Wednesday, March 29, 2017

V-W Day

On Sundays we celebrate V-W Day — Victory Wilderness Day. Just as the Allied Forces celebrated first V-E Day, Victory Europe, then V-J Day, Victory Japan, so the church celebrates V-W Day whenever it meets to worship the living God. Jesus’ victory over the devil in the wilderness set the stage for his ultimate victory over sin and death, a condition that the devil fostered when he persuaded Eve to eat the forbidden fruit.

One chapter of that redemptive plan was God’s choosing of Israel, as a son, to be a “light to the nations.” He entered into covenant with them and gave them laws that, in the words of Moses, would be their “wisdom and . . . understanding in the sight of the peoples, who, when they hear all these statutes, will say, ‘Surely this great nation is a wise and understanding people’” (Deuteronomy 4:6). God had purposed to use Israel to carry out his promise to Abraham that in him “all the families of the earth shall be blessed” (Genesis 12:4). But Israel failed its duties. How would this be rectified? God himself would provide his only-begotten Son who would accomplish what his rebellious chosen son had not. 

That Jesus fulfilled this role is evident in the struggle in the wilderness. His answers to the devil’s temptations designate him as the representative Israel, the true Israel. His being tempted over the course of 40 days is surely an allusion to the 40 years that Israel wandered in the wilderness. Yet, where they doubted, rebelled, complained, and died, Jesus would trust, obey, be content, and live. He is fully aware of the task he has been given and he remains obedient, at peace, and confident of his Father’s love. 

The devil was defeated and “departed from him until an opportune time” (Luke 4:13). Yet, even that opportune time, when “Satan entered into Judas called Iscariot” (Luke 22:3) and led him to betray Jesus into the hands of the Jewish leaders and the Roman magistrate, was something that happened “according to the definite plan and foreknowledge of God” (Acts 2:13). 

Poor devil. He thinks he’s clever, that he still has a chance. But, in the words of Martin Luther, “Lo! his doom is sure. One little Word shall fell him!”

An Unfriendly Gospel

When one thinks of John the Baptist, one envisions this wild-eyed man with unkempt hair, dressed in animal skins and carrying a staff. His preaching is fiery, maybe even angry sounding — like some street corner preacher come to save the world, starting in Times Square. He may have been a number of those things, but what seems incongruous to modern sensibilities is that he was one who came preaching “good news” (Luke 3:18). John the Baptist was first and foremost a gospel preacher.

But his message and method are so unfriendly. He calls people names. He demands that they live ethical lives lest they face the wrath of God. And his description of the one who would follow him, the one for whom he is preparing the way, is not in the least appealing. That one comes prepared to consign people to eternal torment, like chaff burning with “unquenchable fire” if they do not repent of their sins. That’s gospel preaching? Where’s the love?

It’s Luke’s description of John as one who came “proclaiming a baptism of repentance for the forgiveness of sins” that helps us understand why his message was good news. He was laboring to “prepare a people” for the Lord. He warned of the one who was coming with a “winnowing fork is in his hand,” who would baptize either with the Holy Spirit or with fire (the Holy Spirit for those who heeded the call, and fire for those who did not), and people in need of righteousness could be prepared for that day by having their sins forgiven. Letting those under the wrath of God know that God has provided salvation is, indeed, good news. To suggest that they need not fear God’s wrath, or that the way of escaping judgment is though a heroic effort of self-improvement, is to substitute a false gospel for the true. It would be the most unloving message that one could ever utter.

John the Baptist’s method might not be suitable for every situation, but the substance of his message is. No one escapes the Day of Judgment. And what needs to be known about that day is summed up in the words, “It is a fearful thing to fall into the hands of the living God” (Hebrews 10:31). But the one whom John heralded was the one whose shed blood atoned for sin so that all who are his can say “there is . . . now no condemnation for those who are in Christ Jesus” (Romans 8:1). That is the gospel. That is good news.

The Fullness of Time

Georg Friedrich Handel’s oratorio, The Messiah, is a staple of the Advent and Christmas season. Presentations abound, especially in a place like New York City. The words sung are a compilation of scriptures that attest to the unfolding narrative of redemption found in the Bible. Between the score and the libretto, the composer produced a powerful artistic expression of what the apostle Paul declares: “when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Galatians 4:4-5). Handel’s Messiah is an ode to “the fullness of time.”

In his own way, Luke, under the inspiration of the Holy Spirit, by including the events surrounding Jesus’ birth in his “orderly account,” also produced an ode to “the fullness of time.” We learn from him that the birth of Jesus was something planned before the creation of the universe, for he was God’s Son entering into the world in the womb of a virgin. “Born of a woman,” he was the promised seed who would crush the head of the serpent. He was the evidence of God having remembered the covenant he made with Abraham, the one through whom all the families of the earth would be blessed. He was the promised eternal inheritor of David’s throne. He was the one to come out of Bethlehem “who is to be ruler in Israel, whose origin is from of old, from ancient days.” He was the one before whom would go the one sent “in the spirit and power of Elijah . . . to make ready for the Lord a people prepared.” He was the “light for revelation to the Gentiles, and for glory to . . . Israel.” He was the Anointed One, the long-awaited and longed for Messiah.

Having Luke’s “backstory,” there can be no guesswork as to what we are dealing with when he records for us, “Jesus, when he began his ministry, was about thirty years of age . . .” (Luke 3:22). And we understand with greater depth the pronouncement of Christ, "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.’’ (Mark 1:15).

Tuesday, March 7, 2017

Leap of Faith?

In looking for a definition of “faith” in the New Oxford American Dictionary I found the following: “strong belief in God or in the doctrines of a religion, based on spiritual apprehension rather than proof.” I suppose that’s how a lot of people understand faith. “I just believe even though I have no objective reason to believe.” But that’s not the approach the Bible takes. Consider the following language: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life-- the life was made manifest, and we have seen it, and testify to it--” 1 John 1:1, 2; “Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand . . . For I delivered to you as of first importance what I also received: that Christ . . . was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then . . . to more than five hundred brothers at one time, most of whom are still alive” 1 Corinthians 15:1-6; “Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus,” Luke 1:1-3. Does it sound like John, Paul, and Luke expect their readers to possess a belief based upon “spiritual apprehension” alone “rather than proof”?

God does not expect a “leap of faith” at any time during our discipleship. What he expects is that we “connect the dots.” He asks us to trust him for the future based upon what he has done in the past. A “leap of faith” would be required if we had not reason to believe that the accounts left for us are true or that God, who promised that he would act to secure eternal life for his people, has really done nothing but sit upon his non-existent hands. 

But we know better than that. He promised redemption and he fulfilled that promise by sending his only-begotten Son to do for us what we could not do for ourselves. Our faith confesses, therefore, that if he “did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” Romans 8:32.