Filed under: Bible | Tags: Achtemeier, and Thompson, Book of Acts, Christian Church, community, Gentile, Green, historical documents, history, Luke, missiological perspective, New Testament, Roman Empire, Scriptures, story of Jesus, story of the Church, theological perspective, value-based
The Book of Acts is obviously Luke’s continuing historical account transitioning from the story of Jesus to the story of the Church. What’s somewhat surprising is the necessity to foster a theological perspective, or rather a missiological perspective, as you read the chronology of the early witnesses of the Good News to the Gentile nations. The fact is we would not be able to understand the rest of the New Testament without the Book of Acts.
Luke & Acts are primarily historical documents in nature. It is not a pure history. It comes from a limited perspective of what occurred in and outside the community of believers, which expanded throughout the Roman Empire. It should not discourage us to know that we will not find a purely objective history. It is value-based, biased, and a limited view of the events.
Our study of the Scriptures requires respect; no method of study will “correspond precisely to the conviction that the New Testament… comprises the Scriptures of the Christian Church.” (Achtemeier, Green, and Thompson: 12)
By having respect, I mean that we should employ a “critical openness” posture, listening respectfully and responding thoughtfully. We should examine the literary and historical nature of the documents, and at the same time understand their importance shaping the faith and conduct of communities of Christ followers through the centuries and in many cultures.
Filed under: Bible | Tags: Angels, Christian, community, Cristological, faith, Greek philosophy, Hebrews, High Priest, humanity, Jewish, Melchizedek, Modern, Paul, pilgrim, priesthood, Revelation, Rome, Scriptures, tabernacle, Temple, wilderness
Hebrews is an “elegantly polished” text, which is “removed from the world of the Modern reader.” This book serves as a pastoral letter, which exhorts Christian believers, a “pilgrim people,” to “persevere” and to continue to grow. Though the letter is Pauline in content, he is not the author. Instead, the author is likely to have been associated with Paul. This author is an educated Jewish person trained in Greek philosophy and exegesis. This person is clearly an authority in the church with an important word for an increasingly diverse, though clearly the author’s contemporary Jewish audience, probably in Rome. This letter refers to the “tabernacle” more than the “temple”, with references to the “wilderness” through which the “pilgrim” community is venturing and can reach their destination “today.” This treatise, which describes the Hebrew Scriptures as “alive and active”, is clearly describing the realities and promises fulfilled through the finished work of God in Christ. The author outlines three key Christological arguments; Jesus is “superior.” Jesus is superior as the Son, the Pioneer of our Faith, and the High Priest. God has spoken in the past through angels, but now he speaks to us through his Son, the agent of God’s creation and revelation, in these “last days.” He shares our humanity, yet he is the heir of all things, who receives the promise on behalf of all human beings. As a superior pioneer, he has gone ahead of us, blazing a trail for us to follow, doing what we could not do. After the order of the priesthood of Melchizedek, he is a “perfect” high priest, who was made perfect through suffering, and can make our consciences perfect through his perfect offering made once for all.
Filed under: Bible, Church, Mission Leadership | Tags: Damascus, Hebrew, Jesus, Judaism, Messiah, monotheism, prophetic, Saul, Scriptures, Second Temple, Spirit of Life, Torah
Saul interpreted the Hebrew Scriptures and carefully observed the Torah with increasing zeal. He saw himself as an instrument to bring the fulfillment of Israel’s story. Following the Torah according to Second Temple Judaism meant that God’s people must “mark boundaries of separation” through food laws, circumcision, and the Sabbath. Second Temple Judaism had defined holiness as a relative purity, a relative status before God. Saul’s zeal for the Law, however, should not be interpreted as his attempt to gain personal salvation. Instead, he sought to follow the covenant and increase Israel’s power for deliverance from her captivity through the holiness of God’s people. Therefore Saul determined to put a stop to the emerging community of Jews, members of the Way, who had “thrown open the doors to a new expanded membership,” not based on purity rituals of Second Temple Judaism.
Outside the city of Damascus the sudden appearance of the brightness of God’s holiness had blinded Saul. After falling to the ground, he heard a voice calling his name saying, “Saul, why do you persecute me?” (Acts 9:3,4) Who could this be other than the One God he sought to honor? “I am Jesus,” came the voice. (Acts 9:5) Saul’s profound and personal encounter with Jesus did not disengage him from Judaism, rather it realigned his wayward zeal with a more complete revelation of the God of Israel. Rather than leaving Jewish monotheism, Saul found the center of Israel’s ancient faith. Having met Jesus, Saul continued to engage in a prophetic critique of Judaism, speaking “to the heart of their tradition.” Israel’s failure is her “relentless pursuit of national, ethnic, and territorial identity.” The “Son of Man” is revealed to Saul as the One who conquered sin and death through the Spirit of Life as Israel’s representative. Therefore, Saul not only found Jesus to be the fulfillment of Israel’s promised deliverance; he understood the purpose of God for all humanity through Israel’s Messiah.
Next post will be about Paul’s Eschatological Vision.
Filed under: Activist, Church, Mission Leadership | Tags: gospel, Jesus, kingdom, kingdom of God, law, Matthew, Pharisees, prophets, Sabbath, Scriptures, Tradition
Do you ever wonder what Jesus really meant when he spoke of the “law and the prophets”? He was referring to the Scriptures, those that we now identify as the Old Testament and some other apocryphal texts. The law and the prophets refers to the testimony of God’s word to his people and the traditions of those people. These two, testimony and tradition, converge and clash at the time of Jesus.
Jesus represents that clash; he had a high regard for the law and he also challenged the teachers of the law. He said he came to “fulfill” the law, but there are looming questions that arise from his behavior. He obviously broke the Sabbath to provoke the Pharisees and to make a point about how we are to interpret the law.
Jesus announces that the kingdom has come. What did he mean by that? The kingdom is the “place” where God’s rule is evident. God rules all things, but his rule is limited by something. Otherwise, Jesus would not even need to announce “the kingdom has come near you.” What limits God’s rule? Traditions.
Jesus said, “thus making void the word of God through your tradition that you have handed on. And you do many things like this.” (Matt. 7:13) When he makes the announcement that the kingdom is near, we need to see that it is Jesus who is the fulfillment of the law. The rule of God has finally come, not in written code, but in the person of Jesus. Jesus declares that the law is accomplished in him.
By saying “the law is accomplished”, was he implying that the law is actually temporary?
Now that Jesus has come, the law is fulfilled, and the law is accomplished. Do you sense the tension in Matthew’s Gospel regarding obedience to the law? Matthew’s congregation apparently needs some understanding, and so do we. We need help navigating between the amazing liberty we have received in Christ and the dangerous license that has too often resulted.
Jesus did not abolish the law. In fact, he calls for an adherence to the law, which is “greater than the Pharisees.” How do we live free from the law and at the same time under the “rule of God” as citizens of the kingdom of God?
Jesus rules his kingdom. Jesus critique of the Law is not so much about obedience to a strict set of Pharisaic laws, but rather the heart motive behind that obedience. Jesus critiqued the traditions of the Pharisees, which made the Law of “no effect.” Jesus sought to reveal the underlying kingdom values reflected in the law, while also unmasking the dangerous effects of tradition. Jesus calls us to a deeper obedience, a new way of life in the kingdom of God.
