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.
But You O Yahweh, be not distant.
My strength, hasten to my aid.
Deliver my life from the sword
My only life from the dogs power.
Save me from the lion's mouth,
From the horns of the wild oxen deliver me.
The psalmist now, in the most dire of circumstances, cries out to God. Up until this point in the psalm, the psalmist has not actually asked God for help. He complained to God that God hadn’t saved him yet, but he has not asked for help. Now the psalmist is direct in his request. He knows that no one can save him but God. God is his knight on shining armor, his Dudley Doright, coming to save him in the last minute. Before in the psalm, the psalmists enemies are describes as dogs—because they are encircling him—as a lion—because they attack with intent to kill—and as bulls—because of their mauling him. Now he is asking God to deliver him from these three creatures.
I will proclaim Your name to my brothers;
In the midst of the assembly, I will praise you.
You who fear Yahweh, praise Him!
All you descendents of Jacob, honor Him!
And stand in awe of Him, all you descendents of Israel.
For He has not spurn or abhor the plight of the anawim
He did not hide His face from him
When he cried out to Him for help, He listened.
From you comes my praise in the great assembly;
I shall pay my vows before those who fear Him.
If God delivers him, the psalmist makes a promise—he will glorify God before his people. Obviously, it is not all of God’s people attacking the psalmist. Perhaps only a select group of leaders. But God always leaves a remnant of people who truly love him and worship him. This remnant is whom the psalmist is really family with—the anawim. The anawim are those who have faced terrible troubles, but still trusted in God through them. Perhaps his own family rejected him, but God has given him one who really love and serve God. And among these people, the anawim will declare his deliverance. They will not be left in the midst of these enemies—delivered to death and torture. No, they will be delivered by God, and able to proclaim God’s true nature.
God is not the God of forsaking—He is the God of deliverance. God pays attention to the innocent and abused, the anawim. He does not leave them alone. Sure, it may seem that God has left the anawim alone for a period of time, but in the end God will save them and punish the ones who destroy his innocent people. The anawim cry out to God, and expect his deliverance. And so, when the deliverance comes, they give praise to God’s name, who acted for them!
The anawim will eat and be satisfied;
Those who seek Him will praise Yahweh
May your hearts live forever!
These anawim are the true people of God. Yes, they all go through terrible circumstances at times. They are persecuted, they suffer, they are hated, they are torn apart—but God delivers them. And after that deliverance, God gives abundance. They have abundant food, and they are able to praise God. Only those who have experienced deliverance can praise. Only those who gain their hearts desire express joy. And this joy isn’t just for a period of time—it is eternal. The people of God—those who are destroyed by the evil, but stick with God throughout the ordeal—will be kept alive by God forever, secure and safe.
This is the promise of Jesus. Not eternal life for everyone who claims Jesus or who loves God. Rather, eternal life for those who suffer and stick with God (Mark 8:34-37; Mark 13:13). God will resurrect those who died suffering for Him. And they will have joy in place of suffering, communion instead of hatred, exaltation instead of humiliation.
All the ends of the earth take note and turn to Yahweh;
The clans of the nations bow down to You.
For the kingdom is Yahweh's
And he rules over the nations.
Not only is this promise for those among Israel, but it is for all who love God, no matter what nation they are of. All peoples will have an opportunity to love God, serve him, and receive of his salvation. They, too, were abused by God’s people and so they will be delivered, if only they trust in Him. And God will give the opportunity.
Jesus, through his suffering, opened up the kingdom of God. The kingdom of God is not just for those born in the nation of Israel. Many immigrants, many hopeless of all the nations, will be welcomed into God’s people and given an opportunity to live for Him.
All who wallow in the ashes of the earth will eat and bow down;
All who go down to the dust will kneel before Him;
Even he who cannot keep his life alive.
The anawim, however—those who were humiliated and abused because they stayed with God—they are God’s special people. They cannot help themselves, so God will help them. God is there for them and will keep them alive for all time because they worshipped Him in their terror, their destruction, their death. God loves them and keeps them forever.
Their descendents will serve Him;
It will be told of Yahweh to future generations.
And they will come and declare his righteousness
To a people not yet born that He does act.
Not only do these whom God love, the anawim, have a special place before God, but so do their children. The descendents of the anawim will make a new people. This new people will go from generation to generation, praising God for what He has done for their forefathers. They will all remember God’s deliverance, praise him for it, and God’s name will be declared to all the world for the sake of His deliverance.
So, although Psalm 22 begins as a complaint, it ends as a hymn in praise of God’s deliverance. Because God is the God of the anawim, God is the God of deliverance. God is always ready to act, the psalmist declares, and even in the face of death, he proclaims God’s power and love. This is why Jesus quoted Psalm 22 on the cross. Not because he was declaring God’s rejection of him. Just the opposite. He was proclaiming his unity with the anawim, and their resurrection and the beginning of God’s kingdom. Although he only stated a line—as much as he could state during his time of oxygen deprivation—he was referring to the whole. Not just the complaint of the anawim, but the promise of deliverance due to the suffering for the sake of God.
Tuesday, September 18, 2007
The Fortunate Few
How fortunate are the anguished due to poverty because they will rule God’s kingdom!
How fortunate are the sorrowful, because God will cheer them up.
How fortunate are the lowly, because God will give them the earth.
How fortunate are those who desperately desire justice, because they will get just what they want.
How fortunate are those who act in compassion, for God will be compassionate to them.
How fortunate are those single-minded on God, for they will see Him.
How fortunate are the creators of peaceful communities, for God will make them rulers.
How fortunate are the sufferers for righteousness, because they will rule God’s kingdom!
How fortunate you are when your enemies verbally abuse you and do and speak evil against you because you follow me. When that happens, you are like the prophets of the past who suffered for their message they received from God. Even as they are now rewarded by God, so will you be. So when you are persecuted for me, be happy about what you will receive—jump up and down in joy and praise God!
You are essential for the world. But if you lose the basic qualities that make you important, you cannot regain them. You will be useless, cast out of God’s kingdom and trampled.
You are God’s glory and truth in the world. You are the kingdom of God to come, and you cannot be hidden. Nor should you be hidden—God’s glory should be displayed, not hidden. So display the true righteousness of God before everyone, so that people will see your acts of God and so glorify the Father.
Could You Hum the Tune?
It seems familiar, but the words just aren’t quite right… That’s right. You know it, but it is certainly stated in a different way—the above is the first part of the Sermon on the Mount: The Beatitudes, the salt of the earth and the city on the hill. Many people complain, “But what about the words we’re familiar with? The poor in spirit? Hunger and thirsting for righteousness? The pure in heart? The salt of the earth? Why change it?” I am not interested in taking anything away from the words that you are familiar with. Rather, I want to lay out just what they mean in context. After all, what does “poor in spirit” really mean? Or the “pure in heart”? Frankly, what does “blessed” mean? Let’s examine the context and see if we can find it out.
Lucky Bloke!
First of all, the term “blessed.” In the Greek, it literally means “happy” and its root in Hebrew literally means “to walk straight”. However, in most contexts this phrase means, “You lucky dog!” It means that the person is fortunate, is lucky in some way. This doesn’t mean that they are blessed by “luck”. All of the promises Jesus offers are actually blessings that God would grant. So the object of Jesus acclaim is the lucky receiver of God’s grace, God’s blessing, the good fortune that comes directly from God.
What kind of rewards are these folks promised? The coming kingdom of God. Of having all of their needs met. Of being in a close relationship with God. Of being content with their lot. This is really good stuff, these promises. Especially if you don’t have your needs met—and who does?
But these folks aren’t just lucky because they are getting good stuff in the future. Also, they are essential to the present. Jesus says that these folks are essential for the world as it is. Without these folks, the world is lacking something necessary for survival. These people of God are like your daily nutrition intake—without them, the world would starve spiritually. The world would be empty, lifeless, hopeless, merciless.
The Uncommon Christian
So just who are these important folks? Essential for life today, and the recipients of tomorrow’s hope? Jesus describes them in detail. First, let’s find out what Jesus thinks are the basics of discipleship. If we are going to follow Jesus, what should we look like?
Pure in heart—We should be ready not just to look good on Sundays, to claim to believe the right things and to avoid the really bad sins that makes us bad people. Actually, Jesus wants us to be inwardly right with God—confessing our sin and devoted to God in all of our ways. Our prayer and religious deeds are just outward show, but we sincerely are seeking a relationship with God.
Merciful—Jesus expects us to be compassionate as He was compassionate on earth. His disciples need to be loving to everyone, even those who bug us! He wants us ready to help anyone and everyone in need, even when inconvenient.
Peacemakers—Jesus expects us to be active in reconciling people to God, to each other and to life. He expect us to be a part of creating a society that is just and right with God, even if that society has to be apart from the world.
We don’t see many Christians like this today. But the church keeps producing folks like this, and these are the heart of the church—heck, they are the heart of the entire world! And they will receive God’s promises for the future.
The Big Surprise
But in the Beatitudes, we are still skipping one part—the most amazing, fantastic, mind-blowing concept of Jesus. He saved it for the very beginning of his teaching, to emphasize its importance. Nevertheless, it is something we have a hard time getting a grasp of. These lucky folks, these fortunate few, these salt-of-the-earth, these essential daily vitamins are also the rejects of society.
Poor in spirit—These are the ones who are anguished due to their poverty, and suffer greatly because of their lack of normal life.
Mourning— These are those who have suffered great loss and so mourn due to it.
Meek— These are the ones who have nothing in this life to depend on and don’t have a leg to stand on to get justice in their lives.
Hungering and Thirsting for Justice— These are the ones who are desperately seeking justice because all they have received is injustice and rejection.
Persecuted— These are the ones who have been rejected and hated and beaten and despised and treated as outcasts.
Why are these great folks treated so poorly? Why do they suffer so? Some of them suffer because they just aren’t accepted. But most of them aren’t accepted because they stand with Jesus. Because they insist on being right with God in their heart more than their social standing. Because they insist on being merciful, even when it hurts themselves. Because to reconcile people when they want to continue in hatred is dangerous and a hated profession. Because the one who talks about Jesus is readily accepted—but the one who acts like Jesus is easily rejected.
No Big Surprise
Although we have great shock at first that the very folks God accepts are those the world rejects, we shouldn’t be surprised. After all, look at who God chooses:
He chose Noah who was rejected by his neighbors because he did what God told him to.
He chose Abraham, but only after Abraham set aside the inheritance of his father’s house.
He chose Joseph, but the man had to suffer hatred, slavery, jail time and people forgetting him before he received God’s promise.
He chose the children of Israel, but they had to endure years of slavery and genocide and desert-wandering before they were ready for God’s promise.
He chose David, but the future king had to be threatened and chased all over the wilderness before he received God’s promise.
He chose Jeremiah and Ezekiel, but they had to be ignored and rejected their whole lives, only to not receive the promise.
He chose Jesus, who had to be condemned, judged and crucified before he was vindicated.
Honesty, if we look at the Bible as a whole, we can finally understand that God’s people always have to face the worst difficulties before receiving what God has in store for them. In Hebrew there is a special name for these folks—people who suffer rejection and poverty, but still expect God to deliver them—they are called Anawim. God has always—without exception—given his promise of blessing to the Anawim. And it is the Anawim who are God’s chosen.
Psalm 22:24—God has not abhorred the oppression of the Anawim, nor has he hidden his face from them; But when they cried to Him for help, he listened to them.
I Samuel 2:8—He raises the poor from the dust; He lifts the needy from the ash heap to make them sit with nobels.
Psalm 37: 11—The Anawim will receive the land and live in abundant prosperity
God has always focused on the needy who live for him, and He always will.
So how should we treat God’s special chosen? How should we treat the homeless who are standing with God? How should we act toward the working poor, crying out to God for justice? We should treat them as God does—with honor, with respect, with assistance. We should listen not only to their needs, but their counsel. After all, how we treat these folks is how we will be treated on the final day!
How fortunate are the sorrowful, because God will cheer them up.
How fortunate are the lowly, because God will give them the earth.
How fortunate are those who desperately desire justice, because they will get just what they want.
How fortunate are those who act in compassion, for God will be compassionate to them.
How fortunate are those single-minded on God, for they will see Him.
How fortunate are the creators of peaceful communities, for God will make them rulers.
How fortunate are the sufferers for righteousness, because they will rule God’s kingdom!
How fortunate you are when your enemies verbally abuse you and do and speak evil against you because you follow me. When that happens, you are like the prophets of the past who suffered for their message they received from God. Even as they are now rewarded by God, so will you be. So when you are persecuted for me, be happy about what you will receive—jump up and down in joy and praise God!
You are essential for the world. But if you lose the basic qualities that make you important, you cannot regain them. You will be useless, cast out of God’s kingdom and trampled.
You are God’s glory and truth in the world. You are the kingdom of God to come, and you cannot be hidden. Nor should you be hidden—God’s glory should be displayed, not hidden. So display the true righteousness of God before everyone, so that people will see your acts of God and so glorify the Father.
Could You Hum the Tune?
It seems familiar, but the words just aren’t quite right… That’s right. You know it, but it is certainly stated in a different way—the above is the first part of the Sermon on the Mount: The Beatitudes, the salt of the earth and the city on the hill. Many people complain, “But what about the words we’re familiar with? The poor in spirit? Hunger and thirsting for righteousness? The pure in heart? The salt of the earth? Why change it?” I am not interested in taking anything away from the words that you are familiar with. Rather, I want to lay out just what they mean in context. After all, what does “poor in spirit” really mean? Or the “pure in heart”? Frankly, what does “blessed” mean? Let’s examine the context and see if we can find it out.
Lucky Bloke!
First of all, the term “blessed.” In the Greek, it literally means “happy” and its root in Hebrew literally means “to walk straight”. However, in most contexts this phrase means, “You lucky dog!” It means that the person is fortunate, is lucky in some way. This doesn’t mean that they are blessed by “luck”. All of the promises Jesus offers are actually blessings that God would grant. So the object of Jesus acclaim is the lucky receiver of God’s grace, God’s blessing, the good fortune that comes directly from God.
What kind of rewards are these folks promised? The coming kingdom of God. Of having all of their needs met. Of being in a close relationship with God. Of being content with their lot. This is really good stuff, these promises. Especially if you don’t have your needs met—and who does?
But these folks aren’t just lucky because they are getting good stuff in the future. Also, they are essential to the present. Jesus says that these folks are essential for the world as it is. Without these folks, the world is lacking something necessary for survival. These people of God are like your daily nutrition intake—without them, the world would starve spiritually. The world would be empty, lifeless, hopeless, merciless.
The Uncommon Christian
So just who are these important folks? Essential for life today, and the recipients of tomorrow’s hope? Jesus describes them in detail. First, let’s find out what Jesus thinks are the basics of discipleship. If we are going to follow Jesus, what should we look like?
Pure in heart—We should be ready not just to look good on Sundays, to claim to believe the right things and to avoid the really bad sins that makes us bad people. Actually, Jesus wants us to be inwardly right with God—confessing our sin and devoted to God in all of our ways. Our prayer and religious deeds are just outward show, but we sincerely are seeking a relationship with God.
Merciful—Jesus expects us to be compassionate as He was compassionate on earth. His disciples need to be loving to everyone, even those who bug us! He wants us ready to help anyone and everyone in need, even when inconvenient.
Peacemakers—Jesus expects us to be active in reconciling people to God, to each other and to life. He expect us to be a part of creating a society that is just and right with God, even if that society has to be apart from the world.
We don’t see many Christians like this today. But the church keeps producing folks like this, and these are the heart of the church—heck, they are the heart of the entire world! And they will receive God’s promises for the future.
The Big Surprise
But in the Beatitudes, we are still skipping one part—the most amazing, fantastic, mind-blowing concept of Jesus. He saved it for the very beginning of his teaching, to emphasize its importance. Nevertheless, it is something we have a hard time getting a grasp of. These lucky folks, these fortunate few, these salt-of-the-earth, these essential daily vitamins are also the rejects of society.
Poor in spirit—These are the ones who are anguished due to their poverty, and suffer greatly because of their lack of normal life.
Mourning— These are those who have suffered great loss and so mourn due to it.
Meek— These are the ones who have nothing in this life to depend on and don’t have a leg to stand on to get justice in their lives.
Hungering and Thirsting for Justice— These are the ones who are desperately seeking justice because all they have received is injustice and rejection.
Persecuted— These are the ones who have been rejected and hated and beaten and despised and treated as outcasts.
Why are these great folks treated so poorly? Why do they suffer so? Some of them suffer because they just aren’t accepted. But most of them aren’t accepted because they stand with Jesus. Because they insist on being right with God in their heart more than their social standing. Because they insist on being merciful, even when it hurts themselves. Because to reconcile people when they want to continue in hatred is dangerous and a hated profession. Because the one who talks about Jesus is readily accepted—but the one who acts like Jesus is easily rejected.
No Big Surprise
Although we have great shock at first that the very folks God accepts are those the world rejects, we shouldn’t be surprised. After all, look at who God chooses:
He chose Noah who was rejected by his neighbors because he did what God told him to.
He chose Abraham, but only after Abraham set aside the inheritance of his father’s house.
He chose Joseph, but the man had to suffer hatred, slavery, jail time and people forgetting him before he received God’s promise.
He chose the children of Israel, but they had to endure years of slavery and genocide and desert-wandering before they were ready for God’s promise.
He chose David, but the future king had to be threatened and chased all over the wilderness before he received God’s promise.
He chose Jeremiah and Ezekiel, but they had to be ignored and rejected their whole lives, only to not receive the promise.
He chose Jesus, who had to be condemned, judged and crucified before he was vindicated.
Honesty, if we look at the Bible as a whole, we can finally understand that God’s people always have to face the worst difficulties before receiving what God has in store for them. In Hebrew there is a special name for these folks—people who suffer rejection and poverty, but still expect God to deliver them—they are called Anawim. God has always—without exception—given his promise of blessing to the Anawim. And it is the Anawim who are God’s chosen.
Psalm 22:24—God has not abhorred the oppression of the Anawim, nor has he hidden his face from them; But when they cried to Him for help, he listened to them.
I Samuel 2:8—He raises the poor from the dust; He lifts the needy from the ash heap to make them sit with nobels.
Psalm 37: 11—The Anawim will receive the land and live in abundant prosperity
God has always focused on the needy who live for him, and He always will.
So how should we treat God’s special chosen? How should we treat the homeless who are standing with God? How should we act toward the working poor, crying out to God for justice? We should treat them as God does—with honor, with respect, with assistance. We should listen not only to their needs, but their counsel. After all, how we treat these folks is how we will be treated on the final day!
Basic Theology
A Bible professor approached Jesus, wishing to test his teaching. He asked, “Teacher, what should I do to obtain God’s life that never ends?” Jesus said, “What does it say in the Bible? How do you understand it?” The professor answered, “You will love the Lord your God with all your heart, all your soul, all your strength and all your mind. And you will love your neighbor as yourself.” Jesus, impressed, replied, “This is correct. Live this out, and eternal life is yours.” But knowing he had not lived this out—and had no intention to—but wishing to justify himself, he said to Jesus, “But, really, who is my neighbor?” Jesus sighed and responded, “There was a man traveling from Washington D.C. to New York and some terrorists kidnapped him, stripped his clothes off and beat him half to death, leaving by the side of the road, helpless. Now it so happened that a Mennonite pastor passed by, and he saw him. But, thinking he was a homeless bum, he ignored him and went on his way. Then a Baptist worship leader drove by the same spot, but since he was in a hurry to make it on time to his worship service, he also ignored him and made it to the service on time. Then a Muslim drove by and saw the man laying on the side of the road. Compassion welled up in his heart and he stopped, got out his first aid kit, covered his wounds, put him in his car (getting blood all over the new seats) and drove him to the hospital. There he told the doctor, “If he doesn’t have any insurance, here’s my credit card number—just take it from my account.’ Now,” Jesus concluded, “Which of these was the neighbor to man attacked by terrorists?” The professor said, “The M- the one who had compassion on him.” Jesus smiled and looked him in the eye, “Now you do the same.”
Do terrorists and Muslims really belong in this story?
Actually, they do! The Greek word “lestes” is often translated “robber.” But it actually means one who uses violence to achieve economic or political change, so one might translate it either as “revolutionary” or, possibly, “terrorist.” The Samaritans, on the other hand, are those who were similar to Jews—they worshipped the same God and had many of the same stories. But they had different centers of worship and they considered each other heretics. So if the original Jewish victim became an American Christian, who would the Samaritan be but a faithful Muslim? As far as D.C. and New York for Jerusalem and Jericho… well, that might be stretching it a bit.
The Th- Word
At some point or another, everyone has to deal with theology. It sounds scary (especially if you’ve heard of such words as dispensationalism and superlapsarian), but really its pretty simple—theology is just what we can say about God. Of course, Jesus then had a lot to say about theology. But whenever he wanted to get to the basics, to talk about what is most important to God and most important about our relationship with God, he gets back to these two commands: Love God and love your neighbor. That’s as basic as it gets.
Just Do It
But whenever any professor of theology or dogmatician tries to talk about theology, they do it on very different terms. They always speak of “a doctrine statement” or a “confession of faith”. They emphasize what it is we believe about God. And that’s fine, as far as it goes. But whenever Jesus spoke about theology, he spoke about action and relationship. Either he is speaking about what God does for us or what we do for God. Even his most basic statement “God is spirit” is followed by a command, “And those who worship him must worship him in spirit and in truth.” (John 4:24). According to Jesus, God isn’t just someone who sits in heaven—he’s a person who interacts with his people, “God with us.” And we aren’t to be people who observe God like we would a tv screen—we are to be active participants with our theology. If we just believe about God in our head, that isn’t enough—we’ve got to have faith in our hands and feet. And so Jesus talked about a faith that is enacted in obedience and an obedience that is informed by faith. Just like sex and conception, you can’t have one without the other.
Two Relationships of Theology
So when Jesus tells us about theology, he says that in every aspect of it, there are two relationships. Theology, he says, isn’t something that happens in our head, it is a connection between (at least) two beings. First, there is the relationship between the human and God. And this relationship is defined by “love”, so whatever else you can say about this relationship, it is supposed to be positive, and not simply duty-based. Yes, we already know that there is obedience involved—after all, Jesus gave us commands—but the relationship behind these commands aren’t just that of slave to master. Rather, we are to have a positive relationship with God, one in which we both benefit from the process.
The second relationship is that between human and human. This is what is really odd. I mean, Jesus is speaking about theology—what we can say about God—and the very thing that Jesus puts in there is our relationship with other people. What do other people have to do with God? Well, two things. First of all, God is very concerned about people. I mean, He made them, and he gave them the earth to rule (Psalm 8). And he claims to love them all (John 3:16). Also, in this command, God is trying to help us PUT God into every relationship. Jesus is saying, “in your relationship with your neighbor, God is commanding it to be benefitial.” Thus, the relationship between human and human becomes theological, because God is forcing himself into that relationship (Ah, I know people like that…)
But what we need to realize in this basic of theology, is that Jesus is putting God and other human beings in everything we do religiously, theologically and spiritually. We cannot have a spirituality without God, according to Jesus. And we cannot have a faith without other people. If we claim to be doing something for God and it does not benefit others, then we do not have Jesus’ faith. Even so, if we attempt to do something for others and do not include God, then we do not have Jesus’ faith. Jesus’ theology is completely balanced between these two relationships—all has to do with both God and other people. To exclude one is to exclude true spirituality.
What is love of neighbor?
Well, we’d like to say more about loving God, but our teaching here by Jesus doesn’t give us any more than that it is love and it is God and well, that’s all that’s said. But the rest of the passage does talk quite a bit more about the love of neighbor. What exactly does it say?
Love of Neighbor isn’t exclusive
The professor wanted to exclude from the command everyone he didn’t like. Maybe he wanted to exclude heretics, or those who didn’t live in his country, or sinners or folks who did him wrong. But when Jesus asked his question, he made the professor answer that it was the Muslim—the heretic, the sinner, the foreigner, the persecutor—who was the neighbor. This means that if he was a neighbor, then EVERYONE is a neighbor, without exception. So the command involves every single human relationship we are in, without exception.
Love of Neighbor is demanded
Secondly, in Jesus’ story, he gave examples of two “good Christians” who didn’t follow the love of one’s neighbor. Thus, in Jesus’ story, although these people had a certain kind of faith, it wasn’t the kind that God was looking for. Their faith was practical and very pious, but it was wrong-headed. Because they thought that the love of God excluded them from the love of neighbor, then they were okay was NOT okay for God. God demands that the people who love Him also love those around them.
Love of Neighbor is compassion
The word that most defines the love of one’s neighbor is “compassion”. The Greek word for this is “splachna” which literally means “the feeling in your guts.” In other words, love is the gut-wrenching feeling you get when you see someone who is in need. To love someone is to recognize their need and to have compassion for it. No matter how evil they are, no matter how wrong-headed, compassion prevails in our attitude towards another.
Love of Neighbor is practical benefit
Lastly, when Jesus spoke about loving one’s neighbor, he was saying that the love was practical. The Muslim didn’t just pray a positive prayer for the man lying on the road. He didn’t just think good thoughts. Rather, he went out of his way to help him out in whatever way he could. He sacrificed his plans, his money and his vehicle to assist the stranger in need. Love doesn’t just stay in the heart (or the guts), but it gets out the pocketbook and gets dirty. Without being of practical benefit, it isn’t really love.
To have right faith is to present a benefit to everyone you meet
Do terrorists and Muslims really belong in this story?
Actually, they do! The Greek word “lestes” is often translated “robber.” But it actually means one who uses violence to achieve economic or political change, so one might translate it either as “revolutionary” or, possibly, “terrorist.” The Samaritans, on the other hand, are those who were similar to Jews—they worshipped the same God and had many of the same stories. But they had different centers of worship and they considered each other heretics. So if the original Jewish victim became an American Christian, who would the Samaritan be but a faithful Muslim? As far as D.C. and New York for Jerusalem and Jericho… well, that might be stretching it a bit.
The Th- Word
At some point or another, everyone has to deal with theology. It sounds scary (especially if you’ve heard of such words as dispensationalism and superlapsarian), but really its pretty simple—theology is just what we can say about God. Of course, Jesus then had a lot to say about theology. But whenever he wanted to get to the basics, to talk about what is most important to God and most important about our relationship with God, he gets back to these two commands: Love God and love your neighbor. That’s as basic as it gets.
Just Do It
But whenever any professor of theology or dogmatician tries to talk about theology, they do it on very different terms. They always speak of “a doctrine statement” or a “confession of faith”. They emphasize what it is we believe about God. And that’s fine, as far as it goes. But whenever Jesus spoke about theology, he spoke about action and relationship. Either he is speaking about what God does for us or what we do for God. Even his most basic statement “God is spirit” is followed by a command, “And those who worship him must worship him in spirit and in truth.” (John 4:24). According to Jesus, God isn’t just someone who sits in heaven—he’s a person who interacts with his people, “God with us.” And we aren’t to be people who observe God like we would a tv screen—we are to be active participants with our theology. If we just believe about God in our head, that isn’t enough—we’ve got to have faith in our hands and feet. And so Jesus talked about a faith that is enacted in obedience and an obedience that is informed by faith. Just like sex and conception, you can’t have one without the other.
Two Relationships of Theology
So when Jesus tells us about theology, he says that in every aspect of it, there are two relationships. Theology, he says, isn’t something that happens in our head, it is a connection between (at least) two beings. First, there is the relationship between the human and God. And this relationship is defined by “love”, so whatever else you can say about this relationship, it is supposed to be positive, and not simply duty-based. Yes, we already know that there is obedience involved—after all, Jesus gave us commands—but the relationship behind these commands aren’t just that of slave to master. Rather, we are to have a positive relationship with God, one in which we both benefit from the process.
The second relationship is that between human and human. This is what is really odd. I mean, Jesus is speaking about theology—what we can say about God—and the very thing that Jesus puts in there is our relationship with other people. What do other people have to do with God? Well, two things. First of all, God is very concerned about people. I mean, He made them, and he gave them the earth to rule (Psalm 8). And he claims to love them all (John 3:16). Also, in this command, God is trying to help us PUT God into every relationship. Jesus is saying, “in your relationship with your neighbor, God is commanding it to be benefitial.” Thus, the relationship between human and human becomes theological, because God is forcing himself into that relationship (Ah, I know people like that…)
But what we need to realize in this basic of theology, is that Jesus is putting God and other human beings in everything we do religiously, theologically and spiritually. We cannot have a spirituality without God, according to Jesus. And we cannot have a faith without other people. If we claim to be doing something for God and it does not benefit others, then we do not have Jesus’ faith. Even so, if we attempt to do something for others and do not include God, then we do not have Jesus’ faith. Jesus’ theology is completely balanced between these two relationships—all has to do with both God and other people. To exclude one is to exclude true spirituality.
What is love of neighbor?
Well, we’d like to say more about loving God, but our teaching here by Jesus doesn’t give us any more than that it is love and it is God and well, that’s all that’s said. But the rest of the passage does talk quite a bit more about the love of neighbor. What exactly does it say?
Love of Neighbor isn’t exclusive
The professor wanted to exclude from the command everyone he didn’t like. Maybe he wanted to exclude heretics, or those who didn’t live in his country, or sinners or folks who did him wrong. But when Jesus asked his question, he made the professor answer that it was the Muslim—the heretic, the sinner, the foreigner, the persecutor—who was the neighbor. This means that if he was a neighbor, then EVERYONE is a neighbor, without exception. So the command involves every single human relationship we are in, without exception.
Love of Neighbor is demanded
Secondly, in Jesus’ story, he gave examples of two “good Christians” who didn’t follow the love of one’s neighbor. Thus, in Jesus’ story, although these people had a certain kind of faith, it wasn’t the kind that God was looking for. Their faith was practical and very pious, but it was wrong-headed. Because they thought that the love of God excluded them from the love of neighbor, then they were okay was NOT okay for God. God demands that the people who love Him also love those around them.
Love of Neighbor is compassion
The word that most defines the love of one’s neighbor is “compassion”. The Greek word for this is “splachna” which literally means “the feeling in your guts.” In other words, love is the gut-wrenching feeling you get when you see someone who is in need. To love someone is to recognize their need and to have compassion for it. No matter how evil they are, no matter how wrong-headed, compassion prevails in our attitude towards another.
Love of Neighbor is practical benefit
Lastly, when Jesus spoke about loving one’s neighbor, he was saying that the love was practical. The Muslim didn’t just pray a positive prayer for the man lying on the road. He didn’t just think good thoughts. Rather, he went out of his way to help him out in whatever way he could. He sacrificed his plans, his money and his vehicle to assist the stranger in need. Love doesn’t just stay in the heart (or the guts), but it gets out the pocketbook and gets dirty. Without being of practical benefit, it isn’t really love.
To have right faith is to present a benefit to everyone you meet
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