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Posts tagged Jesus
The gospel in the gospels?
Feb 10th
The gospel: Jesus came to earth to die and to rise again.
But what about all the stuff Jesus did before he died, which the four gospels tell us about? Is that part of the gospel, or just the backdrop for the real gospel?
According to N.T. Wright, in his recent talk on How God Became King: Why We've All Misunderstood the Gospels, the gospels are entirely about the gospel. They present us with a unified story of Jesus' ministry, death and resurrection. It is the story of How God became King, a story with four strands...
- The story of Jesus as the story of Israel. God called Israel to be his means of rescue, and the climax is reached as Israel's Messiah becomes the world's King [from 19:40].
- The story of Jesus as the story of Israel's God, the self-giving, covenant-keeping Creator [from 26:40].
- The story of Jesus as the story of how the church was founded, as part of God's plan, as King, to renew the world through his renewed, cross-bearing people [from 34:30].
- The story of Jesus as the story of how Israel's God defeated the powers of the world, and the dark power that stands behind them all. Jesus is enthroned, and Caesar and all other powers (earthly and demonic) are dethroned [from 39:20].
N.T. Wright - January Series 2012 from Calvin College on Vimeo.
Hat tip: Steve Bishop.
Good news to the poor and release to the captives
Jan 19th
Joel B. Green, The Gospel of Luke (The New International Commentary on the New Testament)
A substantial commentary on one of the synoptic gospels can easily fill its pages by concentrating on questions about the composition of the text and about the details of the historical events themselves, with constant reference to the other gospel accounts.
Strikingly, and refreshingly, Joel Green in his lengthy (928-page) commentary on Luke's Gospel shows no concern whatsoever with these questions. Rather, his overriding aim is to hear what Luke is trying to communicate, within the context of the Old Testament scriptures, and within his own historical and social context.
I've been reading this commentary very slowly for almost a year, mainly for personal reading, but also for a couple of sermons and a few Bible studies. Sometimes it's felt like a lot of reading, but I've never found myself wading through irrelevant material. Instead, I've been repeatedly struck with how rich Luke's Gospel is in its portrayal of Jesus.
So what, for Green, is the message of Luke's Gospel? Throughout the commentary, our attention is drawn back to Jesus' inaugural speech, in which he stated his own mission, "To bring good news to the poor ... to proclaim release to the captives" (4:18). "Poor" is to be understood not simply in material terms, but as those who are socially poor, marginalised, oppressed, rejected, and weighed down by sickness or the guilt of sin, and "release" is to be understood not just as setting free from whatever might hold someone captive, but in terms of full inclusion in the community of God's people, often demonstrated by a communal meal.
This sets the tone for the rest of the gospel, in which Jesus' mission is seen to be diametrically opposed to the way his society was ordered. Those at the forefront of the culture were concerned simply with their own status, and had no room for someone who preached and lived a message that involved losing one's own status for the sake of those on the margins of society. The climax, of course, is Jesus foregoing any status by dying an ignominious death on the cross, in order to bring release, forgiveness and full inclusion to those who were bound by sin.
While reading the commentary, I've been challenged to think about how Jesus would speak to our society. Is his message as diametrically opposed to the way our society functions as it was to the society in which he lived on earth? I think it is. Our society is built not so much on social greed (status), but on economic and personal greed (money and pleasure). But Jesus' message is just as radical, calling us to a total rethink of our whole value system. Once we have received Jesus' welcome and forgiveness, we are to value our resources (including our money) as opportunities to benefit those in need, and thereby to gain true riches in the economy of the age to come, rather than as opportunities to advance our own position in the economy of the present age.
The widow's mite
Nov 7th
[Jesus] looked up and saw rich people putting their gifts into the treasury; he also saw a poor widow put in two small copper coins. He said, "Truly I tell you, this poor widow has put in more than all of them; for all of them have contributed out of their abundance, but she out of her poverty has put in all she had to live on" (Lk 21:1-4, NRSV).
[J]ust as Jesus indicts the religious leadership for consuming the homes of widows, so now he laments the travesty of a religious system that has as its effect the devouring of this widow's livelihood. Note that in no way does Luke suggest that Jesus finds the widow's action exemplary or praiseworthy. How could he, when the religious system was supposed to care for such as these (cf. Acts 6:1-6), not render them utterly destitute? Jesus' mission is to bring good news to the poor, including this widow, not to impoverish the poor even further (Joel B. Green, "The Gospel of Luke", 728).
The house on the rock
Sep 27th
In Jerusalem, the Dome of the Rock is situated on a famous rock known as Temple Mount. The rock is so called because it used to be the site of the house of the God of Israel, otherwise known as the Temple. It was the wise man, Solomon, who first built this house on the rock.
By Jesus' day, Solomon's house on the rock had been destroyed, and replaced by the second house on the rock, which was then known as Herod's Temple. It was a symbol of hope and security for the Jewish people, who viewed it as a sign of God's presence and blessing. But this house fell (and great was the fall of it) in AD 70, at the hands of the Romans.
Here are some very familiar words that Jesus spoke on another mount:
Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it (Mt 7:24-27, ESV).


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