Saturday, May 30, 2009
Political Concepts in Apostolic Writings III
Let's take a look at Ephesians 2:19-22 next. On the face of it, this would not seem to apply to our present discussion but, in fact, it addresses questions of allegiences and community that pertain. What does this passage say about the community to which Christians belong? The referent passage is verses 11-13—Paul describes the reversal of the separation of the Gentiles that takes place in Christ. The Ephesian Christians used to be "outside the camp," far off from the people of God. Now they have been brought near, even "fellow citizens with the saints, and...of God's household." The people of God is trans-national. I have much more in common with fellow believers in Africa or Asia than I do with non-believers that live in my neighborhood.
Thursday, May 28, 2009
Political Concepts in Apostolic Writings II
Next I will consider Romans 13:1-7, which is perhaps the most explicit statement in the New Testament on the role of government. From where (whom) does civil government get its authority? According to Paul--and, more importantly, the Holy Spirit--all existing authority derives from God and has been established by God. And therefore those who unrighteously resist said authority are resisting God. Paul exhorts obedience to said authority, observing how government, when it does its God-appointed duty, is in fact a minister of God for the promulgation of justice and the restraint of sin.
These can be hard concepts for individualistic Westerners with a strong sense of personal liberty to internalize. We are used to thinking of government as something that infringes upon liberty or makes demands upon us. We may say "No king but King Jesus," but then we usually live as though Jesus is even less of a governing presence than the government we resist.
These can be hard concepts for individualistic Westerners with a strong sense of personal liberty to internalize. We are used to thinking of government as something that infringes upon liberty or makes demands upon us. We may say "No king but King Jesus," but then we usually live as though Jesus is even less of a governing presence than the government we resist.
Monday, May 25, 2009
Political Concepts in Apostolic Writings I
Sorry about the unexpected break in blog entries--I had a rather busy week and more.
Picking up this little exegetical exercise with the book of Acts, let's take a look at Acts 4:18-21 and compare Acts 5:17-42. What is at point in this and the comparison passage? Chiefly the point is contained in 5:29: "We must obey God rather than men." Now, in neither instance is the conflict between the people of God and governmental authorities, although the high priest and the Sanhedrin certainly possessed a societal authority. But the underlying principle applies to the Christian's relationship with any kind of secondary (to God) authority. Our highest allegiance is to the Lord. Any legitimate secondary authority that commands the Christian to disobey God has lost its legitimacy, at least regarding the point in contention. Nevertheless, the Christian may be called upon to submit to the consequences of refusing to heed the secondary authority. Note that the response of the apostles was not to call for the overthrow of the Sanhedrin or to foment a rebellion.
Picking up this little exegetical exercise with the book of Acts, let's take a look at Acts 4:18-21 and compare Acts 5:17-42. What is at point in this and the comparison passage? Chiefly the point is contained in 5:29: "We must obey God rather than men." Now, in neither instance is the conflict between the people of God and governmental authorities, although the high priest and the Sanhedrin certainly possessed a societal authority. But the underlying principle applies to the Christian's relationship with any kind of secondary (to God) authority. Our highest allegiance is to the Lord. Any legitimate secondary authority that commands the Christian to disobey God has lost its legitimacy, at least regarding the point in contention. Nevertheless, the Christian may be called upon to submit to the consequences of refusing to heed the secondary authority. Note that the response of the apostles was not to call for the overthrow of the Sanhedrin or to foment a rebellion.
Thursday, May 14, 2009
Gospel Passages That Touch on Political Issues VIII
The last of the passages from the gospels I will examine from the perspective of politics is John 19:11. Pilate has just threatened Jesus, whom he thinks is being uncooperative, by reminding Jesus that he has the power either to crucify him or release him--in other words, your life is in my hands, Jesus, so start playing ball. What does Jesus say to Pilate about their respective authority? He tells Pilate that Pilate's authority is a delegated authority, that he would have no power over Jesus unless that power had been granted to him by heaven. God is calling all the shots here. In the spheres of authority, God is supreme. Secondary authorities such as Pilate are just that and would not enjoy authority unless God wills it.
Wednesday, May 13, 2009
Gospel Passages That Touch on Political Issues VII
Today's text is John 18:33-37. Pilate interviewed Jesus, who had been brought before him by the Jewish religious leaders under a charge of "evildoing" (verse 30). Somehow Pilate got hold of the idea that Jesus claimed to be a king and asked him directly whether he was the King of the Jews. Jesus replied, after an effort to find out Pilate's source for this question, that he has a kingdom but of a different kind than the kingdoms Pilate knows. Jesus' kingdom does not operate according to the rules of this world and its political organizations. In fact, it does not even come from this world. He affirmed that he is a king, but a king quite outside Pilate's experience. He is the king of truth.
Tuesday, May 12, 2009
Gospel Passages That Touch on Political Issues VI
Today I'll look at Luke 6:27-38, called the “political manifesto” of Jesus by one author. This is an abbreviated form of the Sermon on the Mount. The statements Jesus makes exhort other-centeredness, the same orientation we found yesterday. They concern how we treat enemies--with sacrifice and grace, with no thought of reward. How are the statements it contains political? To the extent that interpersonal relationships are political these might hold up as political exhortations, or even within like-minded communities. Do these words apply solely to individuals, or are larger groups or societies in mind? It is hard to see how human organizations on the level of states could adhere to these guidelines. But then I don't believe Jesus preached to nations as much as he preached to the nations.
Monday, May 11, 2009
Gospel Passages That Touch on Political Issues V
Next we'll look at Mark 10:42-45. The immediate context is the rather bold request by James and John that they be accorded the privilege of sitting on the right and left hand of the glorified Christ--positions of supreme prestige and power. The other ten disciples, naturally, grumble about this display of arrogance, more than likely because they hadn't thought to ask first. Jesus' response, following an observation that the disciples didn't really know what it was they were asking and that the desired positions weren't up for grabs, was to teach a lesson about relationships in the kingdom by drawing a contrast to the way that pagans exercise authority over others.
What is Jesus’ comment about the relationship of pagan rulers to those under them? That pagan rulers "lord it over" their subjects. They take full advantage of the trappings of power. They live in the high style, frequently justifying it as "appropriate" to the eminence and prestige of the office they occupy. But Jesus holds these rulers up as a negative example. How does he contrast leadership relationships in the kingdom/church? Greatness in the kingdom of God is not defined by power, wealth, influence, living life high on the hog. Rather, greatness in the kingdom is other-centered, a life of service. And the greatest example was set by the Lord himself, who "did not come to be served, but to serve, and to give his life a ransom for many" (verse 45).
What is Jesus’ comment about the relationship of pagan rulers to those under them? That pagan rulers "lord it over" their subjects. They take full advantage of the trappings of power. They live in the high style, frequently justifying it as "appropriate" to the eminence and prestige of the office they occupy. But Jesus holds these rulers up as a negative example. How does he contrast leadership relationships in the kingdom/church? Greatness in the kingdom of God is not defined by power, wealth, influence, living life high on the hog. Rather, greatness in the kingdom is other-centered, a life of service. And the greatest example was set by the Lord himself, who "did not come to be served, but to serve, and to give his life a ransom for many" (verse 45).
Sunday, May 10, 2009
Gospel Passages That Touch on Political Issues IV
The next text I will examine is Matthew 28:18-20, our Lord's "valedictory" to his disciples. Jesus has “all authority in heaven and earth,” a rather broadly-encompassing statement. There is nothing in all creation that escapes his lordship. How does he instruct his followers? Are they to take up arms to make him king? Are they to overthrow the prevailing powers? Are they to lead a rebellion? No. They are to make disciples of all men--to exhort and instruct everyone everywhere regarding the good news that in Christ God has reconciled the world to himself (2 Corinthians 5:19). Christ does not establish his lordship by overthrowing the earthly powers that be. His lordship is already established and the days of those earthly powers are numbered. They continue only at his pleasure. But in the meantime his people are to be about the business of telling people what is already reality.
Friday, May 8, 2009
Gospel Passages That Touch on Political Issues III
Matthew 22:15-22 is perhaps the most famous of this short series of passages I am considering, other than John 18:33-37 which I will discuss next week.
In contrast to yesterday's passage, in which the issue was a religious tax, the question put to Jesus here by the Pharisees and Herodians (in an effort to trap him and obtain a basis either for denouncing him to the Roman authorities or discrediting him before the people) involves the relationship between Jews and Romans. More specifically, it addresses the relationship between political authorities and those under those authorities. As is always the case, Jesus sees right through their little plot and uses the question as an opportunity to teach on a more important subject than whether it is lawful to pay taxes. He reminds his listeners that there are legitimate authorities and that God's authority is supreme over all (for what "things" are not God's?), so that in all things our primary motive is to glorify and obey God.
What does it mean to “render unto Caesar” while keeping God’s authority paramount? God has placed us in whatever circumstances we find ourselves, including the country of our habitation and the laws under which we live. So long as "Caesar" does not require us to do anything that violates God's principles we must respect his derived authority.
In contrast to yesterday's passage, in which the issue was a religious tax, the question put to Jesus here by the Pharisees and Herodians (in an effort to trap him and obtain a basis either for denouncing him to the Roman authorities or discrediting him before the people) involves the relationship between Jews and Romans. More specifically, it addresses the relationship between political authorities and those under those authorities. As is always the case, Jesus sees right through their little plot and uses the question as an opportunity to teach on a more important subject than whether it is lawful to pay taxes. He reminds his listeners that there are legitimate authorities and that God's authority is supreme over all (for what "things" are not God's?), so that in all things our primary motive is to glorify and obey God.
What does it mean to “render unto Caesar” while keeping God’s authority paramount? God has placed us in whatever circumstances we find ourselves, including the country of our habitation and the laws under which we live. So long as "Caesar" does not require us to do anything that violates God's principles we must respect his derived authority.
Thursday, May 7, 2009
Gospel Passages That Touch on Political Issues II
The next passage to consider is Matthew 17:24-27. The issue here specifically is a religious tax. What does this passage say about meeting civic responsibilities? Actually, nothing. The point is that followers of Jesus, because of their relationship to God, are free from onerous obligations imposed by the religious community. Yet Jesus is willing to comply—after a fashion—with the requirement so as not to offend. Does this teach us anything about our relationship to society at large? Perhaps that if we are asked (even required) by the society in which we live to perform a task or fulfill an "obligation" that does not contradict God's word or violate a biblically-informed conscience that we should comply so as not to give offense. The cross--and the gospel that proclaims it--carries sufficient offense that we need not add to it.
Wednesday, May 6, 2009
Gospel Passages That Touch on Political Issues I
Over the next eight posts I'll examine selections from the four gospels that I believe address politics. The first of these is Matthew 5:13-20, taken from the Sermon on the Mount.
Jesus tells his hearers they are the salt of the earth and the light of the world. He observes that some things are not meant to be hidden--indeed, they cannot be. He uses his famous "city on a hill" metaphor. He then states the permanence of the law and emphasizes the importance of personal righteousness.
What are the purposes of salt and light? Salt preserves and adds flavor; light illuminates, exposes, and chases away darkness. How do these things apply to disciples of Jesus? They are meant to enjoin combatting the cultural effects of sin and disobedience to God. A sin-soaked world is a rotten world; salt can help prevent or forestall rot. A sin-soaked world is a dark world, and light cleanses.
The "city on a hill" metaphor has a long use in American political rhetoric, going all the way back to Puritan days. President Reagan famously used it to describe America, adding the word "shining" as an adjective for "city," implying that the nation was a beacon to the rest of the world. I have a mental image of Emerald City from The Wizard of Oz. While rhetorically effective, the application of this phrase can be problematic for Christians. Is it really legitimate to apply an analogy meant for Christ's disciples to a nation-state that does not have a revealed covenant with God?
That the law of God is a permanent standard--or stands until all has been fulfilled--and a reflection of God's holy character underscores the main thrust of the Sermon, that the righteousness God requires is impossible for man to achieve under his own power. The law cannot save; rather, it points toward the Savior by convincing men of their urgent need. Similarly, the laws of human government have no power to save or even to transform, and the law that neglects or ignores the Lawgiver is doomed to failure.
Jesus tells his hearers they are the salt of the earth and the light of the world. He observes that some things are not meant to be hidden--indeed, they cannot be. He uses his famous "city on a hill" metaphor. He then states the permanence of the law and emphasizes the importance of personal righteousness.
What are the purposes of salt and light? Salt preserves and adds flavor; light illuminates, exposes, and chases away darkness. How do these things apply to disciples of Jesus? They are meant to enjoin combatting the cultural effects of sin and disobedience to God. A sin-soaked world is a rotten world; salt can help prevent or forestall rot. A sin-soaked world is a dark world, and light cleanses.
The "city on a hill" metaphor has a long use in American political rhetoric, going all the way back to Puritan days. President Reagan famously used it to describe America, adding the word "shining" as an adjective for "city," implying that the nation was a beacon to the rest of the world. I have a mental image of Emerald City from The Wizard of Oz. While rhetorically effective, the application of this phrase can be problematic for Christians. Is it really legitimate to apply an analogy meant for Christ's disciples to a nation-state that does not have a revealed covenant with God?
That the law of God is a permanent standard--or stands until all has been fulfilled--and a reflection of God's holy character underscores the main thrust of the Sermon, that the righteousness God requires is impossible for man to achieve under his own power. The law cannot save; rather, it points toward the Savior by convincing men of their urgent need. Similarly, the laws of human government have no power to save or even to transform, and the law that neglects or ignores the Lawgiver is doomed to failure.
Monday, May 4, 2009
A Sampling of Kingdom Parables
Although these are all taken from Matthew (and most from chapter 13), this is just a representative sample that brings out certain important aspects.
1) Matthew 13:24-30, 36-43: One of the unusual cases in which we have both the parable and Jesus’ interpretation. In the “now,” God’s kingdom is a corpus per mixtum, to use Augustine’s phrase. But in God’s time it will be made pure.
2) Matthew 13:31-33: From a small and inauspicious start, the kingdom grows to immense proportions. Like yeast, the kingdom pervades the whole and influences all. How does this work itself out in the life of the believer? Is there any aspect of human life untouched by the kingdom?
3) Matthew 13:44: The immense value of the kingdom.
4) Matthew 13:45-46: Likewise.
5) Matthew 13:47-50: Similar picture to that of the parable of the wheat and tares. Recall the biblical significance of repetition as a device for emphasis.
6) Matthew 20:1-16: The sovereignty of God over his kingdom and its utter graciousness. God gives his good gifts as he sees fit.
1) Matthew 13:24-30, 36-43: One of the unusual cases in which we have both the parable and Jesus’ interpretation. In the “now,” God’s kingdom is a corpus per mixtum, to use Augustine’s phrase. But in God’s time it will be made pure.
2) Matthew 13:31-33: From a small and inauspicious start, the kingdom grows to immense proportions. Like yeast, the kingdom pervades the whole and influences all. How does this work itself out in the life of the believer? Is there any aspect of human life untouched by the kingdom?
3) Matthew 13:44: The immense value of the kingdom.
4) Matthew 13:45-46: Likewise.
5) Matthew 13:47-50: Similar picture to that of the parable of the wheat and tares. Recall the biblical significance of repetition as a device for emphasis.
6) Matthew 20:1-16: The sovereignty of God over his kingdom and its utter graciousness. God gives his good gifts as he sees fit.
Sunday, May 3, 2009
The Nature of the Kingdom of God
There are several facets to the kingdom of God.
1) God as king. In 1 Samuel when Israel complains to Samuel that his sons are unworthy successors to him as judge and it was time the nation had a king just like the surrounding pagan nations, God told Samuel they were not rejecting Samuel but him. God has always been the rightful ruler of the people of God (indeed, of all creation for that matter). Ezekiel 34 records God's plans to dismiss the human authorities of the nation for their sins and incompetence and take over the position himself. Only in this way can the people receive good government.
2) Now and not yet. A recurring theme through Scripture is the partial realization of the promises of God in the coming of Christ. The kingdom has been realized in part, yet the complete manifestation is still future. In Luke 17 Jesus makes this explicitly clear; verse 21 speaks of the realized presence of the kingdom and in the very next verse describes the future coming of the kingdom.
3) Not political, not of this world, but a real kingdom. When Jesus appeared before Pilate he acknowledged that he was indeed a king but not of the sort that the Roman governor would recognize. John 18:36-37 records this statement.
4) Men are translated from one kingdom to another by regeneration (John 3:1-3, Colossians 1:13-14). This spiritual transformation occurs only by the power of the Holy Spirit. It is not under the control of men. Furthermore, it is the only way by which real change in the nature of man can occur. What happens when secular governments try to change men--as they frequently have, with ample evidence in the 20th century of such attempts--apart from God’s transformative power? Most commonly such efforts end in large numbers of deaths.
By the way--happy birthday, Mom!
1) God as king. In 1 Samuel when Israel complains to Samuel that his sons are unworthy successors to him as judge and it was time the nation had a king just like the surrounding pagan nations, God told Samuel they were not rejecting Samuel but him. God has always been the rightful ruler of the people of God (indeed, of all creation for that matter). Ezekiel 34 records God's plans to dismiss the human authorities of the nation for their sins and incompetence and take over the position himself. Only in this way can the people receive good government.
2) Now and not yet. A recurring theme through Scripture is the partial realization of the promises of God in the coming of Christ. The kingdom has been realized in part, yet the complete manifestation is still future. In Luke 17 Jesus makes this explicitly clear; verse 21 speaks of the realized presence of the kingdom and in the very next verse describes the future coming of the kingdom.
3) Not political, not of this world, but a real kingdom. When Jesus appeared before Pilate he acknowledged that he was indeed a king but not of the sort that the Roman governor would recognize. John 18:36-37 records this statement.
4) Men are translated from one kingdom to another by regeneration (John 3:1-3, Colossians 1:13-14). This spiritual transformation occurs only by the power of the Holy Spirit. It is not under the control of men. Furthermore, it is the only way by which real change in the nature of man can occur. What happens when secular governments try to change men--as they frequently have, with ample evidence in the 20th century of such attempts--apart from God’s transformative power? Most commonly such efforts end in large numbers of deaths.
By the way--happy birthday, Mom!
Saturday, May 2, 2009
The Kingdom of God
The concept of the kingdom of God is one of the great themes of all Scripture. As we have seen already, the OT abounds in passages that declare God’s righteous rule over his creation, including men and their affairs.
The kingdom is the principal theme of Jesus’ message in the synoptic gospels. It also appears briefly in John 3 as we will see.
1) Matthew 4:17, 23: Jesus announced the arrival of the kingdom--he said it was "at hand"--and preached repentance in preparation for the kingdom. In association with this proclamation he carried on a ministry of healing.
2) Mark 1:15: Jesus declared "the time is fulfilled" (compare Galatians 4:4) and urged on his hearers repentance and belief.
3) Luke 4:42-43: Jesus states that he was sent specifically for the purpose of preaching the kingdom of God.
4) Finally, the interview Nicodemus conducted with Jesus as recorded in John 3 opens with Jesus' declaration that spiritual rebirth is a precondition for seeing the kingdom.
The kingdom is the principal theme of Jesus’ message in the synoptic gospels. It also appears briefly in John 3 as we will see.
1) Matthew 4:17, 23: Jesus announced the arrival of the kingdom--he said it was "at hand"--and preached repentance in preparation for the kingdom. In association with this proclamation he carried on a ministry of healing.
2) Mark 1:15: Jesus declared "the time is fulfilled" (compare Galatians 4:4) and urged on his hearers repentance and belief.
3) Luke 4:42-43: Jesus states that he was sent specifically for the purpose of preaching the kingdom of God.
4) Finally, the interview Nicodemus conducted with Jesus as recorded in John 3 opens with Jesus' declaration that spiritual rebirth is a precondition for seeing the kingdom.
Friday, May 1, 2009
The Purpose Statements of Jesus
Our Lord was plain-spoken about the reasons for his coming, for his ministry. He frequently cited the Old Testament, pointing back to the many ways in which it spoke of him.
1) Luke 4:16-21: The inauguration of Jesus’ public ministry. He reads from Isaiah 61:1-2 (and possibly Isaiah 58:6). His words after putting up the scroll, that the prophecy had been fulfilled in the hearing of his listeners, were jaw-dropping in their significance.
2) Matthew 11:2-6: Jesus’ response to the questions of John the Baptist; verse 5 echoes the passage in Luke and alludes to Isaiah 35:5-6.
3) Mark 10:45: The well-known “ransom” passage. Jesus puts his emphasis on service and sacrifice.
1) Luke 4:16-21: The inauguration of Jesus’ public ministry. He reads from Isaiah 61:1-2 (and possibly Isaiah 58:6). His words after putting up the scroll, that the prophecy had been fulfilled in the hearing of his listeners, were jaw-dropping in their significance.
2) Matthew 11:2-6: Jesus’ response to the questions of John the Baptist; verse 5 echoes the passage in Luke and alludes to Isaiah 35:5-6.
3) Mark 10:45: The well-known “ransom” passage. Jesus puts his emphasis on service and sacrifice.
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