Are you ready to really be challenged? Watch these videos, if you dare:
Is This Forgiveness?
Is This God's Forgiveness?
So tell me, is this what God's forgiveness is like? Is this what the Bible teaches? If it is, is it really just? If it is not, in what way is it different?
Showing posts with label Christiology. Show all posts
Showing posts with label Christiology. Show all posts
Tuesday, June 8, 2010
Friday, January 15, 2010
The Perfection of Jesus
“The truth is that the Man who walked among us was a demonstration, not of unveiled deity but of perfect humanity.” –Tozer
Thursday, December 24, 2009
David and Jesus' Suffering Psalm 22, part 1
For the overseer; According to "The Deer of the Dawn"; A Psalm of David
This is a psalm that is spoken of as being David’s. However, we do not know if it was written by David himself, speaking of one of his times of failure, a psalmist trying to write like David, or a descendent of David. We do know, however, that it is not just speaking of David. It is speaking of whoever finds him or herself in a situation that is described. In the Christian tradition, this psalm is most often related to the death of Jesus. In fact, the description of Jesus’ death in the gospels is closely related to this psalm, beyond all other passages in the Old Testament. This is probably the best prophetic description of Jesus’ death there is.
My God, my God, why have you forsaken me?
Why are you so distant from delivering me; from my roar?
My God, I cry by day but You do not answer.
By night and there is no rest.
The psalm begins with a complaint to God. The psalmist is in terrible trouble, and continues to cry out to God, but hears nothing from Him. The psalmist is not claiming that God has forsaken him because the psalmist isn’t experiencing a mystical sense of God—rather, he is proclaiming God’s rejection of him because God hasn’t helped him yet. The psalmist is in dire circumstances, being attacked unjustly and God is just doing nothing.
This passage is one of the most famous in the psalms because of Jesus’ declaring the same expression as he was on the cross (Mark 15:34). Some claim that Jesus is declaring his separation from God due to his “becoming sin”. However, the only way that Jesus “became sin” is the same way the psalmist did—he was unjustly hated and destroyed by his fellows. Those who should have honored him, shamed, hated and abused him. He was declared sinful despite his evidence. And, like the psalmist, while Jesus was on the cross, God did nothing. He allowed the evil death sentence be carried out.
Yet You are the Holy One
Enthroned on the praises of Israel.
Our ancestors trusted in You
They trusted and You delivered them
They cried out to You and escaped;
They trusted in You and were not disappointed.
Here, the psalmist remembers the stories of his forefathers in the past. The ancients, such as Jacob, Joseph and Moses, were often in dire circumstances, such as the psalmist, and God was there for them. They waited on God, trusted in Him, and prayed to God—and then God answered. The psalmist then is implying—you did it for them, why not me? If you are the God of deliverance, why haven’t I been delivered?
But I am a worm and not a man
A reproach of men and despised by the people.
All who see me, mock me;
Sneer with the lip and shake with the head.
"Commit yourself to Yahweh-- let Him deliver Him;
Let Him save Him because He cares for him."
The psalmist then answers his own question—he is not delivered because he has been completely rejected by his fellows. The very people who have been delivered by God—they are the ones who have rejected this poor man. He is being so thoroughly rejected by God’s people that he can no longer even call himself human—now he is an insignificant, disgusting, worm. No one would say a good word to him. Everyone who sees him makes fun of him. They know that he claims Yahweh to be his savior—“So” they say, “why isn’t Yahweh delivering you? If God really cared that much about you, then shouldn’t you already be delivered?”
Even so was Jesus rejected and mocked like this. It was God’s own people, given the authority of God to judge sinners among the people, who claimed that Jesus was a blasphemer—claiming to be one who sits next to the throne of God. Crucifixion itself was the indication of the curse of God, and everyone who walked by was to participate in this cursing. The rulers of God’s people came to Jesus and, knowing that the power of God flowed through him, said, “If God’s power is with you, why hasn’t He saved you? Why don’t you come down, by God’s power? Obviously, you are the one cursed by God.” (Matthew 27:42-43; Mark 15:36) Even though Jesus was innocent.
Yet you brought me out from the womb,
Made me secure at my mother's breasts.
From birth I was cast into Your care;
You have been my God from my mother's womb.
Do not be far from me, for trouble is near
And there is no one to help.
The psalmist reminds God now that Yahweh had selected the psalmist, even from birth. The psalmist asks for God’s help now, because the psalmist has depended on Yahweh his whole life, even before he was weaned. Again, the psalmist is wondering why God has left him in this persecution, although he doesn’t deserve it.
Mighty bulls surround me
The mighty of Bashan have encircled me.
They open their mouths against me
Like a tearing, roaring lion.
Now the psalmist returns back to his troubles, speaking of his oppressors. He compares them to bulls—Basham bulls, which were the strongest, most ferocious of the land. He also compares them to lions. These are animals that gore and kill— they are both mutilators. The psalmist is feeling torn apart by his enemies. It is not enough for them to kill him—no, they have to tear his flesh apart, bit by bit, torturing him over a period of time.
This is more literally what happened to Jesus. First he was beat, then he was whipped—with bits of his flesh being torn off of his body. Then he was crucified. Crucifixion is about killing, but more than that, it is lengthening the death as long as possible over an entire day. Crucifixion is death by asphyxiation—slowly cutting off oxegon until the victim, exhausted, ultimately allows himself to be strangled by his own body, unable to pull himself up to breathe anymore.
I am poured out like water;
All my bones give way
My heart is like wax;
Melting within me.
My strength is dried up like a potsherd;
My tongue cleaves to my palate;
You lay me in the dust of death.
The psalmist speaks poetically of his personal experience. He is so fearful, he is emotionally poured out, unable to keep his composure. He trembles and collapses. He is literally dried up, completely dehydrated, because of his fear. His tongue sticks to the roof of his mouth. And he knows this is it—he’s dead.
For dogs surround me
A band of wicked close me in;
They pierced my hands and feet;
I count all my bones
They look, they stare at me.
They divide up my clothes among them
And cast lots for my garments.
And why is the psalmist in this terrible state? Because of his enemies—the so-called “people of God” who are prepared to destroy him. They are closing in, surrounding him, prepared to attack him like a pack of dogs. They have attacked him—beginning with his hands and feet, but it is certain that they do not stop there. Because of the suffering they have already caused him, he can see all of his ribs. They have taken his clothes from him and divide them amongst themselves. So there he is—naked, wounded, tortured, and shamed. So what can be done for him? Will he be delivered by God? Or is God in agreement with the attackers? What will be done? To find out the end, we have to read the rest of the psalm—which we will do next time.
But what has all this to do with Jesus death? What meaning do we get of Jesus’ death in this passage? Jesus’ death was not an attack from God, to pour out God’s wrath on mankind’s sin. Rather, Jesus’ death has to do with human sin and judgment—the fact that people attack the innocent if they get in the way of their own plans or ambitions. But with Jesus, we have a conclusion to the story. Jesus didn’t just die because we were sinners and more focused on the world’s ambition than God’s desire. He died to be resurrected—to establish a new kingdom, a new people, who would be focused on God’s power than on worldly power or pleasure. People who experienced God’s deliverance and are ready to depend on Him for their life—even like the psalmist.
This is a psalm that is spoken of as being David’s. However, we do not know if it was written by David himself, speaking of one of his times of failure, a psalmist trying to write like David, or a descendent of David. We do know, however, that it is not just speaking of David. It is speaking of whoever finds him or herself in a situation that is described. In the Christian tradition, this psalm is most often related to the death of Jesus. In fact, the description of Jesus’ death in the gospels is closely related to this psalm, beyond all other passages in the Old Testament. This is probably the best prophetic description of Jesus’ death there is.
My God, my God, why have you forsaken me?
Why are you so distant from delivering me; from my roar?
My God, I cry by day but You do not answer.
By night and there is no rest.
The psalm begins with a complaint to God. The psalmist is in terrible trouble, and continues to cry out to God, but hears nothing from Him. The psalmist is not claiming that God has forsaken him because the psalmist isn’t experiencing a mystical sense of God—rather, he is proclaiming God’s rejection of him because God hasn’t helped him yet. The psalmist is in dire circumstances, being attacked unjustly and God is just doing nothing.
This passage is one of the most famous in the psalms because of Jesus’ declaring the same expression as he was on the cross (Mark 15:34). Some claim that Jesus is declaring his separation from God due to his “becoming sin”. However, the only way that Jesus “became sin” is the same way the psalmist did—he was unjustly hated and destroyed by his fellows. Those who should have honored him, shamed, hated and abused him. He was declared sinful despite his evidence. And, like the psalmist, while Jesus was on the cross, God did nothing. He allowed the evil death sentence be carried out.
Yet You are the Holy One
Enthroned on the praises of Israel.
Our ancestors trusted in You
They trusted and You delivered them
They cried out to You and escaped;
They trusted in You and were not disappointed.
Here, the psalmist remembers the stories of his forefathers in the past. The ancients, such as Jacob, Joseph and Moses, were often in dire circumstances, such as the psalmist, and God was there for them. They waited on God, trusted in Him, and prayed to God—and then God answered. The psalmist then is implying—you did it for them, why not me? If you are the God of deliverance, why haven’t I been delivered?
But I am a worm and not a man
A reproach of men and despised by the people.
All who see me, mock me;
Sneer with the lip and shake with the head.
"Commit yourself to Yahweh-- let Him deliver Him;
Let Him save Him because He cares for him."
The psalmist then answers his own question—he is not delivered because he has been completely rejected by his fellows. The very people who have been delivered by God—they are the ones who have rejected this poor man. He is being so thoroughly rejected by God’s people that he can no longer even call himself human—now he is an insignificant, disgusting, worm. No one would say a good word to him. Everyone who sees him makes fun of him. They know that he claims Yahweh to be his savior—“So” they say, “why isn’t Yahweh delivering you? If God really cared that much about you, then shouldn’t you already be delivered?”
Even so was Jesus rejected and mocked like this. It was God’s own people, given the authority of God to judge sinners among the people, who claimed that Jesus was a blasphemer—claiming to be one who sits next to the throne of God. Crucifixion itself was the indication of the curse of God, and everyone who walked by was to participate in this cursing. The rulers of God’s people came to Jesus and, knowing that the power of God flowed through him, said, “If God’s power is with you, why hasn’t He saved you? Why don’t you come down, by God’s power? Obviously, you are the one cursed by God.” (Matthew 27:42-43; Mark 15:36) Even though Jesus was innocent.
Yet you brought me out from the womb,
Made me secure at my mother's breasts.
From birth I was cast into Your care;
You have been my God from my mother's womb.
Do not be far from me, for trouble is near
And there is no one to help.
The psalmist reminds God now that Yahweh had selected the psalmist, even from birth. The psalmist asks for God’s help now, because the psalmist has depended on Yahweh his whole life, even before he was weaned. Again, the psalmist is wondering why God has left him in this persecution, although he doesn’t deserve it.
Mighty bulls surround me
The mighty of Bashan have encircled me.
They open their mouths against me
Like a tearing, roaring lion.
Now the psalmist returns back to his troubles, speaking of his oppressors. He compares them to bulls—Basham bulls, which were the strongest, most ferocious of the land. He also compares them to lions. These are animals that gore and kill— they are both mutilators. The psalmist is feeling torn apart by his enemies. It is not enough for them to kill him—no, they have to tear his flesh apart, bit by bit, torturing him over a period of time.
This is more literally what happened to Jesus. First he was beat, then he was whipped—with bits of his flesh being torn off of his body. Then he was crucified. Crucifixion is about killing, but more than that, it is lengthening the death as long as possible over an entire day. Crucifixion is death by asphyxiation—slowly cutting off oxegon until the victim, exhausted, ultimately allows himself to be strangled by his own body, unable to pull himself up to breathe anymore.
I am poured out like water;
All my bones give way
My heart is like wax;
Melting within me.
My strength is dried up like a potsherd;
My tongue cleaves to my palate;
You lay me in the dust of death.
The psalmist speaks poetically of his personal experience. He is so fearful, he is emotionally poured out, unable to keep his composure. He trembles and collapses. He is literally dried up, completely dehydrated, because of his fear. His tongue sticks to the roof of his mouth. And he knows this is it—he’s dead.
For dogs surround me
A band of wicked close me in;
They pierced my hands and feet;
I count all my bones
They look, they stare at me.
They divide up my clothes among them
And cast lots for my garments.
And why is the psalmist in this terrible state? Because of his enemies—the so-called “people of God” who are prepared to destroy him. They are closing in, surrounding him, prepared to attack him like a pack of dogs. They have attacked him—beginning with his hands and feet, but it is certain that they do not stop there. Because of the suffering they have already caused him, he can see all of his ribs. They have taken his clothes from him and divide them amongst themselves. So there he is—naked, wounded, tortured, and shamed. So what can be done for him? Will he be delivered by God? Or is God in agreement with the attackers? What will be done? To find out the end, we have to read the rest of the psalm—which we will do next time.
But what has all this to do with Jesus death? What meaning do we get of Jesus’ death in this passage? Jesus’ death was not an attack from God, to pour out God’s wrath on mankind’s sin. Rather, Jesus’ death has to do with human sin and judgment—the fact that people attack the innocent if they get in the way of their own plans or ambitions. But with Jesus, we have a conclusion to the story. Jesus didn’t just die because we were sinners and more focused on the world’s ambition than God’s desire. He died to be resurrected—to establish a new kingdom, a new people, who would be focused on God’s power than on worldly power or pleasure. People who experienced God’s deliverance and are ready to depend on Him for their life—even like the psalmist.
Fulfillment of the Law
Jesus said that it was completed after he was given vinegar to drink (John 19:28). What was finished? His fulfillment of the Old Testament. He said this after Psalm 69:21 was fulfilled. It was almost that Jesus had a list of Scriptures he needed to fulfill and once the last one was done, then he could let himself die.
But Jesus’ fulfillment of the Hebrew Bible isn’t just as the Bible as prophecy. He didn’t just see the book as a bunch of texts about the future that was going to be fulfilled in his life. Rather, he saw the Hebrew Bible as expressing three lives—the sacrificial life, the moral life and the national life, and he fulfilled both of these. The sacrificial life is the life of the anawim, suffering and being condemned and then being raised from the dead. The moral life is the life of love and generosity and of speaking the truth. The national life is the kingdom of God in crisis, but remaining submissive, remaining moral, continuing to trust in God, no matter what. In this last hour, Jesus fulfilled all of these. In Matthew, we have a number of Scriptures that were fulfilled as the sacrificial one. In Luke, we have Jesus concerned for the pregnant in the future Jerusalem as he was being attacked. In John, we have Jesus fulfilling his responsibility as a son to provide for his aged mother. In Luke again, we have Jesus speaking blessing to the thief next to him. In Matthew again we have Jesus knowing that he can destroy those around him, but chooses to be destroyed himself. Jesus fulfilled all these roles perfectly, and when he had done he knew he could rest and so he set aside his work by saying, “It is finished.”
But Jesus’ fulfillment of the Hebrew Bible isn’t just as the Bible as prophecy. He didn’t just see the book as a bunch of texts about the future that was going to be fulfilled in his life. Rather, he saw the Hebrew Bible as expressing three lives—the sacrificial life, the moral life and the national life, and he fulfilled both of these. The sacrificial life is the life of the anawim, suffering and being condemned and then being raised from the dead. The moral life is the life of love and generosity and of speaking the truth. The national life is the kingdom of God in crisis, but remaining submissive, remaining moral, continuing to trust in God, no matter what. In this last hour, Jesus fulfilled all of these. In Matthew, we have a number of Scriptures that were fulfilled as the sacrificial one. In Luke, we have Jesus concerned for the pregnant in the future Jerusalem as he was being attacked. In John, we have Jesus fulfilling his responsibility as a son to provide for his aged mother. In Luke again, we have Jesus speaking blessing to the thief next to him. In Matthew again we have Jesus knowing that he can destroy those around him, but chooses to be destroyed himself. Jesus fulfilled all these roles perfectly, and when he had done he knew he could rest and so he set aside his work by saying, “It is finished.”
Mockery
Bonaventure describes the mockery given by the soldiers. But what is rarely noticed is that the soldiers are actually engaged in anti-Semitism. They are mocking Jesus for being king, especially King of the Jews. They are making fun of this complete stranger, not because they know him for who he is, nor because he is some criminal, but rather because it was said by someone that he was the ruler of the Jews. So they mocked him by bowing to him, giving him a crown of thorns, a reed as his scepter and then punching him and abusing him. This is because, out of their frustration of living in a foreign land, of having to work with this stubborn people, they wanted to take it out on someone. They saw the Jewish people as deserving mocking, deserving beating.
Two things to note then: That although they meant it in a mocking way, Jesus truly did deserve the crown, truly did deserve the scepter and the bowing. Much of what is done to him is done to display the reality, although unknown to the soldiers. Secondly, we need to remember that if any of us take part in anti-Semitism, then we are actually participating in the acts of the soldiers who crucified our Lord. We are participating in putting the sign over Jesus’ head “King of the Jews”. We continue the work that they had ceased long ago.
“He is your King and your God who is accounted as a leper and the last of men”- Bonaventure
Two things to note then: That although they meant it in a mocking way, Jesus truly did deserve the crown, truly did deserve the scepter and the bowing. Much of what is done to him is done to display the reality, although unknown to the soldiers. Secondly, we need to remember that if any of us take part in anti-Semitism, then we are actually participating in the acts of the soldiers who crucified our Lord. We are participating in putting the sign over Jesus’ head “King of the Jews”. We continue the work that they had ceased long ago.
“He is your King and your God who is accounted as a leper and the last of men”- Bonaventure
Wednesday, December 23, 2009
Jesus' Trial Before Pilate
Trial before Pilate:
Bonaventure mentions Isaiah 53 “like a sheep is silent before his shearers” in this context. Of course, in John, Jesus was not silent at all, but had an interesting spiritual conversation with Pilate. It is this conversation, in John, that convinces Pilate that Jesus is innocent.
Bonaventure mentions the fault of “the Jews” of handing him over to Pilate, using John’s language. Of course, in the Middle Ages, “the Jews” meant all of the Jewish people, which John clearly did not mean. In all the gospels it is clear that the blame of Jesus’ death goes squarely on the priests and the Sanhedrin, and, in Matthew, the staunch supporters of the priests who would get up early in the morning for a trial at the priests’ word. But the Jewish people in general cannot be implicated in Jesus’ death. First of all, all the early church was Jewish. Secondly, the NT makes it clear that many Jewish people were faithful to Jesus—even on the council, like Nicodemus and Joseph of Aramathea. And many others do good to the church, even though they are rejected by the priests and council. This is one of the middle ages sorriest prejudices, and one glad to have the church leave behind.
However, the priests and council are certainly condemned for sending Jesus to Pilate. They wanted to see Jesus crucified—not just dead. They wanted Jesus hung in shame, outside the city, as a non-citizen. And they forced Pilate to condemn him to this, even though Pilate had declared him innocent. Pilate saw the political situation clearly, so he felt like he had to act as he did. But the priests knew exactly what they were doing. They knew how to get rid of enemies, no matter how righteous or just they are.
And it is this shameful death that Jesus needed himself. The crucifixion of Jesus wasn’t originally the priest’s idea—it was Jesus’. And this, exactly because it is the most shameful death, the one that put one outside the city, and that actually denied one’s citizenship in Israel. That is true, for the member of Israel is blessed, but the one hung is cursed by the law. Jesus had to be cursed to be put outside of Israel, no longer a part of the kingdom of God. In that way, when God blessed him, Jesus was free to begin a new kingdom of God, free from the law, free from the curse, free to follow the new law of love and repentance.
“And you, lost man, the cause of all this confusion and sorrow, how is it that you do not break down and weep?” –Bonaventure
Bonaventure mentions Isaiah 53 “like a sheep is silent before his shearers” in this context. Of course, in John, Jesus was not silent at all, but had an interesting spiritual conversation with Pilate. It is this conversation, in John, that convinces Pilate that Jesus is innocent.
Bonaventure mentions the fault of “the Jews” of handing him over to Pilate, using John’s language. Of course, in the Middle Ages, “the Jews” meant all of the Jewish people, which John clearly did not mean. In all the gospels it is clear that the blame of Jesus’ death goes squarely on the priests and the Sanhedrin, and, in Matthew, the staunch supporters of the priests who would get up early in the morning for a trial at the priests’ word. But the Jewish people in general cannot be implicated in Jesus’ death. First of all, all the early church was Jewish. Secondly, the NT makes it clear that many Jewish people were faithful to Jesus—even on the council, like Nicodemus and Joseph of Aramathea. And many others do good to the church, even though they are rejected by the priests and council. This is one of the middle ages sorriest prejudices, and one glad to have the church leave behind.
However, the priests and council are certainly condemned for sending Jesus to Pilate. They wanted to see Jesus crucified—not just dead. They wanted Jesus hung in shame, outside the city, as a non-citizen. And they forced Pilate to condemn him to this, even though Pilate had declared him innocent. Pilate saw the political situation clearly, so he felt like he had to act as he did. But the priests knew exactly what they were doing. They knew how to get rid of enemies, no matter how righteous or just they are.
And it is this shameful death that Jesus needed himself. The crucifixion of Jesus wasn’t originally the priest’s idea—it was Jesus’. And this, exactly because it is the most shameful death, the one that put one outside the city, and that actually denied one’s citizenship in Israel. That is true, for the member of Israel is blessed, but the one hung is cursed by the law. Jesus had to be cursed to be put outside of Israel, no longer a part of the kingdom of God. In that way, when God blessed him, Jesus was free to begin a new kingdom of God, free from the law, free from the curse, free to follow the new law of love and repentance.
“And you, lost man, the cause of all this confusion and sorrow, how is it that you do not break down and weep?” –Bonaventure
Trial Before the High Priests
He was subjected to blasphemies and insults for speaking the truth. But he knew that they weren’t able to understand the truth. To look at whom they see as a shameful individual and see the glory of God in him? They could not. Now, Jesus asks us, His followers, to see the glory of God in people and situations that are shameful around us. Can we open our eyes and see the work of God?
Bonaventure correctly acknowledges that the trial before Annas is the facedown between two High Priests—one worthy, one corrupted. One who speaks the truth, one who cannot hear the truth spoken. One of the old world that is passing away, one of the new world that is coming.
It is interesting to note that Bonaventure mixes together Jesus’ confrontation before Annas and his meeting with Caiaphas and the council. Annas was the high priest before Caiaphas, before the Romans forced him to step down. John has a confrontation before both high priests, giving a complete rejection of Jesus by all the rulers of the Jewish people. But still, the two trials should be kept separately. Annas’ is unofficial, but significant for the future of the temple (as he gained the high priesthood back again), but Caiaphas’ is official and the ultimate rejection of Jesus.
Bonaventure correctly acknowledges that the trial before Annas is the facedown between two High Priests—one worthy, one corrupted. One who speaks the truth, one who cannot hear the truth spoken. One of the old world that is passing away, one of the new world that is coming.
It is interesting to note that Bonaventure mixes together Jesus’ confrontation before Annas and his meeting with Caiaphas and the council. Annas was the high priest before Caiaphas, before the Romans forced him to step down. John has a confrontation before both high priests, giving a complete rejection of Jesus by all the rulers of the Jewish people. But still, the two trials should be kept separately. Annas’ is unofficial, but significant for the future of the temple (as he gained the high priesthood back again), but Caiaphas’ is official and the ultimate rejection of Jesus.
Tuesday, December 22, 2009
All Alone
When the disciples scattered, even though Jesus knew that it was a fulfillment of prophecy and it must occur, I suspect that at that moment he felt such a deep loneliness. For now he was alone, as alone as any man has ever felt. Faced with a desperate situation, intellectually he knew what he must do. But emotionally, he longed for another to be with him, support him.
Gesthemene
The human condition is that of the human will against the Father’s will. Our human nature, even perfect human nature, due to its limited perspective of survival and satisfaction will strike against the necessity of surrender and sacrifice. Jesus struggled this very struggle. The one whom we acknowledge as divine, at one point questioned the divine will. He acknowledged the fact that he was of two wills—the Father’s and his own. And then he bowed his head and accepted the Will that was not his own. This is what is means to be perfectly human— perfectly submitted to a perfect Will.
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