Several times the Gospels mention that Jesus spent some time "beyond the Jordan" (Mark 8:8; 10:1). I recalled from studying the historical geography of Israel that during New Testament times that there was a district called Perea (Greek for "area beyond") along the east bank of the Jordan Valley, but I had never actually visited the area until this trip. I remember seeing it from the west bank of the Jordan (the Israeli side), but never really thinking about its importance for understanding Jesus' ministry in the Gospels. What I hadn't realized was how much more hospitable it is than the barren and desolate stretch of the west bank from Beth Shan to Jericho. The reason is simple enough: it has better soil and water resources. Silt from the highlands of Gilead to the east and springs and perennial streams like the Yarmuk and Jabbok combine to create a very viable living space. I was surprised to learn that the east bank of the Jordan from the sea of Galilee almost all the way to the Dead Sea is heavily populated and produces a wide variety of crops and vegetables.
All of this to say, in Jesus' day Perea was an important center of Jewish life and economy. It was also a major artery for Jewish traffic going from Galilee to Jerusalem. Rather than hazard the direct and shorter route down the water shed route that passed through Samaritan territory, most Jews of the first century crossed over to Perea and traveled along the east bank of the Jordan. When they were opposite Jericho, they re-crossed the Jordan, passed through Jericho and trekked up the ascent to Jerusalem (a climb of about 4,000 feet in some 12 miles!).
Besides the more congenial environment of the east bank, there were social and political factors. Tensions were extremely high between Samaritans and Jews during this period, punctuated by occasional bloody encounters. For this reason, Samaritans and Jews avoided each other if at all possible, as the account of Jesus and the Samaritan woman dramatically illustrates: "Jews do not associate with Samaritans" (John 4:9). The Jews of Jesus' day of course couldn't build a separation wall (!), but they could minimize contact. One can't fail to see striking but sad similarities to the modern Israeli-Palestinian conflict.
At any rate, the ministry of John the Baptist and Jesus in the region of Perea was as productive as the land itself. It was "at Bethany on the other side of the Jordan" (John 1:28) where John carried out his preaching and baptizing ministry. And it was there, from the circle of John's followers, that Jesus called his first disciples, Andrew, Simon Peter and an unnamed individual. Later on we learn that after a particularly difficult encounter with the religious leaders in Jerusalem (John 10:22-39), during the winter Feast of Dedication (Hanukkah), Jesus "went back across the Jordan to the place where John had been baptizing in the early days" (John 10: 40). Here his Jewish listeners responded to his preaching much more favorably: "And in that place many believed in Jesus" (John 10:42). Remains of churches from the Byzantine era in Perea testify to the fact that Christianity did indeed take hold "beyond the Jordan."
This trip also reinforced the importance of the Decapolis in the early spread of the gospel. The Decapolis was a district composed of ten (hence the name) important Hellenistic cities that were semi-autonomous and not under Jewish control as was the case in Galilee, Perea, and Judea. This region was located for the most part south of the Sea of Galilee and east of Perea, covering upper and lower Gilead. As you may recall, the first to evangelize the region was an unlikely candidate: the Geresene demoniac. After Jesus exorcised a "legion" of demons from this poor, tormented man, he begged Jesus to go with him. Instead, Jesus commissioned him to be a missionary: "Go home to your family and tell them how much the Lord has done for you, and how he has had mercy on you" (Mark 5:19). Not only did he tell his family, Mark tells us he "began to tell in the Decapolis how much Jesus had done for him. And all the people were amazed" (Mark 5:20). Not surprisingly, this area later became an important center of Christianity, as we learn from the church historian Eusebius, and today one may admire the remains of many magnificent basilicas in the Decapolis.
These are just a few of the fresh insights that came to me after visiting the Hashemite Kingdom of Jordan. I think it important to inform my readers that a new day is dawning in Jordan as regards the gospel. The Jordan Evangelical Theological Seminary in Amman, the capital of Jordan, is training young men and women to share the gospel and minister to the spiritual needs of Christians not only in Jordan but in the entire Middle East. Pray for this ministry and ask whether you might contribute financially. Just Google the name of the seminary to find their website. As you might expect, Muslims make up over 90% of the population of Jordan and sharing the gospel is a challenge. But just like the Geresene demoniac, there are a few Jordanian Christians who are telling their families and friends how much the Lord has done for them. Like a mustard seed, the good news is being sown. The Lord of the harvest will do the rest. Have you told anyone today how much the Lord has done for you?
Larry Helyer's Blog
Wednesday, November 17, 2010
Saturday, November 6, 2010
Jeremiah and Jesus
Another prophet who surely influenced our Lord was Jeremiah of Anathoth. Although Jeremiah was born and lived just a short distance from Jerusalem and Jesus grew up some 70 miles to the north in the small village of Nazareth in the region of Galilee, there are a number of fascinating parallels between these two prophets.
As a jumping off point (recall our previous blog!), it's worth calling to mind that many of Jesus' contemporaries thought he might in fact be Jeremiah come back from the dead. While in the region of Caesarea Philippi, Jesus asked his disciples: "Who do people say the Son of Man is?"(Matt 16:13). Their reply is fascinating: "Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets." (Matt 16:14). What was it about Jeremiah and Jesus that caused some to make this identification? I want to offer a couple of responses to this question, especially since I've now begun teaching on the book of Jeremiah in my class at JUC.
Jeremiah and Jesus do share some common characteristics. For example, both prophets were not afraid to take on popular but mistaken views at variance with God's revealed will. In fact, Scripture records a sermon by both prophets that cuts against the grain of cherished belief and incensed the listeners.
In the case of Jeremiah, we have two versions of the same sermon, chapters 7 and 26. Whereas chapter 7 provides the essential content of Jeremiah's famous "Temple Sermon," chapter 26 narrates the outraged response of those who heard it. Jeremiah sounds an urgent alarm: unless there is genuine repentance, the city and its temple are doomed (Jer 7:14-15, 20, 32-34). The people held out hope that just as the LORD had spared Jerusalem in the days of Sennacherib the Assyrian (See Isaiah 36-37), so too the LORD would deter Nebuchadnezzar and his Babylonian army. Jeremiah dashes this vain hope by reminding them of what happened in the days of Eli to Shiloh and the Ark of the Covenant (Jer 7:14; cf. 1 Sam 4). This was precisely what the people didn't want to hear! They clung in desperation to any words of hope thrown out by false prophets like life lines tossed to sailors whose ship has sunk. Jeremiah cuts off all such false hopes of deliverance. It takes real chutzpah to do this sort of thing! As you might expect, the initial reaction of the audience was to put him to death: "You must die!" (Jer 26:8). Had not the LORD provided a few friends in high places, Jeremiah would almost certainly have perished that day (Jer 26:17, 24). This episode strikes a similar note to Jesus' sermon in his hometown of Nazareth (Luke 4) that I mentioned in my last blog.
But even more strikingly, Jesus also challenged the religious leadership of his day in the very place where Jeremiah had done so centuries before, only this time in the splendid Second Temple. After his entry on what we now call "Palm Sunday," (Matt 21:1-11), he proceeded to the Temple Mount and "drove out all who were buying and selling" and "overturned the tables of the money changers" (Matt 21:12). Significantly, he justified his actions by quoting none other than Jeremiah the prophet, indeed, from Jeremiah's Temple Sermon: "My house will be called a house of prayer, but you are making it a den of robbers." (Jer 7:11). Matthew tersely comments that the chief priests and teachers of the law "were indignant" (Mat 21:15). This time, however, the Lord did not provide human protectors for his beloved Servant; five days later the religious authorities arranged to have Jesus of Nazareth crucified. As we recall from Isaiah 53:9, "it was the LORD's will to crush him and cause him to suffer."
Jeremiah, like Jesus, faced bitter opposition. Poor Jeremiah found himself a lonely voice shouted down by the numerous false prophets who condemned and ridiculed him all the while offering the people delusions and platitudes (Jer 23). Similarly, John's Gospel vividly portrays the contempt heaped upon Jesus by the religious leadership of Jerusalem. For example, in John 5:16 it says "the Jews persecuted him."[Note carefully that John typically uses the term "the Jews" in his Gospel to refer to the religious leaders and not the Jewish people as a whole. This must be constantly kept in mind when reading John's Gospel lest anti-Jewish or even anti-Semitic sentiments be encouraged or entertained] On another occasion, a crowd, largely in sympathy with the religious leaders in Jerusalem, accused Jesus of being demon-possessed (John 7:20). One time the Pharisees, in frustration at the power and impact of Jesus' works and words upon the ordinary people of Jerusalem, dismiss this admiration with utter disdain: "Has any of the rulers or of the Pharisees believed in him? No! But his mob that knows nothing of the law--there is a curse on them." (John 7:48). The rhetoric reaches a fever-pitch in the eighth chapter of John when the religious leaders indirectly accuse him of being an illegitimate son (John 8:41), being a Samaritan [whom most Jews bitterly hated] and being demon-possessed!(John 8:48). Jeremiah and Jesus knew what it was like "to be despised and rejected by men" (Isaiah 53:3).
There are so many fascinating parallels between these two prophets I could fill several blogs, but I'll be content with two more links. The first, in fact, links together three famous prophets, Samuel, Jeremiah and Jesus. The Hebrew Bible uses the term na'ar for both Samuel and Jeremiah when the LORD called them to be prophets (1 Sam 3:1; Jer 1:6). There is general agreement that a na'ar would be in the range of 12-17 years of age, that is, before being on one's own and still dependent upon a father for support. Jeremiah actually lived only 3 miles, the way the crow flies, from the home of Samuel in modern al Ram. Remarkably, Dr. Luke tells us that, like Samuel and Jeremiah, at the tender age of 12, Jesus already displayed a profound understanding of spiritual matters (Luke 2:42). Interestingly, most believers come to personal faith during this same time frame. I was baptized when I was ten years old.
Finally, Matthew finds what at first sight seems a most obscure connection between Jeremiah and Jesus. It has to do with Judas' betrayal of Jesus for thirty pieces of silver, his tossing the coins into the temple treasury in remorse, and the religious leaders purchase of a field in which to bury foreigners outside Jerusalem with this "blood money" (Matt 27:6-10). Matthew says: "Then what was spoken by Jeremiah the prophet was fulfilled: 'They took the thirty sliver coins, the price set on him by the people of Israel, and they used them to buy the potter's field, as the LORD commanded me" (Matt 27:10).
A quick check to discover the source of this quotation reveals an interesting fact. Matthew has apparently brought together in one quotation two passages, Zechariah 11:12, 13 and Jeremiah 32:6-9. This illustrates a technique found in rabbinic exegetical tradition whereby two passages having common terms or concepts are conflated into one citation with only one source being actually cited. What we have in these two passages are the notions of buying a potter's field, paying a price which is so low as to be insulting, and throwing the coins to a potter in the temple precincts. Because Matthew sees the Old Testament prophets as foreshadowing and anticipating the coming of the Messiah, he sees here a correspondence between what happened in Jeremiah and Zechariah's day with what happened in Jesus' day. Jeremiah bought a potter's field for a price set by the people of Israel. Jesus was "sold out" by Judas for a price agreed upon by the leaders of the people of Israel.
Here is a bit of irony. Jeremiah never took possession of his property; he was forced into exile in Egypt and died there. Neither was Jesus buried in the field for foreigners (Acts 1:18-19). In fact, Jesus borrowed the tomb of a rich man for a few days--three as it turns out--and then he was exalted to the right hand of his heavenly father.
As a jumping off point (recall our previous blog!), it's worth calling to mind that many of Jesus' contemporaries thought he might in fact be Jeremiah come back from the dead. While in the region of Caesarea Philippi, Jesus asked his disciples: "Who do people say the Son of Man is?"(Matt 16:13). Their reply is fascinating: "Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets." (Matt 16:14). What was it about Jeremiah and Jesus that caused some to make this identification? I want to offer a couple of responses to this question, especially since I've now begun teaching on the book of Jeremiah in my class at JUC.
Jeremiah and Jesus do share some common characteristics. For example, both prophets were not afraid to take on popular but mistaken views at variance with God's revealed will. In fact, Scripture records a sermon by both prophets that cuts against the grain of cherished belief and incensed the listeners.
In the case of Jeremiah, we have two versions of the same sermon, chapters 7 and 26. Whereas chapter 7 provides the essential content of Jeremiah's famous "Temple Sermon," chapter 26 narrates the outraged response of those who heard it. Jeremiah sounds an urgent alarm: unless there is genuine repentance, the city and its temple are doomed (Jer 7:14-15, 20, 32-34). The people held out hope that just as the LORD had spared Jerusalem in the days of Sennacherib the Assyrian (See Isaiah 36-37), so too the LORD would deter Nebuchadnezzar and his Babylonian army. Jeremiah dashes this vain hope by reminding them of what happened in the days of Eli to Shiloh and the Ark of the Covenant (Jer 7:14; cf. 1 Sam 4). This was precisely what the people didn't want to hear! They clung in desperation to any words of hope thrown out by false prophets like life lines tossed to sailors whose ship has sunk. Jeremiah cuts off all such false hopes of deliverance. It takes real chutzpah to do this sort of thing! As you might expect, the initial reaction of the audience was to put him to death: "You must die!" (Jer 26:8). Had not the LORD provided a few friends in high places, Jeremiah would almost certainly have perished that day (Jer 26:17, 24). This episode strikes a similar note to Jesus' sermon in his hometown of Nazareth (Luke 4) that I mentioned in my last blog.
But even more strikingly, Jesus also challenged the religious leadership of his day in the very place where Jeremiah had done so centuries before, only this time in the splendid Second Temple. After his entry on what we now call "Palm Sunday," (Matt 21:1-11), he proceeded to the Temple Mount and "drove out all who were buying and selling" and "overturned the tables of the money changers" (Matt 21:12). Significantly, he justified his actions by quoting none other than Jeremiah the prophet, indeed, from Jeremiah's Temple Sermon: "My house will be called a house of prayer, but you are making it a den of robbers." (Jer 7:11). Matthew tersely comments that the chief priests and teachers of the law "were indignant" (Mat 21:15). This time, however, the Lord did not provide human protectors for his beloved Servant; five days later the religious authorities arranged to have Jesus of Nazareth crucified. As we recall from Isaiah 53:9, "it was the LORD's will to crush him and cause him to suffer."
Jeremiah, like Jesus, faced bitter opposition. Poor Jeremiah found himself a lonely voice shouted down by the numerous false prophets who condemned and ridiculed him all the while offering the people delusions and platitudes (Jer 23). Similarly, John's Gospel vividly portrays the contempt heaped upon Jesus by the religious leadership of Jerusalem. For example, in John 5:16 it says "the Jews persecuted him."[Note carefully that John typically uses the term "the Jews" in his Gospel to refer to the religious leaders and not the Jewish people as a whole. This must be constantly kept in mind when reading John's Gospel lest anti-Jewish or even anti-Semitic sentiments be encouraged or entertained] On another occasion, a crowd, largely in sympathy with the religious leaders in Jerusalem, accused Jesus of being demon-possessed (John 7:20). One time the Pharisees, in frustration at the power and impact of Jesus' works and words upon the ordinary people of Jerusalem, dismiss this admiration with utter disdain: "Has any of the rulers or of the Pharisees believed in him? No! But his mob that knows nothing of the law--there is a curse on them." (John 7:48). The rhetoric reaches a fever-pitch in the eighth chapter of John when the religious leaders indirectly accuse him of being an illegitimate son (John 8:41), being a Samaritan [whom most Jews bitterly hated] and being demon-possessed!(John 8:48). Jeremiah and Jesus knew what it was like "to be despised and rejected by men" (Isaiah 53:3).
There are so many fascinating parallels between these two prophets I could fill several blogs, but I'll be content with two more links. The first, in fact, links together three famous prophets, Samuel, Jeremiah and Jesus. The Hebrew Bible uses the term na'ar for both Samuel and Jeremiah when the LORD called them to be prophets (1 Sam 3:1; Jer 1:6). There is general agreement that a na'ar would be in the range of 12-17 years of age, that is, before being on one's own and still dependent upon a father for support. Jeremiah actually lived only 3 miles, the way the crow flies, from the home of Samuel in modern al Ram. Remarkably, Dr. Luke tells us that, like Samuel and Jeremiah, at the tender age of 12, Jesus already displayed a profound understanding of spiritual matters (Luke 2:42). Interestingly, most believers come to personal faith during this same time frame. I was baptized when I was ten years old.
Finally, Matthew finds what at first sight seems a most obscure connection between Jeremiah and Jesus. It has to do with Judas' betrayal of Jesus for thirty pieces of silver, his tossing the coins into the temple treasury in remorse, and the religious leaders purchase of a field in which to bury foreigners outside Jerusalem with this "blood money" (Matt 27:6-10). Matthew says: "Then what was spoken by Jeremiah the prophet was fulfilled: 'They took the thirty sliver coins, the price set on him by the people of Israel, and they used them to buy the potter's field, as the LORD commanded me" (Matt 27:10).
A quick check to discover the source of this quotation reveals an interesting fact. Matthew has apparently brought together in one quotation two passages, Zechariah 11:12, 13 and Jeremiah 32:6-9. This illustrates a technique found in rabbinic exegetical tradition whereby two passages having common terms or concepts are conflated into one citation with only one source being actually cited. What we have in these two passages are the notions of buying a potter's field, paying a price which is so low as to be insulting, and throwing the coins to a potter in the temple precincts. Because Matthew sees the Old Testament prophets as foreshadowing and anticipating the coming of the Messiah, he sees here a correspondence between what happened in Jeremiah and Zechariah's day with what happened in Jesus' day. Jeremiah bought a potter's field for a price set by the people of Israel. Jesus was "sold out" by Judas for a price agreed upon by the leaders of the people of Israel.
Here is a bit of irony. Jeremiah never took possession of his property; he was forced into exile in Egypt and died there. Neither was Jesus buried in the field for foreigners (Acts 1:18-19). In fact, Jesus borrowed the tomb of a rich man for a few days--three as it turns out--and then he was exalted to the right hand of his heavenly father.
Tuesday, November 2, 2010
Reflections on Isaiah the Prophet
Today I held my last class on the prophet Isaiah. I regret that we had such a short time to examine the thought of this giant among the servants of the LORD, a recurring feeling each time I teach on the Hebrew prophets.
Here is a another prophet who greatly influenced our Lord Jesus. In fact, Jesus believed that the prophet Isaiah actually forecast his entire career! This is remarkable and requires a bit of unpacking.
There are five passages in the second half of the book of Isaiah displaying a distinct character and seemingly standing apart from their surrounding contexts. Scholars have labeled these passages as "the servant songs" because they feature a person who does the will of the LORD in a unique and unparalleled way. The passages in question are 42:1-9; 49:1-7; 50:4-11; 52:13-53:12; 61:1-3. The climactic song, the Mount Everest of the Old Testament, is without doubt 52:13-53:12. Here we have a sketch of the entire career of this choice servant of the LORD.
The passage begins on a note of triumph and exaltation: "See, my servant will act wisely; he will be raised and lifted up and highly exalted" (52:13). But suddenly the song takes a surprising turn and plunges into descending levels of humiliation and suffering. This exalted figure is now a person at whom many are appalled and "his form is marred beyond human likeness." His background is lowly and unimpressive; he is "like a root out of dry ground" having little prospect, so it would seem, for the success the world craves. He is apparently not from the circles of the movers and shakers of his day. He was certainly not born with a "silver spoon in his mouth."
Beyond that, he "was despised and rejected by men, a man of sorrows, and familiar with suffering." Popularity and fame are not his game. At this point, something almost inexplicable and unheard of happens. He becomes the scapegoat, the sin offering for "our" iniquities. I pointed out to my students the absolutely unparalleled circumstances that now unfold. "The LORD has laid on him the iniquity of us all. Nowhere else in the Old Testament does an individual serve in this way. To be sure, animals were sacrificed without number during this period as a means of covering over the multitudinous sins of humanity. But nowhere does the LORD ordain that a human being stand in for sinners and actually pay the price for their transgressions--except here.
The mystery deepens. The text speaks of his undergoing a vicarious and substitutionary atonement like a lamb led to slaughter and a sheep before her shearers, yet he uttered not a word in protest or outrage. He willingly endured this punishment. There can be no doubt: he died. "He was cut off from the land of the living." This is confirmed by the following statement that "he was assigned a grave with the wicked." How very tragic and senseless this all seems because "he had done no violence, nor was any deceit in his mouth." If ever there was an innocent victim, he was it. Confounding us is this unequivocal judgment: "it was the LORD'S will to crush him and cause him to suffer." How can this be?
Then the greatest mystery of all confronts us. The servant comes back to life! "Yet he will see his offspring and prolong his days . . . after the suffering of his soul, he will see the light of life and be satisfied; by his knowledge my righteous servant will justify many, and he will bear their iniquities." How else can we describe this than a veritable resurrection from the dead?
The song now takes another dramatic turn. With the word "therefore" (53:12) the song soars and returns to the beginning point of triumph and exaltation: "I will give him a portion among the great and he will divide the spoils with the strong."
Christians, of course, know who this servant is. The Holy Spirit witnesses with our spirits that this is the song of the Savior, our great suffering servant, who "poured out his life unto death" and "bore the sin of many."
The New Testament testifies in numerous places concerning the belief of the earliest Christians about the identity of this servant (John 8:38; Matthew 8:17; Luke 22;37; Acts 8:32-33; 1 Peter 2:22; among others). They were not unaided in this identification. The Lord himself made it quite clear that he was in fact the suffering servant.
The most dramatic instance of this self-identification took place in his home town of Nazareth. On a Sabbath, the local boy came home and his reputation as a teacher and healer led to his being invited to read the Scripture reading for the Sabbath. The text that day was Isaiah 61:1-4. He read most of it and then stopped mid-sentence: "to proclaim the year of the Lord's favor" (Luke 4:19). He then rolled up the scroll and sat down. You can be sure he had everybody's attention! He had stopped reading in mid-sentence, something not to be done. Rather than start over again, he simply said: "Today, this scripture is fulfilled in your hearing." (Luke 4:20). Too bad we don't have an audio recording of the congregational response. It must have been one of the most amazing collective gasps you've ever heard! Jesus of Nazareth virtually proclaimed that he was the prophesied servant of the LORD.
What he did next is revealing. The synagogue was doubtless caught up in messianic fervor of a pronounced nationalistic brand. They would have joined a revolutionary movement in a moment behind his leadership. They could taste national liberation from the oppressive rule of Caesar and his minions. Jesus bitterly disappointed them. He spoke instead of two times in the Old Testament, significantly, during the days of Elijah and Elisha respectively, when God showed mercy to Gentiles. This is not what that patriotic Jewish congregation wanted to hear. They didn't want Gentiles in their midst at all. They wanted to rid the land of them! It was painfully and immediately obvious that Jesus' agenda was not compatible with Jewish nationalism. Their admiration turned quickly to hatred and they sought to cast him over the precipice of "Jumping Mountain" that we showed on our blog last time. "But he walked right through the crowd and went on his way" (Luke 4:30). Dr. Luke has just given us in a nutshell the storyline of his Gospel. The Christian reader knows where it goes and ends.
I break off at this point and return to the fourth servant song, Isaiah 52:13-53:12. I pointed out to my students that if you lay out the passage in the form of a parabola, you have a visual representation of what Jesus did for us. The storyline in short is this: From glory to glory. But in between the beginning and ending points of this parabola, you have the deep descent into humiliation and suffering. This pattern, what I called "the divine parabola," is captured precisely in Paul's great hymnic passage in Philippians 2:5-11. It follows the same pattern of moving from glory ("who being in very nature God") to humiliation and suffering ("made himself nothing, taking the very form of a servant . . humbled himself . . . became obedient unto death--even death on a cross!). But just like in Isaiah 53:12, in Philippians 2:11, the word "therefore" signals a dramatic reversal of fortune: "God exalted him to the highest place and gave him the name that is above every name . . Jesus Christ is Lord." The Apostle Paul grasped what the prophet Isaiah was saying and memorably passed it along for the ongoing Christian community.
Yes, Jesus knew he was Isaiah's suffering servant. And just like the servant sketched in Isaiah 50:7, he set his face like flint (Luke 9:51), determined to accomplish his destiny with this assurance: "I know I will not be put to shame." And he was not.
Here is a another prophet who greatly influenced our Lord Jesus. In fact, Jesus believed that the prophet Isaiah actually forecast his entire career! This is remarkable and requires a bit of unpacking.
There are five passages in the second half of the book of Isaiah displaying a distinct character and seemingly standing apart from their surrounding contexts. Scholars have labeled these passages as "the servant songs" because they feature a person who does the will of the LORD in a unique and unparalleled way. The passages in question are 42:1-9; 49:1-7; 50:4-11; 52:13-53:12; 61:1-3. The climactic song, the Mount Everest of the Old Testament, is without doubt 52:13-53:12. Here we have a sketch of the entire career of this choice servant of the LORD.
The passage begins on a note of triumph and exaltation: "See, my servant will act wisely; he will be raised and lifted up and highly exalted" (52:13). But suddenly the song takes a surprising turn and plunges into descending levels of humiliation and suffering. This exalted figure is now a person at whom many are appalled and "his form is marred beyond human likeness." His background is lowly and unimpressive; he is "like a root out of dry ground" having little prospect, so it would seem, for the success the world craves. He is apparently not from the circles of the movers and shakers of his day. He was certainly not born with a "silver spoon in his mouth."
Beyond that, he "was despised and rejected by men, a man of sorrows, and familiar with suffering." Popularity and fame are not his game. At this point, something almost inexplicable and unheard of happens. He becomes the scapegoat, the sin offering for "our" iniquities. I pointed out to my students the absolutely unparalleled circumstances that now unfold. "The LORD has laid on him the iniquity of us all. Nowhere else in the Old Testament does an individual serve in this way. To be sure, animals were sacrificed without number during this period as a means of covering over the multitudinous sins of humanity. But nowhere does the LORD ordain that a human being stand in for sinners and actually pay the price for their transgressions--except here.
The mystery deepens. The text speaks of his undergoing a vicarious and substitutionary atonement like a lamb led to slaughter and a sheep before her shearers, yet he uttered not a word in protest or outrage. He willingly endured this punishment. There can be no doubt: he died. "He was cut off from the land of the living." This is confirmed by the following statement that "he was assigned a grave with the wicked." How very tragic and senseless this all seems because "he had done no violence, nor was any deceit in his mouth." If ever there was an innocent victim, he was it. Confounding us is this unequivocal judgment: "it was the LORD'S will to crush him and cause him to suffer." How can this be?
Then the greatest mystery of all confronts us. The servant comes back to life! "Yet he will see his offspring and prolong his days . . . after the suffering of his soul, he will see the light of life and be satisfied; by his knowledge my righteous servant will justify many, and he will bear their iniquities." How else can we describe this than a veritable resurrection from the dead?
The song now takes another dramatic turn. With the word "therefore" (53:12) the song soars and returns to the beginning point of triumph and exaltation: "I will give him a portion among the great and he will divide the spoils with the strong."
Christians, of course, know who this servant is. The Holy Spirit witnesses with our spirits that this is the song of the Savior, our great suffering servant, who "poured out his life unto death" and "bore the sin of many."
The New Testament testifies in numerous places concerning the belief of the earliest Christians about the identity of this servant (John 8:38; Matthew 8:17; Luke 22;37; Acts 8:32-33; 1 Peter 2:22; among others). They were not unaided in this identification. The Lord himself made it quite clear that he was in fact the suffering servant.
The most dramatic instance of this self-identification took place in his home town of Nazareth. On a Sabbath, the local boy came home and his reputation as a teacher and healer led to his being invited to read the Scripture reading for the Sabbath. The text that day was Isaiah 61:1-4. He read most of it and then stopped mid-sentence: "to proclaim the year of the Lord's favor" (Luke 4:19). He then rolled up the scroll and sat down. You can be sure he had everybody's attention! He had stopped reading in mid-sentence, something not to be done. Rather than start over again, he simply said: "Today, this scripture is fulfilled in your hearing." (Luke 4:20). Too bad we don't have an audio recording of the congregational response. It must have been one of the most amazing collective gasps you've ever heard! Jesus of Nazareth virtually proclaimed that he was the prophesied servant of the LORD.
What he did next is revealing. The synagogue was doubtless caught up in messianic fervor of a pronounced nationalistic brand. They would have joined a revolutionary movement in a moment behind his leadership. They could taste national liberation from the oppressive rule of Caesar and his minions. Jesus bitterly disappointed them. He spoke instead of two times in the Old Testament, significantly, during the days of Elijah and Elisha respectively, when God showed mercy to Gentiles. This is not what that patriotic Jewish congregation wanted to hear. They didn't want Gentiles in their midst at all. They wanted to rid the land of them! It was painfully and immediately obvious that Jesus' agenda was not compatible with Jewish nationalism. Their admiration turned quickly to hatred and they sought to cast him over the precipice of "Jumping Mountain" that we showed on our blog last time. "But he walked right through the crowd and went on his way" (Luke 4:30). Dr. Luke has just given us in a nutshell the storyline of his Gospel. The Christian reader knows where it goes and ends.
I break off at this point and return to the fourth servant song, Isaiah 52:13-53:12. I pointed out to my students that if you lay out the passage in the form of a parabola, you have a visual representation of what Jesus did for us. The storyline in short is this: From glory to glory. But in between the beginning and ending points of this parabola, you have the deep descent into humiliation and suffering. This pattern, what I called "the divine parabola," is captured precisely in Paul's great hymnic passage in Philippians 2:5-11. It follows the same pattern of moving from glory ("who being in very nature God") to humiliation and suffering ("made himself nothing, taking the very form of a servant . . humbled himself . . . became obedient unto death--even death on a cross!). But just like in Isaiah 53:12, in Philippians 2:11, the word "therefore" signals a dramatic reversal of fortune: "God exalted him to the highest place and gave him the name that is above every name . . Jesus Christ is Lord." The Apostle Paul grasped what the prophet Isaiah was saying and memorably passed it along for the ongoing Christian community.
Yes, Jesus knew he was Isaiah's suffering servant. And just like the servant sketched in Isaiah 50:7, he set his face like flint (Luke 9:51), determined to accomplish his destiny with this assurance: "I know I will not be put to shame." And he was not.
Wednesday, October 27, 2010
"A great prophet has appeared among us!"
We just returned from a four day trip to the Galilee (In NT times a region including but not limited to the Sea of Galilee). It was both inspiring and exhausting! More than once I wistfully wished Isaiah the prophet's vision might come true "speedily and in my day." "The rough ground shall become level, the rugged places a plain" (Isa 40:4). We clambered down cliffs (at the Arbel), ascended the high place of Dan and plodded along the precipices of the Banias River gorge before finishing the day on the summit of a volcanic cone on the Golan Heights called Mt. Bental ("son of the dew"). Thankfully, we ended each day at a nice guest kibbutz called En Gev on the eastern side of the Sea of Galilee. A good supper and a night's rest can do wonders!
The single most powerful impression from my Galilee trip this time (I've visited the area about seven times previously) was reflecting on how Galilee must have shaped and spoken to Jesus of Nazareth. As I sat on "Jumping Mountain," the local name for a high precipice just on the outskirts of Nazareth that offers a splendid view of the Jezreel Valley below to the south, I could see several sites that were connected with some of the great prophets of the past.
Most notable were the dynamic duo, Elijah and Elisha. This blog will focus on the former. Clearly visible on the skyline was a site called Muhraqa, the highest point on the Mt. Carmel ridge that juts out into the Mediterranean on its western most extension. Up there, where we had been on the previous day looking toward the Nazareth ridge where I now sat, Elijah single-handedly took on the 450 prophets of Baal and his female consort Asherah in an epic power encounter. Which deity could make it rain? Baal or Yahweh (The Lord)? Seemingly, Elijah had triumphed with a spectacular display of the Lord's power over nature. Elijah had the false prophets executed and then ran before Ahab's chariot some 18 miles to the palace of Ahab at Jezreel. I could see the course of this super human feat right there before my eyes with Jezreel just off in the distance, almost directly across from where I sat. Too bad they didn't have stop watches in those days; Elijah's time was certainly a record never since achieved!
At any rate, the story goes on to make clear that Elijah was quite mistaken to think that a divine "fireworks" display was all that was needed to turn the nation back to the Lord. Jezebel snarled and snapped at Elijah threatening to end his life by the very next day! (1 Kings 19:2). Elijah, completely spent, collapsed before this threat. He "was afraid and ran for his life" (19:3). He fled all the way to Beersheva and then, leaving his servant there, he went a day's journey out into the forbidding desert of the Negev. He was overcome with a sense of complete failure and wanted to end his life then and there. The Lord, however, had other plans. He sent an angel to feed him and allowed him to get some much needed rest. After another nourishing meal, he was miraculously enabled to make a pilgrimage of 40 days and 40 nights to Mt. Sinai where Israel had initally pledged allegiance to the Lord God of Israel after the Exodus from Egypt (Exodus 19 and 24).
On that spectacular mountain, the Lord's presence was preceded by a powerful wind, an earthquake and fire. But, says the sacred historian, the Lord was not in the wind, earthquake or fire (1 Kings 19:11-12). Rather, Elijah heard "a gentle whisper." This was the profound truth that Elijah needed to grasp. People aren't typically converted by "power evangelism." They are brought to the Savior by the working of the Holy Spirit in their inmost being. To be sure, sometimes the Spirit of God performs convincing demonstrations of the power of God to unbelieving hearts and it is instrumental in their conversion. But most often, it is the secret, mysterious work of the Spirit (cf. John 3:8) in the human heart that brings about new birth.
I think Jesus thought often about that story. Jesus did perform mighty deeds and wonders among the people. One miracle in particular, was performed at a little village that now lay within my view. I could make out where the village of Nain had once been, nestled on the north side of Mt. Moreh. It was the village in which a little boy, the only child of a widow, was brought back to life by the Master. The response of those who witnessed it is recorded in Luke's Gospel (Note that only Luke records this miracle. Dr. Luke was fascinated by Jesus' power to heal the sick, cast out demons, and, yes, even raise the dead): "A great prophet has appeared among us" (Luke 7:16). Of course they were absolutely right, a great prophet had indeed arisen; the problem was they didn't grasp that he was much more than a great prophet. As Luke makes clear, Jesus is also "the Son of God" (Luke 1:35). There is a giant leap between affirming that Jesus is a great prophet and that he is the Son of God. Miracles per se can't span this gulf; only the Spirit of God can instill this confidence. It's like Jesus told Simon Peter after he made his great confession at Caesarea Philippi, a place we also visited on this trip. "Blessed are you Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven" (Matthew 16:17).
As I stood at Korazin and Capernaum on the last day of our trip, the words of Jesus echoed in my mind: "Woe to you, Korazin! Woe to you Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes . . . "And you, Capernaum . . . If the miracles that were performed in you had been performed in Sodom, it would have remained to his day." (Matthew 11:21-23). How tragic to actually see with one's eyes the works of God and still fail to really know him.
Jesus understood this. But he didn't succumb to self-pity nor did he think he must be a success as the world measures success (even pastors and evangelists sometimes fall into this deadly deceit). He knew his sheep would hear his voice and respond (John 10:2-4, 14-16). His mission would entail that he lose his life, but in a quite different sense than Elijah contemplated. His was not a death in despair (as Albert Schweitzer once claimed) but a death to end all death (Hebrews 2:9, 14). I think Jesus appreciated Elijah's courageous stand for Yahweh in his day. But I also think Jesus was very much aware of Elijah's shortcomings ("a man just like us," James 5:17). As a youngster, I wonder if Jesus stood on "Jumping Mountain" and, looking out over the Jezreel Valley, reflected on the life and exploits of Elijah.
There were other prophets that Jesus pondered about as he grew up in his home town of Nazareth. But let's save those for our next blog. Until then, keep listening for the gentle whisper of the Holy Spirit!
Tuesday, October 12, 2010
Reflections on Hosea
The book of Hosea speaks to a crying need of our day: commitment.
For the last two weeks my class in the prophetic landscape of ancient Israel has engaged this prophet to the northern kingdom of Israel. In all likelihood, Hosea was from the powerful and influential tribe of Ephraim. One notices, for example, that throughout his messages, Hosea refers to "Ephraim" as representative of all the northern ten tribes. Ephraim was the tribe from which Joshua came and early on was the leading tribe among the federation of twelve tribes. The ark of the covenant was housed at Shiloh deep in Ephraimite territory, which reflects the prestige accorded this tribe.
Hosea, however, is not happy with Ephraim, nor is Hosea happy with his wife, Gomer. And therein lies a profound story of a failed marriage; indeed, not one but two failed marriages, because Hosea and his wayward wife Gomer mirror another marriage, namely, that between Yahweh and Israel. Israel, like Gomer, was unfaithful to her wedded husband. The consequences for both Gomer and Israel were devastating and the emotional pain experienced by Hosea and Yahweh was intense.
I pointed out to my students that no prophet portrays the emotional pain of the Lord over his unfaithful people as vividly and realistically as Hosea (Hos 6:4; 7:13; 11:1, 8-9). This is truly remarkable and I want to share with my readers what I shared with my students.
The prophet Hosea teaches us that steadfast love (Hesed in Hebrew) triumphs over justice. What I mean is not that God simply turns his head the other way and ignores our guilt, but rather, that God extends extraordinary kindness and mercy to us even though we deserve to have "the book thrown at us." If you think about it, the Cross is the most profound instance of incomprehensible love one can imagine. The story of how Hosea reclaims and reconciles with his unfaithful wife Gomer mirrors God's unfathomable act of reconciling the world to himself through Christ not counting men's sins against them (2 Cor 5: 19). No plea bargain can compare to the settlement forged by a loving heavenly Father and his obedient Son in order to redeem sinners. And this self-giving love is the pattern to be replicated in the lives of all those who repent and receive the Father's gracious invitation to be reconciled. As the Holy Spirit pours out God's love in our hearts we are able to demonstrate grace and mercy to those who have deeply hurt us. This is well beyond ordinary human capability--it is a divine gift.
Secondly, the story of Hosea and Gomer highlights a major shortcoming these days. When the " for worse" part of our wedding vows actually happens, the reaction is all too often and all too quickly "cut bait and run." Wedding vows are now understood as strictly reciprocal: if my spouse doesn't live up to his or her promise, I am released from any obligation of commitment "till death do us part." Thankfully, the Lord doesn't deal with us in the same way. He leads us with "cords of human kindness" (Hos 11:4) and says to us, "How can I give you up, Ephraim?" (Hos 11:8). I realize that some marriages are so destructive there is no remedy but divorce. But most divorces should not have happened. They are testaments of failed commitments. It must have been the hardest thing in his life for Hosea to take back his unfaithful wife. But he did. Love can be rekindled but it takes a divine spark.
Thirdly, broken vows carry heavy consequences. Gomer paid dearly for her infidelities. Israel paid dearly for her spiritual harlotry in forsaking the one true and living God for lifeless idols. She spiraled down into the morass of immorality that always accompanies such utter foolishness (cf. Rom 1:21-32). In our lives, too, broken vows invariably eventuate in the reproofs of life. Much grief is the bitter fruit of broken vows.
Finally, the story of Hosea and Gomer reminds us of a deep mystery involving divine providence. God may allow us, like Hosea, to experience deep personal tragedy. When this happens, we can do as Job's wife suggested he do: "curse God and die" or, we can cry out for divine grace and mercy. Instead of succumbing to self-pity, we can rise from our ashes and brokenness and demonstrate a profound truth: God's grace is sufficient. "I can do everything through him who gives me strength" (Phil 4:13). Such a testimony is powerful beyond mere words.
For the last two weeks my class in the prophetic landscape of ancient Israel has engaged this prophet to the northern kingdom of Israel. In all likelihood, Hosea was from the powerful and influential tribe of Ephraim. One notices, for example, that throughout his messages, Hosea refers to "Ephraim" as representative of all the northern ten tribes. Ephraim was the tribe from which Joshua came and early on was the leading tribe among the federation of twelve tribes. The ark of the covenant was housed at Shiloh deep in Ephraimite territory, which reflects the prestige accorded this tribe.
Hosea, however, is not happy with Ephraim, nor is Hosea happy with his wife, Gomer. And therein lies a profound story of a failed marriage; indeed, not one but two failed marriages, because Hosea and his wayward wife Gomer mirror another marriage, namely, that between Yahweh and Israel. Israel, like Gomer, was unfaithful to her wedded husband. The consequences for both Gomer and Israel were devastating and the emotional pain experienced by Hosea and Yahweh was intense.
I pointed out to my students that no prophet portrays the emotional pain of the Lord over his unfaithful people as vividly and realistically as Hosea (Hos 6:4; 7:13; 11:1, 8-9). This is truly remarkable and I want to share with my readers what I shared with my students.
The prophet Hosea teaches us that steadfast love (Hesed in Hebrew) triumphs over justice. What I mean is not that God simply turns his head the other way and ignores our guilt, but rather, that God extends extraordinary kindness and mercy to us even though we deserve to have "the book thrown at us." If you think about it, the Cross is the most profound instance of incomprehensible love one can imagine. The story of how Hosea reclaims and reconciles with his unfaithful wife Gomer mirrors God's unfathomable act of reconciling the world to himself through Christ not counting men's sins against them (2 Cor 5: 19). No plea bargain can compare to the settlement forged by a loving heavenly Father and his obedient Son in order to redeem sinners. And this self-giving love is the pattern to be replicated in the lives of all those who repent and receive the Father's gracious invitation to be reconciled. As the Holy Spirit pours out God's love in our hearts we are able to demonstrate grace and mercy to those who have deeply hurt us. This is well beyond ordinary human capability--it is a divine gift.
Secondly, the story of Hosea and Gomer highlights a major shortcoming these days. When the " for worse" part of our wedding vows actually happens, the reaction is all too often and all too quickly "cut bait and run." Wedding vows are now understood as strictly reciprocal: if my spouse doesn't live up to his or her promise, I am released from any obligation of commitment "till death do us part." Thankfully, the Lord doesn't deal with us in the same way. He leads us with "cords of human kindness" (Hos 11:4) and says to us, "How can I give you up, Ephraim?" (Hos 11:8). I realize that some marriages are so destructive there is no remedy but divorce. But most divorces should not have happened. They are testaments of failed commitments. It must have been the hardest thing in his life for Hosea to take back his unfaithful wife. But he did. Love can be rekindled but it takes a divine spark.
Thirdly, broken vows carry heavy consequences. Gomer paid dearly for her infidelities. Israel paid dearly for her spiritual harlotry in forsaking the one true and living God for lifeless idols. She spiraled down into the morass of immorality that always accompanies such utter foolishness (cf. Rom 1:21-32). In our lives, too, broken vows invariably eventuate in the reproofs of life. Much grief is the bitter fruit of broken vows.
Finally, the story of Hosea and Gomer reminds us of a deep mystery involving divine providence. God may allow us, like Hosea, to experience deep personal tragedy. When this happens, we can do as Job's wife suggested he do: "curse God and die" or, we can cry out for divine grace and mercy. Instead of succumbing to self-pity, we can rise from our ashes and brokenness and demonstrate a profound truth: God's grace is sufficient. "I can do everything through him who gives me strength" (Phil 4:13). Such a testimony is powerful beyond mere words.
Wednesday, September 29, 2010
Reflections on Amos of Tekoa
I took my students on a field trip to the West Bank on the 20th of September in order to visit the ancient site of Tekoa, hometown of the prophet Amos. Amos is generally considered to be the first of the writing prophets and so has considerable importance for the study of prophetic literature.Being on the site of Tekoa gave me a sense of connectedness with this man. First of all, like Amos, my roots are in a ranching way of life. Amos raised sheep and cattle and so did my father on our ranches in Kent, Oregon. Secondly, the elevation of Tekoa, 2800 feet, is almost exactly the same as the ranch house on our homeplace in Kent. Thirdly, the rainfall of Tekoa is very close to the annual rainfall at Kent, about 10-12 inches per year.
Shown above is a picture of our group as we huddled under the shade of a Carob tree and a Juniper tree. Ah, there's another similarity. On our ranch we had juniper trees that grew in the canyons. Only in a few regions in the western US and in the middle east does the Juniper grow naturally. At any rate, what follows is a summary of material I shared with the students on our visit to Tekoa.
I asked the students to look around at the landscape of Tekoa and tell me what descriptive terms came to mind as they surveyed this site right on the edge of the cultivated land and the desert. Here are some apt phrases that readily came to mind:
- It's a desolate place, largely lacking in significant vegetation, especially as one looks eastward over the Jude
an wilderness. I pointed out that a wilderness in the Bible is quite different from a wilderness in southern Indiana or in western Oregon. A wilderness area in S. Indiana may receive up to 40 inches of rainfall a year, about four times as much as falls on Tekoa in an average year. In S. Indiana the terrain is cloaked with hardwood forests of maple, oak, hickory, gingko and tulip trees among others. In w. Oregon one finds the majestic Douglas fir. This is a far cry from the kind of wilderness over which Tekoa looks. Is it a coincidence that Amos describes the restoration of David's kingdom in terms that remind us of the Garden of Eden (Amos 9:13-14)? Probably not. To one accustomed to seeing the forbidding wilderness always lurking to the east, it's fitting that God's kingdom should be depicted as a lush garden. - It's a place of quietness and solitude. Isn't it interesting that Amos denounces the religious festivals at the state-supported shrines in this strident tone: "Take away the noise of your songs" (Amos 5:23).
- Tekoa is a rocky place. Notice that one of Amos' rhetorical questions to his audience is the following: "Do horses run upon rocks?" (Amos 6:12). His listeners knew the answer to that one!
- Tekoa lacks readily available water resources. Cisterns had to be cut out of the limestone in order to capture the limited rainfall that fell, but that was about it. The nearby wadis (Arabic word for canyons) were seasonal and had running streams only during the rainy season (Nov-April). No surprise then that Amos mentions a lack of rain as one of the covenant curses the Lord would send if his people would not obey his laws (Amos 4:7-8). And it's surely not a coincidence how Amos describes a fundamental covenant obligation of Israel: "Let justice roll down like waters and righteousness like an ever flowing stream" (Amos 5:24). And is it mere happenstance how Amos portrays the great Creator in the doxology of 9:5-6? "Who calls for the waters of the sea and pours them out upon the surface of the earth--the Lord is his name."
- It's a place from which one has a clear view of the heavens. Of course the students couldn't see this because we were there at mid day. But if we had stayed until nightfall, we would have been treated to a marvelous display. God's great light show would have lite up the sky! In the words of Amos, "He who made the Pleiades and Orion, and turns deep darkness into the morning, and darkens the day into night . . . the Lord is his name" (Amos 5:8-9).
- It's a place connected to other towns and villages. I pointed out the town of Bethlehem to our north only about seven miles away. I reminded the students that Amos would have been very much aware of a most important individual who grew up in the "little town of Bethlehem."This of course was the greatest figure in Israelite national history, King David. Amos and David shared much in common. They were both Judahites and both grew up taking care of sheep and goats. They both knew the Wilderness of Judah like the back of their hands. Both doubtless had many stories to tell about their encounters with predatory critters. Just like young David impressed King Saul with his prowess against a bear and lion, so Amos tells his listeners about a man who had a close call with both a lion and a bear (Amos 5:19). So it should be no surprise that when Amos speaks about the Lord's future plans for Israel, he refers to "the booth of David that is fallen," which will be raised up once again so that it can be rebuilt as in days of old (Amos 9:11). In other words, he sees a restoration of the dynasty of David. This restoration has already begun! As James, the half-brother of Jesus, puts it in the book of Acts, the Jesus movement is the beginning of this fulfillment of Amos' vision (Acts 15:14-18). Our great king Jesus is the legitimate heir of the house of David and even now sits on his throne. We await his return in glory and the full restoration that takes place on that day.
Friday, September 24, 2010
Tale of Two Jerusalems
Last night was erev Shabbat (Sabbath evening) and the JUC community held their Shabbat meal and Vespers service out in the garden under a sukkah that the students had made. A sukkah is a temporary shelter that Jewish families build during the feast of Sukkoth that began on Wednesday sundown and lasts a week. During that time observant families take all their meals under the sukkah to remind them of the days of God's provision during the wilderness wanderings and of the bountiful harvest now complete (see Leviticus 23:33-43). I was the speaker for Vespers and what follows is a summary of my message
I began by reminding them of the central place that Jerusalem has occupied in the hearts of the Jewish people and Christians over the centuries. I then turned to a text in Isaiah that describes this "Holy city": "O afflicted city, lashed by storms and not comforted" (Isaiah 54:11). How ironic that a city whose name means "city of peace" has in fact suffered more war and desolation than perhaps any other city on earth! As we walk about the Old City, we are literally walking over the rubble and ruins of previous Jerusalems lying in some cases more than fifty feet below the present street level. If the bones and stones of those destruction layers could cry out, we would only hear moans and groans: Jerusalem of the past is a mausoleum of dashed hopes.
Outwardly, modern Jerusalem and the modern version of the Old City seem peaceful and prosperous enough. As modern cities go, Jerusalem is relatively safe, offering amenities and malls rivaling that of any modern world city. But it doesn't take long to realize that appearances can be deceiving. The last few days have once again reminded me how divided and tense things are just below the surface. A Palestinian man was shot and killed by a Jewish security officer in a section of Jerusalem where a few Jews are trying to live in the midst of a predominately Arab section. Needless to say, the primary source of tension and hostility in Jerusalem is that between Israelis and Palestinians. The Old City and Arab sections of Jerusalem are seething in anger and resentment at Israeli policies. But it is hardly the only one. Within the Arab community there are deep divisions and rivalries, sometimes flaring up into bloodletting episodes among the Fatah, Hamas, Al Qaeda and other factions. Israeli tensions run deep between the Orthodox and Ultra-orthodox wings of Judaism on the one hand and secular Israelis on the other. Even within Jewish orthodoxy there are bitter divisions and rivalries. The Christian community here is hardly any better with long-standing resentments and bitterness between the Latin, Greek Orthodox, Armenian, Coptic, Ethiopian and various Protestants denominations. The squabbling among them is shameful.
All of this to say, Isaiah's sad description of Jerusalem in his day is still an apt one for the Jerusalem of our own day. But that isn't the entire story in Isaiah. In fact, his book is noteworthy for a major theme that courses its way through his majestic work. He tells us a story about two Jerusalems. One is the story I've just rehearsed and summarized. A story about a city whose people are afflicted and lashed and not comforted. That's the Jerusalem of ancient and modern times. A Jerusalem where hopes and aspirations are never realized. Remarkably, however, Isaiah describes another Jerusalem, a Jerusalem I'll call the Heavenly Jerusalem, the city of God. It's a glorious, resplendent city, a city of enduring peace, filled with justice and righteousness. We catch glimpses of this wonderful city throughout his book as he juxtaposes snapshots of these two dramatically different cities along the way. For example, like a slide show, Isaiah flashes up a picture of a devastated, depraved city in chapter one of his book (see 1:2-2a5)only to follow that with another slide of a righteous, faithful city wherein peace and justice reign (1:26-27). In chapter 2:1-5 we have an inspiring vision of a future Jerusalem which is a magnet for the world and in which the law of the Lord goes forth and peace at last prevails. But then suddenly the slide changes and we see Jerusalem as it really was in Isaiah's day: a sordid, unjust, unfaithful city, suffering the penalty for their waywardness.
I then drew attention to a delightful description of the New Jerusalem in Isaiah 4:2-6. The Lord promises that his glory cloud would settle down upon Mt Zion and Jerusalem just like it did in the days of Moses and the wilderness wanderings. The residents of Jerusalem would dwell under God's canopy (the Hebrew word for canopy is huppah, which refers to the marriage canopy under which Jewish couples take their vows). The Lord also promises be a shelter for his people and the word for shelter is sukkah, the temporary booth made during the feast of Tabernacles. As we were at that very moment sitting under a sukkah I think that resonated!
All of this sets up a major problem: How can we experience the New Jerusalem and not be doomed to dwell in the Jerusalem of past and present? Isaiah the great evangelical prophet provides the answer. He tells of a great descendant of David and child born as Emmanuel who will reign in justice and righteousness (Chapters 7 through 11). In the second part of his book Isaiah then turns to the mysterious figure the Suffering Servant (Isaiah 53). Here is the mystery of our salvation. The Great King is also a Great Savior. He dies in our place and on our behalf. He pays the price for our sins. Those who embrace him as Savior and Lord become citizens of the New Jerusalem. This New Jerusalem is a reality not a mythical place like Narnia. It is a hidden, spiritual city that the world cannot see. But one day it will become visible and public. The Great King will return and consummate his great kingdom. The centerpiece will be the New Jerusalem, resplendent as a bride (Revelation 21:1-8). All our aspirations will be exceeded by the New Jerusalem.Isaiah already saw it. He gives us a sneak preview in Isaiah 54:11-14, immediately following his grim description of the Old Jerusalem! Again in 65:18-19 we catch a glimpse of this marvelous city. The Apostle John simply picks up and elaborates on Isaiah's vision in his own vision on the island of Patmos (Revelation 21:1-8; 22:1-6).
So, what should our response as believers be to this great prospect. As the Psalmist says in Psalm 122 we should "pray for the peace of Jerusalem. The current residents, and by extension, all human beings who are not presently members of the New Jerusalem will never find their hopes fulfilled in the Old Jerusalem. It is doomed. But in Christ there is a glorious future. Second, we must say to others "Peace be within you." This calls for personal sharing of Christ with those we come into contact with. We do it by both word and deed. Thirdly, we raise our voices in grateful praise and thanksgiving to the one who is going to "make all things new." Eye has not seen nor ear heard the things that God has prepared for those who love him. This is our anchor for all times.
This brings me to the
I began by reminding them of the central place that Jerusalem has occupied in the hearts of the Jewish people and Christians over the centuries. I then turned to a text in Isaiah that describes this "Holy city": "O afflicted city, lashed by storms and not comforted" (Isaiah 54:11). How ironic that a city whose name means "city of peace" has in fact suffered more war and desolation than perhaps any other city on earth! As we walk about the Old City, we are literally walking over the rubble and ruins of previous Jerusalems lying in some cases more than fifty feet below the present street level. If the bones and stones of those destruction layers could cry out, we would only hear moans and groans: Jerusalem of the past is a mausoleum of dashed hopes.
Outwardly, modern Jerusalem and the modern version of the Old City seem peaceful and prosperous enough. As modern cities go, Jerusalem is relatively safe, offering amenities and malls rivaling that of any modern world city. But it doesn't take long to realize that appearances can be deceiving. The last few days have once again reminded me how divided and tense things are just below the surface. A Palestinian man was shot and killed by a Jewish security officer in a section of Jerusalem where a few Jews are trying to live in the midst of a predominately Arab section. Needless to say, the primary source of tension and hostility in Jerusalem is that between Israelis and Palestinians. The Old City and Arab sections of Jerusalem are seething in anger and resentment at Israeli policies. But it is hardly the only one. Within the Arab community there are deep divisions and rivalries, sometimes flaring up into bloodletting episodes among the Fatah, Hamas, Al Qaeda and other factions. Israeli tensions run deep between the Orthodox and Ultra-orthodox wings of Judaism on the one hand and secular Israelis on the other. Even within Jewish orthodoxy there are bitter divisions and rivalries. The Christian community here is hardly any better with long-standing resentments and bitterness between the Latin, Greek Orthodox, Armenian, Coptic, Ethiopian and various Protestants denominations. The squabbling among them is shameful.
All of this to say, Isaiah's sad description of Jerusalem in his day is still an apt one for the Jerusalem of our own day. But that isn't the entire story in Isaiah. In fact, his book is noteworthy for a major theme that courses its way through his majestic work. He tells us a story about two Jerusalems. One is the story I've just rehearsed and summarized. A story about a city whose people are afflicted and lashed and not comforted. That's the Jerusalem of ancient and modern times. A Jerusalem where hopes and aspirations are never realized. Remarkably, however, Isaiah describes another Jerusalem, a Jerusalem I'll call the Heavenly Jerusalem, the city of God. It's a glorious, resplendent city, a city of enduring peace, filled with justice and righteousness. We catch glimpses of this wonderful city throughout his book as he juxtaposes snapshots of these two dramatically different cities along the way. For example, like a slide show, Isaiah flashes up a picture of a devastated, depraved city in chapter one of his book (see 1:2-2a5)only to follow that with another slide of a righteous, faithful city wherein peace and justice reign (1:26-27). In chapter 2:1-5 we have an inspiring vision of a future Jerusalem which is a magnet for the world and in which the law of the Lord goes forth and peace at last prevails. But then suddenly the slide changes and we see Jerusalem as it really was in Isaiah's day: a sordid, unjust, unfaithful city, suffering the penalty for their waywardness.
I then drew attention to a delightful description of the New Jerusalem in Isaiah 4:2-6. The Lord promises that his glory cloud would settle down upon Mt Zion and Jerusalem just like it did in the days of Moses and the wilderness wanderings. The residents of Jerusalem would dwell under God's canopy (the Hebrew word for canopy is huppah, which refers to the marriage canopy under which Jewish couples take their vows). The Lord also promises be a shelter for his people and the word for shelter is sukkah, the temporary booth made during the feast of Tabernacles. As we were at that very moment sitting under a sukkah I think that resonated!
All of this sets up a major problem: How can we experience the New Jerusalem and not be doomed to dwell in the Jerusalem of past and present? Isaiah the great evangelical prophet provides the answer. He tells of a great descendant of David and child born as Emmanuel who will reign in justice and righteousness (Chapters 7 through 11). In the second part of his book Isaiah then turns to the mysterious figure the Suffering Servant (Isaiah 53). Here is the mystery of our salvation. The Great King is also a Great Savior. He dies in our place and on our behalf. He pays the price for our sins. Those who embrace him as Savior and Lord become citizens of the New Jerusalem. This New Jerusalem is a reality not a mythical place like Narnia. It is a hidden, spiritual city that the world cannot see. But one day it will become visible and public. The Great King will return and consummate his great kingdom. The centerpiece will be the New Jerusalem, resplendent as a bride (Revelation 21:1-8). All our aspirations will be exceeded by the New Jerusalem.Isaiah already saw it. He gives us a sneak preview in Isaiah 54:11-14, immediately following his grim description of the Old Jerusalem! Again in 65:18-19 we catch a glimpse of this marvelous city. The Apostle John simply picks up and elaborates on Isaiah's vision in his own vision on the island of Patmos (Revelation 21:1-8; 22:1-6).
So, what should our response as believers be to this great prospect. As the Psalmist says in Psalm 122 we should "pray for the peace of Jerusalem. The current residents, and by extension, all human beings who are not presently members of the New Jerusalem will never find their hopes fulfilled in the Old Jerusalem. It is doomed. But in Christ there is a glorious future. Second, we must say to others "Peace be within you." This calls for personal sharing of Christ with those we come into contact with. We do it by both word and deed. Thirdly, we raise our voices in grateful praise and thanksgiving to the one who is going to "make all things new." Eye has not seen nor ear heard the things that God has prepared for those who love him. This is our anchor for all times.
This brings me to the
Subscribe to:
Posts (Atom)