uniqueness of the man Jesus, whom
Christians claim to be the Son of God.
Christology has an urgent task. I cannot complete the task by merely
repeating literally the ancient formulas and their explanation. I cannot
complete the task by abolishing the ancient formulas. Christian theology has
struggled with the traditional affirmations of faith. I invite you to engage this struggle with me.
We need to broaden the horizons and modes of expression.
Albrecht Ritschl took a
polemical view of the difference between a view of Jesus developed from above,
as over against a Christology from below.
Speculative Christology begins with the divinity of Jesus as a
reality. This was the pattern of
reflection about Jesus in the church, beginning in the second century. However, we ought not to view this
distinction as opposing each other. This
is simply a question of method. We must
vindicate all statements of the significance of Jesus for us in the historical
reality of Jesus. This view presupposes
that the conduct, message, and fate of Jesus had an upward thrust. All official pronouncements about Jesus must
have their foundation in the historical reality of Jesus. Such a Christology may focus on the
proclamation of Jesus, or his way to the cross, or the faith response to the
proclamation of Jesus. However, we need
to reconsider the role of the resurrection in this methodology. Many do not want to consider this. After all, the resurrection of a dead person
is so open to question. Such a method
does not replace faith or the Holy Spirit.
Nor does such a method allow us to appeal to faith and the Holy Spirit
as an argument. After all, the Easter
message followed the Easter event.
Our understanding of humanity as beings oriented
toward God, and toward that which is beyond human community and individuals, is
an important step in our Christology. In this sense, if God was present in a
unique way, it was only in that God has definitively shown the fullness,
health, and wholeness of humanity in Jesus. The hope of fulfillment found in
Jewish apocalyptic finds its fulfillment in Jesus. Jesus viewed himself as the
one through whom the nearness of God came into the world in a unique and
universal way. We may dare to view the Incarnation as the emptying of God and
the completion of humanity.
Christians know God as shown through Jesus of
Nazareth. This generation needs to
establish its own connection with Jesus, unhindered by past formulations of the
significance of Jesus for them. I will
grant that we begin with the Christology with which we presently live out our
lives. For example, the concept of revelation has been important to the church
in understanding Jesus. To take the
concept of revelation seriously is to recognize the fundamental unity between
the one who reveals (God) and the one who does the revealing (Jesus). At the same time, the whole life of Jesus
recognizes the fundamental distinction between Jesus and God. This has led to a whole series of discussions
in the history of the church about the nature of the unity and the distinction
between Jesus and God. There can be
little doubt that the early church took the fundamental unity of Jesus with God
provided the basis for the message of the early church. The resurrection of Jesus established this
belief.
We must deal with the way in which God is present to
us in Jesus of Nazareth. He was a human
being like the rest of us. Christology
generally focuses on the uniqueness of Jesus.
Christology also focuses on his relationship to God. Most importantly, how does that relationship
affect the human race? To say that only through Jesus do we know God seems
arrogant. Yet, the saving significance
of Jesus lies in how the man, Jesus of Nazareth, has any bearing upon the
common destiny of humanity. In Jesus,
that which is the destiny of humanity has appeared for the first time in an
individual and thus has become accessible to all others only through this
individual.
Many theologians argue that the Trinity and the
Christology of orthodox theology is unbiblical.
Yet, the growing concentration of divinity in Christ is consistent with
the direction that the New Testament takes.
Think of the way the New Testament describes Jesus. In him is the fullness of divinity
bodily. He is all knowing, can raise the
dead and work miracles, he is before all things in time and rank, and has life
from within himself. The consequence of
the New Testament is that Christ can only be God. Christ is one with the father in will, some
will say. Yet, to be one will,
presupposes unity in nature. Christ is the
ambassador and representative of God.
Only a divine being can truly represent God. My representative can only be someone with
whom I share certain qualities.
Christianity concentrates its belief and values in Christ. He alone meets the longing for a personal
connection to God. On him alone
Christians concentrate all the joys of the imagination, all the suffering of
the heart. In him alone do we exhaust
all feeling and imagination.
Many theologians do not want to be bothered with the
debatable proposition that in Jesus of Nazareth we have discovered the one whom
most fully and universally reveals God.
It is tempting to focus on the faith of individuals or the church rather
than specifically faith in Jesus.
However, we would not be faithful to the task of Christology if we do
not undertake this effort. Such a
presentation does not make unnecessary faith or the Holy Spirit. However, the appeal to faith or the Holy
Spirit is not persuasive.
Christian doctrine has a Trinitarian structure. The
appearance of God in Jesus of Nazareth results in reflection on God as creator,
reconciler, and one who consummates the world.
To pursue Christology in this way suggests a reconstruction in terms of
its origin.
I do not want to clutter the following discussion
unnecessarily with debates from the past, except for historical purposes. Such discussions of the unity of Jesus with
God often came to a debate between the divine and human nature of Jesus. These debates went as far as they could, and
were useful in their day. Discussion of
the unity of two substances simply cannot carry itself with the needs and
issues of this day. Many of these
debates now seem to have an antiquated dimension to them. Rather, we must
recognize that we can find the unity of Jesus with God only in the historical
conduct, message, and fate of the man, Jesus of Nazareth.
The teaching about Jesus lies at the
center of every Christian theology. This
essay must face doubts. Among those who
do not believe, these are many, and we must not avoid them. Among those who believe, doubts often
arise. This essay must satisfy the
believer's own conception of what is true.
If the affirmation of faith that we know God through Jesus is not dealt
with honestly and directly, it has no right to claim to be a Christian
presentation. We cannot avoid this basic
task of Christology.
The story in Acts 4 of a crippled
contains the seeds of the problem for modern reflection upon the question of
who Jesus is. Peter makes the statement
there that "there is salvation in no one else." Modern experience
does not appear to confirm this as true.
People experience gifts of wholeness outside of a specific act of God in
Jesus. Further, as Christianity
encounters other religions, there arises the issue of the justification for
believing that Christianity is superior these faith systems. Then, there is the question of truth. Outside of evangelical and fundamentalist
circles, people do not raise this issue quite so much any more. It remains a valid one for all religions, and
Christianity in particular. Is it true
that salvation is only in Jesus and if so, in what way? Lastly, there remains the question that has
plagued the church throughout the centuries, and brought into focus in this
century: what about the relationship between Christians and Jews? Because Christians have used their position
of power to the disadvantage of Jews, it is only proper to look again at how
the question of who Jesus is affects this issue. For these reasons, the question of
Christology, of coming to terms with who Jesus is, remains a vital one for the
church today. We are therefore dealing
with the center of the church. If the
church loses its center, it simply dissolves into a mere reflection of the
present age. It becomes the church of
society, rather than the
The central historical question
dealt with by Christology is this: how did Jesus who preached become the Jesus
who was preached? How did the one who
preached about the
Every attempt to deal with Christology today must deal
with the tension between what theology and faith have said about Jesus on the
one hand, and what the historical study of Jesus says on the other. For some, it is impossible. The historical Jesus has no influence upon
the church today. These scholars usually
view Jesus as an apocalyptic preacher of the imminent end of the world. His failed message has little to do with the
church of today. In this view, only the
Christ of the church has any significance.
The historical Jesus is quite meaningless to salvation or a universal
message of relevance. They find the
unity of the New Testament precisely in the common experience of the early
Christian movement itself. The starting
point for Christology is what the church proclaims about Jesus, and thus what
theology and faith say about Jesus.
Indeed, for a long time scholars considered the idea of getting behind
the preaching of the church to Jesus himself impossible.
Yet, it appears many of us cannot rest with the
assumption that the Jesus of history is quite meaningless for the church
today. As often stated in such
discussions, we must admit that the faith of the church and of individual
believers does not depend upon the results of historical research. Gotthold Ephraim Lessing made a statement that confronts us with an
uncomfortable truth: "Accidental, historical truths can never become
evidence for necessary truths of reason." He could also say that "a
broad, common or garden ditch" yawns between the two. This is consistent with the philosophy of Leibniz. The Enlightenment of his day tried to isolate
the truths of reason, which were innate, from the truths of experience or
history. Lessing
believed that the truths from the past about which we could be informed were
nothing unless they related to truths as they were lived out in
experience. Abstract truth, whether
historical, philosophical, or theological, cannot lead to the transformation of
human life that Jesus sought.
I have a few questions. Why can the man Jesus be the ultimate
revelation of God? Why is it that in him
we know the true God? We can find the
unity of Jesus with God only in the historical conduct, message, and fate of
Jesus. As such, the traditional approach
in Christology, in which the focus is on the relation within the Trinity,
cannot be the place to begin. As A. Ritschl has pointed out, there is no way of knowing the
"Son" apart from his historical existence. This view presupposes that the conduct,
message, and fate of Jesus have openness to the reality of God. We must show the foundation of confessional
statements as in the historical person of Jesus.
Christology must show that in Jesus
of Nazareth there is reason to believe that here is the one supreme case of the
fulfillment of human reality. The
overcoming of alienation in human sin became real in Jesus of Nazareth. The church has witnessed to the unity of God
in that the creator is the some God revealed in Jesus. The saving work of God becomes an expression
of God's creative work. When Paul compares
Adam to Christ, he testifies to the universal significance of Jesus.
The view that an historical event
can have universal significance is itself debatable. We must presume that the
will of God for bringing healing and wholeness to humanity is universal. Thus,
people who do not have contact with an historical event of universal
significance must still experience sufficient grace to bring their lives to the
fullness possible in that space and time. The point of departure for Christian
preaching is connection with the historical Jesus of Nazareth, and therefore
with an ascending Christology; a Christology from below. Christological
reflection cannot begin at the “end” determined by the later theology of the
church. The individual churches and individual Christians may interpret
adequately or inadequately what occurred historically in Jesus. Where it is
interpreted adequately and legitimately in a profession of faith and unites
people in this profession, there we have the Christianity of the church. The
belief of ordinary Christians often carries mythological connotations, no matter
how orthodox their formulas are. Those who demythologize such classical
Christian teaching do not have the same understanding of Christian teaching as
the piety influenced by myth. Others rejected orthodox formulas because they
misunderstood them, even while they may have genuine faith at some level.
How do people who do not believe in Jesus as the Christ
come to this faith? People make this decision before the tribunal of
conscience, truth, and moral decision. It appears one must be at a point of synthesis
is necessary for faith in order to see the objective ground of one’s faith in
Jesus, which then justifies the willingness to believe. Such assertion refers
to a definite historical person and to historical events. It implies historical
assertions that conscience and integrity of believers require them to
investigate. Christological assertions have a historical dimension. These
events are of decisive importance for the existence of humanity. I recognize
that some emancipate themselves from the burden of history, suggesting the
unnecessary character of a historically contingent ground of Christian faith.
In such a conception, faith itself is the first and last thing. Faith does not
contain within it an element distinguishable from itself that would ground it.
Such an understanding has the advantage of freeing us to begin with from every
historical difficulty. Such an understanding also separates itself from the
Christian faith as understood in the tradition. However, the New Testament
knows itself as a faith related to a definite historical event from which it
receives its justification and foundation. Even for the first witnesses to
Jesus, the point is that faith involves the commitment of the whole person, and
not just faith that certain events occur.
The question is how something historical can be
universally significant, and thus whether the ground and totality of humanity
can be dependent upon an historical, contingent reality. We must live with the
relative certainty of historical knowledge and the absoluteness of commitment
on the other. We cannot escape the possibility of error by refusing to reach
such commitment because we cannot have absolute historical certitude concerning
the foundations of faith. In this sense, we must admit the universality of the
incongruence between the full commitment we need to have fullness of human
life, and theoretical certainty about the facts. Such ambiguity is part of the
freedom human beings enjoy. In such matters, the distance between historical
foundation and responsive commitment is large. This faith has an interest in
the history of Jesus before the resurrection and his self-understanding. This
faith has a connection with the self-understanding of Jesus, even if that
understanding is not the full understanding of the later church. For Jesus, his
proclamation of the new potential experience of the nearness of the reign of
God suggested that he was himself more than a rabbi or prophet. He viewed the
newness and uniqueness as potentially significant for all people. He abolishes
religious and moral categories such as those touching family, marriage, nation,
the law, the temple, the Sabbath, and the origins of religious authority. They
have now been broken through a new and real immediacy of God. They no longer
have that precise function of mediating and representing God that they once
correctly claimed to have. Jesus is the historical presence of this final and
unsurpassable word of God.
In terms of Jesus as Messiah, his
earthly ministry had a messianic character in the sense of renewing and
deepening Isaiah's relation to God.
However, he had nothing to do with restoration of political independence
or establishing supremacy among the nations.
The concept of sending presupposes the pre-existence
of the Son. The purpose is the
reconciliation to God to the world.
Jesus liberated the one true God from the historically conditioned
images of land, law, and temple. This
constitutes the messianic character of Jesus.
The history of Jesus had the result of freeing the messianic hope of
The
New Testament is our primary source for our knowledge about the Jesus of
history. That fact presents a
problem. In terms of the modern study of
the biblical text, we cannot identify the biblical narratives with
history. We cannot return to a
pre-critical time, and simply believe whatever the text narrates, without
asking the tough historical questions which our time demand. We cannot assume, as was legitimately done in
the past, that Jesus as he was and Jesus as the early church came to know is
identical. I realize that such
statements make members of many churches nervous. The modern study of the text questions what
we learned in Sunday school about Jesus.
In this essay, I want to challenge some of those assumptions. However, I do that from the standpoint, not
of trying to destroy faith, but to have has take another look at that faith.
The gospel narratives themselves are both conserving
traditions about Jesus and creative in applying the knowledge about Jesus to
their second and third generation audience.
We are compelled to move beyond what the church says, beyond what the
apostles say, to Jesus himself. Three
facts make this possible. First, we can
discern the difference between the gospel texts and the historical figure of
Jesus. Second, it is necessary, since
the texts point beyond themselves to this Jesus. Third, only in this way can we perceive the
unity of the apostolic texts. While
their dogmatic statements vary, their witness remains to the same Jesus. The only legitimate way we can do this
through historical study. Then we can
establish whether there is a connection between Jesus on the one hand and what
the church says about him on the other.
If we are supposed to speak about the center of our
faith, then the one about whom we speak can be only Jesus of Nazareth. We cannot assume the divinity of Jesus. We must be open to the real, historical man,
Jesus of Nazareth.
The challenge of Christology for Christians is that we
cannot discuss whom Jesus was apart from who he is for us, what he means for
us. One of the issues raised, then, is
whether who Jesus was, in his resurrection, message, conduct, and fate, can
have universal significance for the rest of humanity. If we cannot demonstrate this, the Christian
enterprise has been for nothing. The
continued existence of the church for two millennia at least suggests at the
beginning of this essay that it is possible to make these connections.
In dealing with Jesus, Christology often focuses on the
significance of Jesus for us, that is, salvation. The focus is on the meaning of Jesus as it
relates to the fate of humanity. This is
quite natural, for we are most interested in what immediately influences our
lives. At the same time, has anything
actually been said about Jesus? We need
to separate who Jesus was on the one hand, and his significance for humanity,
and thus of salvation, on the other. We can view "Salvation" as that
wholeness of life toward which humanity is even now searching and working, both
as individuals and as communities. We
shall never have such wholeness in this life.
Humanity is continually open to that which is beyond present experience
and lures it beyond anything that is presently at hand.
People tend to produce an image of Jesus that suits their
own desires. This is nothing new. At the beginning, those who followed Jesus
had some faith in him. While those who opposed him did not. Some of his fellow Jews remained in their own
traditions rather than follow the path taught by Jesus. Many non-Jews dismissed Jesus quickly. The New Testament itself reflects a variety
of beliefs about Jesus. It has been appropriate
for people to find in Jesus human being the supreme ideal, the goal, of
salvation. They have often done this
through reflection upon the conduct and message of Jesus. In the process, their own particular hopes
and dreams have influenced individuals and cultures. Albert Schweizer,
in Quest for the Historical Jesus,
viewed this largely in a negative light.
However, it does not need to be.
Reflection upon the life of this one human being, it is hoped, can in
every age tempt humanity to accomplish the impossible, to reach beyond itself
to new heights.
The recent research into the historical Jesus by the
Jesus Seminar, Crossan, Borg, Horsely,
and others, has the value of viewing Jesus in direct interaction and tension
with his political and social environment.
The advantage is to use an inter-disciplinary approach in social
history, economic history, and history of religions and religious
movements. We can understand Jesus as a
holy person who can connect people with the spiritual aspect of reality. He was a charismatic healer and exorcist who
ignored established religious institutions and order. He was a teacher of subversive wisdom. He was a social prophet. He initiated a religious movement designed to
re-vitalize Judaism from the bottom up.
The danger of this movement in recent scholarship is that
it will replace the old, eschatological Jesus with a new political Jesus. Neither of these visions had much relevance
to the message of the church or to the social and political situation of our time. Recognizing the hierarchical, patriarchal,
militaristic, anti-economic, and oppressive colonial situation of
I present here the foundation for New Testament theology.
I hope to show that Bultmann is wrong to say that Jesus is only a historical
presupposition for New Testament theology. Rather, I find in Jesus the
beginning for a dramatically new theological reflection on the God of Abraham,
Isaac, and Jacob.
We can give an account of the life of Jesus without the
obvious quality of divinity. If
Christians take the incarnation seriously, such an enterprise must be
possible. After all, if the divinity of
Jesus were very clear, there would not have been the debate about Jesus there
has been in history. However, this does
not mean that we need to reduce our account to political, social, and economic
matters, as if religion were simply a tool of those forces. Rather, religion is
a force in its own right. We need to be able to discern patterns of divinity in
our account, lest we negate the possibility that the church is right in its
view.
I take advantage in this presentation of the historical
work of the Jesus Seminar. Among my several objectives is to show that with a
reasonable degree of openness to the historical and sociological studies of
modern scholarship, the apostolic church reflected in the canon of the New
Testament took a justifiable path in viewing Jesus the way they did. I would
also suggest that Jesus himself might have been more creative theologically
than many modern biblical scholars will consider. I do not mean to suggest that
this presentation proves that the apostolic church was right about Jesus. No
historical research could do that. Further, I limit the data of the words and
deeds of Jesus largely to the material most scholars of the New Testament would
consider as authentic to Jesus of Nazareth. I note that when one approaches the
Gospel material from a modern historical perspective, the result is fragments.
Such fragments may assist one in meditation and devotion. However, I sense the
need for a story. I want to connect the dots, so to speak. However, what I
wanted to do was to offer a credible story to a modern reader that would also
respect the stance taken by the rest of the New Testament. My point is that the
Jesus Seminar developed a social and political Jesus out of the fragments. I
would like to take largely the same fragments and tell a different story. I
hope it will show itself credible to you.
In this process, we discover that Jesus and his followers
set themselves over against other groups in
From 4 BC to 66 AD, the
Jesus was born between 7 and 4 BC, at the end of the
reign of King Herod. Although he may have been born in
In 4 BC, with Jesus only two years old, Herod allowed the
Romans to place the Roman Eagle on the
In 6 AD, a millennial prophet arose. Jesus was now about 12 years old. A Galilean named Judas incited his fellow
citizens to revolt. He upbraided them as
cowards for consenting to pay tribute to the Romans and tolerating mortal
masters, after having God for their Lord.
This man was a teacher who founded a school of thought of his own. It is clear from other references in Josephus
that he was a millennial prophet, promising that Heaven would be their zealous
helper to no lesser end than the furthering of their enterprise. Josephus describes his followers as those who
think little of submitting to death in unusual forms and permitting vengeance
to fall on fellow citizens and friends if they only may avoid calling anyone
master.
The father of Jesus likely died before he began his
public ministry. He had four brothers: James, Joses,
Judas, and Simon. He also had
sisters. He likely spoke some Greek for
business purposes, some biblical Hebrew in the synagogue and in later debates
with Pharisees and scribes, and he spoke Aramaic among the common people. He was among a small minority of Jewish people
who could read. To our knowledge, he never wrote anything of his own. He obeyed
his parents. He followed the Law. He worked with his hands a woodworker.
Although he might have worked in the urban center of Sepphoris,
only 3.7 miles from
From 6 to 66, the Pharisees were the dominant religious
group. They accepted the religious and
spiritual center of
In the winter of 26-27 AD, with Jesus at 32 years of age
and just before his baptism by John, Pilate brought images of the emperor to
Jesus did not organize the peasants into a political
resistance movement that would be anti-Roman.
However, the success of the non-violent protest may have given Jesus
confidence that this was the best way to live in the context of Roman colonial
rule. The Romans had the political,
military, and economic power. They had
Jewish institutional leaders with whom to negotiate. The peasants and others in the lower classes
had only their numbers and their moral and spiritual power. Jesus became convinced that violence on the
part of Jews, and therefore expressions of Jewish nationalism as embodied in
bandit leaders and messiah figures, was not the way for Judaism to go. His objective, then, was a theological
transformation of Judaism, which was to begin among the lower classes and work
its way up. If successful, it would have
had social and political implications.
However, he did yet think all this through to the end. Now, the moral and spiritual transformation
was primary.
As Jesus grew up and became an adult, his people
experienced the tensions of another power occupying them. We have already noted
that twice the superior military strength of the Romans defeated nationalist
uprisings. However, we have also noted a relatively successful nonviolent
protest by peasants in
The relation of Jesus to his family was a complex one.
During his ministry, they thought something happened to him that made it
questionable whether he remained sane.
Mark
When his family heard it, they went out to restrain him, for people were saying, “He has gone out of his mind.”
Mark 3:31-35 (NRSV)
31 Then his mother and his brothers came; and standing outside, they sent to him and called him. 32 A crowd was sitting around him; and they said to him, “Your mother and your brothers and sisters are outside, asking for you.” 33 And he replied, “Who are my mother and my brothers?” 34 And looking at those who sat around him, he said, “Here are my mother and my brothers! 35 Whoever does the will of God is my brother and sister and mother.”
My wonderment about the life Jesus lived is that he does
not appear to value force and power in terms of political, economic, or
military means. He appears to think and live in terms of the force of love and
grace. I wonder if it would be too much to say this: for Jesus, the heart of
God is full of love and grace, and that God weeps and agonizes when we abuse
each other through the wrong use of power. Let us at least reflect upon this
possibility.
I further wonder if Jesus does not come to conclusions
concerning non-violence for theological reasons. As we shall soon discover,
Jesus will reject tying God to the Promised Land, to the Torah, and to the
There were
varieties of prophetic and apocalyptic conversion movements. In particular, such uprisings occurred
between the Maccabean uprising in 167 BC and the
destruction of the
John the Baptist was an ascetic preacher of repentance
and of the future judgment upon
The first significant decision Jesus would make in
terms of his public ministry was to baptism by John toward the beginning of 28
AD. Jesus led a respectable,
unexceptional, and unnoticed life until he left family and neighbors and identified
with the message of John the Baptist. It is the only external and verifiable
marker for the turn around in the life of Jesus. His public ministry was a way
to live out in his life the general call of John for a transformation of heart
and conduct. Like Ezra and the Teacher of Righteousness in
Jesus did not stay with John in the wilderness, but went
back to the beauty of
Luke 7:24-25 (NRSV)
24 When John’s messengers had gone, Jesus began to speak
to the crowds about John: “What did you go out into the wilderness to look at?
A reed shaken by the wind? 25 What then did you go out to see?
Someone dressed in soft robes? Look, those who put on fine clothing and live in
luxury are in royal palaces.
Luke
28 I tell you, among those born of women no one is
greater than John; yet the least in the
Luke 7:31-35 (NRSV)
31 “To what then will I compare the people of this generation, and what are they like? 32 They are like children sitting in the marketplace and calling to one another,
‘We played the flute for you, and you did not dance;
we wailed, and you did not weep.’
33 For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon’; 34 the Son of Man has come eating and drinking, and you say, ‘Look, a glutton and a drunkard, a friend of tax collectors and sinners!’ 35 Nevertheless, wisdom is vindicated by all her children.”
Luke
16 “The law and the prophets were in effect until John
came; since then the good news of the kingdom of God is proclaimed, and everyone
tries to enter it by force.
King Herod put John to death.
Interestingly, later in his public ministry, John wanted to know who Jesus was,
and Jesus directs attention to what God is doing through him in these last
days. John would meet a violent end in the place where Jesus lived and
preached. The execution of this holy man, John, whom many revered after his
death as a martyr, turned the mind of Jesus to the dangers involved in
continuing the basic message of the nearness of the rule of God.
It is difficult to know how he viewed his role. He could emphasize the importance of what he
was saying by the phrase, “I tell you” (Q
He emphasized his own life style by saying "I
appeared on the scene eating and drinking thereby befriending toll collectors
and sinners" (Q
He delivered a major sermon in
He viewed himself as being sent (Qm
Matthew
40 “Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me.
Luke 10:3 (NRSV)
3 Go on your way. See, I am sending you out like lambs into
the midst of wolves.
He viewed himself as more important than the social
demands of family, expecting his presence to create division in the most
accepted social unit of his day (Q 12:51-53, 14:26, Mk 10:29-30).
Luke 12:51-53 (NRSV)
51 Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! 52 From now on five in one household will be divided, three against two and two against three; 53 they will be divided:
father against son
and son against father,
mother against daughter
and daughter against mother,
mother-in-law against her daughter-in-law
and daughter-in-law against mother-in-law.”
Luke
26 “Whoever comes to me and does not hate father and
mother, wife and children, brothers and sisters, yes, and even life itself,
cannot be my disciple.
Mark 10:29-30 (NRSV)
29 Jesus said, “Truly I tell you, there is no one who has
left house or brothers or sisters or mother or father or children or fields,
for my sake and for the sake of the good news, 30 who will not
receive a hundredfold now in this age—houses, brothers and sisters, mothers and
children, and fields, with persecutions—and in the age to come eternal life.
He called himself a prophet (Th 31:1, Q
He declared the temple to have become a hideout for
crooks (Mk
In spite of all this, when confronted directly about his
own significance, he avoided questions of his authority (Mk
Mark
27 Again they came to
He avoided the responsibility
of a teacher in
Luke
14 But he said to him, “Friend, who set me to be a judge
or arbitrator over you?”
Luke
46 “Why do you call me ‘Lord, Lord,’ and do not do what I tell you?
He even avoided being called
good (Mk
As John the Baptist questioned who Jesus was, Jesus
directed his attention away from himself and toward what God did through him.
Luke 7:20-23 (NRSV)
20 When the men had come to him, they said, “John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or are we to wait for another?’ ” 21 Jesus had just then cured many people of diseases, plagues, and evil spirits, and had given sight to many who were blind. 22 And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought to them. 23 And blessed is anyone who takes no offense at me.”
Jesus rejected titles that were available to him:
Messiah, Son of God, Son of Man, and Servant of God. Nor was he an apocalyptic preacher. The person of Jesus is not at the center of
his message. He hesitated to accept popular titles like these because of the
tendency to interpret them along lines Jesus did not accept. Further, this
distinguishing of himself from the Father suggests his purpose of glorifying
the Father, rather than himself. In this, he became a model disciple. Rather,
the message of the rule of God was at the center. However, as we shall see, Jesus will not be
able to separate the message from the one who gave the message.
Many modern scholars consider these facts as significant
in their attempt to drive a wedge between Jesus and his band followers on the
one hand and the later church, especially that of Paul, on the other. Their
puzzle consists in why the church stopped preaching the message of Jesus
concerning the kingdom and started preaching faith in Jesus Christ. Although I
hope the reason for this will become clearer, we already note that the
distinction between Jesus and his Father in that the purpose of his coming was
to glorify his Father. Only after the disciples saw Jesus in a new form of life
after his crucifixion did the disciples understand whom it was they had been
following.
Jesus took the initiative to choose disciples whom he
called to leave their homes in order to follow him. Some followers remained
home, like Simon the leper (Mk 14:3-9), Lazarus (Jn 12:1-2), and the anonymous
host of the Last Supper (Mk 14:3-15). He reminded people of the risks involved
in following. He also had female disciples in fact, even if the text does not
call them that. These women followed Jesus, attended to his needs, and listened
to him teach. In other words, they did all the things the male disciples of
Jesus did.
His selection of the twelve disciples was a prophetic
statement concerning the reconstitution of
Among the distinguishing marks of his public ministry was
his easy association with female disciples and other women. Yet, like the
Essenes, Qumran, and the Therapeute, he chose a
celibate life, possibly embodying a riddle-like message to disturb people and
provoke them to thought, both about who Jesus was and about themselves.
In following Jesus, the implicit assumption is that
conversion is necessary. This meant that
adherence to the Torah was insufficient.
It appeared that no amount of faithfulness to Torah would be sufficient
for describing a life faithful to God and in which one took seriously the first
commandment. Living geographically in the Promised Land was not sufficient.
Bringing sacrifices to the
Jesus extended friendship to his closest companions, the
disciples. Jesus established a core of
followers whom he invited to be part of his inner circle. The key here is that it is by the invitation
of Jesus, which clearly impressed the disciples. Jesus called them. They left all their possessions behind
them. Jesus gave them the task of
bringing the same message that the rule of God was coming soon. However, the distinctive nature of this call
is not in leaving possessions, but in the conversion of disciples
themselves. In responding positively to
the call of Jesus, they renounced trust in the law for bring its saving purpose
upon their lives. Instead, they took up
the salvation offered by God through Jesus.
This implied a readiness to accept whatever might come as one follows
Jesus, including suffering and death.
This fellowship with Jesus that the disciples experienced before Easter
became the basis for community life in the early church. In the first church in
The shared home and the common meal in which Jesus
participated stood as a sign against the cultural terms of the day. It was a strategy for building or rebuilding
covenant community on radically different principles from those of honor and
shame, patron and client. Jesus brought
people from various classes together at a common meal. Dress, equipment, and
appearance was just as important as house and table response. The itinerant nature of the ministry of Jesus
was symbolic in its radical egalitarianism.
Jesus sent his disciples.
He viewed himself and his followers as scouts or heralds of a better way
of life. What was that way? Since their numbers were small, they must be
willing to take great risk in order to find the lost. They must be willing to do ridiculous,
senseless things. Instead of safely
burying the gift they have been given by God, they are to take the risk of
investing, even if it might mean losing it (Qm
25:14-27).
Matthew 25:14-27 (NRSV)
14 “For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; 15 to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. 16 The one who had received the five talents went off at once and traded with them, and made five more talents. 17 In the same way, the one who had the two talents made two more talents. 18 But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money. 19 After a long time the master of those slaves came and settled accounts with them. 20 Then the one who had received the five talents came forward, bringing five more talents, saying, ‘Master, you handed over to me five talents; see, I have made five more talents.’ 21 His master said to him, ‘Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.’ 22 And the one with the two talents also came forward, saying, ‘Master, you handed over to me two talents; see, I have made two more talents.’ 23 His master said to him, ‘Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.’ 24 Then the one who had received the one talent also came forward, saying, ‘Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; 25 so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.’ 26 But his master replied, ‘You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? 27 Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest.
After all, "Those in
good health don't need a doctor' (Gospel Fragment 1224 5:2 earlier than Q
12:17a). Some will respond positively to
what is said and benefit greatly, while many will reject what they have to
offer (Th. 9:1-5, Mk 4:3-8).
Mark 4:3-8 (NRSV)
3 “Listen! A sower went out to
sow. 4 And as he sowed, some seed fell on the path, and the birds
came and ate it up. 5 Other seed fell on rocky ground, where it did
not have much soil, and it sprang up quickly, since it had no depth of soil. 6
And when the sun rose, it was scorched; and since it had no root, it
withered away. 7 Other seed fell among thorns, and the thorns grew
up and choked it, and it yielded no grain. 8 Other seed fell into
good soil and brought forth grain, growing up and increasing and yielding
thirty and sixty and a hundredfold.”
They must act like the widow
trying to get a hearing from a judge who could care less (Q 18:2-5).
Luke 18:2-5 (NRSV)
2 “In a certain city there was a judge who neither
feared God nor had respect for people. 3 In that city there was a
widow who kept coming to him and saying, ‘Grant me justice against my
opponent.’ 4 For a while he refused; but later he said to himself,
‘Though I have no fear of God and no respect for anyone, 5 yet
because this widow keeps bothering me, I will grant her justice, so that she
may not wear me out by continually coming.’”
They must be as dishonest
managers operating in a hostile environment, but doing what it took survive (Lk
16:1-8).
Luke 16:1-8 (NRSV)
“There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. 2 So he summoned him and said to him, ‘What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.’ 3 Then the manager said to himself, ‘What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.’ 5 So, summoning his master’s debtors one by one, he asked the first, ‘How much do you owe my master?’ 6 He answered, ‘A hundred jugs of olive oil.’ He said to him, ‘Take your bill, sit down quickly, and make it fifty.’ 7 Then he asked another, ‘And how much do you owe?’ He replied, ‘A hundred containers of wheat.’ He said to him, ‘Take your bill and make it eighty.’ 8 And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light.
They must be like that pesky
neighbor, coming at inappropriate times with the hope of a favorable response
(Lk 11:5-8).
Luke 11:5-8 (NRSV)
5 “Suppose one of you has a
friend, and you go to him at
Cynics described themselves as God sending them. Diogenes said that the Cynic is both
messenger and scout of God. Epictetus: "Behold,
God has sent me to you as an example, that you may see humans, that you are seeking happiness and serenity not where
it is, but where it is not."[1]
Why was it important to have this vision of God sending them? Dio Chrysostom says
he hoped it would gain him a hearing. To
say that God sent you responded to concerns about authority and
authorization. It answered the implied
question: And what gives you the right to say that? How is it that you can do this? Like Epictetus,
Jesus viewed himself and his followers as a messenger or scout, a herald of a
better path to happiness. In this
capacity, both Jesus and Epictetus expected to face
certain wolves along the way.
The cost of following could be great. Jesus made a radical demand on his disciples.
They had to be committed to him and his mission.
Jesus could symbolize following as taking up a cross (Q
Luke
27 Whoever does not carry the cross and follow me cannot
be my disciple.
The statement about the cross
has much support in the gospel tradition. One can also interpret it apart from
the experience of Jesus' own cross, as indicated by Cynic teaching:
Epictetus
said, "If you want to be crucified, just wait. The cross will come. If it seems reasonable to comply, and the
circumstances are right, then it's to be done, and your integrity
maintained."
He is rather rehearsing one
of a number of possible consequences of adopting and living in accordance with
a certain philosophy. By analogy, he
graphically depicted the cost of assuming a similar way of life. The fate imagined is conceivable because of
the social challenge and outrageous behavior otherwise called for by Jesus.
Even Jesus did not have a home (Q
Luke
58 And Jesus said to him, “Foxes have holes, and birds of
the air have nests; but the Son of Man has nowhere to lay his head.”
Luke 9:60 (NRSV)
60 But Jesus said to him, “Let the dead bury their own
dead; but as for you, go and proclaim the
As a further downplay of
family, he even used the image of castration.
"... There are castrated men who were born that way, and there are
castrated men who were castrated by others, and there are castrated men who
castrated themselves because of the
Jesus taught a distinctive way of life by his own conduct
as well as his message. Jesus' own
conduct gives a practical and provisional realization of the future he
envisioned as God's kingdom. As such,
God's future rule becomes concrete and definable.
This way of life includes a rigorous life style that led
to an unusual path toward happiness. It
is the poor, the weepers, and the hungry, who are happy.
Q
Q 6:21a
Congratulations, you hungry! You will
have a feast.
Q 6:21b
Congratulations, you who weep now! You
will laugh.
However, "if two make
peace with each other in a single house, they will say to the mountain, 'Move
from here!' and it will move" (Th. 48, Q 17:6, Mk
Luke 17:6 (NRSV)
6 The Lord replied, “If you had faith the size of a mustard seed, you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.
They are to carry no purse,
knapsack, or sandals in their travels (Q 10:4).
They are not to speak to people along the way (Q 10:4).
Luke 10:4 (NRSV)
4 Carry no purse, no bag, no sandals; and greet no one
on the road.
They are to eat whatever is
put before them, without regard to dietary law (Q 10:7, 8).
Luke 10:7-8 (NRSV)
7 Remain in the same house, eating and drinking whatever
they provide, for the laborer deserves to be paid. Do not move about from house
to house. 8 Whenever you enter a town and its people welcome you,
eat what is set before you;
They could expect
rejection. In such a case, they are
simply to let their greeting return to them (Q 10:5-6), and may even show how
silly it all is by shaking the dust from their feet (Q
Luke 10:5-6 (NRSV)
5 Whatever house you enter, first say, ‘Peace to this
house!’ 6 And if anyone is there who shares in peace, your peace
will rest on that person; but if not, it will return to you.
Luke
11 ‘Even the dust of your town that clings to our feet,
we wipe off in protest against you. Yet know this: the
This indicates a way of life devoted to begging as the
primary source of physical nourishment.
This was a perilous from of existence.
This strategy of social engagement helped them to discern those
potential supporters from those who were not.
It was not just a search for survival, but a part of the strategy.
Cynics begged. How to deal with rejection was important for Cynic as well.
"Diogenes
once begged alms of a statue, and, when asked why he did so, replied, 'To get
practice in being refuse.'" "Ask for bread even from the statues in
the marketplace as you enter it. In a
way, such a practice is good, for you will meet persons more unfeeling than
statues. And whenever they give
something to eunuchs and to the authors of obscenity rather than to you, do not
be surprised. For each person pays honor
to the one who is close to him and not someone far off. And it is eunuchs rather than the
philosophers who pander to the masses.
Cynics also espoused such a
way of life as the true path to happiness:
Diogenes
Laeterius: "Diocies
relates how Diogenes persuaded Crates to give up his property
to
sheep-pasture, and throw into the sea any money he had."
Similarly
Monimus, after deciding to follow Diogenes:
"straight off pretended to be mad and was flinging away the small change
and all the money on the banker's table, until his master dismissed him; and he
immediately devoted himself to Diogenes."
Julian
described Diogenes as: "Cityless, homeless, a
man without a country, owning not an obol, not a
drachma, not even a household slave."
Other statements from Cynics:
"If
all the gold, all the silver, all the copper should give out, I would not be
injured in the least." "... are you not afraid of the money?... For
by no means does money always profit those who have gotten it; but people have
suffered many more injuries and more evils from money than from poverty,
particularly when they lacked sense."
"I,
however, says Diogenes, go by night wherever I will and walk alone by day, and
I am not
afraid
to go even through an army camp if need be, without the herald's staff, and
amid brigands; for I have no enemy, public or private, who opposes me."
Jesus was a first-century Jewish teacher announcing and
inaugurating the
The reign of God was the fundamental principle of
Jesus. At a time when
For Jesus, the selection of twelve disciples anticipates
the reconstitution of
What will the end be like? That day will be unexpected, like a burglar
(Q
1 Thessalonians 4:13-18 (NRSV)
13 But we do not want you to be uninformed, brothers and sisters, about those who have died, so that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died. 15 For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died. 16 For the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever. 18 Therefore encourage one another with these words.
1 Thessalonians 5:1-11 (NRSV)
Now concerning the times and the seasons, brothers and sisters, you do not need to have anything written to you. 2 For you yourselves know very well that the day of the Lord will come like a thief in the night. 3 When they say, “There is peace and security,” then sudden destruction will come upon them, as labor pains come upon a pregnant woman, and there will be no escape! 4 But you, beloved, are not in darkness, for that day to surprise you like a thief; 5 for you are all children of light and children of the day; we are not of the night or of darkness. 6 So then let us not fall asleep as others do, but let us keep awake and be sober; 7 for those who sleep sleep at night, and those who are drunk get drunk at night. 8 But since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation. 9 For God has destined us not for wrath but for obtaining salvation through our Lord Jesus Christ, 10 who died for us, so that whether we are awake or asleep we may live with him. 11 Therefore encourage one another and build up each other, as indeed you are doing.
It will be unexpected as in
the days of Noah in that people will be going about their normal activity (Q
17:26-27, Lk 17:28-30).
Luke
39 “But know this: if the owner of the house had known at
what hour the thief was coming, he would not have let his house be broken into.
Mark 13:34-36 (NRSV)
34 It is like a man going on a journey, when he leaves
home and puts his slaves in charge, each with his work, and commands the
doorkeeper to be on the watch. 35 Therefore, keep awake—for you do
not know when the master of the house will come, in the evening, or at
Luke 12:35-38 (NRSV)
35 “Be dressed for action and have your lamps lit; 36 be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. 37 Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. 38 If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.
Luke 17:26-27 (NRSV)
26 Just as it was in the days of Noah, so too it will be
in the days of the Son of Man. 27 They were eating and drinking, and
marrying and being given in marriage, until the day Noah entered the ark, and
the flood came and destroyed all of them.
Luke 17:28-30 (NRSV)
28 Likewise, just as it was in the days of
No one knows the exact moment
(Mk
Mark
32 “But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father.
Yet, the signs of the times
are all around even as people can see them (Mk
Mark 13:28-29 (NRSV)
28 “From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near. 29 So also, when you see these things taking place, you know that he is near, at the very gates.
Luke 13:6-9 (NRSV)
6 “A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. 7 So he said to the gardener, ‘See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?’ 8 He replied, ‘Sir, let it alone for one more year, until I dig around it and put manure on it. 9 If it bears fruit next year, well and good; but if not, you can cut it down.’ ”
The only concession Jesus may
have made to apocalyptic was the view that the Son of Man would come with lightning
(Q
Luke
24 For as the lightning flashes and lights up the sky
from one side to the other, so will the Son of Man be in his day.
The end could overtake anyone
at any moment.
Yet, dimensions of the rule of God are present in the
message and action of Jesus. The future rule radically alters the present
situation, both in the way people perceive it and in the way they live it. The
future impinges on and shapes the present moment. Followers can address God as
Father. In praying for daily bread, making forgiveness in the future rule of
God contingent upon forgiveness extended to each other, and spare followers
from the final clash between god and evil lest they succumb, Jesus suggests
actions that make the rule of God effective in the world in a minimal way. The
table fellowship Jesus extended to the disciples is a sign and pledge of
sharing the final banquet in the rule of God. The table fellowship he extended
to the morally unclean made Jesus unclean in the eyes of many, but Jesus saw
himself as communicating health and wholeness to outcasts. He probably
celebrated a large banquet by the
Mark 6:35-36, 39-40, 42-44 (NRSV)
35 When it grew late, his disciples came to him and said,
“This is a deserted place, and the hour is now very late; 36 send
them away so that they may go into the surrounding country and villages and buy
something for themselves to eat.”
39 Then he ordered them to get all the people to sit down
in groups on the green grass. 40 So they sat down in groups of
hundreds and of fifties.
42 And all ate and were filled; 43 and they took up twelve baskets full of broken pieces and of the fish. 44 Those who had eaten the loaves numbered five thousand men.
Even now the poor, the
mourners, and the hungry are happy, since they have the promise of the reversal
of their lot by God. The reign of God is already among them (Lk
Luke 17:20-21 (NRSV)
20 Once Jesus was asked by the Pharisees when
the
He declares his exorcisms
manifestations and partial realizations of the coming of God in power to rule
(Lk
The rule of God is an entire dynamic event of God coming
in power to rule. Through his word and deed, people experience now the favor of
the Father toward
Jesus invited people to see the reign of God arriving in
unexpected ways. In fact, he saw the
kingdom in nature, in household tasks, in business dealings, and therefore in
ways few people would have imagined. By
presenting this vision of reality, Jesus may have done little more than remind
his hearers of the first commandment and the uniqueness of the Lord he
proclaimed. It involves a total
commitment to God. Those who participate
now in this reality already experience salvation. There is a priority of God's future for
humanity. The approaching rule of God
means what is brought close is God's unconditional will to salvation, of
reconciling clemency and suffering graciousness, and along with them opposition
to all forms of evil. God's dominion is
saving activity within our history.
Salvation is a gift. Present and
future are interrelated. Jesus does not
accept apocalyptic reversal. Jesus
taught the hidden quality to the kingdom amidst a world that to most of us
gives no sign of it. God's rule is
discernable only in faith.
Jesus saw the kingdom coming in children being welcomed
(Mk
Mark 10:14-15 (NRSV)
14
“Let the little children come to
me; do not stop them; for it is to such as these that the
People will not be able to
identify easily where the kingdom is (Ql7: 23, Lkl7: 20-21).
Luke
23
They will say to you, ‘Look
there!’ or ‘Look here!’ Do not go, do not set off in pursuit.
Luke 17:20-21 (NRSV)
20 Once Jesus was asked by the Pharisees when
the
He used the image of the
unwelcome and troublesome mustard plant (Th. 20:1-4, Q
Luke 13:18-19 (NRSV)
18“What is the kingdom of God like? And to what should I compare it? 19 It is like a mustard seed that someone took and sowed in the garden; it grew and became a tree, and the birds of the air made nests in its branches.”
Luke 13:20-21 (NRSV)
20 “To what should I compare the
People view it as a treasure,
and will sell everything to get it (Mt
Matthew 13:44-46 (NRSV)
44 “The kingdom of heaven is like treasure hidden in a field, which someone found and hid; then in his joy he goes and sells all that he has and buys that field.
45 “Again, the kingdom of heaven is like a merchant in search of fine pearls; 46 on finding one pearl of great value, he went and sold all that he had and bought it.
Those who do the will of God,
rather than just give lip service, will enter the kingdom (Mt 21:28b-31).
Matthew 21:28b-31 (NRSV)
28 “A man had two sons; he went to the first
and said, ‘Son, go and work in the vineyard today.’ 29 He answered,
‘I will not’; but later he changed his mind and went. 30 The father
went to the second and said the same; and he answered, ‘I go, sir’; but he did
not go. 31 Which of the two did the will of his father?” They said,
“The first.” Jesus said to them, “Truly I tell you, the tax collectors and the
prostitutes are going into the
There is unexpected behavior
in that the owner of the vineyard pays all the same, even if there is unequal
distribution of work (Mt 20:1-15).
Matthew 20:1-15 (NRSV)
“For the kingdom
of heaven is like a landowner who went out early in the morning to hire
laborers for his vineyard. 2 After agreeing with the laborers for
the usual daily wage, he sent them into his vineyard. 3 When he went
out about
Jesus shared the typical belief of his own day that God
would intervene in human history, and destroy evil, sin, and injustice. In this, he shares the prophetic vision of
Friendship unites affection with respect. Jesus is spoken in this way only twice, in
Luke 7:34, as the friend of tax collectors and sinners, and in John 15:13 he
declares himself to be the friend of his disciples. This friendship can only be an open
friendship, including an increasingly larger circle of persons. The conduct of Jesus, his presence among the
people, has not received the attention it deserves. The conduct of Jesus is nothing other than an
invitation to enter companionship with God.
Jesus had a broad range of contacts with people in the ordinary affairs
of life, eating and drinking, searching out people who were on the fringes of
society, especially the tax collectors and sinners. We can see this in the story in Luke 7:36-50,
where a woman who was prostitute enters the home of the Pharisee where Jesus
was having a meal. The Pharisee was
judgmental of Jesus for allowing the woman to touch him. However, Jesus tells a story, which leads to
the conclusion that, the one who has the larger forgiven debt will love more
than the one who has a small debt to forgive.
The extension of friendship to those who have the greater debt is one of
the characteristics of the ministry of Jesus.
This is especially true in the story of the party given by the tax
collector Levi in Mark 2:15-17.
Mark 2:15-17 (NRSV)
15 And as he sat at dinner in Levi’s house, many tax collectors and sinners were also sitting with Jesus and his disciples—for there were many who followed him. 16 When the scribes of the Pharisees saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” 17 When Jesus heard this, he said to them, “Those who are well have no need of a physician, but those who are sick; I have come to call not the righteous but sinners.”
When Jesus says he has come
to call not the righteous but sinners to repentance, he is expressing one of
the primary reasons he was not afraid to go against the law. That law stated that one should not have
table fellowship with sinners. The
friendship that Jesus extended to others in and of itself became an invitation
to friendship with God. This behavior on
the part of Jesus is fully consistent with the parables of Jesus described
above. In particular, those that tell
stories of the search for what has been lost and of the kingdom of God promised
to tax collectors and prostitutes (Matthew 21:31b).
Matthew 21:31b (NRSV)
31“Truly I tell you, the tax collectors and the
prostitutes are going into the kingdom of God ahead of you.
Instead of taking care of the 99 sheep, it means taking
the risk of finding the one lost and inviting others, who could probably care
less, to celebrate (Q 15:4-6).
Luke 15:4-6 (NRSV)
4 “Which one of you, having a hundred sheep and losing
one of them, does not leave the ninety-nine in the wilderness and go after the
one that is lost until he finds it? 5 When he has found it, he lays
it on his shoulders and rejoices. 6 And when he comes home, he calls
together his friends and neighbors, saying to them, ‘Rejoice with me, for I
have found my sheep that was lost.’
It means being like a woman
willing to tear up her house to find one lost coin, and then invite others, who
could care less, to celebrate (Lk 15:8-9).
Luke 15:8-9 (NRSV)
8 “Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? 9 When she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’
All of this is because God
gives great freedom to go into the "far country," and yet is always
ready to welcome home the lost (Lk
Luke 15:11-32 (NRSV)
11 “There was a man who had two sons. 12 The younger of them said to his father, ‘Father, give me the share of the property that will belong to me.’ So he divided his property between them. 13 A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. 14 When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16 He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. 17 But when he came to himself he said, ‘How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands.” ’ 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ 22 But the father said to his slaves, ‘Quickly, bring out a robe—the best one—and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it, and let us eat and celebrate; 24 for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate.
25 “Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, ‘Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.’ 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!’ 31 Then the father said to him, ‘Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.’ ”
The reign of God is like a
trader looking for beautiful pearls (Mt
Matthew 13:45-46 (NRSV)
45 “Again, the kingdom of heaven is like a merchant in search of fine pearls; 46 on finding one pearl of great value, he went and sold all that he had and bought it.
The reign of God is like a
proprietor who hired people at different times of the day, yet paid all the
same (Mt 20:1-15).
Matthew 20:1-15 (NRSV)
“For the kingdom
of heaven is like a landowner who went out early in the morning to hire
laborers for his vineyard. 2 After agreeing with the laborers for
the usual daily wage, he sent them into his vineyard. 3 When he went
out about
The unexpected coming of
divine intervention will be like the wealthy person who puts slaves in charge, each
with a task, and each expected to keep alert (Mk 13:34-36). That Jesus used such images suggests he was
more acquainted with business dealings than some have thought.
Matthew 25:14-27 (NRSV)
14 “For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; 15 to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. 16 The one who had received the five talents went off at once and traded with them, and made five more talents. 17 In the same way, the one who had the two talents made two more talents. 18 But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money. 19 After a long time the master of those slaves came and settled accounts with them. 20 Then the one who had received the five talents came forward, bringing five more talents, saying, ‘Master, you handed over to me five talents; see, I have made five more talents.’ 21 His master said to him, ‘Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.’ 22 And the one with the two talents also came forward, saying, ‘Master, you handed over to me two talents; see, I have made two more talents.’ 23 His master said to him, ‘Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.’ 24 Then the one who had received the one talent also came forward, saying, ‘Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; 25 so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.’ 26 But his master replied, ‘You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? 27 Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest.
People will initially reject
the message of Jesus, but then others will be invited to the banquet.
Luke 14:16-23 (NRSV)
16 “Someone gave a great dinner and invited many. 17
At the time for the dinner he sent his slave to say to those who had been
invited, ‘Come; for everything is ready now.’ 18 But they all alike
began to make excuses. The first said to him, ‘I have bought a piece of land,
and I must go out and see it; please accept my regrets.’ 19 Another
said, ‘I have bought five yoke of oxen, and I am going to try them out; please
accept my regrets.’ 20 Another said, ‘I have just been married, and
therefore I cannot come.’ 21 So the slave returned and reported this
to his master. Then the owner of the house became angry and said to his slave,
‘Go out at once into the streets and lanes of the town and bring in the poor,
the crippled, the blind, and the lame.’ 22 And the slave said, ‘Sir,
what you ordered has been done, and there is still room.’ 23 Then
the master said to the slave, ‘Go out into the roads and lanes, and compel
people to come in, so that my house may be filled.
Modern persons need to become open to one thing here:
Jesus did things that the people of his day considered miraculous. This is not
the same as saying that God worked miracles through him, for no one could prove
that. The stories to which I refer here most scholars agree that some
historical basis is at their core. There may have been an early collection of
miracles at Mark 2:1-12,
In a world where medical technology was limited, people
often looked to individuals with special gifts for help and healing. Jesus and
his followers were among those groups.
It was a way of bypassing institutional religion in favor of a more
direct and informal access to God. The
charismatic challenged religious institutional power.
Studies show that demonic possession has a close
connection with political oppression, even in cultures of today. Class antagonisms reach such a climax that in
some individuals, people view mental illness as a socially acceptable form of
protest against or escape from such oppression.
He connected casting out demons with the arrival of God's
kingdom (Q
Luke
20 But if it is by the finger of God that I cast out the
demons, then the
Luke
21 nor will they say, ‘Look, here it is!’ or
‘There it is!’ For, in fact, the
He cast out a mute demon (Q
Luke
14 Now he was casting out a demon that was mute; when the demon had gone
out, the one who had been mute spoke, and the crowds were amazed.
He cast out an unclean spirit
that through the man down in convulsions in he synagogue (Mk
Mark 1:23-26 (NRSV)
23
Just then there was in their
synagogue a man with an unclean spirit, 24 and he cried out, “What
have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know
who you are, the Holy One of God.” 25 But Jesus rebuked him, saying,
“Be silent, and come out of him!” 26 And the unclean spirit,
convulsing him and crying with a loud voice, came out of him.
He cast out an unclean spirit
that had all the effects of what we call madness (Mk 5:2-8, 15).
Mark 5:2-8, 15 (NRSV)
2 And when he had stepped out of the boat, immediately
a man out of the tombs with an unclean spirit met him. 3 He lived
among the tombs; and no one could restrain him any more, even with a chain; 4
for he had often been restrained with shackles and chains, but the chains
he wrenched apart, and the shackles he broke in pieces; and no one had the
strength to subdue him. 5 Night and day among the tombs and on the
mountains he was always howling and bruising himself with stones. 6 When
he saw Jesus from a distance, he ran and bowed down before him; 7 and
he shouted at the top of his voice, “What have you to do with me, Jesus, Son of
the Most High God? I adjure you by God, do not torment me.” 8 For he
had said to him, “Come out of the man, you unclean spirit!” 15 They
came to Jesus and saw the demoniac sitting there, clothed and in his right
mind, the very man who had had the legion; and they were afraid.
He cast out a demon from a
distance from the daughter of a Phoenician woman from
Mark 9:17-18, 20-23, 25-27 (NRSV)
17
Someone from the crowd answered
him, “Teacher, I brought you my son; he has a spirit that makes him unable to
speak; 18 and whenever it seizes him, it dashes him down; and he
foams and grinds his teeth and becomes rigid; and I asked your disciples to
cast it out, but they could not do so.”
20
And they brought the boy to him.
When the spirit saw him, immediately it convulsed the boy,and
he fell on the ground and rolled about, foaming at the mouth. 21 Jesus
asked the father, “How long has this been happening to him?” And he said, “From
childhood. 22 It has often cast him into the fire and into the
water, to destroy him; but if you are able to do anything, have pity on us and
help us.” 23 Jesus said to him, “If you are able!—All things can be
done for the one who believes.”
25
When Jesus saw that a crowd came
running together, he rebuked the unclean spirit, saying to it, “You spirit that
keeps this boy from speaking and hearing, I command you, come out of him, and
never enter him again!” 26 After crying out and convulsing him
terribly, it came out, and the boy was like a corpse, so that most of them
said, “He is dead.” 27 But Jesus took him by the hand and lifted him
up, and he was able to stand.
Mary of Magdala,
a female follower of Jesus, had seven demons cast out of her (Lk 8:2).
Luke 8:2 (NRSV)
2 as well as some women who had been cured of evil
spirits and infirmities: Mary, called Magdalene, from whom seven demons had
gone out,
It is interesting that the Talmud, in Sanhedrin, 43a,
calls Jesus a sorcerer. It is likely
that Jesus expelled what the first century understood as demons. Today, we might call it a severe psychosis,
where the person retreats from reality, resulting in wild frenzy or catatonic
stupor. Anxiety, compulsiveness, and
depression characterize neurosis.
Hysteria is a psychological state that can copy almost any disease, even
blindness or paralysis.
Jesus referred to his exorcism as a sign that the
Luke
20
But if it is by the finger of God
that I cast out the demons, then the
His opponents accused him of
having a demon himself and offered a reason why this cannot be true (Q
Luke
17
“Every kingdom divided against
itself becomes a desert, and house falls on house.
Yet, in spite of this, he
recognized that often those relieved of the oppressive force of a demon end up
worse off some time later (Q 11:24-26).
Luke
11:24-26 (NRSV)
24 “When the unclean spirit has gone out of a person, it wanders through
waterless regions looking for a resting place, but not finding any, it says, ‘I
will return to my house from which I came.’ 25 When it comes, it
finds it swept and put in order. 26 Then it goes and brings seven
other spirits more evil than itself, and they enter and live there; and the
last state of that person is worse than the first.”
Jesus healed persons as well. He healed the son of a
royal official in
Luke
7:1-10 (NRSV)
After Jesus had finished all his sayings in
the hearing of the people, he entered
He healed the mother-in-law
of his disciple Peter (Mk
Mark 1:29-31 (NRSV)
29 As soon as they left the synagogue, they entered the house of Simon and Andrew, with James and John. 30 Now Simon’s mother-in-law was in bed with a fever, and they told him about her at once. 31 He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them.
He healed a leper in a
synagogue (
Mark 1:40-42 (NRSV)
40 A leper came to him begging him, and kneeling he said to him, “If you choose, you can make me clean.” 41 Moved with pity, Jesus stretched out his hand and touched him, and said to him, “I do choose. Be made clean!” 42 Immediately the leprosy left him, and he was made clean.
He healed a paralytic in
Mark 2:1-5 (NRSV)
When he returned
to
11 “I say to you, stand up, take your mat and go to your home.” 12 And he stood up, and immediately took the mat and went out before all of them; so that they were all amazed and glorified God, saying, “We have never seen anything like this!”
He healed one with a withered
hand in a synagogue (Mk 3:1-5).
Mark 3:1-5 (NRSV)
Again he entered the synagogue, and a man was there who had a withered hand. 3 And he said to the man who had the withered hand, “Come forward.” 5 He … said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored.
He healed a woman suffering
from a hemorrhage for twelve years (Mark
Mark 5:25-29 (NRSV)
25
Now there was a woman who had been
suffering from hemorrhages for twelve years. 26 She had endured much
under many physicians, and had spent all that she had; and she was no better,
but rather grew worse. 27 She had heard about Jesus, and came up
behind him in the crowd and touched his cloak, 28 for she said, “If
I but touch his clothes, I will be made well.” 29 Immediately her
hemorrhage stopped; and she felt in her body that she was healed of her
disease.
He healed one who was deaf
and had a speech impediment by bringing him away privately, putting his fingers
into his ears, spitting and touching his tongue, with the result that he could
hear and speak (Mk 7:32-35).
Mark 7:32-35 (NRSV)
32
They brought to him a deaf man who
had an impediment in his speech; and they begged him to lay his hand on him. 33
He took him aside in private, away from the crowd, and put his fingers
into his ears, and he spat and touched his tongue. 34 Then looking
up to heaven, he sighed and said to him, “Ephphatha,”
that is, “Be opened.” 35 And immediately his ears were opened, his
tongue was released, and he spoke plainly.
He healed a blind man that
others brought to him by bringing him away from the crowds, spitting on his
eyes, laying hands on him, with the result that the man could now see people
who were blurry to him (Mark 8:22-24). This healing is unusual in that it at
least suggest that Jesus restored the sight of the man partially, rather than
fully.
Mark 8:22-24 (NRSV)
22 They came to
He healed a blind man named Bartimaeus in
Mark 10:46-52 (NRSV)
46 They came to
He healed two persons in
John
5:2-9 (NRSV)
2 Now in
Now
that day was a sabbath.
John 9:1-3a, 6-7 (NRSV)
As he walked along, he saw a man blind from birth. 2
His disciples asked him, “Rabbi, who sinned, this man or his parents,
that he was born blind?” 3 Jesus answered, “Neither this man nor his
parents sinned. 6 When he had said this, he spat on the ground and
made mud with the saliva and spread the mud on the man’s eyes, 7 saying
to him, “Go, wash in the pool of Siloam” (which means Sent). Then he went and
washed and came back able to see. 6 When he had said this, he spat
on the ground and made mud with the saliva and spread the mud on the man’s
eyes, 7 saying to him, “Go, wash in the pool of Siloam” (which means
Sent). Then he went and washed and came back able to see.
Jesus told one person, "Get up, pick up your mat,
and walk" (Mk 2:9). He told his
followers: "Cure the sick ..." (Q 10:9).
Jesus brought at least one person back to life that
people thought had died. Jairus was the leader of a
synagogue whose daughter friends thought had died, but whom Jesus took by the
hand and raised her up (Mk
Mark 5:22-23, 35-36, 38-42 (NRSV)
22
Then one of the leaders of the
synagogue named Jairus came and, when he saw him,
fell at his feet 23 and begged him repeatedly, “My little daughter
is at the point of death. Come and lay your hands on her, so that she may be
made well, and live.”
35
While he was still speaking, some
people came from the leader’s house to say, “Your daughter is dead. Why trouble
the teacher any further?” 36 But overhearing what they said, Jesus
said to the leader of the synagogue, “Do not fear, only believe.”
38
When they came to the house of the
leader of the synagogue, he saw a commotion, people weeping and wailing loudly.
39 When he had entered, he said to them, “Why do you make a
commotion and weep? The child is not dead but sleeping.” 40 And they
laughed at him. Then he put them all outside, and took the child’s father and
mother and those who were with him, and went in where the child was. 41 He
took her by the hand and said to her, “Talitha cum,”
which means, “Little girl, get up!” 42 And immediately the girl got
up and began to walk about (she was twelve years of age). At this they were
overcome with amazement.
He may also have raised
Lazarus of Bethany (Jn 11:1, 3, 6, 17-18, 33-39, 43-44).
John 11
(NRSV) – selected verses
Now a certain man was ill, Lazarus of
3 So the sisters sent a message to Jesus, “Lord, he
whom you love is ill.”
6 after having heard that Lazarus was
ill, he stayed two days longer in the place where he was.
17 When Jesus arrived, he found that Lazarus had already been in the tomb
four days. 18 Now
33 When Jesus saw her weeping, and the Jews who came with her also weeping,
he was greatly disturbed in spirit and deeply moved. 34 He said,
“Where have you laid him?” They said to him, “Lord, come and see.” 35 Jesus
began to weep. 36 So the Jews said, “See how he loved him!” 37 But
some of them said, “Could not he who opened the eyes of the blind man have kept
this man from dying?”
38 Then Jesus, again greatly disturbed, came to the tomb. It was a cave,
and a stone was lying against it. 39 Jesus said, “Take away the
stone.” Martha, the sister of the dead man, said to him, “Lord, already there
is a stench because he has been dead four days.”
43 When he had said this, he cried with a loud voice, “Lazarus, come out!” 44
The dead man came out, his hands and feet bound with strips of cloth, and
his face wrapped in a cloth. Jesus said to them, “Unbind him, and let him go.”
I realize this seems
incredible. However, if you go to
We need to observe several matters here. One is that other
persons in
Jesus attracted large crowds. When he delivers
condemnation upon Chorizin, Bethsaida,
and Capernaum for not responding to his message, the reasonable assumption is
that he directed his message and miracles to the whole city and that he attracted
fairly large audiences (Q 10:13-15).
Luke 10:13-15 (NRSV)
13 “Woe to you, Chorazin!
Woe to you,
will you be exalted to heaven?
No, you will be brought down to Hades.
He had a major address to a
significant number of persons in
Later events become unintelligible if we do not assume
that for a brief period Jesus became a significant figure in the internal
debate of Judaism. In fact, we need to consider that debate for just a moment.
It appears that Pharisees, Sadduccees, Essenes,
Zealots, and conversion movements like that of John the Baptist, could all
exist and religious and political entities, while not writing each other off.
They carried on vigorous debate among each other. They did not seek the death
of the other. We need to be sure that we account for what it was about Jesus
that led Jewish sects to consider that the message of Jesus or his person was
of such a nature that it required his death.
Jesus debated with his contemporaries over the direction
Judaism should go. This was an internal
Jewish debate which Jesus and his followers would lose. In particular, the debate with scribes and
Pharisees was difficult because both sought to relate their message to the
people. It is not proper to speak of
Jesus on the one hand and Jews or Judaism on the other. Jesus was a Jew who offered a different way
of practicing Judaism than that of rabbinic Judaism, or the Judaism of the
synagogue. The act of disagreement,
dispute, criticism and even the lampooning of another person or group's point
of view and practice are not inevitably incipient genocide. Such behavior may simply be another form of
the social debate and interactive conflict making up all cultural construction. The social debate and interactive conflict is
the steady state of ongoing social tensions, constant bickering, interested
squabbling, sometimes heated exchange, and the perennial mix-up of envy and
desire forming part of every human group.
Criticism is an important part of the process whereby a given group
defines for themselves a social identity.
It is the means whereby different members of a particular human network
determine how they will relate to one another.
The texts of the Torah remained the focus of all Jewish
sects. Commitment to Torah was an attempt to be faithful to the covenant and
maintain holiness. It was a way of nurturing memory in order to call forth
hope. The sense of election as the people of God and the sense of covenant
remained strong throughout Judaism. According
to W. D. Davies, Palestinian Judaism had the common pattern of covenantal nomism. This meant the belief that God has chosen
In
terms of the political context, the story of Judaism is one of brave refusal of
foreign domination and a severe internal struggle over the extent to which
Judaism would adopt Hellenistic themes. Since the major issue was syncretism,
the Jew knew he or she had to choose Torah. The sects within first century
Judaism were mutually antagonistic political parties as well as religious
sects.
Even
though Judaism in
Apocalyptic literature is the context for much of the
transformation of traditional symbols of Judaism. The Book of Daniel
inaugurated a long period of speculation about the end of the world.
Apocalyptic is a specifically religious response to the experience of
persecution from without and erosion from within. Apocalyptic answers the
question posed by the choice between king and Torah. To those suffering for
allegiance to Torah, it brought comfort. To those tempted toward apostasy, it
encourages firmness and faithfulness. The Torah taught that the Lord was the
master of human history. However, instead of blessing and curses of
Deuteronomy, we find the faithful experiencing persecution precisely because
they are faithful to the Torah. Apocalyptic revolves around three basic ideas:
historical dualism, universal and cosmic expectation, and the approaching end
of the world. They divided history into
periods because in this way one could re-assert the dominion of the Lord over
history, for now history had a direction and purpose. The writers of this
literature have profound awareness of the difference between what is in the
world and what in fact should be. They
also feel the tension between faithfulness to the law on the one hand, and the
apparent futility of such faithfulness on the other. The authors are motivated by a hope that
takes them beyond present reality. It is not the literature of the academic
world. Rather, it is under the pressure
of martyrdom, persecution, the temptation to abandon morality, and the desire
to find some meaning in the midst of suffering.
That is where the expectation for the transformation of the present age
into a new age has such a strong impact.
This literature inspired messianic resistance to foreign rule, most
particularly in 66-70, during which
Messianism
was in the air, especially the distinction between the earthly Davidic king on
the one hand and a heavenly Messiah or Son of Man who would initiate the reign
of God on earth. It accepted martyrdom, resurrection, and individual judgment.
When faced with persecution, people had the choice of obedience to the king or
the Torah. This transformation reminds us that the symbols of Torah found
continually application to new situations. In addition, the symbol of temple
also transformed in
The apocalyptic and messianic movements had a profound on
the first century Judaism and Christianity.
After 70 AD, apocalyptic and messianism, along
with the Zealots, lessened in influence.
They disappeared after the Bar-Kokchba
rebellion in 132-135 AD. The Sadducees
and Essenes no longer existed after 70 AD.
This led to Judaism becoming largely what the Pharisees said it should
become; an expression of faithfulness to the law of God as updated through the
oral tradition of the rabbis. The
Judaism of the synagogue became victorious over other forms available in the
first century AD.
One group of Jews became agents of Roman oppression. The
tax collectors were among this group. They preyed on the people for
Essenes formed communities among the people. The belief that the
On the
west side of the Dead Sea, but out of range of the exhalations of the coast, is
the solitary tribe of the Essenes, which is remarkable beyond all the other
tribes in the whole world, as it has no women and has renounced all sexual
desire, has no money, and has only palm-trees for company. Day by day the throng of refugees is
recruited to an equal number of numerous accessions of persons tired of life
and driven thither by the waves of fortune to adopt their manners. Thus through thousands of ages (incredible to
relate) a race into which no one is born lives on forever; so prolific for
their advantage is other men's weariness of life! Lying below the Essenes was
formerly the town of
Josephus also comments on the
views of three Jewish groups in terms of their doctrine of fate or predeterminism:
As for
the Pharisees, they say that certain events are the work of Fate, but not all;
as to other events, it depends upon ourselves whether they shall take place or
not. The sect of the Essenes, however,
declares that Fate is mistress of all things, and that nothing befalls people
unless it be in accordance with her decree.
But the Sadducees do away with Fate, holding that there is no such thing
and that human actions are not achieved in accordance with her decree, but that
all things lie within our own power, so that we ourselves are responsible for
our well-being, while we suffer misfortune through our own thoughtlessness.
Josephus also tells us of the
Essene common ownership of property:
Riches
they despise, and their community of goods is truly admirable; you will not
find one among them distinguished by greater opulence than another. They have a law that new members on admission
to the sect shall confiscate their property to the order, with the result that
you will nowhere see either abject poverty or inordinate wealth; the
individual's possessions join the common stock and all, like brothers, enjoy a
single patrimony.
Their texts come from 152 BC
to 68 AD, going across the Hasmonean and Roman
periods of history. Though there is much
similarity with Jesus at the point of shared wealth, Jesus did not identify
with the Essenes in their physical separation from their civilization, no
matter how corrupt it was.
The Pharisees valued the oral tradition as a valid
application of God's will for today.
They rejected much of Greek culture.
Cooperation with the Greeks or Romans angered them. In fact, the intense study of the Law that
they undertook arose in reaction to the threat of Greek culture and especially
the Seleucids. The traditional written
sources for this group would be the Mishnah and the
Talmud. During the time of Jesus, the
Pharisees may not have been a large presence in
·
Purity rules
concerning food and vessels containing food and liquids, as well as clean and
unclean hands.
·
Purity rules
concerning corpses.
·
Purity or
sanctity of the cult apparatus in the
·
Tithing, priests’
shares and dues.
·
Proper observance
of the Sabbath and holy days, especially in regard to work and travel.
·
Marriage and
divorce, including writing the bill of divorce and the grounds for divorce.
Most of the material related
to Pharisees refers to legal rulings or opinions, concerned with orthopraxis more than orthodoxy. They certainly shared the
monotheism of Jews. They also believed in the general resurrection and
immortality suggests a loose connection with apocalyptic literature of the
period. If we can draw anything from the beliefs of the apostle Paul about
Pharisees in the period, at least a strand of their group had apocalyptic and
messianic tendencies. Josephus says that
they affirmed all things happen because of fate while taking nothing away from
human choice.
The Sadducees were from the wealthy class in
Among the Romans, we note that by 6 AD, when Jesus would
have been around 10 years old, the Roman prefect ruled
The Samaritans as a religion worshipped Yahweh at
A zealot in the time of Jesus was not a distinct group,
as later in 66-70 AD. Rather, any Jew who as intensely zealous for the practice
of Mosaic Law, who insisted that fellow Jews strictly observe the Law as a
means of separating Israel from Gentiles, and who might use harassment and
violence to advance these ends.
Rather than try to separate the sayings and deeds of
Jesus into how they relate directly to the previous groups, I will simply put
together the way Jesus directed his energies toward them. The main point is
that Jesus directed his message to all
Against his closest competitors among the people, scribes
and Pharisees, he treated rather lightly the Law, which they treated with great
seriousness. He pronounced
"Woe" as part of his on-going critique of their systems of holiness
and purity.
Luke 11:42-44 (NRSV)
42 “But woe to you Pharisees! For you tithe mint and rue and herbs of all kinds, and neglect justice and the love of God; it is these you ought to have practiced, without neglecting the others. 43 Woe to you Pharisees! For you love to have the seat of honor in the synagogues and to be greeted with respect in the marketplaces. 44 Woe to you! For you are like unmarked graves, and people walk over them without realizing it.”
Luke 11:46-48 (NRSV)
46 “Woe also to you lawyers! For you load people with
burdens hard to bear, and you yourselves do not lift a finger to ease them. 47
Woe to you! For you build the tombs of the prophets whom your ancestors
killed. 48 So you are witnesses and approve of the deeds of your
ancestors; for they killed them, and you build their tombs.
He contrasted his own
teaching with what Moses taught (Mk 7:9-13, 10:5-9).
Mark 7:9-13 (NRSV)
9 Then he said to them, “You have a fine way of rejecting the commandment of God in order to keep your tradition! 10 For Moses said, ‘Honor your father and your mother’; and, ‘Whoever speaks evil of father or mother must surely die.’ 11 But you say that if anyone tells father or mother, ‘Whatever support you might have had from me is Coban’ (that is, an offering to God)— 12 then you no longer permit doing anything for a father or mother, 13 thus making void the word of God through your tradition that you have handed on. And you do many things like this.”
Mark 10:5-9 (NRSV)
5 But Jesus said to them, “Because of your hardness of heart he wrote this commandment for you. 6 But from the beginning of creation, ‘God made them male and female.’ 7 ‘For this reason a man shall leave his father and mother and be joined to his wife, 8 and the two shall become one flesh.’ So they are no longer two, but one flesh. 9 Therefore what God has joined together, let no one separate.”
The "woe" was part of the teaching of wisdom,
such as in Amos 5: 1 8, 6: 1, Isa 5, 28-33, Hb 2. As curse and judgment in apocalyptic, see Enoch 92ff,
94:6,7,8; 95:ff, 96:4-8.
{?Q10:13 Damn you, Chorazin! Damn you,
{?Q11:42 Woe to you, Pharisees! You pay tithes on
mint and rue and every herb, but neglect justice and the love of God. You should have attended to the last without
neglecting the first.}
{Q11:43 Woe to you, Pharisees! You're so fond of the
prominent seat in synagogues and respectful greetings in marketplaces.}
{?Q11:44 Woe to you!
You are like unmarked graves which people walk on without realizing it.}
{?Q11:46 Woe to you legal experts too! You load people down with crushing burdens,
but you yourselves don't lift a finger to help carry them.}
{?Q11:47 Woe to you!
You erect monuments to the prophets whom your ancestors murdered. 48 You are therefore witnesses to and approve
of the deeds of your ancestors: they killed the prophets and you erect
monuments to them.}
Mt23:24 You blind leaders! You strain out a gnat and
gulp down a camel.
The woes register a reading
of the local culture in which Jesus lived.
Read within the framework of the traditional interpretation of this
passage, these woes appear as oracular denunciations of a recalcitrant,
devious, and ostentatious self righteousness, still referred to sometimes as Pharisaism. The
imprecation "woe to you" becomes in this case a proleptic verdict of
damnation, although Jesus uttered the sayings introduced by it as part of an
erstwhile mission to
The constant tweaking of the contrast between appearance
and reality characterized the Cynics as well, who never ceased to bring their
rhetorical inventiveness and sardonic sense of humor to bear upon the gap. It may be that the sheer press of established
ways was such that, practically speaking, all Jesus could hope for was to
unsettle things a bit.
These verses observe the basic incongruity in the
ambition of the Pharisees to attain a state of perfect holiness via a thoroughgoing
system of personal purity. After all,
people cannot finally achieve true virtue in this fashion, given the enduring
imperfection of reality. This
imperfection includes both the instruments of purification and the agents who
use them. However, Jesus is less
mischievous and playful than are the Cynic statements.
Jesus calls the attempt by the Pharisees to elaborate
their faith's tradition to the utmost degree by dwelling on the smallest of
daily details as long on effort, but short on principle. The forest has been lost amidst the trees.
While the Pharisees enjoy a certain position of social
status, they do not use it in accordance with its function and possibilities,
but simply hold on to the privilege of having it. Implied is a certain self-consciousness to
the Pharisees' imperfect righteousness.
The Pharisees currently occupy a certain position of power, being able
to control access to a specific experience of knowledge, seen as desirable by
others. Beyond being an immature thing
to do, Jesus declares that the very idea of locking people out impossible if
the intent is to deny something truly important to those who need it. The Pharisees enjoy a certain power or
privilege without, however, doing anything constructive with it. If what the Pharisees lock up truly mattered,
they would finally not be able to deny anyone access to it. If, on the hand, they succeed in keeping
certain people out, then the experience is hardly worth the effort in the first
place.
Jesus brings a new vision, a new direction, for
Judaism. Jesus had a relaxed attitude
toward Law and Hebrew Scripture. He knew
he offered new wine. He knew the days of
the
Jesus treated the Law with indifference. He did not just exegete the law. The law had become a tool of human authority
exercised by Pharisees and priests over the peasants. It was no longer an expression of the will of
God. He likely did so because it blinded
his fellow Jews from acting rightly in the critically times in which they
lived. The problem was not that of
hypocrisy. It was the fact that they did
so well at something which no longer mattered.
Jesus knew that if people forever tied the one God to the historically
and culturally bound forms of law, land, and temple, the universally valid
content of Judaism would never go beyond
They tithe, but they pay no attention to justice (Q
Luke
42 “But woe to you Pharisees! For you tithe mint and rue
and herbs of all kinds, and neglect justice and the love of God; it is these
you ought to have practiced, without neglecting the others.
They expect people to treat
them well at public gatherings (Q 11:43, Mk 12:38-39).
Luke
43 Woe to you Pharisees! For you love to have the seat of
honor in the synagogues and to be greeted with respect in the marketplaces.
Matthew 12:38-39 (NRSV)
38 Then some of the scribes and Pharisees said to him, “Teacher, we wish to see a sign from you.” 39 But he answered them, “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah.
They memorialize the great
prophets of the past without heeding their warning (Q
Luke
44 Woe to you! For you are like unmarked graves, and people walk over them without realizing it.”
Luke
47 Woe to you! For you build the tombs of the prophets
whom your ancestors killed.
Luke 11:39-41 (NRSV)
39 Then the Lord said to him, “Now you Pharisees clean the outside of the cup and of the dish, but inside you are full of greed and wickedness. 40 You fools! Did not the one who made the outside make the inside also? 41 So give for alms those things that are within; and see, everything will be clean for you.
They do not help people who
must carry great burdens (Q
Luke
46 And he said, “Woe also to you lawyers! For you load
people with burdens hard to bear, and you yourselves do not lift a finger to
ease them.
The Sabbath law is not
absolute, but serves humanity (Mk
Mark
27 Then he said to them, “The sabbath
was made for humankind, and not humankind for the sabbath;
Luke 14:5 (NRSV)
5 Then he said to them, “If one of you has a child or an
ox that has fallen into a well, will you not immediately pull it out on a sabbath day?”
Laws for ritual purity are no
longer absolute, for moral cleansing is more significant (Mk
Mark
14 Then he called the crowd again and said to them,
“Listen to me, all of you, and understand:
Mark
18 He said to them, “Then do you also fail to understand?
Do you not see that whatever goes into a person from outside cannot defile,
While they offer fine
prayers, they take money from widows (Mk
Mark
40 They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.”
They know what Judaism is
about, but they withhold that knowledge from others (Th. 39:1-2, Q
Luke
52 Woe to you lawyers! For you have taken away the key of knowledge; you did not enter yourselves, and you hindered those who were entering.”
Jesus told a story against
the Pharisee by saying that God did not accept his prayer while the prayer of
the hated toll collector was accepted (Lk
Luke 18:10-14 (NRSV)
10 “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee, standing by himself, was praying thus, ‘God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. 12 I fast twice a week; I give a tenth of all my income.’ 13 But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, ‘God, be merciful to me, a sinner!’ 14 I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted.”
When asked about the poll
tax, he invites people to give the emperor his coin, but give to God what
belongs to God (Mk 12:14-17).
Mark 12:14-17 (NRSV)
14 And they came and said to him, “Teacher, we know that you are sincere, and show deference to no one; for you do not regard people with partiality, but teach the way of God in accordance with truth. Is it lawful to pay taxes to the emperor, or not? 15 Should we pay them, or should we not?” But knowing their hypocrisy, he said to them, “Why are you putting me to the test? Bring me a denarius and let me see it.” 16 And they brought one. Then he said to them, “Whose head is this, and whose title?” They answered, “The emperor’s.” 17 Jesus said to them, “Give to the emperor the things that are the emperor’s, and to God the things that are God’s.” And they were utterly amazed at him.
When asked by what authority
Jesus said and did all this, he avoids a direct answer by asking them a
question about John the Baptist (Mk
By the way, Cynics also chided the emphasis on externals,
which people could perform without a corresponding inner reality:
"Seeing
someone perform religious purification, Diogenes said, 'O unhappy one, don't
you know that you cannot get rid of errors of conduct through sprinkling any
more than you can mistakes in grammar?"'
"Diogenes
was also moved to an that persons should sacrifice to the gods to ensure health
and in
the midst of the sacrifice feast to the detriment of health."
"Once he saw the officials of a temple
leading away someone who had stolen a bowl
belonging
to the treasurers, and said, 'The big thieves are leading away the little
one."'
"Law
is a good thing, but it is not superior to philosophy. For the former compels a person not to do
wrong, but the latter teaches one not to do wrong. To the degree that doing something under
compulsion is worse than doing it willingly, to that degree law is worse than
philosophy. For this reason do
philosophy and do not take part in government.
For it is better to know the means by which persons are taught to do
right than to know the means by which they are compelled not to do wrong."
Preoccupation with the
minutiae of a religious system is faulted for its failure to advance what ought
to have been presumably the faith's ultimate aims and primary values.
In this critique, Jesus directly characterizes the
Pharisees through analysis of their behavior.
He applies a metaphorical description.
He contrasts the official posture of the Pharisees as legislators and
their human, all too human, inability or unwillingness to promote fulfillment
of the laws they make. This is
consistent with Cynics as well:
"And
Diogenes used to wonder that the grammarians would investigate the ills of Odysseus,
but be ignorant of their own. Or that
the musicians would tune the strings of the lyre, but leave the dispositions of
their souls discordant; that the mathematicians would gaze at the sun and the
moon, but overlook matters at their feet; that the orators would make a fuss
about justice in their speeches, but never practice it; or that the avaricious
would cry out against money, but love it excessively."
The point is plain. Such persons say one thing and do
another. Some people are always ready to
solve everyone else's problems but their own.
The use and abuse of authority may be an additional factor. The indiscriminate exercise of power always
ultimately works against itself. Instead
of demonstrating the extent of one's strength, the result is rather diminished
effectiveness and a reduced range of influence.
On the example of erecting monuments:
"As
Stilpon says, neglecting the living because of the
dead is the mark of a person who does not reason correctly."
He also debated Hebrew Scripture, though on a limited
basis. He pointed out that the scripture
honors parents, while Pharisees had laws that permitted people to avoid giving
such honor (Mk 7:9-18).
Mark 7:9-18 (NRSV)
9 Then he said to them, “You have a fine way of rejecting the commandment of God in order to keep your tradition! 10 For Moses said, ‘Honor your father and your mother’; and, ‘Whoever speaks evil of father or mother must surely die.’ 11 But you say that if anyone tells father or mother, ‘Whatever support you might have had from me is Coban’ (that is, an offering to God)— 12 then you no longer permit doing anything for a father or mother, 13 thus making void the word of God through your tradition that you have handed on. And you do many things like this.”
14 Then he called the crowd again and said to them, “Listen to me, all of you, and understand: 15 there is nothing outside a person that by going in can defile, but the things that come out are what defile.”
17 When he had left the crowd and entered the house, his disciples asked him about the parable. 18 He said to them, “Then do you also fail to understand? Do you not see that whatever goes into a person from outside cannot defile,
He approved the commandments
(Mk
Mark
19 You know the commandments: ‘You shall not murder; You
shall not commit adultery; You shall not steal; You shall not bear false
witness; You shall not defraud; Honor your father and mother.’ ”
He debated the issue of the
resurrection of the dead (Mk
Mark 12:24-27 (NRSV)
24 Jesus said to them, “Is not this the reason you are wrong, that you know neither the scriptures nor the power of God? 25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 26 And as for the dead being raised, have you not read in the book of Moses, in the story about the bush, how God said to him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 27 He is God not of the dead, but of the living; you are quite wrong.”
He teaches that at some point
in the reign of God, past generations will rise from the dead and that faithful
Israelites would share in a new type of life that leaves behind old
relationships established by marriage and sexuality. He debated the issue of divorce, contrasting
the relaxed views of Moses with his standard of applying an absolute
prohibition to divorce and remarriage based on the Holiness Code in Leviticus
(Q 16:18).
Luke
18 “Anyone who divorces his wife and marries another commits adultery, and whoever marries a woman divorced from her husband commits adultery.
He viewed the Pharisee as blind trying to lead the blind
(Q
Luke
39 He also told them a parable: “Can a blind person guide
a blind person? Will not both fall into a pit?
Luke 6:41-42 (NRSV)
41 Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye? 42 Or how can you say to your neighbor, ‘Friend,let me take out the speck in your eye,’ when you yourself do not see the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye.
Luke
43 “No good tree bears bad fruit, nor again does a bad tree bear good fruit;
Luke
44b
Figs are not gathered from thorns,
nor are grapes picked from a bramble bush.
Luke
45 The good person out of the good treasure of the heart produces good, and the evil person out of evil treasure produces evil; for it is out of the abundance of the heart that the mouth speaks.
They are like vultures who
gather over the carcass, which could be Jesus himself (Q
Luke
37 Then they asked him, “Where, Lord?” He said to them, “Where the corpse is, there the vultures will gather.”
They pay attention to
minutiae while allowing for greater faults (Mt
Matthew
24 You blind guides! You strain out a gnat but swallow a camel!
"... when you give to
charity, don't let your left hand know what your right hand is doing ..."
(Mt 6:3). 'When you fast, comb your hair
and wash your face" (Mt
Jesus was fatalistic about this battle. He used the image of wine to describe his
situation. He brought young wine. The problem is that people prefer aged wine
(Lk
Luke
39 And no one after drinking old wine desires new wine, but says, ‘The old is good.’ ”
Mark
21 “No one sews a piece of unshrunk
cloth on an old cloak; otherwise, the patch pulls away from it, the new from
the old, and a worse tear is made.
He even got tired enough of
the conflict that he said whoever is not against us is on our side (Mk
Mark
40 Whoever is not against us is for us.
He viewed himself as a
prophet, though as one not welcome in
Luke
24 And he said, “Truly I tell you, no prophet is accepted
in the prophet’s hometown.
The fact that many rejected
him led him to say, "Congratulations to those who don't take offense at
me" (Q
Above the battle, in spite of the fact that he appeared
to be losing, "I was watching Satan fall like lightning from heaven"
(Lk
Luke
49 “I came to bring fire to the earth, and how I wish it were already kindled!
As part of his ethical instruction, Jesus adopted a
casual approach to economics, thereby refusing to become indebted to the
economic and political system of his day.
By not feeling the need to protect what they had, Jesus took every
material means of manipulating and imposing oneself on Jesus and his first
followers out of their enemies' hands.
Such injunctions as follows were smart moves under the circumstances. Such counsel is a subversive wisdom. Such a deviation from established patterns
in society is an attempt to upset the social order or disorder created by these
patterns of both thought and action.
The social situation in which Jesus found himself
suggested a relaxed attitude toward wealth.
The governing class, for example, was one percent of the population but
received 25% of the national income. The
retainer class averaged around 5% of the population and ranged from scribes and
bureaucrats to soldiers and generals.
Their function was to serve the political elite. The upper classes viewed the peasant classes
with suspicion, largely because the upper classes allowed them to have the
necessities of life, and that was all.
With necessities provided, this large class, comprising as much as 65%
of the population, would not rebel. The
society vested economic and political power in about 6% of the population. There was little hope of moving into that
elite. Normally one was born into
it. Thus, what Jesus said and did in
regard to wealth was a form of resistance to the dominant social institutions
of the day. Jesus and his followers are not indebted to this world, opening the
possibility of normally inconceivable options for dealing with evil and
injustice that the Jewish people faced.
This is subversive wisdom of the Cynic regarding money
and its proper management. Significant
deviation from the usual habits for handling such an issue is an effort to
upset the social order or disorder created by these patterns of both thought
and action. We should see everything in
these verses as part of the regular daily grind of a subjugated people's
struggle to survive. Personal violence
and theft are as normal a part of everyday existence as the more peaceable
exchange of goods and services. By
behaving in a different fashion from typical collegiality would they be able to
realize their distinctive virtue.
Crates:
"You will be able to open your purse easily and to give away freely what
you draw out with your hand: not as you do now, calculating, hesitant, trembling,
as those with shaky hands. But you will
regard a purse that is full as full and after you see that it is empty, you
will not complain."
"Give to everyone who begs from you..." (Q
6:30) is a rule that if followed would lead to impoverishment. Sparrows are cared for by God, people are
worth far more than they (Q12:6).
Luke 12:6 (NRSV)
6 Are not five sparrows sold for two pennies? Yet not
one of them is forgotten in God’s sight.
"Don't fret about
life." God provides for the birds.
God takes care of nature. So will
you be provided for (Q l2:22-28). Philippians (60-62 from a prison in
Luke 12:22-28 (NRSV)
22 “Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. 23 For life is more than food, and the body more than clothing. 24 Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! 25 And can any of you by worrying add a single hour to your span of life? 26 If then you are not able to do so small a thing as that, why do you worry about the rest? 27 Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these. 28 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, how much more will he clothe you—you of little faith!
The burden of wealth ought
not to afflict the followers of Jesus at all.
"Sell your belongings, and donate to charity..." (Q
12:33). Wealth gets in the way of
serving God totally: "No servant can be a slave to two masters. No doubt that slave will either hate one and
love the other, or be devoted to one and despise the other. You can't be enslaved to God and a bank
account" (Q
Luke 16:19-26 (NRSV)
19 “There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Lazarus, covered with sores, 21 who longed to satisfy his hunger with what fell from the rich man’s table; even the dogs would come and lick his sores. 22 The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. 23 In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side. 24 He called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.’ 25 But Abraham said, ‘Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony. 26 Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.’
A rich person often thinks
only of themselves, and rarely of their eternal destiny (Th. 63:1-3, Lk
Luke 12:16-21 (NRSV)
16 “The land of a rich man produced abundantly. 17 And he thought to himself, ‘What should I do, for I have no place to store my crops?’ 18 Then he said, ‘I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. 19 And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’ 20 But God said to him, ‘You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?’ 21 So it is with those who store up treasures for themselves but are not rich toward God.”
Further, "How difficult
it is for those who have money to enter the
Jesus
has this relaxed this attitude toward wealth because his own vision of
happiness is not placed in the economic hierarchical system created by Roman
civic action. Rather, "Whoever
tries to hang on to life will forfeit it, but whoever forfeits life will
preserve it" (Q
We need to balance this attitude toward wealth with the
many images that Jesus used from the business world of his day. The merchant class, though it could gain
enough to wealth to gain a moderate degree of power, in general was only slightly
wealthier than the peasant was. This was
the one path for the peasant to get out of subsistence living. They confronted the upper classes because of
the market rather than politics or the military. For example, A wealthy person invites people
to his dinner party, but is turned down, so others are "forced" to
come in so that the house will be filled (Q 14:16-23). A wealthy man leaves three slaves in charge
of money, two of whom invest their money, and of whom buries it (Qm 25:14-27). A
wealthy man gives the younger son his inheritance long before he was required
to (Lk
In II Corinthians (II Cor 10-13
in Spring or summer of 56 from Thessalonica) 10:1, Paul seems aware of the
general character of Jesus, namely, "the meekness and gentleness of
Christ..." Philippians 2:7-8 is part of an early, possibly Aramaic hymn
that has the phrase: "... taking the form of a servant, being born in the
likeness of humanity. And being found in
human form he humbled himself and became obedient unto death, even death on a
cross." This could well be a vivid description from the church in
Jesus used the common wisdom of the time to invite others
to listen to what he had to say.
"Anyone here with two good ears had better listen" (Q
Jesus taught in the area of ethics, giving specific
advice concerning the critical nature of the times. The sharpened edge to this
ethic arises out of the sense Jesus had of the soon arrival of the rule of God.
Although I suggest that Jesus offered interpretation of portions of Torah, he
did not offer his followers a new code by which to live. He had respect for
many of the regulations of the day. He probably obeyed Jewish dietary laws. We
have no record of Jesus breaking most of the purity legislation, although he
did conflict with religious leaders at some points.
He accepted the shema. "The first is, '
Galatians
14 For the whole law is summed up in a single
commandment, “You shall love your neighbor as yourself.”
Romans 13:8-10 (NRSV)
8 Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. 9 The commandments, “You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet”; and any other commandment, are summed up in this word, “Love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.
Nietzsche rather famously
objected to this love of neighbor as a form of weakness. It represents fleeing
from one’s own dignity and honor and losing oneself in the other. He rightly
contrasts Jesus and the value of bravery and courage in military battle of
which the Greeks wrote. At the same time, Nietzsche failed to see the form
courage took in Jesus and in those who followed him through the application of
the principle of love to persons regardless of social class or ethnic group.
Nor does it matter whether the neighbor is a good or righteous person. Jesus
simply calls upon followers to love the neighbor regardless of what they do. We
cannot understand this love apart from the important connection Jesus makes
between the love the Father has for all and that the follower can experience
that love. The parable of the prodigal son is the supreme example of this love,
as well as the parable of the large debt the owner forgives of one of his
servants. Jesus appears convinced that this Christian love arises out of the
abundance of love and forgiveness extended to us, rather than out of some
Platonic sense of lack. Such love remembers that the Father demonstrated love
for us while we owed a large debt, while we were in the far country, and while
we were sinners (Paul). Therefore, we owe this love to our neighbor. This love
does not seek the possession of the object loved, but the good of the object
loved, in this case being the neighbor. Further, the objection that Jesus does
not display love toward his opponents forgets that love can take a stern,
educative, and corrective turn. Thus, even though Jesus entered into vigorous
debate with religious leaders, suggesting that the promises God made to Israel
God now extends to humanity because he has come, is said to them out of care,
concern, and love for them. The whole entry into public ministry one could view
as an act of love by Jesus for his people. In fact, Pannenberg suggests the
possibility that the message of Jesus centers on how seriously Judaism will
take the shema.
The rule of God requires an ultimate decision on the part of the
person. Is there in the message of Jesus
a provocative use of the shema? My suggestion is that
Jesus may well have viewed Torah in light of the two great commandments,
granting normative status to those laws that enabled one to fulfill them. In
practice, this meant that if Torah or oral tradition became an obstacle to the
love of God and neighbor, then Jesus willingly set them aside.
We might also note that Jesus valued the Ten
Commandments: “You know the commandments: `You must not murder, you are not to
commit adultery, you are not to steal, you are not to give false testimony, you
are not to defraud, and you are to honor your father and mother.'” (Mark
Jesus noted how the religious leaders of the day
developed ways of paying attention to matters of Torah that truly did not
matter to God. In Colossians (60-62 from a prison in
Mk7:9
How expert you've become at putting aside God's commandment to establish your
own tradition. 10 For instance, Moses
said, `Honor your father and your mother' and `Those who curse their father or
mother will surely die.' 11 But you say,
`If people say to their father or mother, Whatever I might have spent to
support you is korban ... 12 you no longer let those persons do anything for
their father or mother. 13 So you end up
invalidating God's word with your own tradition, which you then
perpetuate. And you do all kinds of
other things like that!
He gave practical counsel concerning charity, tithing,
prayer and fasting: "... trust that you will receive everything you pray
and ask for, and that's the way it will turn out" (Mk
Matthew
7:9-11
Who
among you would hand a son a stone when it's bread he's asking for? 10 Again, who would hand him a snake when
it's fish he's asking for? Of course no
one would! 11 So if you, shiftless as
you are, know how to give your children good gifts, isn't it much more likely
that your Father in the heavens will give good things to those who ask him?
Further, Jesus claimed a
unique relationship with his heavenly Father:
Luke
21 I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will.
The relationship that Jesus
had with his Father in heaven, Jesus extended to his followers as he taught
them to pray.
Luke 11:2-4 (NRSV)
2 “Father, hallowed be your name.
Your kingdom come.
3 Give us each day our daily bread.
4 And forgive us our sins,
for we ourselves forgive everyone indebted to us.
And do not bring us to the time of trial.”
Jesus disagreed with purity legislation of the day. Romans
Mk7:14
Listen to me, all of you, and try to understand! 15 It's not what goes into a person from the
outside that can defile; rather it's what comes out of the person that defiles.
Mk7:18
Are you as dim-witted as the rest? Don't
you realize that nothing from outside can defile by going into a person, 19
because it doesn't get to the heart but passes into the stomach, and comes out
in the out-house?
Th 89: 1
Why do you wash the outside of the cup?
2 Don't you understand that the one who made the inside is also the one
who made the outside? Q11:39-41
Jesus disagreed with common interpretations of the Torah
concerning Sabbath. In this case, he lowered the standard for Sabbath
observance. Everyone recognized the allowance for saving life on the Sabbath,
but not everyone allowance for doing good on the Sabbath when one could wait
until the next day to do it.
Mk2:27,
The Sabbath day was created for humanity, not humanity for the Sabbath
day. 28 So, the son of Man lords it even
over the Sabbath day.
Lk14:5
Suppose your son or your ox falls down a well, would any of you hesitate for a
second to pull him out on the Sabbath day?
Jesus also gave some interpretation of the Torah. I grant
that several of the passages to which I refer many New Testament scholars would
not consider as authentic statements from Jesus. As I have reviewed the matter,
I would offer this reflection. We know that Jesus was primarily a teacher
within the Judaism of 28-30 AD. On what basis can we suggest that Jesus would
not offer theologically challenging of Torah?
Jesus interpreted the fifth commandment concerning murder
in a way that applies to one’s emotional and thought life.
Matthew 5:21-22 (NRSV)
21 “You have heard that it was said to those of ancient times, ‘You shall not murder’; and ‘whoever murders shall be liable to judgment.’ 22 But I say to you that if you are angry with a brother or sister, you will be liable to judgment; and if you insult a brother or sister, you will be liable to the council; and if you say, ‘You fool,’ you will be liable to the hell of fire.
This interpretation is
consistent with other teachings of Jesus concerning what to do with anger and
reconciling with each other. Romans 14:4, 'Who are you to pass judgment on the
servant of another?" reflects knowledge of the Q statement in Lk
6:37.
Matthew 5:23-24 (NRSV)
23 So when you are offering your gift at the altar, if
you remember that your brother or sister has something against you, 24 leave
your gift there before the altar and go; first be reconciled to your brother or
sister, and then come and offer your gift.
Matthew 5:25-26 (NRSV)
25 Come to terms quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the judge, and the judge to the guard, and you will be thrown into prison. 26 Truly I tell you, you will never get out until you have paid the last penny.
Luke 6:41-42 (NRSV)
41 Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye? 42 Or how can you say to your neighbor, ‘Friend, let me take out the speck in your eye,’ when you yourself do not see the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye.
Luke
37 “Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven …
In one parable, he counseled
them to settle disputes now (Q
Luke
12:58-59 (NRSV)
58 Thus, when you go with your accuser before a
magistrate, on the way make an effort to settle the case, or you may be dragged
before the judge, and the judge hand you over to the officer, and the officer
throw you in prison. 59 I tell you, you will never get out until you
have paid the very last penny.”
Jesus practiced this
forgiveness in his life in one memorable incident.
John
53 Then each of them went home, 1 while Jesus
went to the
He had disregard for the sinful past of others. Such forgiveness is a participation in the
alternative reality established by Jesus' overcoming what separates us from
God. We have already seen that as Jesus
turned toward tax collectors and sinners in table fellowship is an inclusion of
such persons in the saving love of God.
Resentment and violence was spiraling out of sight. The owner of some farmland sent his own son
to collect the wealth owed him, and people killed his son. Injustice and violence were getting out of
hand (Th. 65, Mk 12:1-8).
Mark
12:1-8 (NRSV)
“A man
planted a vineyard, put a fence around it, dug a pit for the wine press, and
built a watchtower; then he leased it to tenants and went to another country. 2
When the season came, he sent a slave to the tenants to collect from them
his share of the produce of the vineyard. 3 But they seized him, and
beat him, and sent him away empty-handed. 4 And again he sent
another slave to them; this one they beat over the head and insulted. 5 Then
he sent another, and that one they killed. And so it was with many others; some
they beat, and others they killed. 6 He had still one other, a
beloved son. Finally he sent him to them, saying, ‘They will respect my son.’ 7
But those tenants said to one another, ‘This is the heir; come, let us
kill him, and the inheritance will be ours.’ 8 So they seized him,
killed him, and threw him out of the vineyard.
A wealthy Samaritan helped a
Jew who was beaten and robbed (Lk
Luke 10:30-35 (NRSV)
30 “A man was going down from Jerusalem to Jericho, and
fell into the hands of robbers, who stripped him, beat him, and went away,
leaving him half dead. 31 Now by chance a priest was going down that
road; and when he saw him, he passed by on the other side. 32 So
likewise a Levite, when he came to the place and saw him, passed by on the
other side. 33 But a Samaritan while traveling came near him; and
when he saw him, he was moved with pity. 34 He went to him and
bandaged his wounds, having poured oil and wine on them. Then he put him on his
own animal, brought him to an inn, and took care of him. 35 The next
day he took out two denarii, gave them to the
innkeeper, and said, ‘Take care of him; and when I come back, I will repay you
whatever more you spend.’
Jesus offered an interpretation of the of the sixth
commandment that suggests that one has already been unfaithful to one’s spouse
if one has seriously considered another person as a sexual partner.
Matthew 5:27-28 (NRSV)
27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart.
Jesus disagreed with current
legislation concerning marriage, divorce, and remarriage.
Mk10:5
He (Moses) gave you this injunction because you are obstinate. 6 However, in the beginning, at the creation,
`God made them male and female.' 7 For
this reason, a man will leave his father and mother and be united with his
wife, 8 and the two will become one person,' so they are no longer two
individuals but `one person.' 9 Therefore
those God has coupled together, no one else should separate.
In I Corinthians (Fall of 54
from Ephesus) 7:10-11, Paul makes it clear that it is "the Lord" who
said that the wife should not separate from her husband, which reflects
knowledge of a saying on divorce which is in both Q and Mk.
1 Corinthians 7:10-11 (NRSV)
10 To the married I give this command—not I but the Lord—that the wife should not separate from her husband 11 (but if she does separate, let her remain unmarried or else be reconciled to her husband), and that the husband should not divorce his wife.
Jesus considered the matter of truthfulness by his
followers seriously. Given the propensity toward needing oaths to make sure one
tells the truth, he wants followers to have the integrity of their word.
Matthew 5:33-37 (NRSV)
33 “Again, you have heard that it was said to
those of ancient times, ‘You shall not swear falsely, but carry out the vows
you have made to the Lord.’ 34 But I say to you, Do not swear at
all, either by heaven, for it is the throne of God, 35 or by the
earth, for it is his footstool, or by
Jesus taught an ethic for his followers designed to deal
with a hostile environment. It was a
critique of the major forces in his country, which he believed were leading the
nation to destruction. It is important
to hear this ethic, not in light of our social setting, but in the light of
Jesus and his first followers.
Jesus knew that military resistance was not likely to
work. Jesus saw the spiral of
violence. He saw where it would
lead. Some form of liberation from the
menace of unresolved hostility and sporadic military repression, with personal
enmity and the permanent threat of abuse, was the objective of such
injunctions. We must assume the
pervasive and seriously destabilizing nature of all colonial rule as such. Scholars have assumed that “organized”
political projects of resistance and revolt did not become fully articulated in
There are parallels in Cynic literature. Diogenes: "When asked by someone how to repulse an enemy, he replied, 'You be kind and good to him."' Striking someone was a form of insult among Jews and Romans. In these verses, a certain proactive strategy of passive resistance is apparent. Not always successful, the same behavior may nonetheless frequently produce a holding pattern, delayed attack, bewilderment, and retreat, if not defeat on the part of the predator.
Epictetus:
"Does anything seem strange to him?
Does he not expect worse and harsher treatment from the wicked than
actually befalls him? Does he not count
it as gain whenever they fail to go to the limit? 'So-and-so reviled you.' I am greatly obliged
to him for not striking me. 'But he also
struck you.' I am greatly obliged to him for not wounding me. 'But he also wounded you.' I am greatly
obliged to him for not killing me." "Now the Cynic must have such
patient endurance that most people will think that he is insensate and a
stone. Nobody reviles him; nobody beats
him; nobody insults him. But his body he
himself has given for anyone who wants to use it as they see f it."
Jesus had no basis for political, economic, or military power. His counsel recognized that it was important to keep opponents off guard.
He encouraged the people to comply with the Romans:
Mk
He encouraged his followers to love enemies (Q
Matthew
39 But I say to you, Do not resist an evildoer.
Matthew
41 and if anyone forces you to go one mile, go also the
second mile.
Matthew
18:23-34 (NRSV)
23 “For this reason the kingdom of heaven may be compared
to a king who wished to settle accounts with his slaves. 24 When he
began the reckoning, one who owed him ten thousand talents was brought to him; 25
and, as he could not pay, his lord ordered him to be sold, together with
his wife and children and all his possessions, and payment to be made. 26 So
the slave fell on his knees before him, saying, ‘Have patience with me, and I
will pay you everything.’ 27 And out of pity for him, the lord of
that slave released him and forgave him the debt. 28 But that same
slave, as he went out, came upon one of his fellow slaves who owed him a
hundred denarii; and seizing him by the throat, he
said, ‘Pay what you owe.’ 29 Then his fellow slave fell down and
pleaded with him, ‘Have patience with me, and I will pay you.’ 30 But
he refused; then he went and threw him into prison until he would pay the debt.
31 When his fellow slaves saw what had happened, they were greatly
distressed, and they went and reported to their lord all that had taken place. 32
Then his lord summoned him and said to him, ‘You wicked slave! I forgave
you all that debt because you pleaded with me. 33 Should you not
have had mercy on your fellow slave, as I had mercy on you?’ 34 And
in anger his lord handed him over to be tortured until he would pay his entire
debt.
Jesus also encouraged people to apply love and
forgiveness in personal relationships.
Q6:32 If
you love those who love you, what merit is there in that? After all, even sinners love those who love
them.
Q6:37
Don't pass judgment, and you won't be judged; don't condemn, and you won't be
condemned ...
Q6:37b
... forgive, and you'll be forgiven.
Q6:41
Why do you notice the sliver in your friend's eye, but overlook the timber in
your own? 42 How can you say to your
friend, `Friend, let me get the sliver in your eye,' when you do not notice the
timber in your own? You phony, first
take the timber out of your own eye, and then you'll see well enough to remove
the sliver in your friend's eye.
The matter of non-resistance on which Jesus insisted has
a specific social and cultural context that we need to consider before we can
discern the norm for Christian behavior it suggests. Ambrose and Augustine
suggested this meant that no Christian could defend oneself from violence, for
this would harm genuine love toward the neighbor. However, one could act to
defend one’s neighbor. A further problem arises when abstracting the
non-resistance taught Jesus to another cultural setting, the matter of pacifism
arises as a national policy. When we recognize the teaching of Jesus as a
strategy for dealing with the specific circumstance of the occupation of
Jesus reminded people regularly: “The last will be first
and the first last” (Q20:16). This view is consistent with the beatitudes:
Q
Q 6:21a
Congratulations, you hungry! You will
have a feast.
Q 6:21b
Congratulations, you who weep now! You
will laugh.
"Treat people the way you want them to treat
you" (Q6:31). "For the
standard you apply will be the standard applied to you" (Q 6:38b). "Those who promote themselves will be
demoted, and those who demote themselves will be promoted" (Q
To conclude the matter of ethical life, Jesus considered
that behavior arises out of the kind of person or character one had. Jesus
reminded people that the fruit of their lives revealed what was within them.
Q6:43
For a choice tree does not produce rotten fruit, any more than a rotten tree
produces choice fruit; 44 for each tree is known by its fruit. ... 45 The good
person produces good from the fund of good in the heart, and the evil person
produces evil from the evil within.
After all, out of the surplus of the heart the mouth speaks.
Q6:44b
Figs are not gathered from thorns, nor are grapes picked from brambles.
It was an ethically demanding time: "Struggle to get
in through the narrow door; I'm telling you, many will try to get in, but won't
be able" (Q
"Your
eye is the body's lamp. When your eye is
clear, your whole body is flooded with light.
When your eye is clouded, your body is shrouded in darkness. Take care, then, that the light within you is
not darkness. If then your whole body is
flooded with light, and no corner of it is darkness, it will be completely
illuminated as when a lamp's rays engulf you" (Q
"And
if your hand gets you into trouble, cut it off!
It is better for you to enter life maimed than to wind up in Gehenna, in the unquenchable fire, with both hands! And if your foot gets you into trouble, cut
it off! it is better for you to enter life lame than to be thrown into Gehenna with both feet!
And if your eye gets you into I trouble, rip it out! It is better for you to enter the
In relation to the
Mark
17 He was teaching and saying, “Is it not written,
‘My house shall be called a house of prayer for all the nations’?
But you have made it a den of robbers.”
He invited the people to look
at the beautiful buildings, but every stone will be knocked down (Mk 13:2).
Mark 13:2 (NRSV)
2 Then Jesus asked him, “Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.”
Jesus even overturned tables
in the
Mark 11:15-16 (NRSV)
15 Then they came to
Such acts expressed an
intolerable arrogance on the part of Jesus, who threatened leaders in
Jesus was not a political or military leader. There is no evidence in the gospel materials
or in the early history of the church in
Therefore, Jesus fits in quite well with the separation
of politics from religion which existed in
Why did the authorities crucify Jesus? Pharisees, Sadducees, Priests, Essenes, all
existed along side the Romans. It was
often the millennial prophet, the bandit, and the messiah, whom the Romans
killed. One unifying characteristic of
these groups deserves mention. All had
support among peasants and unclean classes.
All existed outside the stable institutional structures with which the
Romans could negotiate. For the Romans,
the peasants were a large class of workers that they needed to keep occupied in
order to gain wealth, but keep poor so as not to create another class of people
in direct competition with them. Anyone
who gained popularity among them was automatically a threat to them.
I Thessalonians (Winter of 50-51, from Corinth) 2:13 16,
Paul shows an elementary knowledge of the death of Jesus, telling them the
church in Thessalonica suffered in the same way as Jesus, who suffered at the
hands of his own fellow citizens, as they did, and killed him, as well as
driving out other Christians from Jerusalem and Israel. He also classifies their treatment of Jesus
as consistent with their treatment of the prophets, which reflects the same
reasoning as in Q (Mt 23.29-37).
What can we be reasonably certain happened? Only two years before, Pilate backed down to
a group of peasants who were willing to die before they gave in to Pilate. He came to know their moral power. Now, Jesus comes to
Mk14:1
And the ranking priests and the scribes were looking for some way to arrest him
by trickery ...
Mk14:10
And Judas Iscariot, one of the twelve, went off to the ranking priests to turn
him over to them. 11 When they heard,
they were delighted, and promised to pay him in silver. And he started looking for some way to turn
him in at the right moment.
Mk14:12
On the first day of Unleavened Bread, when they would sacrifice the Passover
lamb ... 16 and they got things ready for Passover.
Mk14:17
When evening comes, he arrives with the twelve.
18 And ... they reclined at table and were eating ...
1 Corinthians 11:23-26 (NRSV) 23 the Lord
Jesus on the night when he was betrayed took a loaf of bread, 24 and
when he had given thanks, he broke it and said, “This is my body that is for
you. Do this in remembrance of me.” 25 In the same way he took the
cup also, after supper, saying, “This cup is the new covenant in my blood. Do
this, as often as you drink it, in remembrance of me.”
Mk14:26
And they sang a hymn and left for the
Mk14:32
And they go to a place the name of which was Gethsemane ... 35 And he would
move on a little, fall on the ground, and pray that he might avoid the crisis,
if possible.
Mk14:43
... Judas, one of the twelve, shows up, and with him a crowd, dispatched by the
ranking priests and the scribes and the elders, wielding swords and clubs. ...
45 And right away he arrives, comes up to him, and says, `Rabbi,' and kissed
him. 46 And they seized him and held him
fast. 47 One of those standing around
drew his sword and struck the high priest's slave and cut off his ear. ... 50
And they all deserted him and ran away.
51 And a young man was following him, wearing a shroud over his nude
body, and they grab him. 52 But he
dropped the shroud and ran away naked.
Mk14:53
And they brought Jesus before the high priest, and all the ranking priests and
elders and scholars assemble. 54 Peter
followed him at a distance until he was inside the courtyard of the high
priest, and was sitting with the attendants and keeping warm by the fire. 55 The ranking priests and the whole Council
were looking for evidence against Jesus ... 65 And some began to spit on him,
and to put a blindfold on him, and punch him ... And the guards abused him as
they took him into custody.
Mk14:66
And while Peter was below in the courtyard, one of the high priest's slave
women comes over, 67 and sees Peter warming himself; she looks at him closely,
then speaks up: `You too were with that Nazarene, Jesus!' ... 70 But ... he
denied it.
Mk15:1
And right away, at daybreak, the ranking priests, after consulting with the
elders and scholars and the whole Council, bound Jesus and led him away and
turned him over to Pilate. 2 And Pilate
questioned him ...
Mk15:7
And one called Barabbas was being held with the insurgents who had committed
murder during the uprising. 15 ...
Pilate ... set Barabbas free ... (and) had Jesus flogged, and then turned him
over to be crucified.
Mk15:16
And the soldiers led him away to the courtyard of the governor's residence, and
they called the whole company together.
17 and they dressed him in purple and crowned him with a garland woven
of thorns. 18 And they began to salute
him: `Greetings, King of the Judeans! 19
And they kept striking him on the head with a staff, and spitting on him; and
they would get down on their knees and bow down to him. 20 And when they had made fun of him, they
stripped off the purple and put his own clothes back on him. And they lead him out to crucify him.
Mk15:21
(It was Friday, April 7, 30 AD) And they
conscript someone named Simon of Cyrene, who was coming in from the country,
the father of Alexander and Rufus, to carry his cross. 22 And they bring him to the place
Mk15:43
Joseph of Arimathea, a respected council member ... appeared on the scene. ...
46 And he bought a shroud and took him down and wrapped him in the shroud, and
placed him in a tomb that had been hewn out of rock ...
Judas, one of the Twelve, talks with officers of the high
priest to betray him. Such betrayal is
often the way those in power bring down those popular among the people. There is a meal with his disciples on
The crucifixion of Jesus was a reaction to his public
ministry. Jesus did not will his own
death. It is clear that in spite of the
danger he went to
Jesus had an experience of God in which he sensed the
call of God to announce a new way of being the true Israel of God. He had fresh
construal of the law and the prophets, the controversial way by which the God
of Israel would make
Did anyone give Jesus an honorable burial? The tradition says that Joseph of Arimetha was a member of the council who wrapped him in the
shroud and placed him in a tomb. Many
scholars today suggest that his burial was such a scandal that early Christians
cleaned it up and made it seem better.
The problem with this is that early Christian preaching seems to face
rather directly the scandal of the cross.
Mark betrays no interest in cleaning up the story. Further, Paul's statement in I Cor 15 about the early tradition in
Was the tomb of Jesus empty? If we assume that the tradition of a personal
and proper burial of Jesus is accurate, then at one time people knew the burial
place of Jesus. The reference of Paul in
I Cor 15 points to how early this tradition was. Pannenberg points to the fact that there was
no early Jewish polemic that suggested otherwise. However, there is no indication that Jewish
authorities debated this closely with Christians. After all, one who was crucified was cursed,
not a Messiah. I suspect Christians were
simply not significant enough people with whom to bother. Female witnesses originated the traditions
concerning the empty tomb in
Was Jesus a dangerous man? Pilate could only answer in the
affirmative. Anyone who gained
popularity among peasants was potentially dangerous. However, we must repeat that Jesus was not
forming a political movement among the peasants to resist
I must at least consider the possibility that Jesus
viewed suffering and death as in his future, that it was part of the plan of
God, and that his suffering of the messianic woes prophesied by the prophets
would become his own. It may be that God's plan in this movement was to create
a new Judaism, rooted in open communal life together and reliance upon God
rather than institutions, Law and negotiation with and accommodation to
Jesus believed in the rule of God and the present, if
provisional, experience of that rule.
Was the vision of Jesus, evidenced in his ethos, ethics, ideology, and
critique, simply a grand illusion? No
theological reflection would have taken place had there not been a
transformation of these saddened, fearful, guilt-ridden disciples. They had experienced their own weakness in
abandoning an innocent man to the authorities.
They deserted their friend in his time of need. They saw him taken away for the last time,
resigned to his fate. It was then they
knew. They doubted him many times. They saw him challenge conventional Jewish
beliefs. They witnessed exorcism and
healings. Now, the authorities arrested
him. He accepted his fate with grace and
dignity and a commitment to his God. The
cross became his last prophetic act of obedience to God and defiance to the
religious and political authorities, the upper classes, of his day. They knew that the one whom the religious and
political authorities thought was a criminal was in reality a messenger from
God. What happened to them?
I Cor.
15:5 - Jesus appeared to Cephas.
I Cor 15:5, 7 - Jesus appeared ... later to the Twelve ...
then to all the apostles.
I Cor. 15:7 - Jesus appeared to James
I Cor. 15:6 - Jesus appeared
to more than five hundred of the brothers and sisters at the same time, most of
whom are still with us, though some have fallen asleep. Acts 2:4? - They were all filled with the
Holy Spirit and began to speak in tongues as the Spirit gave them power to
express themselves.
I Cor. 15:8 - Jesus appeared to me (Paul) too. Gal.
[?Lk24:18
Cleopas (Clopas?, a cousin
of Jesus, whose son Symeon later became a follower of
James, saw the risen Lord].
Who needed the resurrection? Who needed Easter? Was it Jesus who needed to be reaffirmed that
his message and conduct and the acceptance of his fate were rooted in God? Or was it the disciples who needed to see
that the controversial man who was crucified was indeed a man who lived and
died faithfully with his God? To ask the
question is to answer it. The disciples
needed Easter. What happened to them?
Jesus lived his own life in obedience to the will of
God. That is all he needed to know. Had the significance of his life ended with
that reality, his life would have been well lived. Had his life ended in obscurity, as most of
us do, had he been nothing more than a reference to another Jewish martyr in
Josephus, he would have fulfilled the purposes of God.
However, we cannot separate the Jesus of history from
what happened after his death. We cannot
separate who Jesus was in his conduct, message and fate, from the fact that
people came to believe he had risen from the dead. It is to this transformation of the lives of
those closest to him that we now turn.
The language of resurrection is metaphor, suggesting an
awakening from sleep. This leads easily
to a conception of new life, and thus not just a resuscitation of the old
life. Second, one cannot legitimately
separate the person and cause of Jesus from the resurrection. Third, the
resurrection is not a return to life in time and space as we experience it.
Fourth, Jewish apocalyptic was the intellectual system used to interpret what
happened to Jesus after his death. Jesus was not a ghost or one who came back
to the reality of his earthly life. The
fact that such an event, which was supposed to be reserved for the end of time,
happened now to the crucified one meant that God had confirmed his ministry,
and that this confirmed the apocalyptic vision.
Apocalyptic led to a much more broad concern for the human race, thus
breaking the wall between Jew and gentile.
Such intellectual framework depends upon the appearances first and
secondarily on the empty tomb.
Historicity, contrary to Pannenberg, means that it must be like other
known events.
The earliest written account of the appearances of Jesus
is in I Cor 15.
The intent is to give proof by means of witnesses for the factual nature
of the resurrection of Jesus. The
assumption of the historical validity of appearances rests on good historical
foundation. Based on Paul in Gal 1, the
vision was of a spiritual body that took place from "heaven," or
eternity, with a vision of light and the hearing of words. Jesus was clearly recognized. It is possible that extrasensory perception
and prophetic intuition is involved, which re-opens the possibility of an
'objective' reality.
Is it an historical possibility that the apocalyptic
resurrection of the dead contains some truth?
If so, it is possible that an unexpected resurrection occurred in
Jesus. Christianity must answer in the
affirmative. The life-giving Spirit of
God connected with Jesus in his death and gave him new life. Christianity
simply needs to accept that the resurrection of Jesus will always be a
debatable idea because it goes against normal human experience. The fact that the dead do not come back to
life is no problem for him, since there is always the possibility that God has
chosen to introduce the planned end-time resurrection of the dead into the end
of the life of Jesus. If there is no
truth contained in Jewish apocalyptic expectations, the message of the
resurrection of Jesus, and the Christian message in general, is discredited.
All of this raises questions concerning the historicity
of the resurrection of Jesus. The church
faces a dilemma at this point.
Historical research centers on humanity and on analogy of experience. When faced with perplexing historical
dilemmas, we typically develop theories based upon our human experience. This being the case, a one-time experience to
one man, Jesus of Nazareth, brought about God, is beyond the reach of such
research. With the assumptions of normal
historical research, the conclusion can only be that the resurrection of Jesus
did not happen in the way the church came to believe.
Another approach would be to construct a different view
of history that allowed for the one time event and openness to the work of
God. However, of itself this does not
lead to the possibility of resurrection based on historical study. We would still demonstrate it. If one believes that we can prove the
resurrection historically, that God raised Jesus from the dead, one has in
effect an historical proof for the existence of God. This puts faith at the service of history,
which can never have the level of certainty required to inspire confidence.
Another approach would be to respond by theology
developing its own theological approach to history. However, could we place such a construction
into meaningful interaction with other studies?
Probably not. In this approach,
we can use no psychological, sociological, or historical tools to understand
it. This would remove the event from the
realm of normal and rational discussion, and put the knowledge gained through
it inaccessible. It asks people to
believe what they cannot observe as happening in common human experience.
The historian must deal with the emergence of the early
church and its message. For the
apostles, it is clear that the belief in the risen Lord led them to formulate
their preaching along new lines and to form Christian communities and undertake
a mission to the world.
The passage of time between Jesus on the one hand, and
the expectations of the soon arrival of the end of the world on the other,
presents a further reason to question the continuing relevance of the
apocalyptic context for the conduct and message of Jesus. The vision of the end that apocalyptic took
so seriously we can no longer accept as valid.
It is difficult today to believe resurrection could
happen, though admittedly no more difficult than in the time of Jesus.
The narrations of the appearances of Jesus in the gospel
story become vehicles for the perspective of each writer. In Mark, though there are not appearances in
the strict sense of the term, the nature miracles of Jesus seem nothing less
than the heavenly Jesus appearing. The
baptism (
The tradition noted by Paul in I Cor
15 comes from within the first three years of the mission in
We now come to the crucial question. What happened in the months after the death
of Jesus? What analogies with human
experience can we draw upon to understand what then?
It is best to assume that after the
death of Jesus, Peter went to
A similar prophetic experience would
be that of Isaiah, who "saw" the Lord while in the
The problem is that there is not
enough historical information from an early enough period to know the nature of
the debate. It is reasonably certain
that debate focused on the cross. Their
Jewish brothers and sisters could not believe the Messiah could be
crucified. While one can imagine debate,
it is interesting that there is little about a denial of the empty tomb or the
appearances. It is likely that Jewish
authorities did not consider Christians significant enough to be taken
seriously.
We know that such visions can be the basis of personal
and mass transformation. In the Roman
Catholic Church, there has been a long tradition of visions. Most recently, the Virgin Mary has revealed
herself and given a message to the faithful.
Statues of Jesus are seen weeping or bleeding. In my own experience, one person told me of
kneeling at the altar of a church during communion, looking up at the cross,
and seeing Jesus as if he really were there.
This was from a man whom would be among the least likely to hear such a
story. Such visions are viewed as being
revelations from God. Did they really
happen? Yes ... for the person who saw
it. If there was a camera there, could
it record it? No. Further, people report
having visions in near death experiences.
They speak of floating above their own bodies and of seeing other beings
as they approach the light. People speak
of "feeling" or "seeing" or "hearing" a loved one
who died. Groups of people have seen
some of the visions. The result is that
human beings have a psychic capacity to "see" things that are not
objectively there. Undoubtedly, some
form of psychic energy, the unconscious or subconscious, has burst into the
conscious life of individuals and groups.
It was the vision of the risen Lord
that became the foundation for the early church. They, however we might explain it today,
viewed this vision, as a gift of grace from God. The person of Jesus became of ultimate
significance to them. Jesus became a
source of offense in his life. He offended the religious leaders of his day.
His disciples failed to understand him. Now that they saw him, they concluded
that the traditional titles that
We can show the fact that such
visions can form the basis of mass movements from examples in our own
time. The pilgrimage to holy places
where visions occurred is enough evidence.
The disciples, who experienced either private or collective visions of
the risen Lord, were convinced they experienced a revelation from God. That was all they needed to put their lives
at risk.
The same Jesus who told them to love
their enemies and to forgive repeatedly, and to call God, "Father,"
was the same Jesus, who in their vision, accepted them, loved them, and
continued in fellowship with them. The
same Jesus who extended friendship to tax collectors and sinners, prostitutes
and gentiles, was the same Jesus who forgave Peter and the rest of the
disciples for their failure to understand, for their lack of faith, and
especially for deserting him at the end.
Such overwhelming grace, such good news, had to be shared. It came from he whom they believed was now
living, and with God. This Jesus, who
formed them and kept them together, was the same one who would keep them
together after he died. They realized it
was more than just what he said and did that was important. Rather, Jesus himself was important in
binding them together. This band of
believers defined themselves by their relationship to Jesus. He became of ultimate significance to
them. It was not long until the
disciples would proclaim Jesus as having universal significance for the world.
The point is not that there is an objective, verifiable
experience, but that the persons received prophetic vision and intuition that
changed their view of Jesus and therefore changed their lives. Something else did need to happen for the
message of Jesus to fulfill itself. This
occurred when the disciples, full of lack of understanding, who deserted him
and denied him, were extended the gift of continuing friendship with
Jesus. The one with whom they had
fellowship, continued to have fellowship even after his death. The one who spoke of unconditional love and
forgiveness offered that gift to the band of followers. It was this vision of the grace of God
through Jesus that brought about transformed people who could now begin a
church. Again, what Josephus said was
right: "those who had loved him previously did not cease to do so."
That was the miracle of faith. That was
the transforming vision that changed their lives, and indeed changed the world.
I
would now like to shift our attention to the next great strand of Christian
teaching in the New Testament; namely, that of Paul. Pauline Christianity is a reasonably coherent
and identifiable segment of early Christianity. It represents the earliest of
all extant Christian writings. Each responds to some specific issue in the life
of one of he local churches or in the missionary strategy of the leaders. Yet,
later Christians have found his reflections on particular situations and
churches as bearing significance for churches in differing cultures and at
different junctures in history. His letters also frequently quote traditional
material that provides glimpses of rituals, rules, admonitions, and formulated
beliefs common to the Pauline communities. Further, although Christianity arose
in the villages of
First,
I would like to consider Paul and his churches in light of some recent
sociological studies.
Paul
was a man of the city. Even his agricultural metaphors have evoke the knowledge
of the class room rather than personal experience. He was an artisan,
distinguishing him from the farmer and from the wealthy. The security and
stability of the city led to the hope that most people could attain justice in
the courts. Non-citizen residents of the city established identity through
participation in cults and voluntary associations that also had religious
dimensions to them. The Jews formed a distinctive community, governed by its own
laws and institution and contended for full citizens. Roman policy was toward
favoring the aristocracy. One might think lower classes would hate
One
question is the connection of Pauline Christianity with Judaism.
I
now want to consider the social level of Pauline Christianity. Gerd Theissen finds people who
have a relatively high economic and social level. Class structure in the empire
was clear and legally based. One could have a different social rank based upon
the nature of the sub-group: power, income, occupational prestige, education,
religious purity, family and ethnic-group, and local community status. Paul
names 65 persons in his letters. He refers to the household of Caesar, part of
the upwardly mobile group. He refers to members having lawsuits against each
other, suggesting some material means. We find little evidence of the highest
order of social class in the Pauline churches, but we also find little evidence
of the lowest classes as well. Some of those in higher status can also have
social dissonance with Roman culture.
The
formation of ekklesia
provided the possibility for a sense of belonging. This is why Paul showed
concern for the inner life of the community. They were small groups. However,
when one became part of these households and voluntary associations, they were
also aware of being part of a much larger movement as well. The household was
an already established social institution into which Paul inserted Christian
teaching and values. Spreading Christianity through households is quite
different from the direct appeal to individuals that modern American Christians
accept. The pattern that many of these early groups accepted was that of
voluntary associations. They established membership through free choice rather
than birth. It reflected local democracy for leadership. The decision to join
and experience baptism represented the exclusive claim that Christianity
brought to the system. The synagogue became a natural model for their
gatherings. The role of women was much larger in Pauline communities than in
the synagogue, and in this, he followed the pattern of the voluntary
association in society. The teaching activity of Paul and his churches
resembled to some degree the philosophical school of the time. Such schools
offered a way of life and focused upon moral instruction and virtue, and in
this, Paul would agree. Paul also expressed the boundary of the church in
several ways. One was through his language of belonging, in which he
distinguished between the family of God and those outside as under the
influence of evil. However, he rejected the distinction between Jew and
non-Jew. Further, the affirmation that their beliefs resulted from revelation
provided a strong sense of cohesion. Paul also developed language of separation
from the outside world, assuming hostility from the world and that suffering
would result. The sense of purity, reflected in discussions about meat offered
to idols and rules for sexual behavior, also demonstrated difference from those
outside. Yet, Paul is also quite clear that relationships with those outside
should reflect decency and basic virtue with neighbors and co-workers. Paul
also worked hard to cultivate a sense that each individual group was part of a
world-wide movement united by Christ. His letters reminded them of that
connection.
Paul
also developed some organizational positions for the sake of governance of the
community. The example of the Jerusalem Council is instructive in that Paul
accepted the leadership of the
Ritual
is a form of communication or speech. It communicates believes and values of a
society or a group. It is symbolic action, representing what the society holds
to be of primary importance. Ritual is also performative
speech. One ritual of the Pauline community consisted in its coming together on
a regular basis. In their coming together, they sang psalms, hymns, and
spiritual odes, one example of which is the hymn in Philippians 2:6-11. They
read and preached from their bible, the Old Testament. We might note moral
exhortation was part of the gathering. Doxology was also part of the gathering.
We might also assume that these communities developed rituals for the burial of
their dead and marriage. Baptism was for initiation into the community. Some
instruction or catechism may have been part of the preparation for baptism.
Baptism is a cleansing bath. Baptism is also with the Holy Spirit, and thus a
sacrament of fulfillment of the promise of the future as well as preparation
for that future toward which God moves the world. Baptism binds one to the
community of the church and to the body of Christ. It connects the person to
Christ in death and resurrection and embeds one in the body of Christ. It
receives its significance from witness to the gospel in preaching and in the
response of people to that witness in faith. The references to baptism of
households suggests that personal faith is not as much required as faith of
those responsible for you, and that those responsible for you have the
responsibility of nourishing faith in those for whom faith is not yet personal.
The Supper of the Lord was a ritual of solidarity. Everyone received the bread
and cup in the same way, reinforcing the sense of solidarity with each other
and moving against the rigid class structure in the rest of life in Roman
culture. For these brief moments, solidarity across gender, ethnic, and class
lines suggested a power to remove those distinctions. This supper is a
sacrificial meal, given the context in which Jesus shared his last meal with
the disciples. The meal becomes a communion in the death and resurrection of
Christ. The meal is spiritual food and drink, communion in the nourishment
given now by the Spirit. The supper is a remembrance of the action of God in
Christ to bring humanity in the future to its wholeness and fullness.
I now want to discuss some of the theological themes upon
which Paul expounds.
To view Paul's
becoming a Christian from a purely logical standpoint is to miss what seems to
have truly happened. Paul began, as do
all of us, with the personal experience of Jesus. For him, this
meant Jesus was the savior, the Lord, the Messiah. He reflected upon the cross and resurrection as to what that might mean for
humanity. In a word, Paul began with
what God did in Jesus, not with what humanity needed. The further implication is that the
resurrection implies Christ's lordship, his return, the judgment and the
salvation of those who believe. The focus of the message is what God did in
Jesus; the intent is to elicit the response of faith in the hearer. This faith is the response of the whole
person to the salvation offered in Jesus Christ. Therefore, the main theme of Paul is the
gospel as the saving movement of God toward humanity in Jesus Christ, as well
as how his hearers can participate in that movement.
It
is from this experience of Jesus that Paul knew, almost instinctively, the
plight of humanity. We know that Paul
thought of himself as blameless as far as it concerned Torah. Unlike Luther, he
did not have a conscience plagued by guilt. The problem of humanity is not past
sin, nor the law, but of not being under the lordship of Christ. The gospel Paul preached was not the plight
of humanity, but God, and the revelation God offered in Jesus Christ. God has
offered a savior, and therefore humanity needs saving. God has offered
salvation in Jesus Christ, and therefore all other means of salvation are
deficient. Although the gospel is not about humanity, the intention of the
gospel is to receive the response of faith. As he considers the assurance of
salvation, he focuses upon the election of the people of God and their
predestination. As he focuses upon the need for response, he focuses upon the
responsibility of people to respond.
Among
the beliefs Paul promoted, the belief in one God suggested to Paul the unity of
gentile and Jew. The thin network of Christian communities made audacious
claims of universality of their gospel. This God shown in Jesus Christ was for
the world. Therefore, if a Christian was already married to one who did not
choose to become a Christian, the Christian should remain married if possible.
They should live peacefully with non-Christians. God was Father, and the
Christians were the children of the Father.
Next,
I would like to consider the probability that apocalyptic forms the background
for the preaching of Paul.
The
apocalyptic background of the teaching of Paul suggested a cosmological and
universal link between the proclamation of the good news and the fate of
humanity. Millenarian movements look forward to a series of events in the near
future that would transform present relationships of power, prestige, and
wealth. The crucial significance of this perspective is cognitive and symbolic.
It analyzes what is wrong with the present age and holds out the hope for God
to do something new. For a person attracted to millenarian preaching, the world
as it is no longer makes sense. The symbols provided by the culture no longer
satisfy, provide a sense of meaning, or help one to cope with reality. Such
apocalyptic movements provide relief from cognitive dissonance with the
culture. One might guess that those attracted to the Pauline community
experienced some dissatisfaction with the rigid social structure of Roman
society. The symbols of transformation would have some attraction. Their
present suffering connects them to the suffering of Christ, just as they can
expect union with Christ in resurrection to new life. To the Thessalonian Christians, Paul said that not even death
separated believers from each other. In the letter to Galatians, Paul uses apocalyptic
language to recommend new social relationships today. Christ has already
transferred believers from the evil of the present age. They dare not step
backward to the Law, but forward to their new life in Christ. He defines the
new order in terms familiar in the old order, but with new meaning to the
terms. At
The eschatology of Paul is consistent with that of the
church in his period. He modified the apocalyptic character of Christianity and
Judaism at this point. Since the primary end time event had already occurred in
Jesus, this was a necessity. Paul
modified the historical dualism that dominated apocalyptic by a focus of
attention upon the battle in this world of death, sin, law, and flesh. Paul also modifies the universal and cosmic
battle that would continue to escalate.
The presence of some elements of the end of the world in the present
through Christ also allows Paul to celebrate the life and victory of the
Christian in the present. Though Paul
does expect the end of the world within his lifetime, he does away with the
speculation about the sequence of events leading to that event because of the
coming of Christ. There was the
expectation that the return of Christ would be soon, especially as seen in I
and II Thessalonians. He also sought to
work through what the resurrection of Jesus might mean for believers in I
Corinthians 15.
Now,
I would like to focus on what one might consider as the logical presentation of
this gospel from the standpoint of theology.
Paul
has a somewhat consistent view of humanity and the predicament humanity faces.
Humanity is on a quest, where the willing, hoping, and striving of humanity
does not achieve actuality in individual life. Rather, one's life is always
ahead, an intention and quest, where one may find oneself or lose oneself, gain
self or fail to do so. I want to mention the terms of Paul as he expresses this
understanding.
Paul
cannot conceive of any human life without body (soma), even in resurrection. He contrasts the physical body with
the spiritual body. Thus, body appears to represent the whole person, the
uniqueness and individuality that constitute each of us. Without body, humanity
would not be humanity. Sin can rule this body.
Psyche
refers to the specifically human state of being alive that inheres in humanity
as striving, willing, purposing, and self. In distinction from psyche, pneuma refers to the self as
aware. Humanity is a unity that has a relationship to self (soma) and a relationship to orientation
(striving, willing, and purposing).
Mind
(nous)
denotes humanity as the subject of willing and doing. It denotes the
possibility in which God addresses humanity in revelation as a thinking and
responsible being and it constitutes the description of that by which thinking
and acting so deeply determine humanity. Mind is the real self in contrast to
the self objectified to itself in soma.
Conscience scrutinizes the content of mind.
The
heart refers to willing and striving. It is the concept that preeminently
denotes the human ego in its thinking, affections, aspirations, decisions, both
in the relationship of humanity to God and to the world. It denotes humanity in
the religious and moral dimension. The heart has this connection to God. The
revelation of God is toward the center of human life, and that means toward the
heart.
Sin
is a mode of human living. In order to understand what Paul means by salvation,
we will need to explore what he means by humanity as fallen into sin and in
need of the redemption shown in Christ. His analysis of the human predicament,
his anthropology, is one of the principle contributions he made the theological
thought. His penetrating observations have to do with showing how one who does
not have in Christ is lost to oneself, unable to achieve the goal toward which
he or she so ardently moves.
Evil
is perverse intent and pursuit that misses the life God intended. Sarx or flesh
refers to material nature of humanity. It can also mean an orientation to what
is temporary and clinging to it. It signifies the weakness of humanity,
dependence on God, and perishableness in itself. It
can also correspond to the human being as sinner. Adam is the one who has
distributed sin to humanity. This does not refer so much to individual sin as
to the structure of humanity in its sinfulness. Yet, sin does not lose its
ethical character. Sin is an ethical quantity. Sin has entered into the world
through humanity and has the character of transgression of the divine command
and succumbing to temptation. The theological nature of this condition of
humanity shows itself in that as created by God, humanity is always responsible
to God. The question with which life confronts humanity is the orientation of one’s
life. If that orientation is not toward God, then it is toward sin and
separation from God. Such a life leads to self-centered life and death. Sin is
a theological relationship, more so than individual deeds. Sin is a turn from
one’s true self and true orientation as God intended.
One
may give oneself to worldly enticements and pleasures or to a flurry of moral
and religious activity, and still be oriented away from God. Humanity is victim
to sin and is helpless in its presence. What humanity does is against the true
intention of humanity toward life. This corruption of sin corrupts the
knowledge and volition of humanity, and so makes humanity sin with delight. The
corruption of sin resides in heart and mind, centers of human activity that
ought to direct humanity toward its God intended goal. Chapter 7 of Romans is a
good example of the weakness of the ego apart from the strength that Christ
gives the believer.
Cosmos
is both created by God and under the dominion of principalities and powers. It
represents the life context of humanity. We consider cosmos, this world, or
this present age. Such terms constitute the description of the totality of
unredeemed life dominated by sin outside of Christ. The powers of evil, misery,
and death hold sway in this world. The dominion of these demonic forces
determines the outlook of Paul toward this present age. To belong to the world
means to be a sinner, to participate in sin, and to experience the judgment on
sin. Sin is a supra-individual mode of existence in which one shares through
the single fact that one shares in the human life-context and from which one
can be redeemed only through the new life-context revealed in Christ.
Paul
suggests that God never intended humanity to achieve wholeness in life through
law, but rather that the way of God has always been faith. To attempt salvation
through Law is already sin. Sin expresses itself in transgression of law. Law
can mean a wider norm for human life, or the particular Law given to
Paul
enumerates several consequences of sin. One of them is the wrath of God. This
wrath is an eschatological reality. One can avert it because it is in the
future and the present gives time to preach about it. This wrath is already
present. The presence of this wrath gives further impetus to preaching
reconciliation with God. This wrath shows itself in the disturbance of the
relationship with God. It also shows itself in that alienation from God means
the corruption and destruction of that for which God intended in one’s life.
The wages of sin is death; the wages of sin is bondage and moral weakness.
Death and bondage also exert their influence in the present.
Paul
accepted the current view of forgiveness of past sins through Christ, that the
death of Christ is expiation for them.
Propitiation does not mean that the mind of God had to undergo change.
However, the Greek word does mean, “to cause to be graciously disposed.” The
point of the discussion of atonement by Paul is the reality of divine judgment
on sin and the need for sin to be atoned for to bring reconciliation. The
surrender of the life of Christ gives others life, and in that sense is for us.
The idea of ransom comes from the realm of law. The death of Christ has brought
redemption paid to God. The New Testament as a whole and Paul in particular go
no further. Sometimes liberation is through ransom, sometimes he refers to
believers purchased by the death of Christ. The objective character of ransom
is not that of a business transaction, but the price paid to bring humanity
from the dominion of sin and death. Christ represents humanity before God, pays
the price, and thus unites in himself the combination of the saving will of God
and the judgment of God against sin, law, and death. Justice is victorious in
love, and love is victorious in justice. The concept of adoption arises from
the field of law. In the Old Testament,
The
plight of humanity is that humanity orients itself away from the action of God
in Christ. No amount of repentance or remorse for sinfulness will bring about
the needed change in that orientation. The sinfulness of humanity does need an
accounting, but this occurs because God has accepted their cost through the
death and resurrection of Christ, not because humanity recognizes how sinful
and rebellious it is. The point is that humanity faces a plight from which only
Christ can deliver.
The
most powerful belief Paul presented was that of the crucified and risen Jesus
Christ. It becomes the paradigm of the ways of God in the world. It becomes the
basis for erasing the distinction between Jew and gentile. It is the basis for
understanding the suffering of Christians in the world. It becomes the basis
for evaluating behavior in the church. It was the foundation for the belief in
life after death. The deed of divine grace is that God gave Christ up to die on
the cross. It is the deed of the prevenient grace of God. He can write in terms
of the Jewish sacrificial system concerning the death of Jesus. Reconciliation
is through the blood of Jesus, and thus is propitiation or Passover-sacrifice.
Closely related to propitiation is his death as vicarious. This vicarious death
brings redemption from the curse of Law. The death of Christ means release from
the powers of this age in Law, Sin, and Death. This event of grace shown in the
death of Christ becomes available to humanity through preaching and witness.
Paul raises an historical person and what happened to him to the character of
an eschatological event. Preaching the word gathers people into ekklesia.
Paul
declared the reversal of this evil world. In one sense, the call for conversion
represents some sense of dissatisfaction with the way things are.
The
attitude of the person who receives the gift of righteousness is faith. Faith
is obedience in the sense of renunciation of any human accomplishment and
obedient submission to the way of salvation provided by God. Faith is not
adherence to a report about historical incidents. The person concerned for self
lives in fear, blocking the arrival of the future. Faith lets the anxiety go.
Faith is hope and confidence in God. Faith involves a new understanding of
oneself.
One made a shift in allegiance. Paul now needed to
explain that shift. He could speak of bondage and liberation, in which the
believer could expect freedom from the demonic forces shown in the structures
of the world. This can be seen in Galatians 5:1 and in the thought of Romans
6-7. Another image is that of union with
Christ. I Corinthians 6:13b-18a shows
this concern. Paul offered the
conception of participation in the death and resurrection of Christ as his
unique and preferred way of discussing what God has done in Christ. The legal
terminology he borrowed from earlier Christian preaching does not have the same
clarity of theological reflection as does that of participation in Christ.
Sharing in the suffering, death, and resurrection of Christ determines the
thrust of his discussion of the salvation far more than does legal terminology.
Acquittal before the judge and participation in Christ are not two different
subjects, but refer to the same experience of the believer. Righteousness by
faith and participation in Christ mean essentially the same thing. However,
Paul clearly gives more thought and attention to participation than he does to
acquittal. Freedom is being open for the genuine future and letting oneself be
determined by the future. Spirit is the power of that future in present life.
Freedom means that for the Christian, life in the flesh and life in the Spirit
remain possibilities. One fulfills Law through love done in freedom. Freedom
from death involves the victory of life, in this world passes away and the
future life is arriving. Paul appears to expect suffering because the future
age is present in faith and thus lives in tension with the present age. One can
now bear the marks of the suffering of Christ. Christians have a fellowship
with the suffering of Christ. This union is not just a figure of speech for
something else. It is viewed by Paul to
be a real union with Christ. This is the
time when he speaks of being "in Christ," as in II Corinthians
He
could also speak of guilt and the corresponding justification or righteousness
that one received as a gift. Paul inherited the term from early Christian
teaching received. The setting for the teaching is the worship and communal
life of the early church. He outlines his teaching in Romans 3:28, II
Corinthians,
Further,
Paul sees social implications of the message of justification. When Paul says
that Jew nor Greek, slave nor free, male nor female, he does not make a point
that any modern humanist would make. Rather, the context is his explanation of
justification. One obvious example of this is the encounter with Peter at
What
we can see is that for Paul, justification is not a matter of individual
psychology. Rather, justification has an historical setting and social
implications. The same is true for ethical life. An individualistic
interpretation of ethics leads to perfectionism. Growth in Christian maturity
and values always implies relationship within a congregation, serving others on
the foundation Christ laid. This polemical and social implication that Paul
drew for his teaching on justification did not receive the same emphasis in the
second and third centuries. Augustine would be the next writer to take up the
theme and use it for a quite different polemical issue. What appears to happen
is that the polemical and social matters to which Paul addressed his teaching
on justification no longer related the second and third century Christians – or
at least, they did not think so. The gentile emerged as the predominate church,
no longer plagued by his relationship with Judaism. The result was that it
viewed itself as supplanting
The
only way out of the sinfulness of one’s own life was to turn to God receive the
gift of justification. Righteousness (dikaiosyne) is the condition for salvation or life. This
tight condition exists between righteousness as the condition and life as the
result of that condition because the condition is already the gift of God. As
condition, the word has a forensic sense, a favorable standing to the one
judging. In Judaism, it became an eschatological term, in that they long for
this pronouncement of a favorable standing with God at the end of history. In
Paul, righteousness is already imputed to humanity in the present, as in Romans
3:21-5:1. God already pronounces the eschatological verdict on the person of
faith in the present because the eschatological event has already happened. God
already does not count our sin against us. What was for Judaism a hope is for
Paul both a hope and a present reality. This new relationship with God has its
center in justification. It is an interpretation and application of his
eschatology. What humanity requires to in order to go free in the judgment of
God and to know itself discharged from the divine sentence has already occurred
in Christ. This power for salvation accompanies the believer as a constantly
fresh and relevant thing.
For
Judaism, the condition for receiving this favorable standing with God at the
end of history depended upon observance of Torah. The situation of sin and
death in which humanity finds itself did not find relief through the Law.
Rather, the Law makes one sink down still more deeply into the morass of sin
and the corruption of sin. For Paul, favorable standing occurs in the present
and at the end of history through faith. Righteousness has its origin in grace
or gift from God. The only way to understand the reaction of Paul to Law is as
a means of salvation. Although Judaism and Paul differed in terms of their
concepts of sin, the primary place of disagreement was the strength of the Law.
For Judaism, the Law was the remedy for the predicament in which humanity found
itself. Paul could not abide this judgment. Judaism knew no other way of
salvation than that of Torah. It saw even the mercy and the forgiving love of
God lying in the fact that they enable the sinner to build for his or her
eternal future on the ground of Torah. The light that has arisen in the death
and resurrection of Christ reveals the inadequacy of the law as a means of
salvation. The Torah is now in the shadow of Christ and has become superfluous.
Humanity faces a new situation with the death and resurrection of Christ. One
can no longer boast in the works of Torah. Rather, humanity must face the
offense or stumbling caused by the cross. Instead of orienting humanity toward
God, Torah stirs up sin. This weakness of Torah can lead one to recognize the
insufficiency of human work and prepare one for the way of faith.
Salvation
is for both Jew and Gentile, and it must be based on the same ground. The Torah
cannot provide this foundation because that would exclude gentile. Further, if
Torah were sufficient, the death and resurrection of Christ would be in vain
and faith in it would be in vain. In countering Torah as the basis for
salvation, he places faith. Paul does not give righteousness by faith much
content by Paul, for he uses it as a contrast with righteousness through Torah.
As an apostle to the gentiles, Paul recognized that God saves both Jew and
Gentile. Since this calling to the gentile is central for Paul, the Torah
falls. Gentiles cannot live by Torah, since Torah is the possession of
Paul
could also write of the sense of alienation or estrangement, being enemies of
God, finding an answer in reconciliation, becoming partners and part of the
family of God. It originates in the social sphere and speaks of the restoration
of the right relationship between two parties. Although reconciliation brings
change of disposition in humanity, the responsibility of removing the obstacle
was on the part of God. Reconciliation is always a past event, and Paul speaks
only of receiving the gift of it, rather than repenting first. It deals with past sins. Reconciliation is a
term that Paul can substitute for righteousness. A reversal of the relationship
between God and humanity has taken place. The reversal takes place because of
activity on the part of God. Grace is a judicial act. Grace is an end-time
deed. Paul speaks of the individual as being sanctified, justified, and being
made righteous. These terms also relate
to past sins that God deals with through Christ.
For
Paul, new life in Christ brings a restoration of the whole of human life to
what God intended. What occurs between God and humanity in terms of a new
relationship brings a change in humanity that brings wholeness and fullness to
human life. This wholeness has the eschatological perspective that Paul brings
elsewhere into this thinking, in that the wholeness of individual and communal
human life always lies ahead of humanity, even while to some degree actualized
through the gift of the Spirit. The point of departure for the reflections of
Paul on new life in Christ is the future new creation, and not what actually
changes in the believer. The solidarity humanity has in sin has its corollary
in the participation of humanity in the new creation that God has revealed in
Christ. The church participates metaphorically in the death and resurrection of
Christ. The presentation of this view in Romans 6 suggests several instructive
points. One is that the participation of the church in the death and
resurrection of Christ means that the church participates in the intention of
God to bring fullness and wholeness to humanity and to creation. Two is that
baptism is the sacramental incorporation of the individual into this divine
intention. Three is that the church views faith from the perspective of this
divine intention that lays ahead of humanity. Four is that its effect is in the
manifestation of its life as obedience to God. Participation in the death of
Christ symbolizes the passing of the old age, symbolized in sin, death, and
law. Participation in resurrection of Christ symbolizes the coming of the new
age, symbolized in righteousness, life, and the Spirit. We do not gain
confidence in this new life because of what occurs in personal or corporate
life, but because of what occurred in the death and resurrection of Christ as
the prolepsis of the intent of God in the future for humanity and all of
creation. Torah and Spirit stand over against each other, with new life in
Christ effected through the presence of the Spirit as the source of life. The
letter of Torah was powerless to effect life, while the life-giving power of
the Spirit becomes a reality for believers.
Paul will speak of the new life of believers in Christ in
an indicative mood in terms of language, thereby indicating the foundation for
new life is already present in the church and in the believer. His use of the imperative
mood to therefore have churches and individuals behave in accordance with who
they are reflects the tension of the present between the passing away of the
old age and the arrival of the new. He could also speak in organic categories,
referring to the shift from deformity to transformation. The new creation is
seen in II Corinthians 5:17. The old
nature can be seen in II Corinthians 4:16.
The transformation takes place through the renewal of the mind in Romans
12:2. The situation or orientation of
the believer toward what God has done and will do in Christ requires
encouragement to live out of that orientation today. The new orientation of
lives of believers is only possibility until believers individually and
corporately live in accordance with that new orientation. Believers need
constant awakening to bearing fruit like freedom, peace, love, and joy. They
need awareness that they are now belonging to Christ and servants of
Christ. This can be seen in I Corinthians
6:12-20,
Christianity is a new covenant that functions something
like the covenantal nomism dominant in Palestinian
Judaism. Those within the covenant have salvation, and those outside have
condemnation and death. Remaining in it requires obedience, and disobedience
leads to expulsion and condemnation. Paul views Christianity as a covenantal
religion in which one enters by baptism, membership in which provides
salvation, which has commandments, obedience to which keeps one in the
covenant, while repeated or heinous transgression removes one from membership.
Yet, these categories appear inadequate for what Paul intends. He seems to
transcend covenantal categories by referring to a new creation. Further, the
concept of covenantal nomism does not account for
Paul’s conception of union and participation in Christ, the most significant
term uses for explaining the salvation humanity has in Christ. His eschatology
also suggests that Christ is Lord, and those who believe will be saved on the
day of the soon arrival of judgment.
Paul
never views this individual salvation apart from the new community that he knew
to be established. The ekklesia or assembly of God refers to local
gatherings and to the church across the empire. He continues to use terms
applied to
The
church is also an edifice, temple, and house. The church is the dwelling of God
that is presently under construction. This construction reflects the commitment
of God to work with the people of God. The foundation laid by the Christ and
the apostles continues in history. This construction occurs through the gifts
and fruits of the Spirit, as well as other offices and ministries in leadership
within the church. This mutual construction involves right relationship of
community and individual, and the incorporation of individuals into the construction
of the church. This construction includes the missionary activity of the church
to witness to the gospel and include others in the building. Continuing
construction of the church involves increase in knowledge and wisdom, as well
as in love. The gifts of the Spirit and the various ministries of the church
serve the same purpose. Paul had concern for the continuing institutional life
of the church because he had concern for the continuing construction of the
church in numbers of members and in quality of internal life. The various
counsels Paul gave for church discipline and training also serve the continuing
construction of the church.
In
all of this, Paul does not refer to social and political issues of the day or
to Roman imperialism. When he speaks of evil, he speaks of it a theological
way. We might guess that such belief symbols proved attractive to people who
had experienced the hopes and fears of occupying an ambiguous position in Roman
civilization. They may have brought their sense of isolation and loneliness
generated by rigid social class structure into the Pauline community. The
upward mobility of some in the Pauline community may have suggested some
self-confidence and willingness to break out of the ordinary social structures.
His churches would have experienced the tension between the unity symbolized by
rituals like baptism and the Supper of the Lord on the one hand and the rigid
social class structure on the other. These small communities existing in
possibly a dozen cities by the time of the death of Paul had begun constructing
a new world that would eventually dominate the empire. They would not have
thought of themselves as doing this or as having this impact upon future
civilization.
I
would now like to share one way of relating the history of Paul. We can give
the outline of the life of Paul with some certainty. However, we must remember that chronology is
not exact. What I present here is my understanding of the best of modern
scholarship. What I want to share in
this section is the particularity of the gospel message. We might see in the
process the unique and individual situations in the life of Paul that led him
to reflect upon his life and the life of his churches in the way that he did.
He was a Jew, taught be Gamaliel,
one of the most recognized rabbis of this period. He was connected with the persecution of Christians, including their death.
Paul
became a Christian around 33 AD. Paul
rescued the Jewish sect called Christians from extinction. However, the victory of his message of a
community based upon the covenant established with God through Jesus would not
be assured until the destruction of
In 48 AD, the church at
By 50 AD, Paul returned to
Because of a disagreement with
Barnabas, Paul would recruit Silas and begin another missionary journey. As he entered
It is likely that Paul wrote I and II Thessalonians from
Paul then returned to
He wrote I Corinthians in the fall of 54 AD from
He went on to
II Corinthians 10-13 was written in the spring or summer
of 56 AD, from Thessolonica.
Galatians and Romans were written early in 57 AD from
somewhere in
Paul arrived in
Paul wrote the letter to the Philippians while in prison
in
Paul writes the letter to the Colossians, with Tychius and Onesimus bringing the
letter with them. This letter seems to
be motivated by concern for the spread of Jewish speculation and mysticism in
the area.
Onesimus is a slave who
apparently became a Christian, while Philemon had been his master. Paul designed the letter to Philemon to free
the slave from his obligation to the master, while at the same time committing Onesimus to be with Paul.
Paul wrote a now lost letter to
If Paul wrote Ephesians, which most scholars seem to
doubt, it would have been at this time. Tychius brings the letter, and thus Paul would have written
it at the same time as Colossians and Philemon.
Again, the concerns of Colossians are given deeper interpretation here,
as Paul is concerned with the spread of Jewish speculation, showing that the
powers of the universe are subordinate to Christ, that the message of salvation
is not just for individuals but for the whole universe. However, 80 words are not found in other
Pauline letters, some favorite Pauline words are not used, and the meaning of
some words is changed from earlier letters.
In addition, the long stay at Ephesians that we know occurred does not
show up in a personal way in this letter.
Markus Barth (Ephesians in the Anchor Bible) makes a strong case
that Paul wrote to gentiles within the congregation who joined the house
churches after Paul left. The language
is so different because Paul is quoting hymns, confessions of faith, and
prayers which were known to the people, and through which Paul hoped to remind
people of their faith in Christ and not be persuaded by this new teaching.
Paul dies between 64 and 66 AD, at the order of Nero,
close to the same time that Peter died.
Throughout these texts, there are pre-Pauline
formulations which scholars have been able to identify. This means that Paul himself built upon
existing structures of organization and theology. He was himself passing on tradition as he
experienced in the church of his day.
Some of these traditional formulations are as follows:
Paul does not spend much time with the saying tradition
of the gospels. However, this does not
mean that Paul had no awareness of the life of Jesus. Unfortunately, the isolated statements that
Paul makes along these lines are not given enough weight in discussions about
Paul and the early church. of course, Paul could have gotten these comments
from other sources than a sayings source of Jesus. However, he appears at least somewhat aware
of what Jesus taught, whether through a written source or through oral
tradition. These references are as
follows:
Referring to the death of Jesus in I Thessalonians 2:14,
based on Matthew 23:29-37. He is aware of a tradition concerning the burial and
appearances of Jesus in I Corinthians 15:1-8.Eschatology of I Thessalonians
4:15-15 is said to be based on the teachings of Jesus, which in fact have some
similarity with Matthew 24:3031, and I Thessalonians 5:6-7 are similar to
Matthew 24:42. He is aware of an
independent saying of Jesus in I Corinthians 7:10-11 (on divorce). He is aware of an independent saying of Jesus
concerning the Lord's Supper, which is of course similar to the synoptic
accounts, in I Corinthians 11:23-27. He
reflects knowledge of a saying of Jesus in I Corinthians 13:2, (from Matthew
17:20 on faith removing mountains), in II Corinthians 13:1 (from Matthew 18:16
on the evidence of two or three witnesses), in Galatians 5:14 and Romans
13:8-10 (loving the neighbor as oneself, from Matthew 22:34-40), Romans 14:4
(passing judgment, similar to Matthew 7:1), Romans 14:14 (he received
instruction from Jesus concerning unclean food, based on Matthew 15:10-20),
Philippians 4:6 (don't worry about anything, based on Matthew 6:25-34),
Colossians 2:22 (Matthew 15:9 also speaks of human commandments), Colossians
4:6 (with Matthew 5:13 and its reference to salt). He seems aware of the character of Jesus in
II Corinthians 10:1 (gentleness and forbearance).
There can be little doubt that this activity of
establishing churches, writing letters, forging new thought to express the
Christian faith to the Greek and Roman world, and his tireless devotion to the
cause, makes Paul the primary leader of the first generation of the
church. Were it not for Paul it is
likely that the Christian movement, if it existed today at all, would be little
more than another synagogue tradition within Judaism. Instead, he helped the early church mold its message for
a new day. He liberated the message of
Jesus from its ethnic center and brought the universal offer of salvation
through Jesus to new people. It might be
helpful to spend some time looking at the core of that message.
A letter which tradition attributed to Paul, but which
everyone agrees Paul could not have written, is Hebrews. The fact that it survived the battle between
the Romans and the Jews is remarkable.
It appears to be a sermon based upon Psalm 110. 1:1-4:13 discuss the revelation of God in the
Son exceeds any other revelation,
The original readers may have been Jews who had begun
training in the Christian faith. They
had been courageous in early days, but now they are beginning to wonder if
Christianity is worth it. There appear
to be some connections with the Essenes, and possibly with pilgrims who came
from other lands. The community is a
strict one, possibly monastic, around
The portion of the New Testament after 70 AD takes on a
decidedly different character. We have
made the point that apocalyptic determined much of the literature until this period. This was true for both and Jewish and
Christian writings. After 70 AD and the
council of Jamnia in 90 AD, mainstream Judaism left
apocalyptic behind, replacing it with an interest in the law and the
synagogue. The destruction of
James is a text that many scholars do not respect as a
theological text, as Martin Luther famously stated. This judgment is a matter
of perspective. It represents Jewish Christianity, with its emphasis upon
ethical conduct, concern for the poor, and good works. In this
regard, it may be rabbinic method of teaching based upon the Sermon on the
Mount, along with some other isolated sayings of Jesus. Of course, if this is
the case, it further reflects some knowledge of the sayings of Jesus. How this
might be is shown below:
1:5, with Matthew 7:7 on asking of God.
1:8, with Matthew 6:22 on being of two minds.
1:19-21 with Matthew 5:22 on anger.
2:8, with Matthew 22:39 on loving the neighbor as yourself.
4:5, with Matthew 6:24 on God or mammon.
James seems to be aware of the
argument of Paul concerning Abraham that is used in Galatians and Romans, while
making precisely the opposite point that Paul makes. That appears to be intentional. 2:14-26 is decisive for determining the
theological position of James. He refers to the Pauline position and criticizes
it. If someone has only faith and no works, faith is in vain. Faith without
works is dead faith. He does not give consideration to the position of Torah
within the framework of the letters of Paul. Further, the eschatology, while
holding on to the traditional expectation of the return of Christ, no longer
has theological significance. The ceremonial law is no longer finding for
Christians. The ethical norms retain their value. The law has become the way of
salvation, for the regard for works is at the same time the recognition of the
law. The letter has many similarities with two other early Christian works at
the beginning of the second century, Hermas and I
Clement.
I
Peter is written to new gentile converts in
Most of Jude is contained in II
Peter. Most scholars think that II Peter incorporates Jude in order to correct
some misconceptions Jude presents. Parallels
are the following:
Jude II Peter
v. 2 1:2
v. 3 1:5
v. 5a
v. 5b-19 2:1-3:3
v. 24
One of its unique features is
that it quotes from the Book of Enoch and the Assumption of Moses, apocryphal
books of the period, as if they were scripture.
The purpose is to denounce false teachers, which seem to be similar to
those rejected in Colossians, the Pastoral Epistles, and Revelation. Their appearance is a sign that the end is
near. The letter views the apostles as long past in v. 17, the faith is a fixed
tradition in v. 3, and the author is acquainted with Paul's letters. It is probably intended for a Jewish
Christian audience. It adopts the tactic of the Pastoral epistles in that
although it has concern for false teaching, it has little direct theological
discussion through which the reader can discern the nature of the false
teaching.
II Peter has concern primarily with
false teachers and with anxiety about the return of Christ. There is a clear desire to avoid conflict
with state authorities. The author refers
to Paul in
A disciple of Paul, unknown to history, adjusts the
message of Paul for the new situation facing the church, sometime between 80
and 100 AD. The letters would be in the
order of I Timothy, Titus and II Timothy.
Though they do not reflect the level of church organization in the
letters of the second century church leader Ignatius, they do seem to assume
the apostolic ministry is the past of the church, and that bishops, elders, and
deacons have rather clearly defined roles.
There are doctrinal concerns that again have Jewish characteristics, and
seem to lead either to an ascetic practice or to a libertarian practice. There were especially interests in
genealogies that led to speculation about origins. They practice spiritualism, a retreat from
the world, and gnosis. Yet, they also demand conformity and they seem to be
intensely occupied with myths and genealogies. The pastorals oppose them by
saying that this is a sign of the end, and therefore one must counter them with
tenacity. The world is the creation of God, and for that reason Christians can
associate with the things of the world. Proper tradition is the decisive
criterion in the evaluation of heresy. II Timothy has a different character, in
the form of a testament of Paul to his child Timothy to motivate to endure even
as Paul has done. There is again some awareness of the sayings of Jesus.
I Timothy 2:6 and Titus 2:14,
with Matthew 20:28 on Jesus being a ransom.
I Timothy 4:1, with Matthew
24:23-24 on some people deserting.
I Timothy
II Timothy
I will now begin with the gospel material and focus
upon the unique theological and ethical perspective that each gospel writer
offers to the church. I am interested in considering the theological, moral,
and ethical influence these writings have upon Christian reflection. Numerous
introductions to the New Testaments can provide matters of date, authorship,
audience, and so on. Most modern scholars do not think that Matthew, Mark, or
Luke wrote this material in its final form. Most scholars agree that the author
wrote Mark between 67 and 70 AD, that the authors of Matthew and Luke wrote
between 85 and 95 AD, and that they used Mark and a common source called Q.
Most agree that the same author wrote Luke and Acts. This latter source
consists of the sayings that Matthew and Luke hold together, around 200 verses.
One can use these gospels to arrive at the nearest historical picture of Jesus
modern historical method will allow, to discover the needs of the Christian
communities addressed by these gospels, and to discover the unique perspective
on theology that these gospels may contribute. At this stage, my interest is in
the latter. I want to pursue the theological, Christological, moral, and
ethical perspectives that these writings bring to light for us. I assume that
if God was at work in the events to which the New Testament directs us, God was
at work through the life experience of individuals and communities of faith to
give us the documents we have. The assumption, which I think reasonably safe,
is that the bible did not drop down out of heaven. This means reasonable people
can read the text and understand the text, even if they ultimately cannot agree
with the text.
The Gospel of Mark has the purpose of meeting the urgent
needs of the Palestinian community, on the verge of a Jewish-Roman war. The suffering of the Christians, pressured by
Jews and Romans, made urgency ad conflict all the more central. Thus, his gospel shortness material, focuses
on events, and arises out of the suffering of the people. He faced a community that doubted, wondering
about its own legitimacy and the ability of Jesus to save.
Theodore J. Weeden suggests
that Mark has the purpose of combating triumphalist
Christology that had arisen the community of Mark. These false Christ’s have
created a problem, and the approach of Mark is to present a divine man
Christology until the first prediction of the suffering in chapter 8, in which
the triumphalist understanding gives way to the image
of Jesus as one his way to suffering and death, and calling followers to adopt
the way of the cross. Werner Kelber suggests that the
disciples represent Jerusalem Christianity. In writing in
The theological themes Mark raises have some implications
for the theological reflection of the church today.
Beginning with
The center of the gospel is
the confession by Peter that Jesus is the Christ. The moral universe of the
gospel is divided between insiders and outsiders. Insiders are those who
believe in the reign of God Jesus preached. The outsiders are those who do not
believe or see the presence of the reign of God. An interesting dimension of
this is that the disciples to do see, lack understanding, and generally do not
exhibit characteristics of people of faith. He emphasizes that people can enter
the rule of God now, meaning to live under the rule or influence of God,
whether now or in the future. The distinctive aspect of the preaching of Jesus
lays in the present aspect of the kingdom. The rule of God is already making
its appearance in his life and ministry. At present, the reign of God is hidden
and only faith can perceive it. The hidden reign of God will be revealed in
power, and on that day, everyone will acknowledge the rule of God. To enter the
sphere of the rule of God, one must receive this reign with childlike faith,
and guard against temptations and attachment to possessions that distract one
for the rule of God.
Mark structures his gospel so that one can perceive the
strangeness of affirming the Messiah is crucified. Thus, while the reader is
aware at the beginning that this story about the Son of God, we do not find the
phrase again until on the lips of the outsider Roman soldier at the foot of the
cross. The first part of the gospel has Jesus arriving on the scene doing
wonderful works like healing and casting out demons, feeding multitudes, and so
on. The disciples simply do not understand, even in the presence of such mighty
deeds. Mark invites the reader to identify with the struggle of the disciples
at this point, vicariously experiencing failure through them, receiving
forgiveness, and receiving encouragement to act faithfully. The failure of the
disciples to comprehend even in the midst of such mighty deeds ought to cause
us to re-evaluate power. Power alone does not bring divine authenticity. Mary
Ann Tolbert suggests that as a narrative, it arouses emotions on behalf of
Jesus. The narrative also offers powerful encouragement to Christians facing
persecution.
The secret is that this Messiah will be crucified, rather
than revealed in power. The way of Jesus is actually the way of suffering,
rejection, and death. How can this be good news? The way of following is the
way of the cross. Faith describes the moral and ethical life of those who
embrace the reign of God. Faith is perceiving and understanding, whereas the
lack of faith is blindness and incomprehension. Those who believe, perceive,
and understand, what Jesus says and does can see the presence of the reign of
God in his ministry, even though the manifestation of the reign of God is
presently hidden and seemingly insignificant. Some minor characters have faith:
the paralytic and those who bring him Jesus for healing in 2:5, the woman with
a hemorrhage in 5:34, Jairus in 5:36, the father of a
boy possessed in 9:24, and Bartimaeus in 10:52. The
disciples are a more complicated example in that their faith is weak and
faltering. The religious leaders are examples of non-belief. Faith leads people
to see the hidden presence of the reign of God already active in the ministry
of Jesus. In light of the reign of God, those who believe find the power to
adopt the divine point of view. The disciples argue over who is the greatest,
while Mark lifts up the vision of Jesus that they live as a community of
disciples in which the greatest is servant and slave of all. Mark provides the
reader with a sobering account of human weakness. The closest followers of
Jesus fall away at the time of trial.
Mark raises several Christological questions. The Christology of Mark is complex. Is Mark a conservative reaction to Paul’s Christology? “Son of God,” at 1:1. “Sonship” at
baptism. “Son of Man” is usually
connected with suffering. Mann believes
Jesus used it of himself and understood it in light of suffering. He would have gotten this from the
Essenes. Note that Jewish literature
separated Son of Man from kingdom. It
could mean either an ideal man or a representation of the community. Thus, the community did not create the title. Jesus avoids the title Messiah, probably
because Jesus preferred Son of Man. Paul
reverses this, using Christ far more.
Jesus regarded his own ministry was identified with the
totality of
The gospels portray Jesus as an historical figure and the
church cannot accept the view that there is no relationship between the Jesus
of history and Christ of faith. In any
case, the first nine chapters occur in
With the kingdom in Mark, miracles are to be viewed as
sacramental signs of the kingdom, which is dawning but invisible. Healings on the Sabbath are new creation
activity. Jesus challenges the
entrenched power of evil in the healing and exorcisms.
Parables in general are for those outside the inner
circle, while explanations are for the disciples. The
Mark also contributes to moral reflection. The ethical challenge Jesus presents is to
repent and believe because the hidden reign of God is already present in the
ministry of Jesus, and will soon be obvious to all as it comes in power. The
response of faith presupposes the comprehensive break with the past and the
reorientation of life in both its ethical and religious dimensions connoted by
repentance as in changing one’s ways. Faith completes the work begun by
repentance. Faith is repentant faith.
Mark juxtaposes the announcement of the theme of the
preaching of Jesus as the soon arrival of the reign of God with the call of the
disciples, who then give up their former way of life in order to follow Jesus.
In this sense, the disciples become models of what following Jesus is about.
However, their repentance and faith is far from complete. The disciples are
cowardly, lacking comprehension, concerned for social status, and disloyal to
Jesus at the crucial time of arrest and trial. If the purpose of Mark is to
encourage Christians to remain faithful during the time of trial, his gospel
does not hold out much hope that this will happen, for not even the disciples
can remain faithful.
To be a disciple is to adopt a new way of thinking
concerning what one values. Peter simply could not get this, as after his
confession that Jesus is the Messiah in Mark 8 he is also called a Satan for
his failure to understand what it mean that Jesus is the Son of Man who must suffer.
Jesus is not interested in saving his life (as Peter is), but in surrendering
his life. Jesus is not interested in being the first of all or great in the
eyes of others, but rather willingly becomes last of all, the servant and slave
of all. Peter can see things from only a human perspective, and he needs to
understand the perspective that God has on these matters.
The soon arrival of the reign of God radicalizes the
demand for discipleship, leaves little room for compromise, relativizes
Torah, and the church will need to live out its own suffering in union with the
suffering Jesus experienced. Those in privileged positions of religious
authority do not accept the message. Even the disciples accept it only to a
degree, and continue to struggle. Suffering reflects the end-time suffering of
those who follow Jesus, suggesting that power needs to be re-evaluated in the
light of the suffering and death of the cross. An ironic dimension appears in
that those who think they have the will of God firmly in hand because of Torah
in actually blind themselves from the will of God as shown in Jesus. The gospel
closes with fear on the part of the disciples, inviting the reader to respond
either with fear or with witness.
Mark portrays Jesus as in debate concerning Torah with
religious leaders. Mark notes that all foods are clean. Jesus does not go into
extended critique of the sacrificial system. He appears to distinguish between
the purity code of Torah and the moral code of Torah. We find in Mark 2:1-3:6
the opposition of the religious leaders to Jesus, standing in sharp contrast to
the response of the crowds. There is no explicit mention of the law in these
controversies over forgiveness of sin, the table fellowship of Jesus with tax
collectors and sinners, his lack of fasting, and the Sabbath law. Yet, the
question of Torah is behind these controversies. Mark recognizes that Jesus relativizes the claim of Torah in light of the arrival of
the reign of God in his ministry. A provocative way of saying this is that obedience
to Torah no longer automatically reflects faithfulness to God, and may in fact
reflect lack of obedience to the will of God in light of the new situation
introduced by Jesus. One might suggest that, from the perspective of Mark,
either what Jesus says about himself is wonderfully true and demands
allegiance, or he is terribly arrogant. We see another purity debate in Mark 7.
Jesus says that the traditions of the rabbis are not binding upon people and
that purity laws concerning foods are no longer binding, leaving open the
possibility of table fellowship with Gentiles and others. Jesus has fed both in
his table fellowship, so one can no longer separate them. Jesus makes
extraordinary demands upon his disciples in light of the soon arrival of the reign
of God, including becoming like children, selling possessions, and that divorce
is not permitted. The dialogue concerning the coin with the image of Caesar,
Jesus suggests that everything belongs to God, whereas all Caesar receives is
the coin. Since Jesus envisions a time without temple, land, or Torah, the love
of God and neighbor as guiding norms for the followers of Jesus becomes
increasingly urgent.
The motivation for moral conduct is the will of God. He
also describes a system of rewards and punishments. One is now part of the
family of God as defined by Jesus. His ethics is teleological in that Mark
calls people to act today in light of a specific goal or end. Disciples who do
the will of God now will receive vindication in the final judgment God brings
to the world. Jesus becomes a model of moral behavior in his doing of the will
of God, in his faithfulness to God in the midst of trial, and in his
compassion.
The ending of Gospel of Matthew draws together the
threads of the story he tells and commissions the disciples. Matthew ends with
the immediate presence of the risen Lord, who promises to remain present
always, until the end of the age. This reassuring word grounds the life and
mission of the church on solid rock. Matthew creates an ordered, symbolic
world, in which Jesus possesses all authority in heaven and on earth, and
defending it against rival worldviews. We see the say in which he constructs
that world in his representation of Jesus as teacher, his account of
discipleship as community formation, and his adaptation of eschatology as a
warrant for ethics.
Matthew was less concerned with the historical events of
Jesus' life than with his teaching. The
historical events of Jesus' life fulfill all the promises of salvation made by
God. He moves the teaching of Jesus into the foreground, while the deeds of
Jesus confirm the validity of that teaching. Matthew also has six major
discourses that Matthew has produced by using texts from the sources available
to him.
Several passages appear significant to the development of
the theology of Matthew. 6:9-13 is the Lord’s Prayer, which he expands for use
in the worship of the church. 13:24-30, 36-43, where the church is not yet a
gathering of the elect, but has a mixture of good and evil in it. 16:17-19, in
which he reflects the concept of church in the early Palestinian community.
25:31-46, the portrait of the last judgment. As the coming Son of Man, Jesus
judges all nations, the criterion being the conduct of individuals in their
lives. The apocalyptic scene he essentially reduces to an exhortation to living
in a Christian way in the world. 28:18-20, the Great commission, a summary of
the gospel.
One approach to the text is that Matthew intends to
portray Jesus as a new Moses. Some indications of this theme are in the opening
chapters. In addition, the Sermon on the Mount is an arrangement Matthew gives
to the teaching of Jesus as if Jesus provides his own interpretation of Torah.
He does not structure the sermon in such a way as to offer new legislation, but
to teach accurately Torah.
Matthew has several themes that separate him from other
gospels. The title Son of God becomes increasingly important. Matthew does not
accept the Markan messianic secret, but rather wants
his gospel to point to the paradox of his revelation that takes place in
lowliness. An example is the triumphal entry, in which the lowly Jesus entering
on a donkey others openly acknowledge as Messiah. He also provides a different
self-understanding of the church. The church has the character of permanence.
The anticipation of the parousia
recedes. Instead, he places greater emphasis on the problem of false teachers
who will appear in the last days. Rather than unbelief, Jesus chastises the
disciples for little faith.
The Christology involves Jesus as authoritative teacher
of the people of God. He shows the basis of this authority by relating birth
and resurrection. Rather than beginning with John the Baptist, he begins with
the genealogy of Jesus, his birth, and early childhood. By birth, he is
Messiah, son of David, son of Abraham, and conceived by the Holy Spirit. The
difficulties surrounding the birth of Jesus remind one of the difficulties
surrounding the birth of Moses. To know Jesus rightly is to acknowledge his authority
by obeying his teaching. His formula quotations suggest the scripted character
of salvation history.
First of the discourses in Matthew is the Sermon on the
Mount, 5-7, a catechism-like digest of paraenesis. In
light of the presentation by Matthew in his whole gospel, this sermon at the
beginning of the ministry of Jesus places further weight upon Jesus as teacher.
It also emphasizes the ethics of those who live in the light of the reign of
God. Matthew shaped the sermon, so we should not assume that its structure
comes from Jesus.
Is it possible to meet the demands of this sermon? The
Reformation teaching on this point was that the intent was to point out how
sinful we are, since no one can fulfill the teaching of the Sermon on the
Mount. Albert Schweitzer suggested that he intended its fulfillment, but only
in the context of an interim ethic. The problem with the latter interpretation
is that the sermon is not set in an eschatological context. The demands of the
sermon serve as abiding ethical directives for Christian living in the world.
This also means that he expected Christians to live them out in the realm of
the Christian life, for they bear on the meaning and content of the Ten
Commandments. Betz sees Jesus here as the authoritative interpreter of the
Torah for the law-abiding community. The home of this sermon is Jewish piety
and theology, and an ethic of obedience t the Torah. The sermon does not
reflect any of the theological reflection that Paul offers concerning the
structure of sin that works against fulfillment of right conduct. People have
the ability to do what God requires. The human predicament is not so much
indwelling sin as it is rebellion against the will of God as interpreted by
Jesus. The sermon represents an impossible ideal when we separate it from the
gracious gift of the reign of God on the one hand and from the community of the
faithful on the other.
If law and righteousness in the theology of Mathew are
placed in juxtaposition to the teaching of Paul on justification, we might note
substantial differences. Mathew does not say that God gives righteousness as a
gift. However, if we examine the structure of both authors, we find that
righteousness in Paul corresponds to “kingdom of heaven” in Matthew, both
designating the unconditional saving action of God and the demonstration of the
grace of God. Robert Mohrlang suggests that the
underlying structure in Matthew is provided by the gracious gift of the reign
of God that results in the fruit of righteousness in one’s life. The saving
work of God in Christ demands the response of the fruits of righteousness.
Separate from the gracious gift of the reign of God and from Christian
community, the righteousness that exceeds that of scribes and Pharisees is
impossible. In that light, the Sermon on the Mount becomes a blueprint for
Christian discipleship. Ethical conduct does not bring the saving work of God
into effect. However, one does not appropriate that saving work without the
fruits of righteousness.
What is the relationship to the Ten Commandments? The
intent of Matthew appears to be the presentation of Jesus as bringing to light
the original intent of the Ten Commandments.
What meaning can they possibly have?
Matthew no longer reckons with the imminence of the parousia, which
is why Matthew compiles the sermon from his sources in the way he did.
In 5:3-16 we have the introduction to the sermon, in
which Jesus pronounces a blessing upon those who live a consistent with the
qualities of life presented in them. The metaphors of the disciples being salt
and light suggest that other people need to see their good works and praise
God.
In 5:17-20, the law and the prophets as interpreted by
Jesus remain valid for Christians.
The sermon continues with three ways in which those who
follow Jesus can have righteousness that exceeds that of scribes and Pharisees.
The first is in the form of six antitheses in
The second example of righteousness that exceeds that of
scribes and Pharisees is that of practical piety in 6:1-18, focusing on
almsgiving, prayer, and fasting. Performing such acts to impress others is to
do them with a divided heart and in the manner of the hypocrites.
The third example of righteousness that exceeds is in
The sermon concludes with an exhortation that reminds one
of the two ways in wisdom literature, warning of false prophets and encouraging
people who trust his interpretation of Torah build their lives on a solid
foundation. In the final judgment of God, it will not be sufficient to call him
Lord, for one must do the will of God.
The second discourse in Matthew is the commission of the
disciples in Chapter 10. The bulk of the discourse is concerned with preparing
the disciples for the opposition their message will encounter when the full
ramifications of the radical demands of Jesus' proclamation of the
The basic authority Jesus gives the Twelve mirrors the
scope of his own ministry activities - the disciples will be able to cure all
disease, all sickness. Before continuing with the content of the mission,
however, Matthew takes time to list the names of all 12 of the officially
commissioned disciples. Taking seriously this apostolic mission helps us
understand Jesus' limiting instructions in 10:5-6. The disciples are assistants
to Jesus, the messianic shepherd of
Jesus stipulates exactly what the disciples are to
accomplish during their missionary excursion. Not surprisingly, since the
Twelve are to be extensions of Jesus' own mission, he directs them in 10:7-8 to
do exactly the same things he himself had been shown doing in Matthew 8-9.
Completely empowered by his authority, Jesus calls the disciples to do no less
than Jesus did. As Jesus further details the particulars of these commissioned
ones, again the focus is on only the "lost sheep," which Matthew's
text now clarifies as those who are "of
The third discourse in Matthew is a collection of
parables in Chapter 13. The parable in 13:1-9, 18-23 concerning the one who
sows seed suggests that one needs to listen to the word with discernment,
because appearances are deceiving. The final judgment will make clear the
distinction between good and evil. One must listen today with the total
commitment required, because the reign of God is the highest good at which one
can aim. Matthew 18:21-35, the parable of the unforgiving servant, and 20:1-16,
the parable of the vineyard, are parables that invite one to consider that the
reign of God brings mercy and forgiveness. The parables also emphasize the
importance of doing the will of God. The parable contrasting the behavior of
two sons in
The fourth discourse in Matthew concerns church order in
Chapter 18. Matthew views the Christian community as a learning community or as
a community of students taught by Jesus. Jesus is the founder of the church. To
join the movement is to join the community of disciples that he has expressly
called, taught, and authorized. One cannot follow Jesus except by becoming part
of the community he trained to carry out his mission in the world. One element
of that community is its rigorous life. Speech and action are the outward
manifestations of what is in the heart. In the parable of the final judgment,
the sheep do not even know that their actions were serving Jesus. They were
simply bearing fruit, giving expression to the goodness of their character.
Action flows from character, but character is a matter of training in the ways
of righteousness. Although similar to the wisdom tradition, the primary concern
of Matthew in this presentation of the teaching of Jesus is the formation of
the community. However, a second element of the character of the community is
mercy, a quality that lives in tension with that of rigor. He states twice,
based on Hosea 6:6, that God desires mercy and not sacrifice. Matthew is citing
a passage rabbinic Judaism accepted as key after the destruction of the temple.
The teaching of Jesus provides a dramatic new
hermeneutical filter that necessitates a rereading of everything in the Torah
in light of the dominant imperative of mercy. While the Pharisees tie up heavy
burdens, Jesus, in the spirit of wisdom, offered a different reading of Torah:
11:28-30
(NRSV)
28 “Come to me, all you that are weary and are carrying
heavy burdens, and I will give you rest. 29 Take my yoke upon you,
and learn from me; for I am gentle and humble in heart, and you will find rest
for your souls. 30 For my yoke is easy, and my burden is light.”
Further, Matthew adds to the
two great commandments: Matthew
Matthew writes of some community guidelines for
discipline and forgiveness:
Matthew
18:15-20 (NRSV)
15 “If another member of the church sins against you, go
and point out the fault when the two of you are alone. If the member listens to
you, you have regained that one. 16 But if you are not listened to,
take one or two others along with you, so that every word may be confirmed by
the evidence of two or three witnesses. 17 If the member refuses to
listen to them, tell it to the church; and if the offender refuses to listen
even to the church, let such a one be to you as a Gentile and a tax collector. 18
Truly I tell you, whatever you bind on earth will be bound in heaven, and
whatever you loose on earth will be loosed in heaven. 19 Again,
truly I tell you, if two of you agree on earth about anything you ask, it will
be done for you by my Father in heaven. 20 For where two or three
are gathered in my name, I am there among them.”
The community does not ignore
sin. This approach would end the rounds of gossip that most churches
experience. The focus is upon repentance and restoration. We also need to
remember that gentiles and tax collectors are the ones to whom Jesus went, and
so this instruction does not mean sunning, but that the person becomes the
object of the missionary efforts of the church. The church also receives
enormous authority in that it has the power to bind and loose. Since Jesus in
the midst of any group of two or three, Matthew is confident that wise
decisions will arise even with this authority. 18:21-35 deals with how many
times one should forgive. The parable of the unforgiving slave in
The fifth discourse of Matthew is sayings against the
Pharisees in Chapter 23. His community has recently experienced expulsion from
the synagogue and is in vigorous debate with rabbinic Judaism, the only form of
Judaism that survived the destruction of the
Is this a Jewish-Christian Gospel or a Gentile-Christian
Gospel? Many scholars conclude that this gospel reflects Jewish-Christian
concerns. Yet, many of the elements of the gospel that do reflect concerns in
the debate with Judaism appear incorporated into a main body of material that
has a larger vision. The recipients of his gospel are Gentiles, while the
anti-pharisaic polemic concerns the
The strategy of the rabbis was to circle the wagons,
establishing strong group boundaries defined in terms of orthopraxy.
Matthew represents an originally Jewish-Christian community that chose to
spiritualize the meaning of the Torah by means of a hermeneutic of love and
mercy to create an inclusive community that reached out to Gentiles. Subsequent
history shows that Matthew was successful in formulating a foundational
narrative for Gentile mission and almost completely unsuccessful in keeping
that mission grounded in Judaism. This division occurred because of
Christology, in which he accepted Jesus as the authoritative teacher of Torah.
The destruction of the temple was the definitive judgment on a corrupt and
faithless generation of Jews who had rejected the Messiah. He creates a
conciliatory platform for a pluralistic church. This hypothesis would explain
some of the unresolved tensions in Matthew, such as the tension between rigor and
mercy.
Jesus becomes a model of righteousness that exceeds that
of scribes and Pharisees. His birth is in the power of the Spirit, his baptism
declares his being Son, and the temptation verifies his course of life as that
of Son. Jesus is the obedient Son who obeys the Father. At the end of his life,
he endures insults by people who say more than they know about Jesus. Jesus
does show his obedience to the Father by enduring the suffering of the cross.
Throughout his ministry, Jesus looks with compassion upon the crowds, and that
compassion motivates his behavior and teaching toward them. Far from abrogating
the law, Jesus views mercy, love, and compassion as the hermeneutical keys that
unlock the original intent of the Torah. Matthew also presents the religious
leaders of the day as hypocrites with divided loyalties who seek the approval
of people. They observe the traditions of the elders, while Jesus remains true
to the original intent of God in giving Torah.
The sixth and final discourse concerns last things in
Chapter 24-25.
What is the relationship between eschatology and ethics?
The theology of Matthew is not legalistic. He exhorts toward a better
righteousness is made possible because of the love commandment which he
precedes by the saving act of God. Righteousness involves the conduct expected
of those who live in light of the reign of God. The law and the prophets as
interpreted by Jesus represent the content of that ethic.
Matthew has much material relating to reward and
punishment. The prospect of judgment by God provides a powerful motivation for
the followers of Jesus to behave in certain ways. The present situation in
which good and evil exist side by side will not last forever. One needs to make
decisions upon the values that will last into eternity. If one’s life is a
narrative or story, we are accountable for the story we construct, first to
each other, and then to God.
Matthew encourages reflection upon behavior today in
light of the coming judgment of God. The followers of Jesus are in a situation
of waiting. In the meantime, they are to act with compassion toward those in
need, the standard of judgment God will use at the end of time. The parables
suggest the reign of God is a gracious gift. To enter that rule of God, one
must bear fruits of righteousness, have vigilance, be enterprising, be
compassionate, and be merciful. The future judgment of God will bring the
separation of good and evil. The present confronts us with the ambiguous
situation of discerning the difference between good and evil. The reign of God
is the highest good at which one can aim. The norm of moral living corresponds
to vigilance, mercy, and compassion. The presence of the reign of God in the
ministry of Jesus, and the certainty of future judgment rendered by God, one
must live out the present in light of the reign of God.
Matthew makes most of its ethical contributions through
compiling the Sermon on the Mount. His basic ethical perspective derives from
Mark: the centrality of the reign of God, doing the will of God, and a system
of reward and punishment. The reign of God has drawn near. Mark has 14
references to the reign of God, while Matthew has 50, 32 of which are unique to
him. Matthew includes many of these references in parables, and thus invites
the reader to consider the world from the perspective of the reign of God.
The parables describe a world in which people make
ethical decisions in light of the reign of God. In the moral world they create,
the norm for good and evil is how acts in relationship to the in-breaking rule
of God. A subtle shift occurs in the way Matthew relates an ethical use of
eschatological themes. Matthew settles into the expectation of a protracted
historical period prior to the eschatological consummation. Jesus established a
church built on the confession of Peter. The church has a mission to proclaim
the gospel to the whole world, a project that will take time. Further, his
conviction that the risen Lord is present in and with his church allows Matthew
to settle in for the long haul. Immanuel, God with us, is the theme, in which
he envisions a powerful spiritual presence in the worshipping community. The
gospel ends with the disciples worshipping him. The disciples who witness the
calming of the sea worship him. The context of the reign of God provides a
powerful warrant for ethical behavior.
One question is whether the compromise Matthew seems to
aim toward actually works. His Jesus proclaims the reign of God, while at the
same time demands radical ethical obedience and teaches mercy toward sinners, a
Jesus who commissions the church strictly to teach and obey his commandments
and yet at the same time remains present with the community to enable more
flexible discernments.
In terms of the context for moral reflection, Matthew
offers several possibilities. First, he offers a symbolic world that
experiences the world with the authoritative presence of Christ. Second, the
present age has significance in that the church has a mission to fulfill of
making disciples of all nations. Third, the future judgment of God has its
foundation in works of love and mercy. Fourth, we simply note the bitterness
between Christian community and synagogue, the vigorous debate, and the
difficulty of bringing all this into the context of loving enemies. Fifth, he
envisions a humble and patient Christian community. Sixth, obedience is real
possibility for individuals and for the community.
Luke-Acts carefully connects what God does in Jesus
through the church to the promises made to
Besides writing his gospel, Luke also wrote a brief
history of the early church. Yet, Acts
is hardly just history. It is an
apologetic in that it tries to demonstrate that the Christian mission is now a
violation of Roman law. Theopholus, to whom the book is addressed, may have been a
member of the Roman court who received such a document and from Luke hoped to
get a favorable hearing. Luke wrote the
book around 70 AD, given the familiarity with the conditions in Paul's day, and
the prominence of Paul. There are sources, mostly from histories from local
communities, the “we” passages, and the speeches. However, Luke shaped this material for
content and for his own purposes.
He speaks of the divine plan for salvation of humanity
that is being realized in the activity of Jesus: see
The outline of Luke derives from Mark:
1. John the Baptist setting the stage for Jesus
2. Jesus' baptism, temptation, announcement of his message, and gathering of disciples
3. teaching
and healing in
4. journey
to
5. preaching in the temple, culminating in an eschatological discourse,
6. arrest, trial, and crucifixion
7. discovery of the empty tomb.
Luke then extends this
outline both directions. At the
beginning, he adds a birth narrative and at the end, he adds appearance
stories. He also greatly expands the
narrative of the journey to
There has been a negative attitude toward Luke's theology
among modern interpreters. Some suggest that Luke waters down the theology of
the cross, that it is no longer the "scandal" mentioned by Paul. In Luke, preaching focuses upon repentance
and forgiveness of sin, but he never states that this forgiveness comes through
atonement. Others suggest that salvation is different from Paul, though one
might wonder what is so wrong about that.
Paul's theme of justification ought not to be criterion for judging all
other early Christian writings. Further,
Luke and Paul undoubtedly agree on much more than they diverge. Luke does speak of a suffering Messiah, and
of the Messiah who "must suffer." The question is whether salvation
is realized despite the suffering or through the suffering. He alone calls Jesus “savior” among the
gospel writers. He speaks of forgiveness
of sin and of peace and of life as the effect of the cross.
Some suggest that Luke has a strong anti-Jewish bias in
that Jews are fully responsible for the death of Jesus and the first martyrs.
However, we must balance this view with the fact that many Jews also become
Christians. Luke also appears to have a theology in which the church supplants
We can discern the theology of Luke in the unique way he
presents the kerygma, the structure of the gospel, the geographical
perspective, the historical perspective in which Jesus is placed, the salvation
history presented, the treatment of eschatology, discipleship as a response to
the word of faith, repentance and conversion, and baptism, and the overall
portrait of Jesus. Jesus proclaims the
fact of God's eschatological salvation, the decisive intervention in human history,
proposing to
Luke seems to have a conception of the plan of God that
begins with creation and ends with the final judgment. In between are the
periods of
In his Christology, Luke makes it clear that Jesus, as
the Son is the center of history. The exalted Lord is at the side of the
Father. The Spirit is the continuing gift of the Father to the church. Jesus is
the instrument of the Father, who alone is the source of history of salvation.
Jesus fulfills the role of the suffering servant, and thus accomplishes the
deliverance promised in Isaiah 53.
Luke presents the virginal conception through the power
of the Spirit. This birth inaugurates the age of salvation. The effect is a
reversal of fortune; those exalted by this world God will humble, while those
humbled by this world God will exalt. Those who humble themselves now, God will
exalt. The Spirit guides the ministry of Jesus, and Jesus has a special
relation to the heavenly Father, his resurrection from the dead and his
ascension. Luke calls him Messiah,
derived from Palestinian Judaism. Jesus
was a suffering Messiah, which is unique to Luke. Luke calls him Lord, which we can trace back
to Yahweh in the Hebrew Scriptures. In
this sense, Father and Son receive the same name. This transfer probably took
place in
The Sermon on the Plain is a good a good example of
reversal: the sinner responds to the message, and the self-righteous reject it.
The age of salvation inaugurated in the ministry of Jesus calls for reversal of
behavior and thinking. Jesus has come to call the sinner to repentance. Yet,
Galilean cities rejected this invitation. He even calls the crowds an evil
generation. Jesus also tells stories about those who repented: the parable of
the prodigal son, the Pharisee and Publican, and the thief on the cross. They humble
themselves, trusting the love and forgiveness of God. The result is that God
exalts them.
The Sermon on the Plain has as a central theme of loving
one’s enemies, an implicit criticism of any ethic based solely on reciprocity.
He suggests the reversal fortune in the beatitude and woe section. He urges
disciples to refuse judging each other. True morality has its root in the
heart; from it good and evil flow. Since God is merciful and compassionate,
disciples must extend mercy and compassion.
The narrative that involves the journey to
Luke pays special attention to the company Jesus keeps:
sinners, lepers, women, children, and a tax collector. In doing so, Jesus
exemplifies the reversal fortunes. He also dines with a Pharisee, opening
himself to criticism, but also opening his message to those least likely to
accept it. His example foreshadows the inclusive nature of the church.
In terms of the cross, the suffering and death of Jesus
he views as a necessity of the plan of God, the guilt belonging to Jews, and
the innocence of the Romans. At the same time, we cannot take this too far.
After all, Luke does not portray Pilate, Felix, or Festus as persons of courage
and strength.
The resurrection of Jesus provides vindication for the
ministry of Jesus that his life was in fact lived in obedience to the Father,
and an assurance to the world of future resurrection and judgment. The
resurrection provides assurance of future destiny to individuals. It suggests
the accountability of each individual for the life one lives in light of that
resurrection. In particular, this means living as repentant, converted, and
forgiven people.
His concern is to connect Christ to the historical
process. He sees far-reaching
connections between Christ and the Christian proclamation of Christ. He does this by connecting the story of Jesus
to Roman history, to Palestinian history, and to church history. Luke does have Jesus say to the thief on the
cross, "Today, you shall be with me in paradise." That shows an
interest in salvation, though he does speak of it differently than Mark or
Paul. The call to repentance and
conversion in Luke's gospel and his concern for discipleship suggest he is no
less demanding.
Just as the Spirit anointed Jesus to preach the gospel,
the promise of the Father was that the church would receive the power of the
Spirit to bear witness to what God had done in Jesus. The over-emphasis of some
scholars on the first sermon Jesus gave leads them to put aside the fact that
Jesus did not limit his good news to the poor. He entered the home of wealthy Zaacheus and did not demand that he give all he had,
although he did ask for fifty percent given to the poor. Jesus also has a
wealthy Samaritan assist an injured Jew on the road to
In any case, the promise of the power of the Spirit to
the church is not just for the disciples. Rather, the Father grants the power
to bear witness to all of those gathered in the upper room, including sons and
daughters, young and old, and slaves, as the prophecy of Joel suggests. Here is
a continuation of the theme of reversal with which Luke begins his gospel.
The church continues the preaching of repentance that
Jesus began. The call continues to reform individual and communal life in the
spirit of Jesus. Peter brings this message to the Jews. Philip brings it to the
Ethiopian, fulfilling the charge to bring the gospel to the ends of the earth.
One wonders if this incident should not have the same stature as that of the
conversion of the centurion through Peter. However, the focus of Luke-Acts on
Acts continues the story of the early church on a
parallel with the story of Jesus in other ways as well. Stephen, the first
martyr, suffers and dies on a pattern with Jesus. Paul resolves to go to
Some have found traces of early Catholicism here. However, though he does trace a church
dotting the
Salvation is extended to the Jew first, and then to
Greek, in this outline. In Luke’s
perspective, this was part of God's plan.
He wants to show the continuity between
Luke envisions a new community, and not simply the
salvation of individuals. The early formation of that community we find in Acts
2:42-47 and
The Apostolic Council in Acts 15 is both the literary and
literal center of the book. Acts 1:8 determines the structure of the book as
witnessing to Christ in
The church transmits the message of salvation to which
the first witnesses bore witness. Although individuals are remote in time, this
transmission of the message in the Christian community brings the individual
and the saving work of God in Christ together. The Spirit is present to guide
that process. The church today always stands in a mediated relationship to the
saving action of God in Christ. However, the church through the gift of the
Spirit stands in a contemporary relationship with Christ. Individuals receive
assurance of salvation, grow in faith, persevere in prayer and sacrament, which
then makes one independent of any particular length of time between present and
end of history. The proclamation of the way is the responsibility of the church.
Humanity then has the responsibility of response. The situation humanity faces
is the prospect of future accountability before God for one’s life. Since
preaching Luke leads to repentance and conversion, one assumes that part of the
theology of Luke is the sinfulness of humanity. Vital Christianity flows out of
this sense of accountability to God and the responsibility of facing issues of
human life in the present. The thinking of Luke about discipleship does not
revolve around either imitating Christ or imitating the apostles, but in
continuing to be disciples, or learners, under the guidance of the Spirit.
Discipleship is the subjective reaction of human beings
to the gospel. The proper response of
the disciple is that of faith,
repentance and conversion, and baptism.
There are demands of the Christian life.
Following Jesus is primary, as is giving testimony and prayer. Right use of material possessions, which was
rooted in Jesus' own teaching and example but expanded by him. Christian community, an organized way of
being the church, a Spirit guided community.
In Luke's view, Christianity is both an international
membership and indefinite in duration.
Luke-Acts can be seen as a charter document for a church taking stock
for the long haul. It shows how to
understand its Jewish roots and how to live in an open-ended present, by
following the teachings of Jesus as modeled by the earliest disciples in Acts,
and by a continual openness to the guidance of the Holy Spirit. The mission to
the gentiles was no aberration nor a desperate alternative for the mission to
Luke offers a picture of the origin of Christianity in
The relationship of the church with the Empire has a
confusing cast to it. In one sense, the Jews appear as the trouble-makers in
the community, absolving Roman authorities from any complicity in the
persecution of Christians. On the other hand, the fact that Christianity causes
disturbances may suggest the political and economic implications of the church
became a threat the Empire. In one sense, the ethic of Jesus (love enemies,
turn the other cheek) and the ethic of Paul (live peaceably with all) suggest
that the best way for Christians to get along in an oppressive structure like
that of Rome is to do nothing to draw attention to oneself. On the other hand,
a totalitarian structure like that of
In terms of eschatology, time itself becomes on object of
theological reflection. Luke downplays the nearness of the return of Jesus and
the end of the world. By its nature, if
the anticipation of the end as near is vital and present to believers, one can
hardly think of handing down that anticipation through tradition, which implies
endurance in time. He even takes events interpreted as signs of the end, such
as the destruction of the
The gift of the Spirit replaces eschatology. The Spirit
brings salvation into the present experience of individuals and the community
of believers. The Spirit makes it possible for Christians to continue living in
the world, to endure persecution, and to bear witness. The fact of future
judgment remains real for Luke, and remains important for ethical exhortation.
His presentation of Christ and the Spirit are attempts to supplant the early
Christian conception that the end would occur soon. The Spirit defines the
relationship between Father and Son. The Spirit helps us to see the
individuality of Jesus and to see the positive connection between Christ and
the church. From the point of the view of the church, the work of the Son and
Father are identical, since the church refers both as Lord. The risen Christ
left behind both the Spirit and the remembrance of the word and deed of Jesus.
I
would now like to turn my attention to the next great tradition within the New
Testament; that which represents the production of the Johannine community. The
difference of the Gospel of John with the first three gospels gives rise to
much discussion. Every gospel includes an historical element, noting in
particular the introduction to Luke. However, the primary purpose of a gospel
is theological, in that it seeks to persuade the reading to believe in a follow
Jesus as the Christ. Comparison of John with the first three gospels
predisposes the scholar to view John as an outsider. Since the first three
gospels agree with each other so much, it gives the impression that John is
another world. When it comes to historical material, most modern scholars leave
out John as providing reliable historical data concerning Jesus. Assuming that
John has reliable historical data, the impression is that the Gospel wants to
provide a profounder theological vision than the other gospels.
The orientation of John shares a
common story with the Synoptic Gospels and with Paul, but also moves into
different territory theologically. There
are enough connections with the synoptic tradition to make one wonder if John
is not aware of at least some form
of their tradition. However, if the tradition of the church is right, that the
apostle John is behind in the text, written in
Thus:
2:13-22,
cleansing of the temple.
3:1, with Luke 18:18, a leader of Jews coming to JEBUS with a question.
5:8-9 with Mark 2:11-12, healed person to pick up their
mat.
6:1-15, the miracle of the feeding of the 5000. 6:16-21,
Jesus waLukeing of the sea of Galilee to the
disciples.
10:1-3a, a parable on sheepgate.
10:3b-5, a parable on shepherd.
12:1-11, anointing at
12:27-30, agony of
13:21-30 with Matthew 26:21-25, 50,
betrayal by Judas foretold.
13:36-38 with Luke 14:13 with Matthew 15:1-6, parable of
10:24-25, servant not greater than
master. 10:18-20, disciples to be witnesses.
16:1 with Matthew 24:10, disciples
intended to not fall away. 16:2 with Matthew 10:17 on expelled from
synagogues. 16:2 with Matthew 24:9,
persecution of disciples done in God's name.
18:1-11, Arrest of Jesus. 18:12-27, Jesus before Annas
and Caiaphas and Peter denies him, Luke 22 :54-62.
20:11-18, appearance to Mary,
see Matthew 28:9-10.
20:19-29, appearance to
disciples, Bee Luke 24:36-49.
All
of this suggests that behind the Gospel of John is a pre-synoptic tradition
that shares much in common with Luke. The tradition is independent of the synoptic
tradition. The author presumes knowledge of more sayings and miracles, but this
does not mean specifically synoptic material. However, the use of common
material suggests that the theological purpose of the author predominates. He
wants to delineate the eschatological bringer of revelation and salvation. He
wants to display the radiant glory of the Logos as he lives on earth and dwells
among us. He wants to disclose the ever-present significance of the saving
events that lie in the past. The words once spoken by the Son of God when he
came into the world, are to become audible as his unremitting and ever urgent
interpellation. The earthly Jesus is understood as the Christ who continues to
be present in his community, in its preaching, worship, and sacraments he is
the present Christ. Through the Holy Spirit, he wanted to link up the time of
Jesus, the bearer of the Spirit, with the time of the Spirit. The Spirit is
imparted to the faithful in the words of Christ, in the sacraments that realize
and render fruitful the saving events, through the mediation of the church,
which takes over with the mission of Jesus his preaching and his authority.
In
John, Jesus speaks in long, involved discourses in which no parables appear and
with only a rare saying can be isolated.
In the synoptic gospels Jesus speaks primarily in short sayings or
parables, of which seem to be the preferred method of teaching. Jesus seems to become a philosopher, a
lecturer, and a mystic. In the synoptic gospels, Jesus speaks much about the
poor and outcasts of society, while in John he speaks primarily about
himself. Such self-revelation of Jesus
in John stems from a theological interpretation of the evangelist. Jesus speaks
in full consciousness of his unity with the Father, which continues on earth as
the Incarnate Word. The author wishes the reader to hear Jesus, and not himself
as the author. Thus, most scholars leave John behind when considering what
Jesus said, while they often use it for mature reflection upon the nature of
Jesus and Christology. At this point, I
must accept that assumption until more scholars can demonstrate to the
satisfaction of others that John may represent the more intimate instructions
of Jesus. Though some have argued for
this, it has not gained acceptance. The task is not view the gospel as an
historical document and as a preaching document, giving an account of the word
and deed of Jesus. With the Gospel of John, we find it particularly important
to discover its theological language and assertions. In its temporal dress, we
must perceive the eternal message that the Gospel wishes to bring to us.
The connections with I John are interesting as well. People took phrases from the gospel and used
them for moving toward Gnosticism. We can see this in the prologue to the gospel, which appears to be a hymn from
1:la with I John 1:la
1:lb with I John 2:de
1:4a with I John 1:lf
1:4b with I John 1:5d
1:5a with I John 1:5e
1:10c
with I John 2:3
1:14a
with I John 1:2a
1:14b
with I John 1:2f
1:14c
with I John 1:ld
1:16a
with I John 1:3de
1:17b
with I John 1:3de
1:18b
with I John 1:3de
The opinion is now common that the Gospel is the
aggregate result of a long process of literary formation, comprising strata of
diverse age and origin. It is subject to the same laws of growth as that of the
synoptic gospels, and calls for the same methods of research. For example, a
sign source has a high degree of probability, given seven signs recounted more
or less fully. One is the marriage feast at
John stands close to Hellenistic Judaism. The allegorical
use of the Old Testament has some similarity with Philo. Further, the
development of the Logos concept provides a link to the Hellenistic world of
Judaism, Gnosticism, and Stoicism. The text also has some connection with
rabbinic forms of argument. Some texts in
H.
Richard Niebuhr used the epistle of I John as a prime example of the Christ
against culture theme of the relationship between Christianity and culture. The
isolationist tendency in the Gospel and epistles shows itself in that the
dominant theme of loving each other has a limit of members of the community.
These writings appear to command love for each other, but not for the enemy.
Believers have no duties or obligations toward the world, but rather only
toward each other. Believing and abiding in Christ are what matters.
John
has a basic Christological interest. Every question about the central
theological interest of John must start with the what the author asserts is the
purpose of his book in
John
31 But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.
The focus of the author is on faith in the person of Jesus, and the
saving power of Christ. The reference to believing may refer to missionary aim,
but it may also refer to confirming the faith of those who already believe. The
author wants believers to have a more profound and stable faith. This faith has
the power to impart life. In this sense, Christology orients itself toward
soteriology.
John poses the
question of the salvation of humanity and the world. Jesus is the savior of the
world, a universalist view deeply rooted in the basic structure of the
Johannine concept of the world. Rather than focusing upon Jew and Gentile, he
views humanity as living in darkness until God sends the revealer. John
overcomes the dualistic view of the world through Christ. Christ unites the
divine world and the human world, descending from the divine world into the
human world, and then returning to the Father. By the loving act of sending the
Son, the light penetrates as the unconquerable power of love. The emphasis is
on the whole way of redemption from the Incarnation to the lifting up in the
cross as a redemptive happening, as the fetching home of humanity to the divine
world. However, John integrates the redemption through the expiatory sacrifice
of the cross, as in I John 2:2,
John also proposes a
realized eschatology, for one who believes “has” eternal life. The blessings of
salvation are already present, as the essence of the salvation already attained
in faith in Christ. The question is, what has led to this realization and
actualization? The strongest motive is the Christology, which sows the glory of
the Logos still dwelling in the earthly Jesus, and the power of the exalted and
glorified Lord already present in his word and work of salvation. In John,
Christ is really the eschatological present.
The sacraments become
the presence of Christ. The sacraments would then be means of importing into
the present time the work of our salvation accomplished by Jesus that they
recall as they bring his power into play. The mysticism of John refers to being
in and abiding in Christ. The living and fruitful union in grace between the
believer and Christ is the full realization of the fellowship of Jesus with his
disciples. The series of profound religious utterances that have been termed,
somewhat misleadingly, the Johannine mysticism of union with Christ and God,
remains intrinsically linked to the Johannine picture of Jesus, the Christ, to
the self-revelation of the earthly Jesus as well as to the glorification of the
Christ. The Johannine mysticism of fellowship with Christ is inseparable from
ethics. The concentration of ethics on love is due to his concept of Christ as
an expression of the love God has for the world.
The church is present in the theology of John. The church is the responsible agent for the sacraments and the liturgy, one can see that the church is still more deeply rooted in the thought of John. The same is true in the teaching on the Paraclete. In the person of Christ, the theological principle that enable him to re-think the revelation of Christ proclaimed by the primitive church and to disclose its depths. The church as the flock and the vine suggest unity of the church with Christ.
Light is the illumination of one's existence by God, a genuine self-understanding of one's self as the creature of God. Darkness does not seize this possibility. One shuts oneself off from the God shown in the light of creation. Darkness turns away from the source of one's existence. Truth means living in the reality of God. Falsehood or the lie is falling away from the reality of God. One exists from one's origin, and must therefore live one's life from God or from the world. Creation is perverted into world by the delusion that humanity is the source of its own existence.
The sending of the Son is as from a foreign power. The
sending is the deed of the love of God. The coming of Jesus is the
eschatological event, signaled in titles like Messiah, Son of Man, and Son of
God. His appearance means judgment upon the world. This historicizing of
eschatology had already begun in Paul and represents part of the common story
of the New Testament. As the Word, Jesus does not communicate information but
offers himself. This revelation from God brings offense to the world. The death
of Jesus becomes the exaltation of Jesus, rather than atonement. When John uses
terms like bread, light, door, way, shepherd, vine, he refers to something that
humanity must have in order to have genuine life. Jesus is the one who
satisfies the longing humanity has. As the revealer of God, Jesus reveals
nothing other than that he is the revealer.
Faith is the demand to leave the security of the world in
its separation from God or autonomy from God and a turn toward the invisible
and uncontrollable realm of God. Faith overcomes the offense given by Jesus in
terms of the world. As an entry into eschatological life, it is joy and peace.
It is life in Christ. It is life abiding in him, and therefore faithful. It is
a life of prayer. It is a possession of the Spirit. Note that John has little
interest in the church as an organization.
Believe in Jesus as the Son. Love one another. Behind
these two key statements is a pre-understanding of the world living in a
darkness of which it is unaware. The Logos has come into the world as the light
of the world in order to show the world the darkness in which it exists. He is
the way, truth and life; he is the Good Shepherd; he is the Bread of Life; the
source of life-giving water; the resurrection and the life. Ethics becomes
Christology in the sense that passing from light to darkness depends on believing
in Jesus. The primary beneficiaries of the love of which John writes are other
members of the community. As he notes in I John, those who disagree with the
author are anti-Christ, a term that would not appear very loving to those to
whom the author directs the charge. Discipleship means abiding in Jesus.
John would appear to have some anti-Jewish tendency,
occasioned by the contemporary situation. Yet, this does not exclude a
missionary intention with regard to Jews of the Diaspora who were people of good
will.
John would also appear to have an anti-Gnostic tendency
in his emphasis upon the Incarnation. Yet, the imagery in John led some authors
in the second century to suggest that the text arose out of Gnostic sources.
The hymn in 1:1-18 contains an original hymn, originating
in Hellenistic Judaism and its reflection upon Wisdom, but now adapted by the
community of John for its theological purpose. This text, rooted in early
Christian reflection upon who Jesus was, reflects upon the Word intimately
united with God and with humanity, shown both in Jesus and in the light and
life given to humanity. The text also reminds us of the separation between God
and humanity through the rejection of the Word. He is also the unique Son. Importantly,
all of these themes connect well with themes the Gospel develops throughout.
John 1:1-5, 9, 10-12, 14, 16 (NRSV)
In the beginning was the Word,
and the Word was with God,
and the Word was God.
2 He was in the beginning with God.
3 All things came into being through him,
and without him not one thing came into being.
What has come into being 4 in him was life,
and the life was the light of all people.
5 The light shines in the darkness,
and the darkness did not overcome it.
9 The true light, which enlightens everyone,
was coming into the world.
10 He was in the world,
and the
world came into being through him;
yet the
world did not know him.
11 He came to what was his own,
and his
own people did not accept him.
12 But to all who received him,
who
believed in his name,
he gave
power to become children of God,
14 And the Word became flesh and lived among us,
and we
have seen his glory, the glory as of a father’s only son,
full of
grace and truth.
16 From his fullness we have all received,
grace
upon grace.
John
describes the beginning of the public ministry of Jesus in
John
Here is the Lamb of God who takes away the sin of the
world!
John
And I myself have seen and have testified that this is
the Son of God.
John
Look,
here is the Lamb of God.
The disciples also provide
further insight into Jesus through the titles they give him.
John
He (Andrew) first found his brother Simon and said to
him, “We have found the Messiah” (which is translated Anointed).
John
Nathanael
replied, “Rabbi, you are the Son of God! You are the King of Israel!”
The disciples believe after
the miracle at the wedding in
John
… many believed in his name because they saw the signs
that he was doing.
Chapter 3 gives the response
of another Jewish leader, an example of partial or tentative belief. Such a nocturnal encounter with a religious
leader may well reflect an accurate historical memory of incident in the life
of Jesus. There is also a Trinitarian theme throughout. It becomes an occasion for the writer to reflect
upon new birth. This also becomes the occasion of the first discourse in John,
around the baptismal theme of rebirth.
John 3:3 (NRSV)
Jesus
answered him, “Very truly, I tell you, no one can see the
John 3:5 (NRSV)
Jesus
answered, “Very truly, I tell you, no one can enter the
John 3:8 (NRSV)
The wind
blows where it chooses, and you hear the sound of it, but you do not know where
it comes from or where it goes. So it is with everyone who is born of the
Spirit.”
This passage also offers the self-revelation of Jesus.
John
The
Father loves the Son and has placed all things in his hands.
John
Whoever believes in the Son has eternal life; whoever
disobeys the Son will not see life, but must endure God’s wrath.
John
that whoever believes in him may have eternal life.
John
“For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.
Chapter 4 gives the response
of the Samaritans, which symbolizes their receiving of Jesus. It follows the theme of baptism again, this
time using the image of living water.
There is a further progression of awareness in the woman, moving from
"a greater man than Jacob" to a prophet, to the Messiah. The end of chapter 4 includes the last
response to Jesus, this time Roman, who, along with the disciples and the
Samaritans, is said to have believed. The writer takes a special interest in
this incident in
John
The water that I will give will become in them a
spring of water gushing up to eternal life.”
The text also shows the need to worship genuinely.
John
But the hour is coming, and is now here, when the true
worshipers will worship the Father in spirit and truth, for the Father seeks
such as these to worship him.
The text gives a self-revelation by Jesus.
John
Jesus said to them, “My food is to do the will of him
who sent me and to complete his work.
The text also shows the missionary impulse of the Johannine community.
John
Do you not say, ‘Four months more, then comes the
harvest’? But I tell you, look around you, and see how the fields are ripe for
harvesting.
John
They said to the woman, “It is no longer because of what
you said that we believe, for we have heard for ourselves, and we know that
this is truly the Savior of the world.”
In chapters 5-12, the writer transfers Jesus’ words and
signs to the public domain. The revelatory discourses began in chapters 3 &
4, though only with individuals Nicodemus and the Samaritan woman. Now, the
revelatory discourses take place among the Jews. They become disputes about
belief and unbelief. These eight chapters contain four great signs, expanding
to five if one includes walking on the lake. Revelatory discourses reveal their
Christological meaning. The character of the signs as a revelation of Christ by
means of actions is made clear. The healing of the blind man and the raising of
the dead are the culmination of this revelation through signs: Jesus is the
light and life. The framework of the religious calendar is not accidental. From
Chapter 7, the feasts appear in an invariable order: the feast of Tabernacles
in 7:2, the Dedication of the
The conflict between belief and unbelief takes place in
the capital of the Jewish world. It is there that the question as to whether
Jesus is Messiah is passionately debated. It is there too that the Jewish
theocracy had its seat of government and its greatest influence. The opposition
between Jesus and the Jews reaches its pitch of greatest intensity at
The healing of the cripple at the Pool of Bethesda leads
to Jesus’ bearing witness to himself as the Son who works with the Father and
who has power to give life and to raise to life. The context in which Jesus’
discourse is placed in Chapter 5, however, is much more strongly polemical and
this brings the other side of Jesus’ saving mission clearly to light, namely
that whoever does not believe in the Son is condemned. Just as the Son has full
power to pass on life, so too has he authority to judge. Closely connected with
this idea of judgment is that of Jesus’ bearing witness to God.
Chapter 5 follows the pattern of an event, a
healing on the Sabbath, followed by a discourse by Jesus. The continued response of the Jewish
leadership is to reject and desire to kill him.
John 5:19-24 (NRSV)
19 Jesus said to them, “Very truly, I tell
you, the Son can do nothing on his own, but only what he sees the Father doing;
for whatever the Father does, the Son does likewise. 20 The Father
loves the Son and shows him all that he himself is doing; and he will show him
greater works than these, so that you will be astonished. 21 Indeed,
just as the Father raises the dead and gives them life, so also the Son gives
life to whomever he wishes. 22 The Father judges no one but has
given all judgment to the Son, 23 so that all may honor the Son just
as they honor the Father. Anyone who does not honor the Son does not honor the
Father who sent him. 24 Very truly, I tell you, anyone who hears my
word and believes him who sent me has eternal life, and does not come under
judgment, but has passed from death to life.
John
26 For just as the Father has life in himself, so he has
granted the Son also to have life in himself;
John
30 “I can do nothing on my own. As I hear, I
judge; and my judgment is just, because I seek to do not my own will but the
will of him who sent me.
This chapter also has concern
for testimony: John the Baptist, the works, the scriptures, and Moses.
Chapter 6 is the miracle of the loaves, followed by a
discourse by Jesus that Jesus is
the bread of life. This seems to be
John's account of the Last Supper, as he offers his own body to the people to
eat. It also appears to by a message
based upon Exodus 16:15d, "He gave them bread from heaven to eat.” The
bread may well become wisdom. We find a key statement as to the significance of
this bread:
John
27 Do not work for the food that perishes, but for the
food that endures for eternal life, which the Son of Man will give you. For it
is on him that God the Father has set his seal.”
The bread is discussed on v.
35-43, from heaven in v. 44-48, and to eat in v. 48-58. Jesus reveals who he is, based upon the sign
offered earlier:
John
35 Jesus said to them, “I am the bread of life. Whoever
comes to me will never be hungry, and whoever believes in me will never be
thirsty.
John
48 I am the bread of life.
John
51 I am the living bread that came down from
heaven. Whoever eats of this bread will live forever; and the bread that I will
give for the life of the world is my flesh.”
Eating sustains life. In
John, it overcomes death. The writer focuses on the need for faith, highlighting
the contemporary issue of belief and unbelief. We might also note that John
develops a specifically Son Christology. He emphasizes the functional character
of this Christology, the theme of revelation and salvation that it articulates,
and its anthropological and existential point of departure. If John addressed
himself to the yearning by his contemporaries for salvation and even took
account of the Gnostic redeemer-myth, we need to consider the meaning of human
existence and human history in light of this Son Christology. Jesus Christ is
our access to the Father, the revelation in this world of the remote, invisible
God. Jesus is the disclosure of the love of God for the world, which otherwise
remains hidden and incomprehensible to us. Jesus is the light that makes sense
of our existence and the way that we can attain to its goal. The Son
Christology of John is concerned with these matters.
John
40 This is indeed the will of my Father, that
all who see the Son and believe in him may have eternal life; and I will raise
them up on the last day.”
John
47 Very truly, I tell you, whoever believes has eternal
life.
The emphasis on Eucharist
attacks a Gnostic or docetic group within his community that rejected the
reception of the Eucharist. That audience has now changed from unbelieving
Judaism in the metaphorical discourse to a heretical group within the church. The
emphasis upon eating the flesh and drinking the blood of Jesus is a graphic way
of making real in the Eucharist the general spiritual them of the believer
dwelling in Christ and of Christ dwelling in the believer. The focus of the
sacrament, as well as the special grace received in it, is to move us away from
ourselves and from the elements of bread and wine, and toward our union with
Christ. In the Eucharist, the believer identifies with Christ, and Christ
identifies with the believer. John paints the picture graphically.
John 6:53-58 (NRSV)
53 So Jesus said to them, “Very truly, I tell you, unless
you eat the flesh of the Son of Man and drink his blood, you have no life in
you. 54 Those who eat my flesh and drink my blood have eternal life,
and I will raise them up on the last day; 55 for my flesh is true
food and my blood is true drink. 56 Those who eat my flesh and drink
my blood abide in me, and I in them. 57 Just as the living Father
sent me, and I live because of the Father, so whoever eats me will live because
of me. 58 This is the bread that came down from heaven, not like
that which your ancestors ate, and they died. But the one who eats this bread
will live forever.”
The Galilean ministry of
Jesus ends in Peter's profession of faith and a reference to Judas, who would
betray him. That ministry ends in
rejection.
John 6:63-64 (NRSV)
63 It is the spirit that gives life; the flesh is
useless. The words that I have spoken to you are spirit and life. 64 But
among you there are some who do not believe.”
John 6:66-69 (NRSV)
66 Because of this many of his disciples turned back and
no longer went about with him. 67 So Jesus asked the twelve, “Do you
also wish to go away?” 68 Simon Peter answered him, “Lord, to whom
can we go? You have the words of eternal life. 69 We have come to
believe and know that you are the Holy One of God.”
Chapter 7 deals with the right of Jesus to teach, with an
emphasis on Jesus as wisdom coming from heaven. This swift succession of
scenes, with no long discourse by Jesus and several discussions about him in
various circles, is unique in John, and striking. If we are right in thinking
that he has set out to give a dramatically heightened account of the course of
the activity of Jesus, we have now reached the stage when the forces of belief
and unbelief are locked in struggle. We read of opposition from the brothers of Jesus, who
remain externally related to Jesus, but have concerns about the dishonor Jesus
brings to the family. The section reaches its climax. Externally, this is
marked by the great feast day at the end of the festal week, when the ceremony
of drawing water was performed with special solemnity. Internally, the climax
is reached in the word of revelation for which the ceremony provided the
occasion: it is a powerfully expressed word, one of the most beautiful images
used by Jesus as John portrays him. The invitation to come to him, the source
of life, echoes on through time to later generations of believers.
John 7:37-39 (NRSV)
37 Jesus cried out, “Let anyone who is
thirsty come to me, 38 and let the one who believes in me drink. As
the scripture has said, ‘Out of the believer’s heart shall flow rivers of
living water.’ ” 39 Now he said this about the Spirit, which
believers in him were to receive; for as yet there was no Spirit, because Jesus
was not yet glorified.
Chapter 8 is a combination of discourses
around the theme that Jesus is the light of the world and a
discussion of the relationship between himself and Abraham.
The story of the adulteress affirms the central theme of
the message of Jesus: God desires to exercise mercy and to accomplish it in the
person of Jesus. From this point of view, the story is closely related to that
of the penitent sinner in Luke. The question raised in this text is one that
was subject of lively debate in the Judaism of the time of Jesus. Jesus decides
unambiguously against the Torah and its representatives. Jesus forgives
unconditionally and on his own authority.
The section from
John
12 Again Jesus spoke to them, saying, “I am
the light of the world. Whoever follows me will never walk in darkness but will
have the light of life.”
John
23 He said to them, “You are from below, I am from above;
you are of this world, I am not of this world.
John 8:28-29 (NRSV)
28 So Jesus said, “When you have lifted up the Son of
Man, then you will realize that I am he, and that I do nothing on my own, but I
speak these things as the Father instructed me. 29 And the one who
sent me is with me; he has not left me alone, for I always do what is pleasing
to him.”
John 8:31-32 (NRSV)
31 Then Jesus said to the Jews who had believed
in him, “If you continue in my word, you are truly my disciples; 32 and
you will know the truth, and the truth will make you free.”
John 8:34-36 (NRSV)
34 Jesus answered them, “Very truly, I tell you, everyone
who commits sin is a slave to sin. 35 The slave does not have a
permanent place in the household; the son has a place there forever. 36 So
if the Son makes you free, you will be free indeed.
John
42 Jesus said to them, “If God were your Father, you
would love me, for I came from God and now I am here. I did not come on my own,
but he sent me.
John
51 Very truly, I tell you, whoever keeps my word will
never see death.”
John
58 Jesus said to them, “Very truly, I tell you, before
Abraham was, I am.”
Chapter
9 becomes the example of one born blind encountering Jesus and receiving his sight, while the Jewish leadership,
who claim to see, are in fact blind. This chapter forms an
independent unit, but is also skillfully fitted into its context. V. 1 connects
directly with the departure of Jesus from the
John 9:5 (NRSV)
5 As long as I am in the world, I am the light of the
world.”
John
25 He answered, “I do not know whether he is a sinner.
One thing I do know, that though I was blind, now I see.”
John
39 Jesus said, “I came into this world for judgment so
that those who do not see may see, and those who do see may become blind.”
Predestination suggests a company of believers chosen by
God was influenced by the historical situation of the community of John. In the
middle of an unbelieving environment and laboring under attacks and
disadvantages, it will have drawn closer together and developed its sense of
identity. The community knows that it has been sent into the world to all
people without distinction, but the people who in fact listen to their
missionary preaching, a minority only, are, to their mind, the people brought
to the community by God, the children of God scattered in the world, who show
themselves to be such by their faith. From this point of view too the
opposition remains, and the mystery of how God’s predestination and the human
decision to believe interrelate to made no easier. At the level of the
community, there is a continuation of what we have observed in the Gospel with
the preaching of Jesus: a vigorous appeal for a decision to believe alongside
statements that God gives and brings believers to Jesus. These are two lines
that run side by side, and cannot be combined, even to the eye of faith. The
question arises whether and how far in these antithetical statements John is
influenced by ideas that antedate him. Judaism tends to stress human free will
because of the obligation to observe the Law. The idea of God’s fore-ordinance
is not, indeed, unknown to the rabbis, but it does not abolish human freedom.
It was not until a later period that the idea of divine predestination was
further developed in rabbinic teaching and the relation between free will and
predestination became a problem. The idea of predestination was familiar to
rabbinic Judaism, but hardly influential. In the apocalyptic literature the
term “the elect” often occurs with reference to the members of the saved
community. It denoted, down to the period of later apocalyptic, the members of
the peope of
Chapter 10 is reflection on the two parables told at the
beginning, one on the sheepgate and the other on the
good shepherd. The gate leads to
salvation. The shepherd lays down his
life for the sheep and knows the sheep. Viewed
from the thematic standpoint as a unity, chapter 10 gives rise to questions as
to its meaning and its function within the perspective of John. The parables
about the shepherd and the sheep that belong to Jesus and follow him, refusing,
however, to listen to strangers, are not without significance.
John 10:1-5 (NRSV)
“Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit. 2 The one who enters by the gate is the shepherd of the sheep. 3 The gatekeeper opens the gate for him, and the sheep hear his voice. He calls his own sheep by name and leads them out. 4 When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice. 5 They will not follow a stranger, but they will run from him because they do not know the voice of strangers.”
What is likewise seen to fit
well into the picture is Jesus’ renewed clash with the disbelieving Jews and
their first attempt to stone him at the Feast of the Dedication. The withdrawal
of Jesus into the territory east of the
John 10:7, 9-10, 11a (NRSV)
7 So again Jesus said to them, “Very truly, I tell you,
I am the gate for the sheep.
9 I am the gate. Whoever enters by me will be saved, and
will come in and go out and find pasture. 10 The thief comes only to
steal and kill and destroy. I came that they may have life, and have it
abundantly.
I am the
good shepherd.
It suggests the solidarity of
Jesus with his own as well as the consolidation of the faithful into a
community that, once it included the other sheep, the Gentiles, would become
the one flock under the one shepherd. This ecclesial aspect now crops up in the
wake of the allusions in the preceding Chapter to the expulsion from the
synagogue of one of the followers of Jesus. The ministry in Jerusalem at the
end of chapter 10 ends with the direct challenge as to who Jesus is from the Jewish
leadership, and who reject his claim
to messiahship and his claim to be one with God.
John
10:30
I
and the Father are one.
John
10:38b
…
the Father is in me and I am in the Father.
They seek to arrest him. However, Jesus goes to
Chapter 11-12 is an insertion, evidenced by the fact that
"the Jews" refers here to the people rather than to the leadership,
the sequence of the travels of Jesus, and it offers a specific and dramatic
reason for the crucifixion. As Jesus
gives the gift of life to Lazarus, his friend, he sets in motion events that
lead to his own death. The text becomes
an example of the realized eschatology of the book, as present belief Jesus is
resurrection and life. The bitter confrontation with Jewish unbelief is
followed by another act of self-revelation from Jesus, in a sign that forms the
climax of all the signs by Jesus, the raising of Lazarus. A word of revelation
in the center of the chapter gives it its literal interpretation. Its
Christological and soteriological significance are
also briefly mentioned in the introduction and at the climax of the narrative.
Together with the healing of the man born blind, the raising of Lazarus
expresses the central Christological idea of the fourth gospel, that Jesus is
the light and life of the world, as said in 1:4. Eternal life is present in
John because of the ever-present Christ.
John 11:23-26 (NRSV)
23 Jesus said to her, “Your brother will rise again.” 24
Martha said to him, “I know that he will rise again in the resurrection
on the last day.” 25 Jesus said to her, “I am the resurrection and
the life. Those who believe in me, even though they die, will live, 26 and
everyone who lives and believes in me will never die. Do you believe this?”
Wherever he found the story,
the writer has placed this greatest of signs of Jesus as bringer of life quite
deliberately at this point in his gospel. The starting-point is Christ, the
life-giver sent by God who has come down from heaven and gives life to the
world. This life of God is given to all who accept his revelation and believe
in him. The gift and promise of life is the answer to the human search for
meaning. And salvation. The life humanity receives through Christ is a divine
reality, a share in the life of God, the living Father and source of all life.
This divine life carries the moral obligation of love for others. This view has
some kinship with Gnostic concepts of life, even though they have different
views of salvation. People cannot break out of the imprisonment of darkness and
death. People will always try to gain the eternal through clinging to the
transitory. Faith in the divine life-giver opens the possibility of fullness of
life. One can understand and proclaim this vision of life where people still
search for the meaning of human life. The context is of the individual human
being. It has no direct connection with life in society or the future of the
human race. Nevertheless, the danger of a narrow preoccupation with individual
salvation is avoided because the individual striving for eternal life is
directed towards the community of the brothers and sisters and the practice of
love as a condition for reaching the goal. As the drama of the battle between
belief and unbelief reaches its height, it is a final powerful stimulus for
faith, which makes many more people come to believe in Jesus, so that the
Jewish leaders view the swelling flood with extreme anxiety. This drives them
to prepare a counter-attack, and take an official decision in the council to
kill Jesus. In the writer’s deeper vision, it is no accident that at the moment
that the Son of God gives the supreme demonstration of his power over life, the
unbelievers resolve to destroy him and take all the steps necessary to that
end. The path to the cross is marked out in advance, but it is marked in the
plan of God. The raising up on the cross will become the glorification of God
in the Son. The sign of the raising of the dead is already pointing towards
this final glorification, and the high priests involuntary prophecy shows how
human purposes inevitably serve the plan of God.
Chapter 12 becomes a reflection upon the meaning of the
death of Jesus, with the anointing being a symbolic embalming, with the hour
approaching, and with the unbelief of the Jews expressed in clear fashion.
John 12:23-26 (NRSV)
23 Jesus answered them, “The hour has come
for the Son of Man to be glorified. 24 Very truly, I tell you,
unless a grain of wheat falls into the earth and dies, it remains just a single
grain; but if it dies, it bears much fruit. 25 Those who love their
life lose it, and those who hate their life in this world will keep it for
eternal life. 26 Whoever serves me must follow me, and where I am,
there will my servant be also. Whoever serves me, the Father will honor.
John
28 Father, glorify your name.” Then a voice came from
heaven, “I have glorified it, and I will glorify it again.”
John 12:31-32 (NRSV)
31 Now is the judgment of this world; now the ruler of
this world will be driven out. 32 And I, when I am lifted up from
the earth, will draw all people to myself.”
v. 44-50 is a summary of the
mission of Jesus being to bring light to the world.
John
37 Although he had performed so many signs in their
presence, they did not believe in him.
John 12:44-50 (NRSV)
44 Then Jesus cried aloud: “Whoever believes
in me believes not in me but in him who sent me. 45 And whoever sees
me sees him who sent me. 46 I have come as light into the world, so
that everyone who believes in me should not remain in the darkness. 47 I
do not judge anyone who hears my words and does not keep them, for I came not
to judge the world, but to save the world. 48 The one who rejects me
and does not receive my word has a judge; on the last day the word that I have
spoken will serve as judge, 49 for I have not spoken on my own, but
the Father who sent me has himself given me a commandment about what to say and
what to speak. 50 And I know that his commandment is eternal life.
What I speak, therefore, I speak just as the Father has told me.”
The balance of the work of revelation is a negative one.
It prompts the gloomy question why people did not believe. The final word to
the reader is an appeal to join with the faithful witnesses of the work of
faith in him by Jesus, the Messiah and Son of God. On both occasions, the
writer refers to the great signs of Jesus. In spite of the number of the signs,
most people did not believe, but the readers are to believe because of the
signs recorded in the gospel, to which the author could have added many more.
The end of chapter 12 is not an assessment of the success of the life of Jesus,
in the sense of historical survey, but a theological analysis that tries to
understand Jewish unbelief in scriptural terms and looks at the situation in
the writer’s own time.
Chapters 13-20 express the theme that the hour is come,
the signs of the death of Jesus are over and the glorification of Jesus
begins. The washing of the feat of the
disciples replaces the Lord's Supper, which had been given its own discourse in
chapter 6. It is an example of the love Jesus has for them, and that they are
to have for each other.
John 13:1-20 (NRSV)
Now before the festival of the Passover, Jesus knew that
his hour had come to depart from this world and go to the Father. Having loved
his own who were in the world, he loved them to the end. 2 The devil
had already put it into the heart of Judas son of Simon Iscariot to betray him.
And during supper 3 Jesus, knowing that the Father had given all
things into his hands, and that he had come from God and was going to God, 4
got up from the table, took off his outer robe, and tied a towel around
himself. 5 Then he poured water into a basin and began to wash the
disciples’ feet and to wipe them with the towel that was tied around him. 6
He came to Simon Peter, who said to him, “Lord, are you going to wash my
feet?” 7 Jesus answered, “You do not know now what I am doing, but
later you will understand.” 8 Peter said to him, “You will never
wash my feet.” Jesus answered, “Unless I wash you, you have no share with me.” 9
Simon Peter said to him, “Lord, not my feet only but also my hands and my
head!” 10 Jesus said to him, “One who has bathed does not need to
wash, except for the feet, but is entirely clean. And you are clean, though not
all of you.” 11 For he knew who was to betray him; for this reason
he said, “Not all of you are clean.”
12 After he had washed their feet, had put on his robe, and had returned to the table, he said to them, “Do you know what I have done to you? 13 You call me Teacher and Lord—and you are right, for that is what I am. 14 So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. 15 For I have set you an example, that you also should do as I have done to you. 16 Very truly, I tell you, servants are not greater than their master, nor are messengers greater than the one who sent them. 17 If you know these things, you are blessed if you do them. 18 I am not speaking of all of you; I know whom I have chosen. But it is to fulfill the scripture, ‘The one who ate my bread has lifted his heel against me.’ 19 I tell you this now, before it occurs, so that when it does occur, you may believe that I am he. 20 Very truly, I tell you, whoever receives one whom I send receives me; and whoever receives me receives him who sent me.”
The farewell discourses are
in 13:31-17:26, with 13:31-38 being the introduction, 14:1-31 being duplicated
in 16:4b-33, and with reflections on the true vine in 15 and the final prayer
of Jesus in 17. In 14: 1-14, Jesus is
the way; in v. 15-24 there is reference to the Spirit, Jesus, and the Father.
v. 25-31 refers to the departure of Jesus and the coming of the Holy
Spirit.
John 14:1-7 (NRSV)
“Do not let your
hearts be troubled. Believe in God, believe also in me. 2 In my
Father’s house there are many dwelling places. If it were not so, would I have
told you that I go to prepare a place for you? 3 And if I go and
prepare a place for you, I will come again and will take you to myself, so that
where I am, there you may be also. 4 And you know the way to the
place where I am going.” 5 Thomas said to him, “Lord, we do not know
where you are going. How can we know the way?” 6 Jesus said to him,
“I am the way, and the truth, and the life. No one comes to the Father except
through me. 7 If you know me, you will know my Father also. From now
on you do know him and have seen him.”
John 14:9-14 (NRSV)
9 Jesus said to him, “Have I been with you
all this time, Philip, and you still do not know me? Whoever has seen me has
seen the Father. How can you say, ‘Show us the Father’? 10 Do you
not believe that I am in the Father and the Father is in me? The words that I
say to you I do not speak on my own; but the Father who dwells in me does his
works. 11 Believe me that I am in the Father and the Father is in
me; but if you do not, then believe me because of the works themselves. 12
Very truly, I tell you, the one who believes in me will also do the works
that I do and, in fact, will do greater works than these, because I am going to
the Father. 13 I will do whatever you ask in my name, so that the
Father may be glorified in the Son. 14 If in my name you ask me for
anything, I will do it.
John 14:15-17 (NRSV)
15 “If you love me, you will keep my
commandments. 16 And I will ask the Father, and he will give you
another Advocate, to be with you forever. 17 This is the Spirit of
truth, whom the world cannot receive, because it neither sees him nor knows
him. You know him, because he abides with you, and he will be in you.
John 14:20-21 (NRSV)
20 On that day you will know that I am in my Father, and
you in me, and I in you. 21 They who have my commandments and keep
them are those who love me; and those who love me will be loved by my Father,
and I will love them and reveal myself to them.”
John 14:23-24 (NRSV)
23 Jesus answered him, “Those who love me
will keep my word, and my Father will love them, and we will come to them and
make our home with them. 24 Whoever does not love me does not keep
my words; and the word that you hear is not mine, but is from the Father who
sent me.
John 14:25-27 (NRSV)
25 “I have said these things to you while I am still with
you. 26 But the Advocate, the Holy Spirit, whom the Father will send
in my name, will teach you everything, and remind you of all that I have said
to you. 27 Peace I leave with you; my peace I give to you. I do not
give to you as the world gives. Do not let your hearts be troubled, and do not
let them be afraid.
As Jesus concludes the
chapter by saying, "Come now, let us go," it is likely this was the
original ending of the discourse, which would have gone directly to 18:1.
An editor has edited this
reflection on the true vine and a duplicate and the prayer of Jesus.
Chapter 15 has a Eucharistic meaning in the setting of
the Last Supper. 15:18-27 is John's version of the eschatological discourse
contained in the synoptic tradition, with the theme of the world hating Jesus
and the disciples.
John 15:1-17 (NRSV)
“I am the true vine, and my Father is the vinegrower. 2 He removes every branch in me that
bears no fruit. Every branch that bears fruit he prunes to make it bear more
fruit. 3 You have already been cleansed by the word that I have
spoken to you. 4 Abide in me as I abide in you. Just as the branch
cannot bear fruit by itself unless it abides in the vine, neither can you
unless you abide in me. 5 I am the vine, you are the branches. Those
who abide in me and I in them bear much fruit, because apart from me you can do
nothing. 6 Whoever does not abide in me is thrown away like a branch
and withers; such branches are gathered, thrown into the fire, and burned. 7
If you abide in me, and my words abide in you, ask for whatever you wish,
and it will be done for you. 8 My Father is glorified by this, that
you bear much fruit and become my disciples. 9 As the Father has
loved me, so I have loved you; abide in my love. 10 If you keep my
commandments, you will abide in my love, just as I have kept my Father’s
commandments and abide in his love. 11 I have said these things to
you so that my joy may be in you, and that your joy may be complete.
12 “This is my commandment, that you love one
another as I have loved you. 13 No one has greater love than this,
to lay down one’s life for one’s friends. 14 You are my friends if
you do what I command you. 15 I do not call you servants any longer,
because the servantdoes not know what the master is
doing; but I have called you friends, because I have made known to you
everything that I have heard from my Father. 16 You did not choose
me but I chose you. And I appointed you to go and bear fruit, fruit that will
last, so that the Father will give you whatever you ask him in my name. 17
I am giving you these commands so that you may love one another.
John 15:26-27 (NRSV)
26 “When the Advocate comes, whom I will send
to you from the Father, the Spirit of truth who comes from the Father, he will
testify on my behalf. 27 You also are to testify because you have
been with me from the beginning.
John 16:12-15 (NRSV)
12 “I still have many things to say to you, but you cannot bear them now. 13 When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. 14 He will glorify me, because he will take what is mine and declare it to you. 15 All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.
The prayer of Jesus in chapter 17 is similar to the
prologue. v. 1-8 is a prayer for glory, v. 9-19 is prayer for disciples and all
believers, v. 20-26 is a prayer for future believers.
John 17:1-5 (NRSV)
After Jesus had spoken these words, he looked up to
heaven and said, “Father, the hour has come; glorify your Son so that the Son
may glorify you, 2 since you have given him authority over all
people, to give eternal life to all whom you have given him. 3 And
this is eternal life, that they may know you, the only true God, and Jesus Christ
whom you have sent. 4 I glorified you on earth by finishing the work
that you gave me to do. 5 So now, Father, glorify me in your own
presence with the glory that I had in your presence before the world existed.
John 17:17-26 (NRSV)
17 Sanctify them in the truth; your word is
truth. 18 As you have sent me into the world, so I have sent them
into the world. 19 And for their sakes I sanctify myself, so that
they also may be sanctified in truth.
20 “I ask not only on behalf of these, but
also on behalf of those who will believe in me through their word, 21 that
they may all be one. As you, Father, are in me and I am in you, may they also
be in us, so that the world may believe that you have sent me. 22 The
glory that you have given me I have given them, so that they may be one, as we
are one, 23 I in them and you in me, that they may become completely
one, so that the world may know that you have sent me and have loved them even
as you have loved me. 24 Father, I desire that those also, whom you
have given me, may be with me where I am, to see my glory, which you have given
me because you loved me before the foundation of the world.
25 “Righteous Father, the world does not know you, but I know you; and these know that you have sent me. 26 I made your name known to them, and I will make it known, so that the love with which you have loved me may be in them, and I in them.”
The passion story is recounted above, with its
connections with the synoptics and some of its basic themes. One interesting
development is that John seems to have a theme for the crucifixion scene. Jesus is king in v. 17-22; Jesus is
priest in v. 23-24. Jesus provides for
the future in v. 25-27 as Mary represents the church and is given to the care
of the Beloved Disciple who represents the church. The thirst of Jesus for God and the
completion of God's work and the giving of the Spirit are all symbolized in v.
28-30. Baptism and Eucharist as centered
in Jesus are symbolized in v. 31-33.
John 18:36-38 (NRSV)
36 Jesus answered, “My kingdom is not from
this world. If my kingdom were from this world, my followers would be fighting
to keep me from being handed over to the Jews. But as it is, my kingdom is not
from here.” 37 Pilate asked him, “So you are a king?” Jesus
answered, “You say that I am a king. For this I was born, and for this I came
into the world, to testify to the truth. Everyone who belongs to the truth
listens to my voice.” 38 Pilate asked him, “What is truth?”
John 19:25-35 (NRSV)
25 And that is what the soldiers did.
Meanwhile, standing near the cross of Jesus were his
mother, and his mother’s sister, Mary the wife of Clopas,
and Mary Magdalene. 26 When Jesus saw his mother and the disciple
whom he loved standing beside her, he said to his mother, “Woman, here is your
son.” 27 Then he said to the disciple, “Here is your mother.” And
from that hour the disciple took her into his own home.
28 After this, when Jesus knew that all was
now finished, he said (in order to fulfill the scripture), “I am thirsty.” 29
A jar full of sour wine was standing there. So they put a sponge full of
the wine on a branch of hyssop and held it to his mouth. 30 When
Jesus had received the wine, he said, “It is finished.” Then he bowed his head
and gave up his spirit.
31 Since it was the day of Preparation, the
Jews did not want the bodies left on the cross during the sabbath,
especially because that sabbath was a day of great
solemnity. So they asked Pilate to have the legs of the crucified men broken
and the bodies removed. 32 Then the soldiers came and broke the legs
of the first and of the other who had been crucified with him. 33 But
when they came to Jesus and saw that he was already dead, they did not break
his legs. 34 Instead, one of the soldiers pierced his side with a
spear, and at once blood and water came out. 35 (He who saw this has
testified so that you also may believe. His testimony is true, and he knows
that he tells the truth.)
John has a distinctive approach to the discovery of the
empty tomb and to the resurrection appearances.
John 20:1-2 (NRSV)
Early on the first day of the week, while it was still
dark, Mary Magdalene came to the tomb and saw that the stone had been removed
from the tomb. 2 So she ran and went to Simon Peter and the other
disciple, the one whom Jesus loved, and said to them, “They have taken the Lord
out of the tomb, and we do not know where they have laid him.”
John
11 But Mary stood weeping outside the tomb.
As she wept, she bent over to look into the tomb;
John 20:15-18 (NRSV)
15 Jesus said to her, “Woman, why are you
weeping? Whom are you looking for?” Supposing him to be the gardener, she said
to him, “Sir, if you have carried him away, tell me where you have laid him,
and I will take him away.” 16 Jesus said to her, “Mary!” She turned
and said to him in Hebrew, “Rabbouni!” (which means
Teacher). 17 Jesus said to her, “Do not hold on to me, because I
have not yet ascended to the Father. But go to my brothers and say to them, ‘I
am ascending to my Father and your Father, to my God and your God.’ ” 18 Mary
Magdalene went and announced to the disciples, “I have seen the Lord”; and she
told them that he had said these things to her.
John 20:19-29 (NRSV)
19 When it was evening on that day, the first
day of the week, and the doors of the house where the disciples had met were
locked for fear of the Jews, Jesus came and stood among them and said, “Peace
be with you.” 20 After he said this, he showed them his hands and
his side. Then the disciples rejoiced when they saw the Lord. 21 Jesus
said to them again, “Peace be with you. As the Father has sent me, so I send
you.” 22 When he had said this, he breathed on them and said to
them, “Receive the Holy Spirit. 23 If you forgive the sins of any,
they are forgiven them; if you retain the sins of any, they are retained.”
24 But Thomas (who was called the Twin), one
of the twelve, was not with them when Jesus came. 25 So the other
disciples told him, “We have seen the Lord.” But he said to them, “Unless I see
the mark of the nails in his hands, and put my finger in the mark of the nails
and my hand in his side, I will not believe.”
26 A week later his disciples were again in
the house, and Thomas was with them. Although the doors were shut, Jesus came
and stood among them and said, “Peace be with you.” 27 Then he said
to Thomas, “Put your finger here and see my hands. Reach out your hand and put
it in my side. Do not doubt but believe.” 28 Thomas answered him,
“My Lord and my God!” 29 Jesus said to him, “Have you believed
because you have seen me? Blessed are those who have not seen and yet have come
to believe.”
In the resurrection
appearances, one of the interesting developments is the appearance to Peter
contained in the Epilogue, 21:1, 3-9a, 10-11, 14-17. Peter had denied Jesus three times. Now, three times, Jesus asks Peter, "Do
you love me?" He also is given the commission, "Feed my sheep."
The forgiveness of Peter symbolizes the editor's hopes for the churches to be
brought together, the Jewish Christian, Gentile, and Johannine churches all
have a place.
John 21:1 (NRSV)
After these things Jesus showed himself again to the
disciples by the
John 21:3-9 (NRSV)
3 Simon Peter said to them, “I am going
fishing.” They said to him, “We will go with you.” They went out and got into
the boat, but that night they caught nothing.
4 Just after daybreak, Jesus stood on the
beach; but the disciples did not know that it was Jesus. 5 Jesus
said to them, “Children, you have no fish, have you?” They answered him, “No.” 6
He said to them, “Cast the net to the right side of the boat, and you
will find some.” So they cast it, and now they were not able to haul it in
because there were so many fish. 7 That disciple whom Jesus loved
said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord,
he put on some clothes, for he was naked, and jumped into the sea. 8 But
the other disciples came in the boat, dragging the net full of fish, for they
were not far from the land, only about a hundred yards off.
9 When they had gone ashore, they saw a
charcoal fire there, with fish on it, and bread.
John 21:10-11 (NRSV)
10 Jesus said to them, “Bring some of the fish that you
have just caught.” 11 So Simon Peter went aboard and hauled the net
ashore, full of large fish, a hundred fifty-three of them; and though there
were so many, the net was not torn.
John 21:14-17 (NRSV)
14 This was now the third time that Jesus
appeared to the disciples after he was raised from the dead.
Jesus and Peter
15 When they had finished breakfast, Jesus
said to Simon Peter, “Simon son of John, do you love me more than these?” He
said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Feed my
lambs.” 16 A second time he said to him, “Simon son of John, do you
love me?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to
him, “Tend my sheep.” 17 He said to him the third time, “Simon son
of John, do you love me?” Peter felt hurt because he said to him the third
time, “Do you love me?” And he said to him, “Lord, you know everything; you
know that I love you.” Jesus said to him, “Feed my sheep.
The belief that Jesus would
return before the death of the Beloved Disciple is dismissed here as a
misinterpretation.
John is aware of the existence of the synoptic tradition
described above, though he probably did not have the written sources in front
of him. Similarities with them at various points, especially with Luke, suggest
this possibility. Though it is not his
purpose to displace the synoptic gospels, he wishes to differ from the
tradition that underlies them. This can
be seen the way in which John treats similar events also in the synoptic
gospels. John is especially concerned
with the Christ present in the church that he experienced. Thus, each individual event of the life of
Jesus is shown to be at the same time the Christ present in the church. This gospel is nothing other than theological
reflections upon the historical Jesus.
It is as if he wants to show that the historical Jesus is at the same
time the Christ alive in their midst.
Behind this, of course, is the conviction that the revelation of God in
Jesus as the Christ is the climax of all divine revelation. Thus, as we look at this purpose of the
gospel, one of the concerns of John is to show that the Johannine church is
just as legitimate as the other apostolic churches. After all, it can also trace its history back
to Jesus, as this gospel attempts to do.
The author allows himself to believe that, inspired by the Spirit, he is
able to express the deeper meanings of the events of life of Jesus, as
understood from his perspective long after the death and resurrection of Jesus.
The style of John has come under some attack, claiming it
is rather monotonous. It is possible,
however, that this was intentional. It
does not follow a logical order. Rather,
he seems to consider the same truth from more than one perspective. He is especially concerned to demonstrate the direct links between the Christ
experienced in the Johannine churches with the historical Jesus.
John would appear to be influenced by a Judaism that would not be considered orthodox by any means. Thus, there are connections with
John would appear to be based upon
some traditional material. It began
among Palestinian Jews around John the apostle.
The Beloved Disciple likely became part of the community at this
time. He continued in the tradition of
John after the apostle's death by 50 AD.
They accepted Jesus as the Davidic messiah. Jews with an anti-Temple bias and Samaritans
and some with
The I and II Epistles are written
around 100 AD, and III John around 110 AD.
These letters seem pessimistic, speaking about the "last
hour." However, the purpose is to reinforce belief and morality of the
readers against a group that has seceded and is doing the work of what he views
to be anti-Christ. The approach appears
to be a commenting upon the gospel, which the author's opponents used to
advance their own ideas. We can
substantiate this by the historical fact that there were many commentaries on
the gospel by Gnostic authors. John designed the Gospel to promote a high
Christology. People now used it to deny
the humanity of Jesus. This led to a
moral indifference, giving no salvific importance to
ethics. They also believed in
perfectionism and freedom from sin. They
also had no love for the community of faith.
It is clear that the author and those who follow him will join the rest
of the apostolic churches, and eventually they will accept the high Christology
of John. However, it is also clear that
most of the Johannine community leave and join the Gnostic community. It is possible that Ignatius of Antioch
continues the Johannine tradition into the second century.
The Johannine
community may have drawn from the less orthodox aspects of Judaism. This would have been in contrast to the
Jewish Christians, represented by James, Peter, and the other disciples. It
would appear that this community drew its strength from what is described in
Acts as the difference between Hebraic and Hellenistic. The latter were interested in the theological
considerations of worship being freed from the confines of the temple and with
the development of Christology, they were interested in a mission to
John makes a serious call to costly discipleship and
love. The death of Jesus is out of the love God has for the world. Although
John emphasizes love within the community, the community can hardly remain
indifferent to the darkness in which the world lives.
1 John
11 For this is the message you have heard from the beginning, that we should love one another.
1 John 3:16-18 (NRSV)
16 We know love by this, that he laid down his life for us—and we ought to lay down our lives for one another. 17 How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help?
18 Little children, let us love, not in word or speech, but in truth and action.
1 John 4:20-21 (NRSV)
20 Those who say, “I love God,” and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen. 21 The commandment we have from him is this: those who love God must love their brothers and sisters also.
Talk of love has practical implication in action toward each other. Under the difficult circumstances of internal and external battle, the Johannine community defined itself sharply from the Jews and the world. It was an oppressed minority. These texts encourage love and unity in the midst of a hostile world. The appeal for love becomes an appeal for solidarity in the midst of many challenges to their life together.
Further, these writings also make the extraordinary appeal that we do not have to wait for judgment or eternal life in the future. We experience it now, through our relationship to Christ. Our response to Christ constitutes life or judgment now. Death and life become an orientation to life that we experience now. The community already lives in the fullness of life now, through its believing and abiding in Jesus. Love within the community becomes the sign of liberation from darkness and death. He emphasizes the present eternal life of believers, although he does not supplant the future hope of the Christian community.
The Paraclete comes to teach the community the things that Jesus did not teach them. They have communal guidance through the presence of the Spirit to face new circumstances and challenges.
This community rejects sin formally, even though it does
not get into extended discussion of it. The one who abides in Christ does not
sin. Yet, we also find a better summary in these words:
1 John 2:1 (NRSV)
My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous …
I
now turn my attention to one of the more debated, confusing, and ignored books
of the New Testament. The book of
Revelation has been a challenge to
interpreters for centuries. Rather than
try to be comprehensive, I will present some of my conclusions, tentative as they are. For me, it seems like every time that I study
this book, I come to a different conclusion.
My most recent study included Ford’s commentary in the Anchor
Bible.
It
is interesting that the book contains very little Christology outside of
Chapters 1-3 and 22. The only references
to the historical Jesus are in Chapters 5, 11, and 12. There is no teaching concerning the Holy
Spirit, and little reference to the church.
This evidence suggests that the book was written in stages. Chapters 4-11 may have been from John the
Baptist or one of his followers around 30 AD.
Chapters 12 through
The symbols of the book are where the difficulty arises
in interpretation. I take the position that
those who first read the book must have understood it. This seems obvious, but it is not. People continually want to apply the
symbolism of the book to their own day.
This may well be natural. After
all, all of us have a curiosity about the future. However, to force the book into such a mode
is to ignore what the book meant to those who first read it.
I believe the key to the symbolism
in the Book of Revelation is in its use of numbers. The number seven refers to being complete or
whole. As such, it is neither good nor
evil, but symbolizes totality of anything. Some other numbers derive their
significance from their connection to seven.
The number six is one short of completion, and thus in symbols, looks
like perfection, but it is not. Three
and one half is simply half of whatever the total or whole would refer to. To go further, the number three seems to be
based upon the Christian concept of the Trinity. The number twelve is connected to the
historical people of God, whether the tribes of
The seven letters that are contained
in chapters 1-3 make it clear that the author intends the book for the whole
church. Indeed, the author intends the
message to be a whole or complete message to the whole church. He writes to churches that, in general, the
The vision of the throne of God and of the Lamb in
Chapters 4-5 is a challenging one. Chapter
4 has the theme of the majesty of God. The 24 elders represent the unity of
true of
Revelation 4:8 (NRSV)
8 “Holy, holy, holy,
the Lord God the Almighty,
who was and is and is to come.”
Note the Christology of this
segment. 4:8 is a song sung to the Father,
Revelation
11 “You are worthy, our Lord and God,
to receive glory and honor and power,
for you created all things,
and by your will they existed and were created.”
9-10 is sung to Christ,
and 5:13-14 is sung to the Father and to Christ, signifying their unity. Chapter
5 has the theme of the Lamb being worthy of worship. Seven horns suggest
perfect strength and seven eyes suggest perfect knowledge. A scroll with seven
seals appears. The scroll refers to the plan of God. The seals signify the
legality of the plan. The living creatures wonder if anyone is worthy to break
the seals. Yet, one of the elders describes the one worthy as the Lion of the
tribe of Judah, the Root of David, who has already triumphed. What appears is a
martyred Lamb. As the Lamb takes the scroll from the Father, the 24 elders sing
a new song:
Revelation 5:9-10 (NRSV)
9 “You are worthy to take the scroll
and to open its seals,
for you were slaughtered and by your blood you ransomed for God
saints from every tribe and language and people and nation;
10 you have made them to be a kingdom and priests serving our God,
and they will reign on earth.”
This song refers to the
Gentiles who believe in the Lamb. After that, an immense number of persons sing
another song:
Revelation
12 “Worthy is the Lamb that was slaughtered
to receive power and wealth and wisdom and might
and honor and glory and blessing!”
Note here the seven
adjectives. Everything alive in creation then sings another song.
Revelation
13 “To the one seated on the throne and to the Lamb
be blessing and honor and glory and might
forever and ever!”
The seven seals in chapters 6-7, seven trumpets in 8-11,
and the seven bowls in 15-16 refer to the whole or complete judgment of God
upon sin and evil in the world. In doing
so, it utilizes the Holiness code of Leviticus 26 and Deuteronomy 28, as well
as there being a close connection with the plagues of Egypt in Exodus 7:8-11:10,
and with Deuteronomy 28:60-61. All of
this would make sense to the Jewish
Christian. When wanting to imagine the end of time, the author would naturally
go back to what is known as a dramatic act of God in the past. For the Jewish people, this could only be the
deliverance from
Chapter 6 has the theme of wrath. The background for this
depiction of the wrath of God may come from these texts.
Ezekiel
17 I will send famine and wild animals against you, and they will rob you of your children; pestilence and bloodshed shall pass through you; and I will bring the sword upon you. I, the Lord, have spoken.
Ezekiel 14:13-21 (NRSV)
13 Mortal, when a land sins against me by acting faithlessly, and I stretch out my hand against it, and break its staff of bread and send famine upon it, and cut off from it human beings and animals, 14 even if Noah, Daniel, and Job, these three, were in it, they would save only their own lives by their righteousness, says the Lord God. 15 If I send wild animals through the land to ravage it, so that it is made desolate, and no one may pass through because of the animals; 16 even if these three men were in it, as I live, says the Lord God, they would save neither sons nor daughters; they alone would be saved, but the land would be desolate. 17 Or if I bring a sword upon that land and say, “Let a sword pass through the land,” and I cut off human beings and animals from it; 18 though these three men were in it, as I live, says the Lord God, they would save neither sons nor daughters, but they alone would be saved. 19 Or if I send a pestilence into that land, and pour out my wrath upon it with blood, to cut off humans and animals from it; 20 even if Noah, Daniel, and Job were in it, as I live, says the Lord God, they would save neither son nor daughter; they would save only their own lives by their righteousness.
21 For thus says the Lord God: How much more when I send upon
Habakkuk 3:4-15 (NRSV)
4 The brightness was like the sun;
rays came forth from his hand,
where his power lay hidden.
5 Before him went pestilence,
and plague followed close behind.
6 He stopped and shook the earth;
he looked and made the nations tremble.
The eternal mountains were shattered;
along his ancient pathways
the everlasting hills sank low.
7 I saw the tents of Cushan under affliction;
the tent-curtains of the
8 Was your wrath against the rivers, O Lord?
Or your anger against the rivers,
or your rage against the sea,
when you drove your horses,
your chariots to victory?
9 You brandished your naked bow,
sated were the arrows at your command. Selah
You split the earth with rivers.
10 The mountains saw you, and writhed;
a torrent of water swept by;
the deep gave forth its voice.
The sun raised high its hands;
11 the moon stood still in its exalted place,
at the light of your arrows speeding by,
at the gleam of your flashing spear.
12 In fury you trod the earth,
in anger you trampled nations.
13 You came forth to save your people,
to save your anointed.
You crushed the head of the wicked house,
laying it bare from foundation to roof. Selah
14 You pierced with their own arrows the head of his warriors,
who came like a whirlwind to scatter us,
gloating as if ready to devour the poor who were in hiding.
15 You trampled the sea with your horses,
churning the mighty waters.
With the breaking of the
first seal, the rider on a white horse, holding a bow and given a crown of victory
suggests victory in war. With the breaking of the second seal, a rider on a red
horse is to take peace from the earth so that people kill each other. The
presence of the huge sword may suggest civil service as the extension of the
political arm of government. Ezekiel may provide the background of this image.
Ezekiel 21:14-16 (NRSV)
14 And you, mortal, prophesy;
strike hand to hand.
Let the sword fall twice, thrice;
it is a sword for killing.
A sword for great slaughter—
it surrounds them;
15 therefore hearts melt
and many stumble.
At all their gates I have set
the point of the sword.
Ah! It is made for flashing,
it is polished for slaughter.
16 Attack to the right!
Engage to the left!
—wherever your edge is directed.
With the breaking of the
third seal a black horse appears. The scales suggest death. The reference to a
day’s wages for small amounts of food suggests famine. Ezekiel may provide the
background for this image.
Ezekiel
16 Then he said to me, Mortal, I am going to break the
staff of bread in
With the breaking of the
fourth seal, a horse appears one like a corpse, called Death, followed by
Hades. This image refers to both to physical death and spiritual death. The
fact that they have power over one-fourth of the earth is an act of mercy.
Ezekiel may provide a background for this image.
Ezekiel
21 For thus says the Lord God: How much more when I send upon
With the breaking of the
fifth seal, we have martyred saints who desire judgment for their deaths.
Someone in heaven tells them to have patience, for the roll of saints will need
to find completion before judgment upon earth comes. This suggest more martyrs
will come before the end. With the sixth seal, various physical phenomena occur
to a point where all social classes come together in fear of what has happened.
They desire protection.
Revelation 6:16-17 (NRSV)
16 … “Fall on us and hide us from the face of the one seated on the throne and from the wrath of the Lamb; 17 for the great day of their wrath has come, and who is able to stand?”
Chapter 7 is an interlude. It responds to the question of
Zechariah 6:5 (NRSV)
5 The angel answered me, “These are the four winds of
heaven going out, after presenting themselves before the Lord of all the earth.
The answer to the question is
those with the seal upon their foreheads, 144,000 of them, will be able stand
in the day of wrath. In fact, the angels hold back judgment until an angel can
place this seal upon their foreheads. This seal is similar to the blood placed
on the doorposts of Hebrews so that the angel of death would pass over their
homes and kill the first born of Egyptian homes, as recorded in Exodus 12:7-14.
The mention of the 144,000 in chapter 14 refers to Christian martyrs, or
possibly the remnant of
Revelation
12“Amen! Blessing and glory and wisdom
and thanksgiving and honor
and power and might
be to our God forever and ever! Amen.”
This large number of people
have been through “the great ordeal,” or martyrdom. We find an image of their
life drawn from the exodus of the Hebrews from
Revelation 7:15-17 (NRSV)
15 For this reason they are before the throne of God,
and worship him day and night within his temple,
and the one who is seated on the throne will shelter them.
16 They will hunger no more, and thirst no more;
the sun will not strike them,
nor any scorching heat;
17 for the Lamb at the center of the throne will be their shepherd,
and he will guide them to springs of the water of life,
and God will wipe away every tear from their eyes.”
We also find background for
this image from Isaiah.
Isaiah 49:10 (NRSV)
10 they shall not hunger or thirst,
neither scorching wind nor sun shall strike them down,
for he who has pity on them will lead them,
and by springs of water will guide them.
With the breaking of the
seventh seal in 8:1, we have silence for half an hour. Often, silence precedes
and proclaims the coming of the Lord.
Habakkuk
20 But the Lord is in his holy temple;
let all the earth keep silence before him!
Zephaniah 1:7 (NRSV)
7 Be silent before the Lord God!
For the day of the Lord is at hand;
the Lord has prepared a sacrifice,
he has consecrated his guests.
Zechariah
13 Be silent, all people, before the Lord; for he has roused himself from his holy dwelling.
The seven trumpets begin in chapter 8. Their introduction
is in 8:2-5. It represents a reversal in four areas. The angel of presence who
has the censer normally dispenses mercy. Today, the censer dispenses wrath.
Incense symbolizes the prayers of the people of God, but today it will bring
wrath. The worship in the temple included trumpets, but now they announce war.
The liturgy around the altar focuses upon life. Today, it will bring death.
When the angel takes the prayers of the people, puts them in the censer, and
flings them to the earth, the earth shakes, along with thunder and lightening.
The first trumpet, with the reference to one-third of the
earth experiencing destruction, suggests partial destruction of the earth, a
limit to the destructive forces unleashed upon the earth. The image is that of
a new exodus, only this time the church is the one needing liberation from a
new
Exodus
24 there was hail with fire flashing continually in the
midst of it, such heavy hail as had never fallen in all the
The second trumpet brings a
volcano hurled into the sea, with the sea turning to blood, partially killing
sea animals and destroying ships. We see a parallel with the first plague.
Exodus
20 Moses and Aaron did just as the Lord commanded. In the sight of Pharaoh
and of his officials he lifted up the staff and struck the water in the river,
and all the water in the river was turned into blood,
The third trumpet brings a
meteor to the earth that destroys much of the water. The name of the star was
Wormwood, or something that brings bitterness to water of the earth. This
effect was similar to the first plague.
Exodus
21 and the fish in the river died. The river stank so
that the Egyptians could not drink its water, and there was blood throughout
the whole
The fourth trumpet brings
darkness to the earth, eliminating light from sun, moon, and stars. We find
this similar to the ninth plague against
Exodus 10:21-23 (NRSV)
21 Then the Lord
said to Moses, “Stretch out your hand toward heaven so that there may be
darkness over the
The author hears an eagle
shouts, announcing the next three trumpets in the following way.
Revelation
13 “Woe, woe, woe to the inhabitants of the earth, at the blasts of the other trumpets that the three angels are about to blow!”
The reference to the eagle
also comes from exodus period of
Exodus 19:4 (NRSV)
4 You have seen what I did to the Egyptians, and how I bore
you on eagles’ wings and brought you to myself.
In 9:1-12, the fifth trumpet
is the first “woe” announced by the eagle. It refers to a messenger from the
Abyss. A star falls from heaven to the earth. In v. 11, this star or angle has
the name Abaddon in Hebrew and in Greek Apollyon. One might also connect this reference to saying
of Jesus.
Luke
18 He said to them, “I watched Satan fall from heaven
like a flash of lightning.
The angel unlocks the Abyss
and smoke arises like a furnace, an image reminiscent of exodus again.
Exodus
18 Now
Out of the smoke came locusts
with the power of scorpions. Joel appears to provide the background for this
image.
Joel 1-2 (NRSV)
2 Hear this, O elders,
give ear, all inhabitants of the land!
Has such a thing happened in your days,
or in the days of your ancestors?
3 Tell your children of it,
and let your children tell their children,
and their children another generation.
4 What the cutting locust left,
the swarming locust has eaten.
What the swarming locust left,
the hopping locust has eaten,
and what the hopping locust left,
the destroying locust has eaten.
5 Wake up, you drunkards, and weep;
and wail, all you wine-drinkers,
over the sweet wine,
for it is cut off from your mouth.
6 For a nation has invaded my land,
powerful and innumerable;
its teeth are lions’ teeth,
and it has the fangs of a lioness.
7 It has laid waste my vines,
and splintered my fig trees;
it has stripped off their bark and thrown it down;
their branches have turned white.
8 Lament like a virgin dressed in sackcloth
for the husband of her youth.
9 The grain offering and the drink offering are cut off
from the house of the Lord.
The priests mourn,
the ministers of the Lord.
10 The fields are devastated,
the ground mourns;
for the grain is destroyed,
the wine dries up,
the oil fails.
11 Be dismayed, you farmers,
wail, you vinedressers,
over the wheat and the barley;
for the crops of the field are ruined.
12 The vine withers,
the fig tree droops.
Pomegranate, palm, and apple—
all the trees of the field are dried up;
surely, joy withers away
among the people.
A Call to Repentance and Prayer
13 Put on sackcloth and lament, you priests;
wail, you ministers of the altar.
Come, pass the night in sackcloth,
you ministers of my God!
Grain offering and drink offering
are withheld from the house of your God.
14 Sanctify a fast,
call a solemn assembly.
Gather the elders
and all the inhabitants of the land
to the house of the Lord your God,
and cry out to the Lord.
15 Alas for the day!
For the day of the Lord is near,
and as destruction from the Almighty it comes.
16 Is not the food cut off
before our eyes,
joy and gladness
from the house of our God?
17 The seed shrivels under the clods,
the storehouses are desolate;
the granaries are ruined
because the grain has failed.
18 How the animals groan!
The herds of cattle wander about
because there is no pasture for them;
even the flocks of sheep are dazed.
19 To you, O Lord, I cry.
For fire has devoured
the pastures of the wilderness,
and flames have burned
all the trees of the field.
20 Even the wild animals cry to you
because the watercourses are dried up,
and fire has devoured
the pastures of the wilderness.
2 Blow the
trumpet in
sound the alarm on my holy mountain!
Let all the inhabitants of the land tremble,
for the day of the Lord is coming, it is near—
2 a day of darkness and gloom,
a day of clouds and thick darkness!
Like blackness spread upon the mountains
a great and powerful army comes;
their like has never been from of old,
nor will be again after them
in ages to come.
3 Fire devours in front of them,
and behind them a flame burns.
Before them the land is like the garden of Eden,
but after them a desolate wilderness,
and nothing escapes them.
4 They have the appearance of horses,
and like war-horses they charge.
5 As with the rumbling of chariots,
they leap on the tops of the mountains,
like the crackling of a flame of fire
devouring the stubble,
like a powerful army
drawn up for battle.
6 Before them peoples are in anguish,
all faces grow pale.
7 Like warriors they charge,
like soldiers they scale the wall.
Each keeps to its own course,
they do not swerve from their paths.
8 They do not jostle one another,
each keeps to its own track;
they burst through the weapons
and are not halted.
9 They leap upon the city,
they run upon the walls;
they climb up into the houses,
they enter through the windows like a thief.
10 The earth quakes before them,
the heavens tremble.
The sun and the moon are darkened,
and the stars withdraw their shining.
11 The Lord utters his voice
at the head of his army;
how vast is his host!
Numberless are those who obey his command.
Truly the day of the Lord is great;
terrible indeed—who can endure it?
12 Yet even now, says the Lord,
return to me with all your heart,
with fasting, with weeping, and with mourning;
13 rend your hearts and not your clothing.
Return to the Lord, your God,
for he is gracious and merciful,
slow to anger, and abounding in steadfast love,
and relents from punishing.
14 Who knows whether he will not turn and relent,
and leave a blessing behind him,
a grain offering and a drink offering
for the Lord, your God?
15 Blow the trumpet in
sanctify a fast;
call a solemn assembly;
16 gather the people.
Sanctify the congregation;
assemble the aged;
gather the children,
even infants at the breast.
Let the bridegroom leave his room,
and the bride her canopy.
17 Between the vestibule and the altar
let the priests, the ministers of the Lord, weep.
Let them say, “Spare your people, O Lord,
and do not make your heritage a mockery,
a byword among the nations.
Why should it be said among the peoples,
‘Where is their God?’ ”
God’s Response and Promise
(Acts 2.17)
18 Then the Lord became jealous for his land,
and had pity on his people.
19 In response to his people the Lord said:
I am sending you
grain, wine, and oil,
and you will be satisfied;
and I will no more make you
a mockery among the nations.
20 I will remove the northern army far from you,
and drive it into a parched and desolate land,
its front into the eastern sea,
and its rear into the western sea;
its stench and foul smell will rise up.
Surely he has done great things!
21 Do not fear, O soil;
be glad and rejoice,
for the Lord has done great things!
22 Do not fear, you animals of the field,
for the pastures of the wilderness are green;
the tree bears its fruit,
the fig tree and vine give their full yield.
23 O children of
and rejoice in the Lord your God;
for he has given the early rain for your vindication,
he has poured down for you abundant rain,
the early and the later rain, as before.
24 The threshing floors shall be full of grain,
the vats shall overflow with wine and oil.
25 I will repay you for the years
that the swarming locust has eaten,
the hopper, the destroyer, and the cutter,
my great army, which I sent against you.
26 You shall eat in plenty and be satisfied,
and praise the name of the Lord your God,
who has dealt wondrously with you.
And my people shall never again be put to shame.
27 You shall know that I am in the midst of
and that I, the Lord, am your God and there is no other.
And my people shall never again
be put to shame.
God’s Spirit Poured Out
28 Then afterward
I will pour out my spirit on all flesh;
your sons and your daughters shall prophesy,
your old men shall dream dreams,
and your young men shall see visions.
29 Even on the male and female slaves,
in those days, I will pour out my spirit.
30 I will show portents in the heavens and on
the earth, blood and fire and columns of smoke. 31 The sun shall be
turned to darkness, and the moon to blood, before the great and terrible day of
the Lord comes. 32 Then
everyone who calls on the name of the Lord
shall be saved; for in
This could refer to a demonic
army. It has no power over crops, although much of this has already been
destroyed in the vision. They have power only over those who do not have the
seal of God upon their foreheads. The anguish is that of the sting of a
scorpion, and lasts five months, both limits provided by God. Yet, people will
want to die, even though death will not come. We then discover that the locusts
look like armored horses ready for battle, with riders upon them. The riders
are clearly human, indicating that evil still has a human face. The torture for
five months they inflict upon people is a limit God provides.
In
Revelation 9:20-21 (NRSV)
20 The rest of humankind, who were not killed by these plagues, did not repent of the works of their hands or give up worshiping demons and idols of gold and silver and bronze and stone and wood, which cannot see or hear or walk. 21 And they did not repent of their murders or their sorceries or their fornication or their thefts.
The background for this
battle may come from Ezekiel.
Ezekiel 38-39 (NRSV)
The word of the Lord came to me: 2 Mortal,
set your face toward Gog, of the land of Magog, the chief prince of Meshech
and Tubal. Prophesy against him 3 and say:
Thus says the Lord God: I am
against you, O Gog, chief prince of Meshech and Tubal; 4 I
will turn you around and put hooks into your jaws, and I will lead you out with
all your army, horses and horsemen, all of them clothed in full armor, a great
company, all of them with shield and buckler, wielding swords. 5
7 Be ready and keep ready,
you and all the companies that are assembled around you, and hold yourselves in
reserve for them. 8 After many days you shall be mustered; in the
latter years you shall go against a land restored from war, a land where people
were gathered from many nations on the mountains of
10 Thus says the Lord God: On that day thoughts will come
into your mind, and you will devise an evil scheme. 11 You will say,
“I will go up against the land of unwalled villages;
I will fall upon the quiet people who live in safety, all of them living
without walls, and having no bars or gates”; 12 to seize spoil and
carry off plunder; to assail the waste places that are now inhabited, and the
people who were gathered from the nations, who are acquiring cattle and goods,
who live at the center of the earth. 13
14 Therefore, mortal, prophesy, and say to Gog: Thus says the Lord God: On that day when my people Israel are living securely, you will rouse yourself 15 and come from your place out of the remotest parts of the north, you and many peoples with you, all of them riding on horses, a great horde, a mighty army; 16 you will come up against my people Israel, like a cloud covering the earth. In the latter days I will bring you against my land, so that the nations may know me, when through you, O Gog, I display my holiness before their eyes.
17 Thus says the Lord God: Are you he of whom I spoke in
former days by my servants the prophets of
And you, mortal,
prophesy against Gog, and say: Thus says the Lord God: I am against you, O Gog, chief prince of Meshech and Tubal! 2 I will turn you around and drive you
forward, and bring you up from the remotest parts of the north, and lead you
against the mountains of
7 My holy name I will make
known among my people
9 Then those who live in the towns of Israel will go out and make fires of the weapons and burn them—bucklers and shields, bows and arrows, handpikes and spears—and they will make fires of them for seven years. 10 They will not need to take wood out of the field or cut down any trees in the forests, for they will make their fires of the weapons; they will despoil those who despoiled them, and plunder those who plundered them, says the Lord God.
11 On that day I will give
to Gog a place for burial in Israel, the Valley of
the Travelers east of the sea; it shall block the path of the travelers, for
there Gog and all his horde will be buried; it shall
be called the Valley of Hamon-gog. 12 Seven
months the house of
17 As for you, mortal, thus
says the Lord God: Speak to the
birds of every kind and to all the wild animals: Assemble and come, gather from
all around to the sacrificial feast that I am preparing for you, a great
sacrificial feast on the mountains of Israel, and you shall eat flesh and drink
blood. 18 You shall eat the flesh of the mighty, and drink the blood
of the princes of the earth—of rams, of lambs, and of goats, of bulls, all of
them fatlings of
21 I will display my glory
among the nations; and all the nations shall see my judgment that I have
executed, and my hand that I have laid on them. 22 The house of
25 Therefore thus says the
Lord God: Now I will restore the
fortunes of Jacob, and have mercy on the whole house of
Chapter 10 has the theme of a messenger from heaven. The fact
that a cloud and rainbow wrap this angel suggests both the covenant with Noah
after the flood and the covenant with Moses and the Hebrews at Sinai. The angel
is powerful, a description also found in 5:2. He has a small scroll in his
hand. In 5:1, the scroll has seven seals. Note that the contents of this scroll
are the prophecies concerning the measuring rod in 11:1-3, the two witnesses in
11:4-14, and the seventh trumpet in
Amos 1:2 (NRSV)
2 And he said:
The Lord
roars from
and utters his voice from
the pastures of the shepherds wither,
and the top of
Amos 3:8 (NRSV)
8 The lion has roared;
who will not fear?
The Lord God has spoken;
who can but prophesy?
Psalm 29:3-9 (NRSV)
3 The voice of the Lord is over the waters;
the God of glory thunders,
the Lord, over mighty waters.
4 The voice of the Lord is powerful;
the voice of the Lord is full of majesty.
5 The voice of the Lord breaks the cedars;
the Lord breaks the cedars of Lebanon.
6 He makes
and Sirion like a young wild ox.
7 The voice of the Lord flashes forth flames of fire.
8 The voice of the Lord shakes the wilderness;
the Lord shakes the wilderness of Kadesh.
9 The voice of the Lord causes the oaks to whirl,
and strips the forest bare;
and in his temple all say, “Glory!”
With the voice of the angel
comes the seven claps of thunder, referring to the Lord. The writer is not to
write down what he heard at this point. The angel stands on sea and land,
raises his right hand to heaven, and announces that the time of waiting is
over. With the seventh angle, we will see the fulfillment of the mystery of
God. This mystery could refer to the overthrow of Satan, the birth of the
Messiah, or to the purpose of God for the world. The background for the
description of this angel and the command for silence by the writer may come
from Daniel.
Daniel 12:7-9 (NRSV)
7 The man clothed in linen, who was upstream, raised his
right hand and his left hand toward heaven. And I heard him swear by the one
who lives forever that it would be for a time, two times, and half a time, and
that when the shattering of the power of the holy people comes to an end, all
these things would be accomplished. 8 I heard but could not
understand; so I said, “My lord, what shall be the outcome of these things?” 9
He said, “Go your way, Daniel, for the words are to remain secret and
sealed until the time of the end.
The writer receives the
command by a voice from heaven to take the scroll from the angle and eat it. It
will taste sweet going down, but will turn sour in his stomach. The background
for this image may come from the adultery ordeal described in Numbers.
Numbers 5:12-31 (NRSV)
12 Speak to the Israelites and say to them: If any man’s wife goes astray and is unfaithful to him, 13 if a man has had intercourse with her but it is hidden from her husband, so that she is undetected though she has defiled herself, and there is no witness against her since she was not caught in the act; 14 if a spirit of jealousy comes on him, and he is jealous of his wife who has defiled herself; or if a spirit of jealousy comes on him, and he is jealous of his wife, though she has not defiled herself; 15 then the man shall bring his wife to the priest. And he shall bring the offering required for her, one-tenth of an ephah of barley flour. He shall pour no oil on it and put no frankincense on it, for it is a grain offering of jealousy, a grain offering of remembrance, bringing iniquity to remembrance.
16 Then the priest shall bring her near, and set her before the Lord; 17 the priest shall take holy water in an earthen vessel, and take some of the dust that is on the floor of the tabernacle and put it into the water. 18 The priest shall set the woman before the Lord, dishevel the woman’s hair, and place in her hands the grain offering of remembrance, which is the grain offering of jealousy. In his own hand the priest shall have the water of bitterness that brings the curse. 19 Then the priest shall make her take an oath, saying, “If no man has lain with you, if you have not turned aside to uncleanness while under your husband’s authority, be immune to this water of bitterness that brings the curse. 20 But if you have gone astray while under your husband’s authority, if you have defiled yourself and some man other than your husband has had intercourse with you,” 21 —let the priest make the woman take the oath of the curse and say to the woman—“the Lord make you an execration and an oath among your people, when the Lord makes your uterus drop, your womb discharge; 22 now may this water that brings the curse enter your bowels and make your womb discharge, your uterus drop!” And the woman shall say, “Amen. Amen.”
23 Then the priest shall put these curses in writing, and wash them off into the water of bitterness. 24 He shall make the woman drink the water of bitterness that brings the curse, and the water that brings the curse shall enter her and cause bitter pain. 25 The priest shall take the grain offering of jealousy out of the woman’s hand, and shall elevate the grain offering before the Lord and bring it to the altar; 26 and the priest shall take a handful of the grain offering, as its memorial portion, and turn it into smoke on the altar, and afterward shall make the woman drink the water. 27 When he has made her drink the water, then, if she has defiled herself and has been unfaithful to her husband, the water that brings the curse shall enter into her and cause bitter pain, and her womb shall discharge, her uterus drop, and the woman shall become an execration among her people. 28 But if the woman has not defiled herself and is clean, then she shall be immune and be able to conceive children.
29 This is the law in cases of jealousy, when a wife, while under her husband’s authority, goes astray and defiles herself, 30 or when a spirit of jealousy comes on a man and he is jealous of his wife; then he shall set the woman before the Lord, and the priest shall apply this entire law to her. 31 The man shall be free from iniquity, but the woman shall bear her iniquity.
Chapter 11 expresses the content of the scroll eaten by
the prophet.
The first revelation in the scroll is in 11:1-2 and
concerns the measuring rod. Someone tells the prophet to measure the sanctuary
of God, the altar, and the people who worship there. These people could be the
remnant of the Jews. It could also be a reference to the church. The temple,
the center of the holy city
Ezekiel 40:1-6 (NRSV)
In the
twenty-fifth year of our exile, at the beginning of the year, on the tenth day
of the month, in the fourteenth year after the city was struck down, on that
very day, the hand of the Lord
was upon me, and he brought me there. 2 He brought me, in visions of
God, to the
5 Now there was a wall all around the outside of the temple area. The length of the measuring reed in the man’s hand was six long cubits, each being a cubit and a handbreadth in length; so he measured the thickness of the wall, one reed; and the height, one reed. 6 Then he went into the gateway facing east, going up its steps, and measured the threshold of the gate, one reed deep.
Zechariah 2:5-9 (NRSV)
5 For I will be a wall of fire all around it,
says the Lord, and I will be the
glory within it.”
6 Up, up! Flee from the land of the north,
says the Lord; for I have spread
you abroad like the four winds of heaven, says the Lord. 7 Up! Escape to
Jeremiah 31:39 (NRSV)
39 And the measuring line shall go out farther, straight
to the hill Gareb, and shall then turn to Goah.
Unbelievers surround the
city. He is to exclude the outer court, because gentles have it. They will
trample the holy city for 3 ½ years. The number of years comes from Daniel.
Daniel
25 He shall speak words against the Most
High,
shall wear out the holy ones of the Most High,
and shall attempt to change the sacred seasons and the
law;
and they shall be given into his power
for a time, two times, and half a time.
Daniel 12:7 (NRSV)
7 The man clothed in linen, who was upstream, raised his
right hand and his left hand toward heaven. And I heard him swear by the one
who lives forever that it would be for a time, two times, and half a time, and
that when the shattering of the power of the holy people comes to an end, all
these things would be accomplished.
In addition, the Zealots held
Luke
25 But the truth is, there were many widows in
James
17 Elijah was a human being like us, and he prayed
fervently that it might not rain, and for three years and six months it did not
rain on the earth.
The second revelation from the scroll eaten by the
prophet concerns the two witnesses in 11:3-14. We will note in advance the
contrast of these two faithful witnesses to God with the second beast from the
land or false prophet in
Zechariah 4:3-13 (NRSV)
3 And by it there are two olive trees, one on the right of the bowl and the other on its left.” 4 I said to the angel who talked with me, “What are these, my lord?” 5 Then the angel who talked with me answered me, “Do you not know what these are?” I said, “No, my lord.” 6 He said to me, “This is the word of the Lord to Zerubbabel: Not by might, nor by power, but by my spirit, says the Lord of hosts. 7 What are you, O great mountain? Before Zerubbabel you shall become a plain; and he shall bring out the top stone amid shouts of ‘Grace, grace to it!’ ”
8 Moreover the word of the Lord came to me, saying, 9 “The hands of Zerubbabel have laid the foundation of this house; his hands shall also complete it. Then you will know that the Lord of hosts has sent me to you. 10 For whoever has despised the day of small things shall rejoice, and shall see the plummet in the hand of Zerubbabel.
“These seven are the eyes of the Lord, which range through the whole earth.” 11 Then I said to him, “What are these two olive trees on the right and the left of the lampstand?” 12 And a second time I said to him, “What are these two branches of the olive trees, which pour out the oil through the two golden pipes?” 13 He said to me, “Do you not know what these are?” I said, “No, my lord.”
They could then refer to the
collective body of people of faithful priests and government leaders, or even
of laity and clergy. Religious and civil leaders unite in witness. Joshua and Zerubbabel helped rebuild the temple after the exile. These
two witnesses will help rebuild New Jerusalem, the new holy city, the church. They
would then suffer for giving their witness. Another possible background for the
image is that of Moses and Elijah, the Law and the Prophets. Another Jewish
background for this image could be that of the Davidic Messiah and the Priestly
Messiah. Fire comes from their mouths and consumes their enemies. They also
have the power to cause draught and to turn the water into blood. In both
cases, the background for these images may be from Moses and Elijah.
Deuteronomy 9:16-21 (NRSV)
16 Then I saw that you had indeed sinned against the Lord your God, by casting for yourselves an image of a calf; you had been quick to turn from the way that the Lord had commanded you. 17 So I took hold of the two tablets and flung them from my two hands, smashing them before your eyes. 18 Then I lay prostrate before the Lord as before, forty days and forty nights; I neither ate bread nor drank water, because of all the sin you had committed, provoking the Lord by doing what was evil in his sight. 19 For I was afraid that the anger that the Lord bore against you was so fierce that he would destroy you. But the Lord listened to me that time also. 20 The Lord was so angry with Aaron that he was ready to destroy him, but I interceded also on behalf of Aaron at that same time. 21 Then I took the sinful thing you had made, the calf, and burned it with fire and crushed it, grinding it thoroughly, until it was reduced to dust; and I threw the dust of it into the stream that runs down the mountain.
2 Kings
10 But Elijah answered the captain of fifty, “If I am a man of God, let fire come down from heaven and consume you and your fifty.” Then fire came down from heaven, and consumed him and his fifty.
Exodus
17 Thus says the Lord,
“By this you shall know that I am the Lord.”
See, with the staff that is in my hand I will strike the water that is in the
1 Kings 17:1 (NRSV)
Now Elijah the Tishbite, of Tishbe in
The author could be thinking
of a religious and political figure working together for God. When they
complete their witness, the Beast from the Abyss will wage war and kill them.
Their corpses will hang for 3 ½ days in the “great city,” known also symbolically
as
Ezekiel 37:5, 10 (NRSV)
5 Thus says the Lord God
to these bones: I will cause breath to enter you, and you shall live.
10 I prophesied as he commanded me, and the
breath came into them, and they lived, and stood on their feet, a vast
multitude.
God brings them to heaven in
a cloud, with their enemies watching them. An earthquake collapses one-tenth of
the city, killing seven thousand persons, symbolizing many people from all
social classes. The result of this act of judgment by God appears to be
repentance by those who witness it: “and the rest were terrified and gave glory
to the God of heaven.”
The seventh trumpet, the third woe from the eagle, and
the third revelation from the scroll eaten by the writer concern the end. Here
is the answer to the prayer of the saints in 8:2-5, “Thy kingdom come.” Here is
how the voices of heaven proclaim the end:
Revelation
15 “The kingdom of the world has become the kingdom of our Lord
and of his Messiah,
and he will reign forever and ever.”
The twenty-four elders offer
worship to God with their own hymn.
Revelation 11:17-18 (NRSV)
17 “We give you thanks, Lord God Almighty,
who are and who were,
for you have taken your great power
and begun to reign.
18 The nations raged,
but your wrath has come,
and the time for judging the dead,
for rewarding your servants, the prophets
and saints and all who fear your name,
both small and great,
and for destroying those who destroy the earth.”
This hymn is a reminder of
Psalm 2, also quoted in Acts 4:23-31.
Psalm 2:1, 5 (NRSV)
1 Why do the nations conspire,
and the peoples plot in vain?
5 Then he will speak to them in his wrath,
and terrify them in his fury,
Note the reference to
destroying those who destroy the earth. We might note the harshness of reality
here. In order to come to the world God intends, judgment will come to those
who rebel. The end means judgment for those who resist the purpose of God.
Further, “those who destroy the earth” describes the revelation of the next
chapters. Then the writer sees the opening of the sanctuary of God. He saw the Ark
of the Covenant inside, symbolizing war. We might note a parallel with the
account in II Maccabees.
2 Maccabees 2:5-8 (NRSV)
5 Jeremiah came and found a cave-dwelling, and he brought there the tent and the ark and the altar of incense; then he sealed up the entrance. 6 Some of those who followed him came up intending to mark the way, but could not find it. 7 When Jeremiah learned of it, he rebuked them and declared: “The place shall remain unknown until God gathers his people together again and shows his mercy. 8 Then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.”
2 Maccabees 8:5 (NRSV)
5 As soon as Maccabeus got his
army organized, the Gentiles could not withstand him, for the wrath of the Lord
had turned to mercy.
“Those who destroy the earth” are the unholy Trinity, the
Dragon in 12-13, the Beast in 13:1-10, and the False Prophet in
There are also three women. One is a sign in Chapter 12.
She would appear to symbolize faithful
In his vision of history, the turning point is the birth,
death, and resurrection of Jesus. His
celebration of the unity of God with the Lamb in Chapters 4-5 is
astounding. However, most stunning is
the celebration of victory in
What happens to the church in the midst of this
persecution and suffering? The main
point the writer wants to drive home is that believers must remain
faithful. Be aware of the power of Satan
and political authority doing Satan's bidding, and even beware of a church
leader who will lead you astray. Beware
of false teachings and immorality. Just
keep faithful. For the writer,
persecution has brought a situation in which believers must make clear
choices. Now is the time to make them.
Is it possible that we are still in the three and one
half-year reign of the Beast? In one
sense, we are. That time began with the
birth of Christ and the first emperor.
There is no reason to limit the beast to the first century, although the
author of this book would be shocked that history has gone on for another 1900
years beyond his own time. American Christians may find it very difficult to
relate to living during the reign of the Beast.
I wager that Christians who are today dying for their faith all over the
world would have little difficulty seeing the Beast as being alive and well.
God still protects true
Before
the writer can pass from the past and present to the future, he must fit the
fall of
Having removed historical
Revelation contains a rather clear portrayal of the
history of
Of course, the reality that the world has continued to
exist for such a long time would surprise the author of the book of
Revelation. However, it would have
surprised Jesus, Paul, and the rest of the first century Christians. The community out of which came the Gospel of
John may not have shared that surprise, since they focused on resurrection life
available today. Revelation differs in
that it does believe the fall of
Apocalyptic
expectations have not stopped. Many have
writers and groups have speculated that the end might happen soon, just as the
author of Revelation has done. All have
been wrong. It is time admit that the
basic apocalyptic hope, that God will put an end to the suffering and evil of
this world through direct intervention, will not occur. It is the only honest thing to do.
There is, however, a great loss in giving up
apocalyptic. One could easily conclude
that we have about two billion years, so what is the hurry! We could also conclude that if a random act
of the universe could bring about our end, there is little reason to care. There is too much left to chance. Whatever we build now could be so easily
destroyed. At least apocalyptic has the
hope for a new world, the strength in the midst of suffering and persecution,
and especially the sense of urgency to act in a way that makes one ready for
that end. The solution may be a rather
simple one. An increased awareness of
our own finitude could help at this point.
God gives us such a brief time on this planet. We need to use that time to make a positive
contribution to the lives of others, to our communities, and to our world.
What we call "God" is at least that which
calls us to a future that is better than anything we can imagine now. God is the reminder we need that we have not
yet achieved perfection, that our reach must always exceed our grasp. In that sense, we do look forward to a new
world of peace, freedom, justice, a world increasingly free of suffering and
pain, a world filled with new life.
Another development in the Roman world that had a
profound effect upon the development of Christianity is Gnosticism. The sources involved can be found in the
Corpus Hermeticum, Mandaean
writings, and the Nag Hammadi texts. There are extensive quotes in the early
church writings of the second and third centuries that, to a large degree,
appear to be accurate accounts of Gnostic beliefs. Gnosticism believed that special knowledge
was available to an elite group. The
questions with which they deal are expressed well in a quote from Clement of
Alexandria:
... the
knowledge: who were we? what have we become? where were we? into what place
have we been cast? whither are we hastening? from what are we freed? what is
birth? what is rebirth?
Answers to questions like
these come in a mythological worldview.
They viewed the cosmos as interconnecting spheres, the earth as a globe
because this was viewed as a perfect form.
In philosophy, this meant keeping everything in balance and
harmony. Gnosticism viewed the earth as
under the control of hostile powers. The
earth itself is evil, intent upon the destruction of humanity. The stars symbolize the desire of humanity to
escape to the world beyond this darkness toward the light. While philosophy
viewed fate as a positive force, Gnosticism viewed it as a hostile, imprisoning
force. God is in the world of light and
does not participate in the earth at all.
Gnosticism also agreed with philosophy that humanity could be
distinguished between body and soul.
However, it believed that both body and soul were prisoners to the
world, with its evil laws. The soul is
evil because it deceives itself with the false beauty of the world. Liberation can come in this system only as
individuality is destroyed. This led to
an extreme form of asceticism, a retreat from the world into subjectivity, as
the predominate ethic of Gnostic. Yet,
they also established communities in which they could encourage one another
toward knowledge on a higher plane. They
came to understand that humanity seeks liberation because there is a divine
spark or seen within us which years to be free.
This spark either ascended from below or descended from the world of
light above, depending upon the brand of Gnosticism one believed in. In either case, the noise of the world numbs
this spark. The light within recognizes
the light without, and this is liberation.
Liberation is becoming one’s true self.
This text is from Nag Hammadi. It is surely a Gnostic text and possibly Valentinian. It contains influences from the Gospel of
John.
The
gospel of truth is a joy for those who have received from the Father of truth
the gift of knowing him, through the power of the Word that came forth from the
pleroma – the one who is in the though and the mind of
the Father, that is, the one who is addressed as the Savior.
While
the name of the gospel is the proclamation of hope, being discovery for those
who search for him.
The text criticizes the God
of Israel as reflected in the Hebrew Scriptures.
Indeed the
all went about searching for the one from whom it had come forth, and the all
was inside of him, the incomprehensible, inconceivable one who is superior to
every thought. Ignorance of the Father brought about anguish and terror. And
the anguish grew soid like a fog so that on one was
able to see. For this reason error became powerful; it fashioned its own matter
foolishly, not having known the truth. It set about making a creature, with all
its might preparing, in beauty, the substitute for the truth.
Since
oblivion came into existence because the Father was not known, then if the
Father comes to be known, oblivion will not exist from that moment on.
The text reflects devotion
for Christ.
This is
the gospel of the one who is searched for, which was revealed to those who are
perfect through the mercies of the Father – the hidden mystery, Jesus, the
Christ. Through it he enlightened those who were in darkness. Out of oblivion
he enlightened them, he showed them a way. And the way is the truth which he taught
them.
For this reason error grew angry at
him, persecuted him, was distressed at him, and was brought to naught. He was
nailed to a tree; he became a fruit of the knowledge of the Father.
As in
the case of one of whom some are ignorant, who wishes to have them know him and
love him, so he became a guide, restful and leisurely. He went into the midst
of the schools and he spoke the word as a teacher. There came the wise men – in
their own estimation – putting him to the test.
After
all these, there came the little children also, those to whom the knowledge of
the Father belongs. … there was revealed in their heart the living book of the
living – the one written in the thought and the mind of the Father. … For this
reason the merciful one, the faithful one, Jesus, was patient in accepting
sufferings until he took that book, since he knows that his death in life for
many.
Just as
there lies hidden in awill, before it is opened, the
fortune of the deceased master of the house, so it is with the all,which lay hidden while the Father of the all was
invisible, the onewho is from himself, from whom all
spaces come forth. For this reason Jesus appeared; he put on that book; he was
nailed to a tree; he published the edict of the Father on the Cross. O such great
teaching! He draws himself down to death though life eternal clothes him.
Having stripped himself of the perishable rags, he put on imperishability,
which no one can possibly take away from him. … being knowledge and perfection,
proclaiming the things that are in the heart of the Father in order to [?]
teach these who will receive teaching.
His
wisdom contemplates the Word, his teaching utters it, his knowledge has
revealed it, his forbearance is a crown upon it, his gladness is in harmony
with it, his glory has exalted it, his image has revealed it, his repose has
received it into itself, his love has made a body over it, his fidelity has
embraced it. In this way the Word of the Father goes forth in the all, at the
fruit of his heart and an impression of his will.
The
Father reveals his bosom – now his bosom is the Holy Spirit. He reveals what is
hidden of him – what is hidden of him is his Son – so that through the mercies
of the Father the aeons may know him and cease
laboring in search of the Father…
The Word
came into the midst …
He is
the shepherd who left behind the ninety-nine sheep which were not lost. He went
searching for the one which was lost.
The text discusses the
relationship between Father and Son.
Now the
name of the Father is the Son. It is he who first gave a name to the one who
came forth from him, who was himself, and he begot him as a son. He gave him
his name which belonged to him; he is the one to whom belongs all that exists around him, the
Father. His is the name; his is the Son.
This text offers that the
possibility of perfection to those who unite to Christ. This union sometimes
contains Eucharistic language.
In time
Unity will perfect the spaces. It is within Unity that each one will attain
himself; within knowledge he will purify himself from multiplicity into Unity,
consuming matter without himself like fire, and darkness by light, death by
life.
Truth
came into the midst; all its emanations knew it. They greeted the Father in
truth with a perfect power that joins them with the Father.
He who
is joined to the truth is joined to the Father’s mouth by his tongue, whenever
he is to receive the Holy Spirit. This is the manifestation of the Father and
his revelation to his aeons: he manifested what was
hidden of him; he explained it.
The
knowledge of the Father they value as the dawn. This is the way each one has
acted, as though asleep at the time when he was ignorant. And this is the way
he has come to knowledge, as if he had awakened. And Good for the man who will
come to and awaken. And blessed is he who has opened the eyes of the blind.
For when
they had seen him and had heard him, he granted them to taste him and to smell
him and to touch the beloved Son. When he had appeared instructing them about
the Father … For he came by means of fleshly appearance while nothing blocked
his course because it was incorruptibility and irresistibility. Again, speaking
new things, still speaking about what is in the heart of the Father, he brought
forth the flawless word. Light spoke through his moth and his voice gave birth
to life. He gave them thought and understanding and mercy and salvation and the
powerful spirit from the infiniteness and the gentleness of the Father. … he
became a way for those who were lost and knowledge for those who were ignorant,
a discover for those who were searching, and a support for those who were
wavering, immaculateness for those who were defiled.
The text encourages
discipleship.
Speak of
the truth with those who search for it … Make firm the foot of those who have
stumbled … Feed those who are hungry and give repose to those who are weary,
and raise up those who wish to rise, and awaken those who sleep.
For the
Father is gentle and in his will there are good things. He took cognizance of
the things that are yours that you might fend rest in them.
The Word
which was first to come forth revealed them along with a mind that speaks the
one Word in silent grace.
The text contains the
teaching of predestination.
And the
will is what the Father rests in and is pleased with. Nothing happens without
him, nor does anything happen without the will of the Father, but his will is
incomprehensible.
This text is another Gnostic
text that shows influence from the Gospel of John. The text shows an
interpretation of the historical Jesus.
This
Nazarene deceived you with deception and filled your ears with lies and close
your hearts and turned you from the traditions of your fathers.
How then
was the savior chosen, and why was he sent into the world by this Father, and
who is his Father who sent him, and of what sort is that aeon
to which we shall go? For what did he mean when he said to us, This aeon to which you will go is of the type of the
imperishable aeon, but he did not search us
concerning that one of what sort it is.
The text also offers some
reflections upon the nature of the relationships within divinity.
I am the
Father, I am the Mother, I am the Son, I am the unpolluted and incorruptible
one.
The
Monad is a monarchy with nothing above it. It is he who exists as God and
Father of everything, the invisible one who is above everything, who is
imperishability, existing as pure light which no eye can behold.
He has
no need of anyone. For he is completely perfect. He is illimitable because
there exists no one prior to him to examine him. He is immeasurable because
there was no one prior to him to measure him. He is invisible because no one saw him. He is eternal who exists
eternally. He is ineffable because no one could comprehend him to speak about
him. He is unmeasurable because there is no one prior
to him to name him.
He is an
aeon-giving Aeon,
life-giving Life, a blessedness-giving Blessed One, knowledge-giving Knowledge,
goodness-giving Goodness, mercy and redemption-giving Mercy, grace-giving
Grace.
The text offers criticism of
the God of Israel as know through the Hebrew Scriptures.
And he
is impious in his madness which is in him. For he said, I am God and there is
no other God beside me, for he is ignorant of his strength. … Therefore he
called himself God. And he did not put his trust in the place from which he
came. … he said to them, I M a jealous God and there is no other God beside me.
but by announcing this he indicated to the angels who attended to him that
there exists another God, for if there were no other one, of whom would he
would be jealous? Then the mother began to move an fro.
The text speculates about the
creation of the first human beings.
And they
said to Yaltabaoth, Blow into his face something of
your spirit and his body will arise. … And in that moment the rest of the
powers became jealous. … And he sent, through is beneficent Spirit and his
great mercy, a helper to Adam, luminous Epipois which
comes out of him, who was called Life. And she assists the whole creature, by
toiling with him and by resotiring him to his
fullness and by teaching him about the descent of his seed and by teaching him
about the way of ascent, which is the way he came down. … and the man came
forth because of the shadow of the light which is in him. And his thinking was
superior to all those who had made him. … And they brought Adam into the shadow
of death in order that they might form him again from earth and water and fire
and the spirit which originates in matter. … And the Archons took him and
placed him in paradise. And they said to him, Eat, that is, at leisure, for
their luxury is bitter and their beauty is depraved. And their luxury is
deception and their trees are godlessness and their fruit is deadly poison and
their promise is death. And the tree of their life they had placed in the
middle of paradise. … Ad I said to the savior, “Lord, was it not the serpent
that taught Adam to eat?” The savior smiled and said, “The serpent taught them,
to eat from wickedness, begetting, lust, and the destruction, that he might be
useful to him. … and he brought a forgetfulness over Adam. … And I said to the
savior, “What is the forgetfulness?” And he said, “It is not the way Moses
wrote and you heard. … And he recognized his counter-image, and he said, ‘This
is indeed home from my bones, and flesh from my flesh. Therefore the man will
leave his father and his mother and he will cleave to his wife and they will
both be one flesh, for the will send him his consort, and he will leave his
father and his mother … And our sister Sophia is she who came down in innocence
in order to rectify her deficiency. Therefore she was called Life which is the
mother of the living.
The text shows concern for
the salvation of others.
And I
said to the savior, “Lord, will all the souls then be brought safely into the
pure light? … Those on whom the Spirit of life will descend and with whom he
will be with the power, they will be saved and become perfect and be worthy of
the greatnesses and be purified in that place from all wickedness and the
involvements in evil. Then they have no other care than the incorruption alone,
to which they direct their attention from here on, without anger or envy or
jealousy of desire and greed of everything. They are not affected by anything
except the state of being in the flesh alone, which they bear while looking
expectantly for the time when they will be met by the receivers.
The text describes the way
Jesus showed the way to the Light.
I … changed
myself into my seed. For I am the richness of the light, I am the remembrance
of the pleroma. And I went into the realm of darkness
and I endured till I entered the middle of the prison. And the foundations of
chaos shook. And I hid myself rom them because eof their wickedness, and they did not recognize me. …
Again I returned fro the second time and I went about. I came forth from those
who belong to the light. I entered into the middle of darkenss
and the inside of Hades. … Still for a third time I went – I am the light which
exists in the light. I am the remembrance of the Pronia,
that I might enter into the middle of darkness and the inside of Hades. … And I
entered into the middle of their prison which is the prison of the body. …
Bitter tears he wiped from himself and he said, ‘Who is it that calls my name,
and from where has this hope come to me, while I am in the chains of the
prison?’
Many scholars consider this text an example of
Gnosticism. It may be product of Jewish Christianity between
These texts express personal piety.
The Lord
is on my head like a crown,
And I
shall never be without him.
Your
fruits are full and complete;
They are
full of your salvation. (Ode 1)
For I
should not have known how to love the Lord,
If he
had not continuously loved me.
Who is
able to distinguish love,
Except
him who is loved?
I have
been united to him, because the lover has found the Beloved,
Because
I love him that is the Son, I shall become a son.
And he
who delights in the Life
Will
become living.(Ode 3)
You have
given to us your fellowship,
Not that
you were in need of us,
But that
we are always in need of you. (Ode 4)
As the
wind moves through the harp
And the
strings speak,
So the
Spirit of the Lord speaks through my membe3rs,
And I
speak through his love.
For he destroys
whatever is foreign,
And
everything is of the Lord.
So that
nothing will be contrary,
And
nothing will rise up against him. (Ode 6)
My joy
is the Lord and my course is toward him,
This way
of mine is beautiful.
He has
generously shown himself to me in his simplicity,
Because
his kindness has diminished his grandeur. (Ode 7)
And let
your serenity, O Lord, abide with me,
and the
fruits of your love. (Ode 14)
My art
and my service are in his praises,
because
his love has nourished my heart,
and his
fruits he poured unto my lips.
For my
love is the Lord;
hence I
shall sing unto him.
I shall
open my mouth,
And his
spirit will speak through me
the praise
of the Lord and his beauty. (Ode 16)
fill for
yourselves water from the living spring of the Lord,
because
it has been opened for you.
And come
all you thirsty and take a drink,
And rest
beside the spring of the Lord.
Because
it is pleasing and sparkling,
And
perpetually pleases the self. (Ode 30)
We live
in the Lord by his grace,
And life
we receive by his Messiah.
And let
our faces shine in his light,
And let
our hearts meditate in his love,
By night
and by day. (Ode 41)
The
text expresses the wonder of the Incarnation.
He
became like me, that I might receive him.
In form
he was considered like me, that I might put him on.
And I
trembled not when I saw him,
Because
he was gracious to me.
Like my
nature he became, that I might understand him,
And like
my form, that I might not turn away from him. (Ode 7)
For the
subtlety of the Word is inexpressible,
And like
his expression so also is his swiftness and his acuteness,
For
limitless is his path.
And from
him came love and harmony,
And they
spoke one to another whatever was theirs.
For the
dwelling place of the Word is humanity,
And his
truth is love. (Ode 12)
The
text expresses the crucifixion in an interesting way.
And they
condemned me when I stood up,
Me who
had not been condemned.
Then
they divided my spoil,
Thoiugh
nothing was owed them.
But I
endured and held my peace and was silent,
a\that I
might not be disturbed by them.
But I
stood undisturbed like a solid rock,
Which is
continuously pounded by columns of waves and endures.
And I
bore their bitterness because of humility;
That I
might save my nation and instruct it.
And that
I might not nullify the promises to the patriarchs,
To whom
I was promised for the salvation of their offspring. (Ode 31)
The
text emphasizes the universality of the message of Christ.
And the
gentiles who had been scattered were gathered together,
But I
was not defiled by my love for them,
Because
they had praised me in high places. (Ode 10)
The
text has an interesting expression of the Trinity.
The Son
is the cup,
and the
Father is he who was milked;
and the
Holy Spirit is she who milked him… (Ode 19)
The
text also has a reference to the Virgin Mary.
The womb
of the Virgin took it,
And she
received conception and gave birth.
So the
Virgin became a mother with great mercies.
And she
labored and bore the Son but without pain,
Because
it did not occur without purpose. (Ode 19)
However
the perfect Virgin stood,
Who was
preaching and summoning and saying:
O you
sons of men, return,
And you
their daughters, come.
And abandon
the ways of that Corruptor,
And
approach me.
And I
will enter into you,
And
bring you forth from destruction,
And make
you wise in the ways of truth. (Ode 33)
This
author shows many affinities with the Gospel of John. Ignatius wrote between 100
and 120, from the area of
To the
Ephesians. Jesus Christ our God....being
perfectly joined together in one submission, submitting yourselves to your
bishop and presbyters, you may be sanctified in all things....Therefore in your
concord and harmonious love Jesus Christ is sung....Jesus is Son of Mary and
Son of God....And pray also without ceasing for the rest of humanity (for there
is in them a hope of repentance), that they may find God. Therefore permit them to take lessons at
least from your works. Against their
outbursts of wrath you be meek; against their proud words you be humble;
against their railings set yourself on prayer; against their errors be
steadfast in the faith; against their fierceness you be gentle....For either
let us fear the wrath which is to come or let us love the grace which now
is--the one or the other; provided only that we be found in Christ Jesus unto
true life....None of these things is hidden from you, if you be perfect in your
faith and love toward Jesus Christ...faith is the beginning and love is the
end....It is better to keep silence and to be, than to talk and not to
be...Those that truly possesses the word of Jesus are able also to listen unto
God's silence, that they may be perfect....For our God, Jesus the Christ, was
conceived in the womb by Mary according to a dispensation, of the seed of David
but also of the Holy Spirit; and he was born and was baptized that by his
passion he might cleanse water....Assemble yourselves together in common, every
one of you severally, person by person, in grace, in one faith and one Jesus
Christ, who after the flesh was of David's race, who is Son of Man and Son of
God, to the end that you may obey the bishop and the presbyters without
distraction of min; breaking one bread, which is the medicine of immortality
and the antidote that we should not die but live for ever in Jesus Christ...
To the Magnesians. I advise
you, be zealous to do all things in godly concord, the bishop presiding after
the likeness of God and the presbyters after the likeness of the council of the
apostles, with the deacons also who are most dear to me, having been entrusted
with the diaconate of Jesus Christ...Let there be
nothing among you which shall have power to divide you, but be united with the
bishop and with them that preside over you as an example and a lesson of
incorruptibility....Jesus Christ God's Son, who is God's Word that proceeded from
silence....Therefore let us not be insensible to God's goodness. For if God should imitate us according to our
deeds, we are lost. For this cause,
seeing that we are become disciples of Jesus, let us learn to live as
Christians. For whosoever is called by
another name besides this, is not of God.
To the Trallians. Do
therefore arm yourselves with gentleness and recover yourselves in faith which
is the flesh of the Lord, and in love which is the blood of Jesus Christ....But
if it were as certain persons who are godless, that is unbelievers, say, that
Jesus suffered only in appearance, being themselves mere appearance, why am I
in bonds?
To the
Romans. "unto her that has the
presidency in the country of the region of the Romans, being worthy of God,
worthy of honor, worthy of felicitation, worthy of praise, worthy of success,
worthy in purity, and having the presidency of love, walking in the law of
Christ and bearing the Father's name...Forming yourselves into a chorus in love
you may sing to the Father in Jesus Christ...
To the
Philadelphians. Be careful therefore to
observe one eucharist (for there is one flesh of our
Lord Jesus Christ and one cup unto union in his blood; there is one altar, as
there is one bishop, together with the presbyters and the deacons my
fellow-servants, that whatsoever you do, you may do it after God.
To the Smyrnaeans. I give
glory to Jesus Christ the God who bestowed such wisdom upon you; for I have
perceived that you are established in faith immovable, being as it were nailed
on the cross of the Lord Jesus Christ, in flesh and in spirit, and firmly
grounded in love in the blood of Christ, fully persuaded as touching our Lord
that he is truly of the race of David according to the flesh, but Son of God by
the divine will and power, truly born of a virgin and baptized by John that all
righteousness might be fulfilled by him, truly nailed up in the flesh for our
sakes under Pontius Pilate and Herod the tetrarch...that he might set up a sign
unto all the ages through his resurrection, for his saints and faithful people,
whether among Jews or among Gentiles, in one body of his church....Let not
office puff up any one; for faith and love are all in all, and nothing is
preferred before them....It is not lawful apart from the bishop either to
baptize or to hold a love feast.
To Polycarp. Tell my
sisters to love the Lord and to be content with their husbands in flesh and in
spirit. In like manner also charge my
brothers in the name of Jesus Christ to love their wives. If any one is able to abide in chastity to
the honor of the flesh of the Lord, let him or her so abide without boasting.
This text offers its purpose as the following.
The words of the righteous .. and the words concerning the eternal judgments, and the torments of Gehenna, and the prince of this world, and his angels, and his authorites, and his powers, and the words concerning faith in the Beloved which he himself had seen … concerning the judgment of the angels, and concerning the destruction of this world, and concerning the robes of the saints and their going out, and concerning their transformation and the persecution and ascension of the Beloved. 1:3-5
The author speaks under divine inspiration.
As the Lord lives whose name has both been transmitted to this world, and as the Beloved of my Lord lives, and as the Spirit which speaks in me lives … 1:7-9
In the sixth heaven everyone sings praises.
And there they all named the primal Father and his Beloved, Christ, and the Holy Spirit, all with one voice. … 8:18
The text refers to the Incarnation.
Christ, who is to be called in the world Jesus … 9:5
The Lord will indeed descend into the world in the last days, he who is to be called Christ after he has descended and become like you in form, and they will think that he is flesh and a man. And the god of that world will stretch out his hand against the Son, and they will lay their hands upon him and hang him upon a tree, not knowing who he is. … And when he has plundered the angel of death, he will rise on the third day and will remain in that world for five hundred and forty-five days. 9:13-14
And I saw a woman of the family of
David the prophet whose name was Mary, and she was a virgin and was betrothed
to a man whose name was Joseph, a carpenter, and he also was of the seed and
family of the righteous David of Bethlehem in
The text refers to those people in the seventh heaven. They receive robes.
As for these robes, there are many from that world who will receive them through believing in the words of that one who will be named as I have told you and they will keep them, and believe in them, and believe in his cross … 9:26
The text encourages piety.
Do not turn away from God.
Walk before his face,
And keep his commandments.
Do not abhor the prayers of your salvation …
And do not be ungenerous with the Lord’s gifts …
And bless the Lord with the firstborn of your herds …
And do not turn away from the Lord … 2:2
And may God make your hearts true in reverence for him. 2:3
The text emphasizes the role of ethics.
This place, Enough, has become prepared for the righteous,
Who suffer every kind of calamity in their life
And who afflict their souls,
And who avert their eyes from injustice,
And who carry out righteous judgment,
And who give bread to the hungry,
And who cover the naked with clothing, and who lift up the fallen.
And who help the injured and the orphans,
And who walk without a defect before the face of the Lord,
And who worship him only. 9:2
They showed me there a very frightful lace; and all kinds of torture and torment are in that place. … This place, Enough, has been prepared for those who do not glorify God, who practice on the earth the sin which is against nature, which is child corruption in the anus in the manner of Sodom, of witchcraft, enchantments, divinations, trafficking with demons, who boast about their evil deeds – stealing, lying insulting, coveting, resentment, fornication, murder – and who steal the souls of people secretly, securing the poor by the throat, taking away their possessions, enriching themselves from the possessions of others, defrauding them; who, when they are able to provide sustenance, bring about the death of the hungry by starvation; and when they are able to provide clothing, take away the last garment of the naked, who do not acknowledge their Creator, but how down to idols which have no souls, which can neither see nor hear, vain gods; constructing images, and bowing down to vile things made by hands – for all these this place has been prepared as an eternal reward. (selections from Chapter 10)
Happy is the person who reverences the name of the Lord. …
Happy is he who carries out righteous judgment.
Happy is he who clothes the naked with his garment. Happy is he who judges righteous judgment for orphans and widow.
Happy is he who turns aside from the secular path of this vain world.
Happy is the he who sows right sdded.
Happy is he in whom is the truth.
Happy ishe who has compassion on his lips and gentleness in his heart!
Happy is he who understands all the works of the Lord. 42:6-14
There is no one better than he who fears God. He will be the most glorious in that age. 43:3
And whoever insults a person’s face, insults the face of a king, and treates the face of the Lord with repugnance.
He who treats with contempt the face of any person treats the face of the Lord with contempt.
Happy is the person who does not direct his heart with malice toward any person, but who helps the offended and the condemned, and lifts up those who have been crushed, and shows compassion on the needy. 44:2-4
Stretch out your hands to the needy in accordance with your strength … Help a believer in affliction, and then affliction will not find you, in your treasures and in the time of your work. 51:1-2
Happy is the person who opens his lips for praise of the God of Sabaoth, and praises the Lord with his whole heart.
Happy is he who opens his lips, both blessing and praising God.
Hearts – who blesses all the works of the Lord.
Happy who looks carefully to the raising up of the works of his own hand.
Happy who preserves the foundations of his most ancient fathers, made firm from the beginning.
Happy who cultivates the love of peace.
Happy is he who even though he does not speak peace with hiss tongue nevertheless in his heart there is peace toward all. 52:1-7
He who does harm to a human soul creates harm for his own soul, and there is for him no healing of his flesh, nor any forgiveness for enemy. 60:1
A person, when he clothes the naked or gives his bread to the hungry, then he will obtain a reward from God. 63:1
Walk, my children,
In long-suffering
In meekness honesty,
In affliction,
In gluttony
In faithlessness
In truth,
In hope,
In weakness
In derision
In assaults,
In temptation
In deprivation,
In nakedness.
Having love for one another, until you go out from this age of suffering, to that you may become inheritors of the never-ending age. 66:6
The text offers this song in prayer:
Holy, Holy, Holy, Lord Sabaoth,
Heaven and earth are full of his glory. 21:2
The text protects the mystery of God in a vision of the 10th heaven.
Thus even I saw the face of the Lord. But the face of the Lord is not be talked about, it is so very marvelous and supremely awesome and supremely frightening. 22:2
The text offers this reflection upon death.
And just as every person has as nature the darkness of the present life, so also he has his conception and birth and departure from this life. In the hour in which he was conceived, in that hour also he is born and in that also he departs. 68:4
The text interprets the presence of Eve in this way.
And I created for him a wife, so that death might come to him by for his wife. 30:17
The text suggests the person does not have intercessor in heaven.
So now, my children do not say, Our father
is with God, and to he will stand as from of God for us, and he will pray for
us concerning our sins,” for there is no helper there – not even for any one
person who has sinned. See how I have written down all the deeds of every
person before the creation, ad I am wring down what is done among all persons
forever. And on no one can contradict my handwriting: because the Lord sees all
the evil thoughts of humanity, how vain they are, where they lie in the
treasuries of the heart. 53
The text describes the Abraham in terms of Jewish piety.
Abraham … lived in quietness, gentleness, and righteousness, and the righteous was very hospitable. For he pitched his tent at the crossroads of the oak of Mamre and welcomed everyone – rich and poor, kings, and rulers, the crippled and the helpless, friends and strangers, neighbors and passerby – all on equal terms did the pious, entirely holy, righteous, and hospitable Abraham welcome. (1:1-3)
I have not seen upon earth a man like him – merciful, hospitable, righteous, truthful, God-fearing, refraining from every evil deed. (4:6)
Yet, the text also finds Abraham proclaiming his unworthiness.
You have thought it altogether worthy yourself to come to me, a sinner and your completely worthless servant. (9:3)
Abraham wants to know the future.
While I am yet in this body I wish to see all the inhabited world and all the created things which you established, master, through one world, and when I have seen these things, then, if I depart from life, I shall have no sorrow. (9:6)
The text expresses the nature of the path toward salvation.
The first way was strait and narrow and the other broad and spacios. … And they saw many souls from being driven by angels and being led through the broad gate, and they saw a few other souls and they were being brought by angels through the narrow gate. (11:2, 5)
And interesting dialogue occurs in Chapter 14, in which Abraham inquires about the judgment of a soul. The soul had an equal balance of righteous and sinful deeds. Abraham discovers that to be saved, one needed to find a righteous deed. Abraham prays. God listens to the prayer and delivers the soul. In chapter 15, Abraham refuses to follow an angle that intends to lead him to his death.
This text begins with the repentance of Adam and Eve. Eve takes full responsibility for what has happened. She also accuses Satan of attacking “the image of God,” referring to Adam.
Adam: Let us repent with a great penitence, perhaps the Lord God will be forbearing and pity us and provide for us that we might live.
Eve: My Lord, how much did you intend to repent, since I have brought toil and tribulation on you.
Adam: You are not able to do so much as I; but do as much as you have strength for. I will spend forty days fasting. 4-6
And do not let three words come out of your mouth, for we are unworthy and our lips are not clean. but cry silently in God saying, “O God, be gracious to me.” … and all the angels and all the creatures of God surrounded Adam as a wall around him, weeping and praying to God on behalf of Adam, so that God gave ear to them. Apocalyptic 29:12, 14
Satan: Because of you (Adam) I am expelled and deprived of my glory which I had in the heaven in the midst of angels, and because of you I was cast out onto the earth. 12:1
Adam: “O Lord, my God, my life is in your hands. Remove far from me this my opponent, who seeks to destroy my soul, and give me his glory which he himself has forfeited.” 17
Eve: “My lord, give me a portion of your pain, for this guilt has come to you from me.” 35 “My lord Adam, rise, give me half of your illness and let me bear it, because this has happened to you through me; because of me you suffer troubles and pain.” Apocalyptic 9
Eve: “Cursed beast! How is it that you were not afraid to throw yourself at the image of God, but have dared to attack it? 37 “Woe is me! for when I come to the day of resurrection, all who have sinned will curse me, saying that Eve did not keep the command of God.” Apocalyptic 10
Seth: “Shut your mouth and be silent, and keep away from the image of God until the day of judgment.” Apocalyptic 12
The text defines covetousness as the origin of every sin (Apocalyptic 19:3). Adam describes the Fall.
I knew that I was naked of the righteousness with which I had been clothed. (20:1) And I took the leaves of the fig tree and made for myself skirts; they were from the same plants of which I ate. (20:5) You (Eve) have estranged me from the glory of God. (21:6) All Apocalyptic texts.
They receive the promise of resurrection.
But when you come out of Paradise, if you guard yourself from all evil, preferring death to it, at the time of the resurrection I will raise you again, and then there shall be given to you from the tree of life, and you shall be immortal forever. (Apocalyptic 28:4)
God called Adam and said … “Now I promise to you the resurrection; I shall raise you on the last day in the resurrection with every person of your seed.” (Apocalyptic 41:3)
Adam warns his children.
I have shown you the way in which we were deceived. But you watch yourselves so that you do not forsake the good. (Apocalyptic 30
Eve offers her final words.
God of all, receive my spirit. And immediately she gave up her spirit to God. (Apocalyptic 42:8)
I will announce to you guarded things and you will see great things which you have not seen, because you desired to search for me, and I called you my beloved. … And there I will show you the things which were made by the ages and by my word, and affirmed, created, and renewed. And I will announce to you in them what will come upon those who have done evil and just things in the race of humanity. (9:6, 9-10)
Know from this that the Eternal One whom you have loved has chosen you. (14:2)
And I saw there the earth and its fruit, and its moving things and its things that had souls, and its host of people and the impiety of their souls and their justification, and their pursuit of their works and the abyss and its torments, and its lower depths and the prediction in it. … And I saw there the garden of Eden and its fruits. (21:3)
The text addresses the matter of theodicy.
And I said, “Eternal, Mighty One, why then did you adjudge him such dominion that through his works he could ruin humankind on earth? … And I answered and said, “Eternal, Mighty One! Why did it please you to bring it about that evil should be desired in the heart of people, because you are angered at what was chosen by you … him who does useless things in your light. (23:12, 14)
The text describes the destruction of the Temple in 70 AD.
And I looked and I saw, and behold the picture swayed. And from its left side a crowd of heathens ran out and they captured the men, women, and children who were on its right side. And some slaughtered and others they kept with them. Behold, I saw them runner to them by way of four ascents and they burned the Temple with fire, and they plundered the holy things that were in it. And I said, “Eternal One, the people you received from me are being robbed by thehordes of the heathen. They are killing some and holding others as aliens, and they burned the Temple with fire and they are stealing and destroying the beautiful things which are in it. Eternal, Might One! If this is so, why now have you afflicted my heart and why will it be so? And he said to me, “Listen, Abraham, afflicted my heart and why will it be so? And he said to me, “Listen, Abraham, all that you have seen will happen on account of your seed who will continually provoke me because of the body which you saw and the murder in what was depicted in the Temple of jealousy, and everything you saw will be so. And I said, “Eternal, Mighty One! Let the evil works done in iniquity now pass by, and make commandments in them more than his just works. For you can do this. And he said to me, “Again the time of justice will come uupon them, at first through the holiness of kings. And I will judge with justice those whom I created earlier, to rule from them in them. And from these same ones will come people who will have regard for them, as I announced to you and you saw. (27)
II Esdras = IV Ezra 3-14 (90 AD) was composed originally in
Hebrew or Aramaic. It stresses God as creator, and especially that God was
alone. It also emphasizes that God has one people. It is a book of lamentation,
in which the author complains about the oppressions, sufferings, and torments
of the people of God. Written in the last decade of the first century, it
received its main thrust from events in the Vespasian
and Domitian period, 69-96. Christianity claimed to
be a new
The author wrestles with the reality of sin and the fact of corruption, and endeavors to comprehend the will of God for the world and the people of God. Esdras realizes that the misfortunes suffered by the people of God were due to the evil heart in humanity. That is why the wants to know why the evil heart was allowed to remain in humanity so that the law had no apparent effect on the transformation of humanity. That was the besetting problem of the rabbis in the first century AD. A good example is the following set of reflections from the first vision.
2 Esdras
13
And when they were committing
iniquity in your sight, you chose for yourself one of them, whose name was
Abraham;
2 Esdras 3:20-22 (NRSV)
20
“Yet you did not take away their
evil heart from them, so that your law might produce fruit in them. 21 For
the first Adam, burdened with an evil heart, transgressed and was overcome, as
were also all who were descended from him. 22 Thus the disease
became permanent; the law was in the hearts of the people along with the evil
root; but what was good departed, and the evil remained.
2 Esdras 3:30-31 (NRSV)
30
because I have seen how you endure
those who sin, and have spared those who act wickedly, and have destroyed your
people, and protected your enemies, 31 and have not shown to anyone
how your way may be comprehended. Are the deeds of
2 Esdras 3:34-36 (NRSV)
34 Now therefore weigh in a balance our iniquities and those of the inhabitants of the world; and it will be found which way the turn of the scale will incline. 35 When have the inhabitants of the earth not sinned in your sight? Or what nation has kept your commandments so well? 36 You may indeed find individuals who have kept your commandments, but nations you will not find.”
2 Esdras
12 and said to him, “It would have been better for us not to be here than to come here and live in ungodliness, and to suffer and not understand why.”
2 Esdras 4:22-25 (NRSV)
22 Then I answered and said, “I implore you, my lord, why have I been endowed with the power of understanding? 23 For I did not wish to inquire about the ways above, but about those things that we daily experience: why Israel has been given over to the Gentiles in disgrace; why the people whom you loved has been given over to godless tribes, and the law of our ancestors has been brought to destruction and the written covenants no longer exist. 24 We pass from the world like locusts, and our life is like a mist, and we are not worthy to obtain mercy. 25 But what will he do for his name that is invoked over us? It is about these things that I have asked.”
We find the same kind of challenging questions in the second vision.
2 Esdras 5:29-30 (NRSV)
29 And those who opposed your promises have trampled on those who believed your covenants. 30 If you really hate your people, they should be punished at your own hands.”
2 Esdras 5:33-34 (NRSV)
33 Then I said, “Speak, my lord.” And he said
to me, “Are you greatly disturbed in mind over
34 I said, “No, my lord, but because of my grief I have spoken; for every hour I suffer agonies of heart, while I strive to understand the way of the Most High and to search out some part of his judgment.”
2 Esdras
38
I said, “O sovereign Lord, who is
able to know these things except him whose dwelling is not with mortals?
2 Esdras
43 Then I answered and said, “Could you not have created at one time those who have been and those who are and those who will be, so that you might show your judgment the sooner?”
2 Esdras 5:48-49 (NRSV)
48 He said to me, “Even so I have given the womb of the earth to those who from time to time are sown in it. 49 For as an infant does not bring forth, and a woman who has become old does not bring forth any longer, so I have made the same rule for the world that I created.”
The third vision also puzzles about the power of sin.
2 Esdras 7:116-117 (NRSV)
46 116 I answered and said, “This is my first and last comment: it would have been better if the earth had not produced Adam, or else, when it had produced him, had restrained him from sinning. 47 117 For what good is it to all that they live in sorrow now and expect punishment after death? 48
The eagle vision concerns the
Morality names a dimension of life, a pervasive and only
partly conscious set of value-laden dispositions, inclinations, attitudes, and
habits. We understand the process of the formation of morals when we see them
as part of the web of relationships that shape distinctive communities.
Therefore, morality is not a private affair. In contrast, ethics is a reflective,
second-order activity that reflects upon morality that a community already
practices. It asks about the logic of moral discourse and action, about the
grounds for judgment, about the anatomy of duty or the roots and structure of
virtue.
Moral dilemmas arise as people have different starting
points in their reasoning. Their vision of what is moral differs. The
differences connect with their differing personal histories, the differing
traditions in which they stand, and the differing circumstances that shape
their lives.
The influential perspective of Aristotle may help. He did
not think one could persuade people to be good by rational argument. A person
becomes virtuous by training, by forming good habits. One phrase that had
become cliché in Greek philosophy was that habit makes character. He was among
the first to analyze the educative function of communal practice in the
formation of virtue. To develop a virtuous character, a child had to grow up
within a moral and educative community. Individuals become moral agents in
relationships, in transactions, in the habits and reinforcements, in the
special uses of language and gesture that together constitute life in
community. Morality is an integral part of the culture of a community. I want
to explore the moral dimension of the subculture expressed in the texts of the
New Testament seen within the larger context of the
First, we need to consider the moral dimension of
conversion in the early church. Becoming a Christian means something like the
experience of an immigrant who leaves his or her native land and then
assimilates to the culture of a new, adopted homeland. They thought of
themselves as those who had turned their lives around, from one state to
another profoundly better. Such a transfer of allegiances and transformation of
mores requires re-socialization. We must take seriously the fact that they
depict themselves a movement of converts. Reminders of the boundaries between
the old world and the new are a constant element in early Christian moral
exhortation. We need to consider the extent to which this language of
conversion corresponds to realities of social experience. Converts create
retrospective stories of their own conversions that help them become at home in
the new group or movement. Their identity and relation to the new group and to
former groups are transformed by making the story follow a pattern accepted by
the group. Each new story by a convert reinforces the group model, and may
enlarge or modify that model. One type of conversion is from deviance to
becoming a model citizen. This involves the rescue and restoration of the
deviant. We find certain metaphorical contrasts in early Christian literature:
slave and free; asleep and wakened; drunk and sobered, blind and seeing; stupid
and understanding, captive and released. One can even think of this as a
turning to oneself, as if to one’s natural state. This type of conversion
restores the individual. Another type of conversion is one in which one turns
from the norms of society and become part of a committed sect. We find both
types of conversion in the New Testament. We can note the tension between
abhorrence of the perversion of the world and the longing for the wholeness of
the world. In the first century, conversion was the business of philosophy. It
sought this turning through its teaching and persuasion. In fact, we find
little evidence that adherence to the pagan religious sects of the day involved
moral transformation. Normally, the conversion story, partially because it
needed to be brief, emphasizes the instantaneous nature of the turn. However,
significant change rarely occurs so easily or suddenly. In I Thessalonians,
Paul stresses the pressure the converts have experienced from their neighbors,
he stresses the strong ties they have with the apostle and with each other, and
he draws a clear line between insiders and outsiders. Given the teaching of
virtue by the philosophers, we know Paul exaggerates here, but it stresses the
Jewish connection with belief in one God, one humanity, and the social
boundaries determined by their turning in life. Baptism became the ritual of
this turn in life. When we focus upon this dimension of conversion, it begins
to have more the character of detachment from the norms of pagan culture and
adhering to the norms approved by the new movement. Moral scrutiny of
candidates for baptism serves to anchor the process of moral re-education. Paul
continually reminded his readers of the implications of their baptism.
Second, we need to consider the moral dimension of the
city and households in which early Christians lived their lives. The city was
the primary frame of reference for intellectuals of the day. Diaspora Judaism
created distinctive communities that faced assimilation and identity in a
different way than the Christian communities of the New Testament. The
neighborhoods, streets, and households of the city provided the context for the
rapid growth of Christianity. They rubbed shoulders and did business with
citizens and fellow residents in these cities. Christians felt at home and
alien in these cities. In Aristotle, the household was the primary school of
morality, and the city was secondary. One learned friendship, power,
protection, submission, honor, and duty. Honor and shame were in the context of
elaborate praise by other citizens of the city. Jews established largely
separate communities and developed their own culture of honor and shame, one
that Gentiles looked upon with some admiration and much suspicion. Paul refers
to the collection of converts as an assembly or ekklesia. The social ambiguity of
this situation is that Paul depended upon an already established social system
of households and voluntary associations, while at the same time forming
assemblies throughout the city that must continually resist honor and shame
perspectives of the city. They became immigrants by their conversion,
separating from the larger city. Conversion implies a change of reference
groups and reference individuals. These groups and persons are the ones to whom
we look for standards, approval, and measures of how ell we are doing.
Christians continued to honor public officials and led lives that sought
acceptability among the citizens of the city. If Christian behavior is to
persuade by good works ( I Peter
Third, we need to consider the moral dimension of early
Christian love of the world and hatred of the world. This small group believes
that the actions of its members take their meaning from a cosmic process. Paul
could speak of the god of this world, the elements of the cosmos, and rulers of
this age. Yet, his experience of the world is broader and more complex than
that of John. The term “world” refers to human world, society, culture. The
antithesis he asserts is between cultural values and the values implicit in the
action of God in the world. The Pastoral Epistles maintain this ambiguity of
worldly and unworldly position, but emphasize adopting the commonsense universe
of popular morality. John could speak of the Logos coming to the world, and the
world rejecting the Logos. This meant the experience of rejection and
alienation from the world and solidarity with each other in faith and love. The
vision of loving the world that God loves did not come into their practice of
Christian life. Groups of Gnostic Christians viewed salvation as disconnection
from the world. The tension is whether the Christian will do battle against the
world or participate in its transformation.
Fourth, we need to consider the moral dimension of the
language of obligation. Lists of vices and virtues were common in the Greek and
Roman culture, and the Christian list is not distinctive in this regard. The
lists of Paul are not typically in a specific theological context.
Here is a list of individual vices found in eighteen
lists in various parts of the New Testament listed by Wayne Meeks:
Abusive language
Adulteries
Anger
Boastful
Carousing
Cowardly
Craftiness
Dissensions
Drunkenness
Enmities
Envy
Evil
Factions
Faithless
False witness
Foolish
Fornication
God haters
Gossips
Greed
Guile
Haughty
Heartless
Idolatry
Impurity
Insecurity
Insolent
Inventors of evil
Jealousy
Liars
Licentiousness
Male prostitutes (malakoi)
Malice
Mischief maker
Murder
Polluted
Quarrels
Rebellious toward parents
Revels
Revilers
Robbers
Ruthless
Silly talk
Slander
Sodomites arsenokoitai
Sorcery
Strife
Thieves
Vulgar talk
Wickedness
In the development of such
lists, the danger already exists for branding outsiders as evil and insiders as
holy. It was easy for Christians in the second century to develop the notion of
the two paths, one of vice and the other virtue. Generally, the New Testament
frames these lists in simple rule language, a direct imperative expressing
actions one should imitate or avoid. However, the theological context of the
offensive crucifixion of the Son of God and the resurrection of Jesus by God
became a metaphor of patient transformation. It became a pattern by which a way
of life, a claim of authority, an assertion of value. The honor that counts is
that received at the end of age from God, rather than the honor that comes from
the present age that passes away. As a result, the virtue of humility
experienced transformation in Christian hands. The offense of the cross brought
humility in the context of the world. The pervasive norms of honor and shame,
norms determinative of a well-lived life, undergo some transformation in
Christian community.
Fifth, we need to consider the grammar of Christian
practice. We need to explore whether a peculiar social practice or set of
social practices characterize the Christian movement. Social practice provides
the arena in which people exhibit the virtues and in terms of which virtues
receive their primary definition. Virtues are embedded in social practices and
point toward ways of achieving goods internal to those practices. I want to
discuss the kinds of social practice that shaped, reinforced, and gave meaning
to the moral sensibilities of the early Christians. This means we pay attention
to ritual as paradigmatic practice. Baptismal instruction suggests Christians
are unique persons in society and yet are to submit to every human institution.
New Testament reminders of baptism connect to personal behavior and communal
behavior. Conversion means turning from idolatry and toward the true God and
behavior worthy of God. The New Testament makes the same type of connection
with the Eucharist, hymns, speech, fasting, healing, ecstatic speech, and so
on. This connection between ritual and morality was not common in the first
century, for moral instruction was the property of philosophical schools. In a
time when itinerant preaching was important, hospitality was an important
virtue to cultivate in the Christian community. Christian life is participation
in the world passing away and in the new world coming. Christian practice
habituates itself and communicates its sense of life. Christian living is
essentially communal. Christian practices are not confined to sacred occasions
and sacred locations, but were integral to the formation of communities with a
distinctive self-awareness.
Sixth, we need to consider the enemies of morality or
virtue under the concept of evil. What are the things that stand against being
good? Early Christians lived in a world filled with demons, power and magic,
and a choice to make between the
Seventh, we need to consider the moral dimension of the
body as the place where the moral contest of life must take place. One
experienced many joys through the body, but the body also seems to have a mind
of its own. In the first century, life was harsh enough without moving toward
asceticism. By raising Jesus from the dead, God promised renewal of the body in
eternity. The human predicament is the result of sin, not simply its physical
nature. Gnostic Christians turned the body into an enemy of the spiritual life.
Eighth, we need to consider a life worthy of God. The
intersection of theology and ethics in early Christian texts is different from
those made by pagan moralists. Talk about God interacts with talk about
behavior. Early Christians desired sought to discern the will of God. The
desire to do the will of God suggests certain things about the character of
God. Early Christians also appealed to revealing the action of God.
Ninth, we need to consider the moral dimension of the
sense of the world ending had for the early Christians. Christian life moves
toward a final act, a summing up and judgment, that lies entirely in the hands
of God and in the time God determines. Contemplation of that end will make good
persons better and will restrain those inclined toward evil. Such expectations
undermine the cultural system that exists in the realm of common sense. Relativizing the cultural world was an important step in
the Christian relationship with culture.
Tenth, we need to consider the moral life as a story with
a plot that has implications for humanity and the universe. Christianity calls
each individual to be a character in a story, a story from which virtue and
individual receive their meaning. Narrative is essential to proper moral
reasoning. In order for moral discourse to be coherent and successful, it must
be narrative. Human life itself has a narrative quality. We tell stories. The
Christian story begins with creation, and continues with the promises of God to
The cultural setting of the New Testament did not give
its writers and leaders an opportunity to work out a Christian social ethic.
For that, we should be grateful. The probability is that they would have laid
down rules for social institutions that would not work in different cultures or
other historical periods. However, I would like to suggest some reflections
that are only suggestive of Christian social ethic, for that is all that New
Testament ethical discourse can ever be.
The New Testament presents a communal ethic (against
Niebuhr). We understand the bible out of the cultural context we live and out
of the specific religious community that influences us. The saints of the
church, the office holders of the church, the ritual and worship of the church,
and eventually the traditions of the church, shape how we approach the biblical
text. In that sense, the question of how one uses the bible for ethical and
moral reflection is out of place. We already have an approach when we engage in
such reflection. The bible is public text, and thus someone not formed a
Christian community can read it with profit. However, apart from a community,
many dimensions of the bible close themselves off to the reader.
By community, I mean that individualism as understood by
some modern Enlightenment thinkers was not an option in the first century. The
Sermon on the Mount becomes an impossible ethical ideal only for those who
isolate themselves from a community that seeks to live by it. Jesus intended
his commitment to love of enemies and non-violence for the real world in which
he lived and for the real people to whom he preached and with whom he lived. In
the context of the
Anyone who denies that the ethic of the New Testament did
not have the intention of shaping human
life runs the risk of a docetic Christology, for one wonders then if Jesus
lived a human life, or somehow lived a transcendent or divine life, God walking
on earth, so to speak.
This suggests (against Barth) that the role of the bible
in the formation of Christian life must consider the specific and narrative
character of the text. As the canon of the church, the bible relates a story of
the saving, healing, reconciling, history of the dealings of God with humanity.
Even the Ten Commandments are part of the story of the people of God. The
specificity of this narrative to its context always needs consideration as we
seek faithfulness to God in our specific and narrative situation today.
Christians today do not have the luxury of pointing to rule in the bible and
automatically applying the rule to a situation today. Rather, such rules and stories
provide opportunity for reflection, combining dialogue with tradition and with
one’s own cultural setting. I grant that this approach runs the risk of
substituting personal whims and wishes for the will of God. However, if one
listens carefully to the text, such a result is not necessary. This position
also avoids the attempt to define beforehand what one ought to do in certain
situations. To re-emphasize, ethical and moral reflection arise out of specific
situations and relationships, and within a cultural context, in which a rule in
the bible does not determine beforehand the result of ethical decision-making.
I suspect that some form of consequentialism
(consistent with Niebuhr) in ethical reflection is important for Christians
living in a human world. Christians
need to consider the practical implications of their behavior in the context of
the social world in which they live. Christian ethics will look quite
differently in 21st century
One example of ethical reflection in the context of
community is that of the practical use of violence. The sixth commandment, “You
shall not kill,” appears absolute. The value of human life as made in the image
of God, and as having its source in the life-giving Spirit of God, is a clear
biblical principle. Yet, God also commands killing in particular circumstances
in the Old Testament. The example of Ananias and Saphira is a puzzling New Testament example. Soldiers in
the New Testament who respond to the gospel do not receive the command to get
out of the military. Yet, this command did become necessary in the second
century. Romans 13:4 says that government has the right to wield sword. The
circumstantial fact that the New Testament does not recommend violence results
from the fact that no Christian in this period had the responsibility of
governing. I see no reason to suggest that Paul would take the sword out of the
hand of the Christian who did accept the responsibility of governing. His
counsel, based upon other passages, would be that such a Christian not abuse
the power of sword. Sadly, history is full of Christians who have abused that
power.
Based upon what I have suggested, in a cultural setting
different from that of the New Testament, a popular uprising against
dictatorship may be a reasonable and just response in that setting. Further, if
a Christian lives in a society that allows the church to exist and witness
freely to what God has done in Christ, and therefore allows other freedoms
economically and politically, a responsible participant in such a social order
will also recognize the need to defend institutional life. In other words, our
sense of justice on behalf of others, our love for neighbors, and so on, may
lead us as Christians to make the choice of temporary violence in order to
achieve advancement in justice and humanitarian principles. In saying this, I
recognize that most wars and revolutions arise from the desire for power,
empire, and wealth. The primary role of the church in these matters is to
stress the horrendous nature of all violence. Violence is contrary to the
future God desires for humanity. Anyone who approaches war with optimistic
illusions has not seriously considered the depravity and ambiguity of human life together. Every war and every
revolution is an affirmation of the New Testament reminder of the structural
nature of sin embedded in the human condition. I also recognize that, on
occasion, war and revolution are reasonable decisions for the sake of better
future for humanity, and not just the nations involved. The difficulty that
many Christians have is that living historically and meaningfully means getting
our hands dirty with the ambiguities of human decision-making.
Christians often need to make choices between the lesser
of two or more evils. Introducing absolute moral ideals into a human world is a luxury for ascetics,
hermits, and those who drop out of human culture. It may also be a luxury for
those who live in academia in
We find the ambiguous nature of such choices in the
expression of our sexuality. Paul makes it clear that the body is temple of the
Holy Spirit. Christians have a calling to glorify God in the body. For the
Christian community, the choice of sexual partners is not a matter solely of
private whim. The deification of sexual expression is not something that the
Christian community can accept. The body of Christ is to leave any form of
sexual immorality behind. The concern Paul is for the witness of the church. A
post-Christian society could move in another direction based on the right of
privacy. This is not an option for the body of Christ.
Marriage takes place in the context of Christian
community and is part of Christian witness. Christian couples are accountable
to the community in which they worship for the quality of their marriage. The
same is true when difficulty arises. The norm for the Christian witness of
marriage is life-long partnership.
Homosexuality is not a topic of much discussion in the
bible. Where it does so, it is always a matter of prohibition. In particular,
homosexuality moves against what God ordained at creation as the proper sexual
expression, namely, between male and female.
Another center for ethical reflection rooted in the New
Testament is the ministry, death, and resurrection of Jesus of Nazareth. The
Christian teaching of Incarnation suggests that in Christ we find the
fulfillment of what God intended for humanity. In particular, the New Testament
takes seriously the cross and its implications both for who Christ is and for
whom Christians ought to be. The sense in which he is a norm for Christian
behavior and community today is important for us to consider.
The ministry of Jesus takes place in the context of the
offense he gave to Jewish leaders, zealots, and Roman officials. He rejected
purity laws, he made the specific rules of the Torah relative to love toward
God and neighbor, he rejected the abiding significance of the
The goal of Christian living or the church is not to
imitate Jesus or the apostolic life. Neither Jesus nor the apostles are the
“norm” of Christian ethic. Such a view would seek an absolute foundation in a human world, a position questionable
from the beginning. This view is another form of moral reasoning that attempts
to pre-empt the process of discernment in specific situations. It is an attempt
to deny the role of practical reason in ethical reflection. Such an appeal to
absolute foundation that one accepts as revelatory in some way will find
adherents. However, it also closes off discussion. The reason is simple. Later
generations face a different set of options than were open to Jesus and the
early church. An act of love for God and for others led Stephen and James to
accept martyrdom. Most of the martyrs of the early centuries of the church
share that distinction. I would also suggest that act of love for God and
others that led many Christians to abandon their pacifism in order to remove
slavery from
I think it is important to emphasize that both Jesus and
the apostolic community represent a relatively peaceful attempt to form human
community. They formed a visible and structured fellowship, a sober decision
guaranteeing that the costs of commitment to the fellowship have been
consciously accepted, and a clearly defined life-style distinct from that of
the crowd. This life-style is different because of the exceptionally normal
quality of humanness to which the community is committed. The distinctness is a
non-conformed quality of involvement in the life of the world. Such a
fellowship will always present a challenge to the social world in which it is
embedded, as well as find places of cooperation and encouragement. It envisions
a new possibility of human, social, and political relationships. Yet, neither
Jesus nor the apostolic community has the role of being a foundation for the
church throughout the ages. The reason is the contingency of human life. Facing
new situations, in a different social world, one may actually move against
Jesus by doing what Jesus in a legalistic way.
Among the norms of our ethical reflection as modern
persons who also seek to be Christian, I would think we would consider the
worth and dignity of individuals and the importance of social institutions
honoring individuality. Freedom in pursuit of economic, moral, and intellectual
well-being would be significant. Respect for the opinions of others in the form
of tolerance and pluralism is another important norm. The freedom of science to
explore and implement would be another important norm. All of this suggests
that the social order is provisional. We do yet know the end of such a process.
I do not find it persuasive that all forms of social and
cultural organizations represent principalities and powers dominated by evil
forces. Those who want to overthrow present social institutions, through either
violence or pacifism, have their own idolatry of social institutions. I am not
that pessimistic about human nature or the human attempt to create a social
world that is increasingly humane, peaceful, just, and improves the daily life
of most of its citizens. I would suggest that the human struggle social life
results in some forms of social institution that have some respect for the
worth and dignity of individuals. Christianity has a role in reminding every
culture of the value of every individual, even when individuals misuse their
freedom in self-destructive ways. If one lives in such a culture, it is an act
of love for God, for oneself, for neighbor, and for future generations, to
defend such a country. I suggest that Christians living in places like
Sadly, some people have used the cross and the
responsibility of Christians to take up their cross in discipleship as a way of
declaring to the world the divinity (?) of suffering itself. The cross does not
make suffering divine. The cross does not mean the renunciation of benevolent
uses of power. During World War II, over 300 American died every day. After the
war, the remnant of Nazi Germany continued shooting at and killing American
soldiers for four years. This war was costly to
The church, as representing the body of Christ in the
world, does not have the tools to become an alternative community or culture.
It does not have the institutional structure to provide the kind of model that
a nation needs to embed humanitarian principles like intellectual freedom,
pluralism, economic vitality, political freedom, and so on. Rather, church
continues to wrestle within its various cultural contexts to live out the life
it finds in Christ, in his ministry, death, and resurrection. The answers at
which Christians arrive in one cultural setting may be quite different in
another.
Christian discipleship takes the form of service to others
in the form of the cross. We cannot avoid the costly nature of discipleship.
One example of this cost the difficulties most couples
experience at some point in their life together. From the perspective of the
cross, these difficulties and challenges may represent genuine bearing of the
cross of discipleship for the sake of Christian witness. Unfortunately, some
partners in a marriage understand this in a way that makes them martyrs in a
less drastic sense than losing their lives. They experience whatever tragedy
their marriage presents them in the spirit of bearing the cross, and in the
process deny to themselves the possibility of the life-giving power of the
Spirit. Nothing can remove the weight of proper discernment in the specific
situation of the marriage that the couple experiences. However, the support and
accountability of the worshipping community can provide the opportunity for the
marriage to become the life-fulfilling intention that God has for the marriage.
When Christian couples isolate themselves from the community as they go through
difficulties is to cut themselves off from the source of important strength
beyond themselves.
Homosexuality is an expression of rebellion against the
natural sexual order, as Paul makes clear in Romans 1. He also makes it clear
in Romans 2 that anyone who judges homosexuality (and many other sins) already
stands under judgment. Both are the object of the love God shown in the cross.
Both have the possibility of receiving the life-giving power of the Spirit. The
structure of sin embedded in humanity that Paul makes clear suggests that sin
is never purely voluntary. At the same time, the cross and resurrection make it
unthinkable that the past binds one to previous sins, whether those sins be
homosexuality or the prideful judgment of homosexuality. Grace and hope always
have a place in Christian ethical reflection in such matters.
A third image that might help the church to reflect on
ethical matters is that of the new creation. This image involves a transfer of
lordship to Christ. It suggests a new orientation of one’s life to what God
intends. This means that individually and corporately, the church embodies the
future that God has shown in Christ. Christians are responsible today for the
story they make of their lives, and will need to give an account of that story
to God. The same is true for humanity. The church is a sign of the future
toward which God leads humanity. In light of the connection to this hope,
individuals and church can act in courageous in principled ways.
At the same time, the provisional nature of this new
creation as embodied in the church and individual reality is a reality. The new
creation shows itself in Christian discipleship and communal life; it also has
a fractured embodiment in the present.
In one sense, this new creation does not distinguish
itself much from non-Christians. The use of household rules and the lists of
vices and virtues reflect cultural patterns of the day. In the same way, I
suspect many Christians over-reach in thinking that Christian politics should
distinguish itself from non-Christian politics. That option was not open to
either Jesus or Paul. The church did not have the option until the fourth
century. The politically active church did not develop new economic or
political structures. It accepted the Roman and the feudal system, although
through its influence it sought to curb the abuses of the power inherent in the
system. My suspicion is that this is the best the church can do on a political
scale. Rather than a Christian political or economic program, the best the
church can hope for is to help humanize the social system that is open to such
influence from the church. The harsh modern reality is that Marxist-Leninist
and Muslim fundamentalist political organization is simply not open to that
influence. The reality is that democratic institutions have remained
continually open to that influence.
Among the ways the church and individuals live out this
new life in the light of the future is as a community of peace. I say this,
knowing that the church is a fractured body of people, often taking up arms
against each other, as well as against non-Christians. This tragic history
reminds us of the failure of Christians to use power in a benevolent way.
Christians abuse the power of the sword, taking up arms against legitimate
governments in wars of liberation, and oppressing people on the margins of
society. However, the fact that human beings use power in an abusive way does
not omit the possibility that one can also use it in a legitimate way. This
interpretation is the only way one can make sense of the counsels of Paul to
live peaceably with all, as well as his reminder that the government has the
right to use the sword.
The church is a community called to embody the love of
God. One of the ways the community does this is through celebrating Christian
marriage. Marriage is difficult. A man and a woman building their life together
is a great challenge. A successful marriage brings great joy and peace. It
requires patience, mutual support, and disciplined fidelity. Even the most
successful marriages often go through periods when they have experienced the
fragility of the promise of marriage. Marriage for the Christian is not simply
a private matter, based upon romantic feeling. Rather, marriage is a dimension
of Christian discipleship. Permanent monogamous marriage is the norm. Yet, the
New Testament seems to accept allowances of this norm, in spite of the
probability that Jesus issued an absolute prohibition on divorce and allowed no
re-marriage. Pastoral considerations led the church to an exception clause,
that of porneia
that involves some form of sexual immorality. Paul provides an exception in the
case of an unbelieving spouse leaving the believer. Pastoral considerations
such as these could legitimately extend to abusive relationships. The point,
however, is that in a post-Christian culture, Christians and the church have a
unique calling to embody a love that moves beyond merely private considerations
and considers the witness of the church in a world hungering for loving
relationships.
Those who struggle with homosexuality do so in the
Christian community in light of the new creation and the transformation it
promises. The struggle is to live faithfully in the present, awaiting the
redemption of the body. To demand liberation in the present is a childish
response to the promise of God. Rather, live faithfully in the midst of
struggle and temptation recognizes the costly nature of this form of
discipleship.
The question we need to face ethically is whether the
pattern of suffering at the hands of others is an ethical norm that God has
established for the church and for individual Christians. Does accepting the
cross as an act of discipleship mean that in all situations, Christians must
accept suffering violence at the hands of those in power? In one sense, the
martyrdom of Stephen, James, and many others in later centuries might suggest
this conclusion. We do not find in the early period of the church any basis for
the church or individual Christians to react violently to violence. The
conclusion appears inescapable that when the situation confronts the Christian
with violent self-defense or suffering and death, the Christian must always
accept the second option. In this case, one views the world ruled by
principalities and powers in rebellion against God. These powers seek to rule
individual and corporate life as an oppressive force. The ministry and death of
Jesus are his refusal to submit to those powers. Jesus fought these powers by
submitting to suffering and death and showing a peaceful course of life. The
responsibility of the church and individual Christians becomes living out this
peaceful life, unmasking all governmental authority for what they are – oppressive
forces of evil. The church becomes an alternative community to the prevailing
pattern of culture, providing a peaceful option, a bubble of peace, if you
will, in the midst of a world ruled by violence, evil, and the coercive use of
power. The life of the church demonstrates this peaceful way to others. Jesus
becomes a definitive norm for Christians in all cultures and all historical
periods, removing the ambiguity of decision-making with the non-violent rule of
the life of Jesus.
Albert Schweitzer, The Mysticism of Paul the Apostle, 1931.
Luke T. Johnson, The Writings of the New Testament: An Interpretation, 1986.
Russell Pregeant, Engaging the New Testament: An Interdisciplinary Introduction, 1995.
Wayne A. Meeks, The First Urban Christians: The Social World of the Apostle Paul, 1983; The Origins of Christian Morality, 1993.
Nicholas Thomas Wright, Christian Origins and the Question of God: Vol I: The New Testament and the People of God, 1992.
Bultmann, Rudolf, Theology of the New Testament, 1951.
Oscar Cullmann, The
John Dominic Crossan, The Historical Jesus: The Life of a Mediterranean Jewish Peasant, 1991.
W. D. Davies, Paul and Rabbinic Judaism, 1948.
Herman Ridderbos, Paul: An Outline of his Theology, 1966.
J. Christiaan Beker, Paul the Apostle: The Triumph of God in Life and Thought, 1980.
E. P. Sanders, Paul and Palestinian Judaism: A Comparison of Patterns of Religion, 1977.
Commentaries: Mark - Vincent Taylor (1950, 1966) and C. S. Mann. Matthew - David Hill, 1972,
Eduard Schweizer,
1975, Ulrich Luz, 1985, 1989. John P. Meier, 1979, Jack Dean Kingsbury, Matthew as Story, 1986. Luke – Hans Conzelman, Theology of St. Luke, 1957. John -
Raymond Brown, Gospel of John, 1966
and Epistles of John 1988 in Anchor
Bible; and Community of the Beloved
Disciple, 1979. Acts Johannus Munck
in the Anchor Bible, 1967, F. F. Bruce, Ernst Haenchen,
1971.
Gerd Luedemann, The Resurrection of Jesus, 1994 and Early Christianity According to the Traditions in Acts, 1988.
Raymond Brown, The Death of the Messiah, 1994.
E. P. Sanders, Jesus and Judaism, 1985.
Richard B. Hays, The Moral Vision of the New Testament: A Contemporary Introduction to New Testament Ethics, 1996.
Frank J. Matera, New Testament Ethics: The Legacies of Jesus and Paul, 1996.
Hans Conzelmann, The Theology of St. Luke, 1953, 1957.
C. H. Dodd, The Apostolic Preaching and its Developments, 1935, 1964.
Nils Alstrup Dahl, Studies in Paul: Theology for the Early Christian Mission, 1977, but containing essays from 1947-1972.
The Nicean Creed (325 AD) states that we believe “in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, Very God of Very God, begotten, not made, G from heaven, and was incarnate by the Holy Spirit of the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate. He suffered and was buried, and the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead, whose kingdom shall have no end.” Such statements form the basis of the doctrinal affirmations within the traditional denominations. In its Book of Discipline, The United Methodist Church says that at the heart of the gospel of salvation is God's incarnation in Jesus of Nazareth. Scripture witnesses to the redeeming love of God in Jesus' life and teachings, his atoning death, his resurrection, his sovereign presence in history, his triumph over the powers of evil and death, and his promised return.
Nietzsche
made some significant remarks about Jesus. That Hebrew died too early who the
preachers of slow death honor. For many
it has become a calamity that he died too early. Yet he knew only tears and the melancholy of
the Hebrew, and hatred of the good and the just, this Hebrew Jesus. Then the longing for death overcame him. Would that he had remained in the wilderness
and far from the good and the just!
Perhaps he would have learned to live and to love the earth, and
laughter too. Believe me, he died too
early. He himself would have recanted
his teaching, had he reached my age.
Noble enough was he to recant. He
was not yet mature. Immature is the love
of the youth, and immature his hatred of humanity and earth. His mind and the wings of his spirit are
still tied down and heavy. This Jesus of
Nazareth, the incarnate gospel of love, this redeemer who brought blessedness
and victory to the poor, the sick, and the sinners. Was he not a seduction? Why are you talking about nobler ideals?
There was only one Christian, and he died on the cross. It is false to the point of nonsense to find
the mark of the Christian in a faith, for instance, in the faith in redemption
through Christ. Only Christian practice,
a life such as he lived who died on the cross, is Christian. In the Christian world of ideas there is nothing
that has the least contact with reality.
It is the instinctive hatred of reality that we have recognized the only
motivating force at the root of Christianity.
The catastrophe of the evangel was decided with the death that was
attached to the cross. Only the death,
this unexpected, disgraceful death, only the cross which was generally reserved
for the rabble, only this horrible paradox confronted the disciples with the
real riddle. Who was this? What was
this? Why in this manner? Who killed him? Who was his natural enemy? Evidently, the small community did not
understand the main point, the exemplary character of this kind of death, the
freedom, the superiority over any feeling of resentment. After all, Jesus could not intend anything
with his death except to give publicly the strongest exhibition, the proof of
his teaching. His disciples were far
from forgiving this death, or even from offering themselves for a like death in
gentle and lovely repose of the heart.
Revenge and judgment became their theme.
The popular view of the Messiah and the
[1] TDNT refers to such references. It goes on to make a strong difference between the sending in this text and that of the Cynic.