How Jesus Saved the World, Part 1

We are too used to reading the Gospels’ stories of Jesus’ arrest, trial, condemnation, and death from a devotional perspective and so we miss a lot of what’s going on. We actually have a difficult time trying to figure out the meaning of the details of the story. Of course, we will defend the historicity of the details of the story against unbelieving academics and liberal churchman. But why these details? Why any details at all?

John has already wonderfully summarized things in chapters 1 and 3. “Behold the Lamb of God that takes away the sin of the world” and “God so loved the world that he gave his one and only Son.” But what does God’s provision of a lamb for the sins of the world have to do with this long story of what happens to Jesus the night before he dies? What does God loving the world have to do with the machinations and conspiracies of Judas, the High Priests, Pilate, and the Jewish crowds? A great deal, truly, but we will have to learn to read the Passion accounts a bit differently.

You see, here in the narrative of Jesus’ arrest and trial and condemnation we have a somewhat surprising perspective.  It does not contradict or compete with the other apostolic explanations of Jesus’ death; rather, it complements and enriches them. Remember, the meaning of the death of Jesus is far richer than we are often used to acknowledging. When we look at the details of the text—what events and characters and words John has carefully chosen to weave together from the story of Jesus’ last few days—we can get a pretty good idea of what he is trying to communicate. This is not fiction, but history. Nevertheless, narrating history is never simply a matter of reproducing what has happened. Out of a million and more little details one must pick and choose just what to record.

Read the rest here at Trinity House.

Some Thoughts on Status & Position in the Gospels

I've preached through all four Gospels.  It took me 16 years of morning sermons to go through them all paragraph by paragraph.  After finishing them I want to go back and do it again.  One of the reasons is that I now have a better grasp on them all.  There's a great deal I could say about that. But what I want to call attention to in this post is the importance of reading the Gospels in the context of the early, Apostolic church.

I am convinced of the early church "Augustinian" view of the order the Gospels.  The first Gospel to be written was Matthew's, then Mark's, then Luke's, then John's.  The canonical order is the order in which they were composed.  In fact, I'm pretty radical.  I believe Matthew was written within a year or so of the church's formation in Acts 2.  The apostles needed a "book" to ground what they were teaching on the life and words of Jesus.  Mark was written about a decade later and reflects the intense persecution the church was experiencing at the hands of the Jewish leaders.  That was already going on at the time of Matthew's Gospel, but it had increased in the 40's.  Luke, of course, was written under the supervision of Paul and addresses the church's situation in the wider world, especially the inclusion of the Gentiles.  John penned his Gospel in the late 60's when the old world was about to be deconstructed with the judgment against Israel and the destruction of the Temple.

During this time of transition (AD 30–70) the disciples of Jesus were in a precarious position.  Having no status and position in the old world of Judaism, the challenge was to trust Jesus' promises that the church would one day be exalted and be at the center of a new civilization (= the Kingdom of God).

On Interviews & Testimonies, Part II

Continued from Part I.

Another problem I've observed in interviews conducted with the intention of discovering the authenticity of someone's faith has to do with a popular set of "diagnostic" questions.  Of course, we have to ask diagnostic questions of the one being interviewed.  It's not so much the questions that are the problem; rather, the answers that are given need to be wisely analyzed.  Whatever answers our questions provoke must be carefully evaluated.  Too often we react to the sound of certain words and phrases and are too eager to jump to cookie-cutter conclusions about the person's spiritual status.  So what am I talking about?

Probably the most popular set of diagnostic questions for evangelically oriented elders and boards are the two Evangelism Explosion (EE) questions:  

1.  Have you come to the place in your spiritual life where you can say you know for certain that if you were to die today you would go to heaven?

2.  Suppose that you were to die today and stand before God and he were to say to you, "Why should I let you into my heaven?" what would you say?

I've used these questions many times in my conversations with people and on evangelistic forays into the neighborhood around the churches I've served.  They are not bad questions.  They can be productive conversation starters.  But evaluating the answers given to these questions is a lot harder than is commonly thought.  For one thing, we need to be very careful about jumping to quick conclusions about somebody's spiritual life and relationship to God based on their short, off-the-cuff answers to these two questions.  I've seen young Christians and wiser elders draw unwarranted conclusions about a person's "unsaved" status simply because the person being interviewed didn't answer these questions with familiar terminology or used words and phrases that evoked "works righteousness" fears.  And conversely, just because a person knows all the right lingo in response to questions like this doesn't mean they are genuine believers. Are these issues for which school and elder boards are thoughtfully prepared?   I want to unpack this a little bit more.

The Widow's Mite

I see that the Gospel reading in the lectionary this week is Mark 12: 38-44.  I'm preaching through the 10 commandments, so I won't be commenting on this passage on Sunday.  But I would like to give a different perspective on this passage than what is normally heard.

It should be carefully noted that the 2 synoptic Gospels that include the account of the destitute widow dropping her little gift into the offering box at the temple have it sandwiched between 1) Jesus' warning about the scribes "who devour widows' houses," and 2) his indignant prophesy that Israel's temple/house will be destroyed (Mark 12:38–13:2; Luke 20:45–21:9).  These three blocks of texts are inexorably connected.

      - A warning against the scribes devouring widows' houses
      - A poor widow giving all she has at the temple/house offering box
      - Jesus condemning the temple/house of Israel to destruction

The widow is often used by preachers as an illustration of exemplary giving. She gives all that she has. Isn't that wonderful?  Really?  Would I as a pastor accept everything a poor widow had if I knew she was putting that much into the offering plate?  No way.  Think about it.  Apparently this widow's poverty was known.  And Jesus is not happy that the leaders of Israel are permitting this—more than that—encouraging it.  He's pretty angry.

This story of the widow's offering is not intended to be read as a object lesson about sacrificial giving.  It's not really about the exemplary piety of this widow.  She is so faithful that she gives sacrificially and generously.  There's some truth to this, of course. She is only following the advice of her pastors.  The problem is that the advice of her pastors is monstrously wicked and she apparently doesn't know any better.

This story is an indictment of the leadership of Israel—this is how they “devour widows' houses.”  They have created a system that preys on the weak and helpless.  That makes them believe they are being faithful and godly when they give much more than they need to or can afford to give. They have taught the poor to give everything they have to the temple building fund, which is contrary to the intention of the temple and the treasury system in Israel.  And all to line their own pockets.  Jesus is not first of all praising the widow’s action.  We are being told this story so that we can know why the temple treasury system is going to be demolished and destroyed – because instead of providing for widows and the poor, it sucks up their wealth and leaves them utterly destitute.  This is why the temple must be torn down, not one stone left upon another.