Death on Cross

Raising The Bar

Raising The Bar

Matthew 5:43-48 43 “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ 44 But I tell you: Love your enemies and pray for those who persecute you, 45 that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47 And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? 48 Be perfect, therefore, as your heavenly Father is perfect.”

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If loving our neighbor wasn’t a difficult enough challenge, Jesus expands the definition of neighbor here in what we call his “Sermon on the Mount” to include our enemies (vs.44), and murder to include every angry thought (vs.22) as well as adultery to include even our most private lustful thoughts (vs.28). And then the unrealistic expectations rise higher and higher up into a wounding crescendo, a painful stabbing point, where in vs.48 the bar has now been raised beyond any conceivable reach. At precisely this point Jesus divulges to his hearers the necessary standard of righteousness that God requires of all: “Be perfect, therefore, as your heavenly Father is perfect.”

Wait… what?

This text describes a standard of righteousness which God does require, per Jesus, but that is utterly absurdly impossible for anyone to be able to reach. The result is that every single thinking person who hears or reads those words should be stopped dead in our tracks. We know intuitively it is not even within our DNA to come close.

So if Jesus knows we can’t do it, why does he command it?

Sermon-on-the-Mount

Sermon On The Mount

To answer that question, let’s be reminded of the socio-historical and religious context of first century Palestine. The Israelites, the people of God, had yet again missed grace and embraced works; the human nature defaulting to circumvent the grace of God by attempting to be good in our own strength and efforts. For the Pharisees of the day, this was done by observing the commandments (Ex.20, Dt.5), the Old Testament “Law” in general, plus the midrash; those many additional human religious rules, rites, and traditions layered on top of it all. But it didn’t work. Those hearers were obviously far from the Kingdom of God when Jesus came.

So how can imperfect human beings achieve this perfection that God requires?

The Greek teleios, translated “perfect” in vs.48, is defined as perfect, perfection, and also as complete or finished. It appears seventeen times in the New Testament and is the same word Jesus uses when admonishing the rich young ruler in Mt 19:21, “If you wish to be complete, go and sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow me”. Those were very hard words to hear, even when spoken with compassion, for that earnest young man walked away downcast.

So this all seems so impossibly hopeless, and Jesus really does leave us hanging on verse 48 waiting for a resolution that doesn’t immediately come as it’s not spoken right afterwards. Instead we’re stuck in a conundrum; yearning for a perfection and completeness exceeding that of the Pharisees, but unable to muster it on our own.

sermon on the mount

Sermon On The Mount

But for those who rely on Christ, there is hope and here’s the key: While we do need to be perfect, perfected, holy and righteous, it won’t come from anything inside us at all. None of our attempts or efforts will even make a dent. Instead, what is given to us by the finished work of Christ on the cross is an external righteousness which comes from outside of ourselves; it is HIS righteousness, applied to us on our behalf.

Theologians speak of a double imputation that occurred on the cross and what they mean is simply this: When Jesus took our sin upon himself, he simultaneously applied his perfect righteousness onto us. It’s a big switch and this is exactly how we become perfect in God’s eyes; not by anything we do or don’t do, but by what Jesus did on our behalf. Very simple and yet extremely profound.

Jesus himself IS our perfection and our completeness as he lives his eternal life in and through us by his Holy Spirit. So when he calls us to “be perfect” (vs.48), in essence he is calling us to rest completely in Him. And that is good news.

#Wade

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Categories: Death on Cross, Devotional, Sanctification, Sermon On The Mount | Tags: , , , , , , , , , , , , , | 1 Comment

Foolishness To The Greeks

Jesus Christ Crucified is Center

1 Corinthians 1:18-25   18 For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written: “I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate.” 20 Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? 21 For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. 22 Jews demand miraculous signs and Greeks look for wisdom, 23 but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, 24 but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For the foolishness of God is wiser than man’s wisdom, and the weakness of God is stronger than man’s strength.

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Without Jesus as Center, it is impossible to remain on the right path. It doesn’t matter the good intentions, rich history and traditions, well-meaning followers or leaders.  Without Jesus as Center, the route traveled will quickly deviate off the appointed path to the right or to the left; even at some point spinning off to the degree of necessitating intervention.

This occurred in the Corinthian Church very early on and St. Paul’s “First Letter to the Corinthians” is his targeted attempt to repair it.

1Corinthians

Corinth

A few years earlier, Paul came to Corinth and found a thriving commercial center; a hub of money, influence, thought, and immorality.  Basically Corinth was a power-center much like a New York City or Los Angeles is today.   And Paul, per his typical method, preached, evangelized, discipled, delegated, and then moved on to the next region to do the same; letting the newly placed local elders and leaders continue to shepherd, teach, and guide the newly converted Christians.  This was the pattern.

There were problems with Corinth, however.  Idolatries were very entrenched there and the new church became too influenced by its surrounding culture.

The result was twofold: A growing over-emphasis on human reason and on religious zealotry.  Those two categorical issues were (and still continue to be) deadly in luring disciples away from experiencing the true life that Christ offers.

So reenter the Apostle Paul:  Having heard about these concerns from afar, he sat down and penned this letter (1 Corinthians) to plead the message that Jesus Christ Crucified is the Center; anything else is foolishness and powerlessness!

1.  The Foolishness of REASON

It might seem odd, at first glance, that the highly educated Apostle Paul would minimize the importance of human reason for he was known to persuade, debate, and engage the human mind in synagogues and in public squares alike.  And we modern Westerners, children of the Enlightenment, might miss the gist of this text because when Paul quotes the Old Testament Prophet Isaiah (in vs.19) he is not suggesting a devaluation of truth.  Instead, Paul is directly attacking the Greek philosophy that had so heavily influenced the Corinthian Church after his departure; it had been veering those new disciples away from Jesus as Center.

The Greek Philosophers taught that there was a dualism in life — The spirit being good and pure and the body/earth being impure or nonessential.  Even as Paul was evangelizing, and later penning letters, this Greek philosophy was crystallizing more and more into an intense “Gnostic” strain (meaning “knowledge”).  Scholars call this early appearance “proto-Gnosticism”, but I’ll simply refer to it as Gnosticism as it has changed so little at its core.

Those Gnostics argued much about all the latest ideas and perspectives but it was all “head” knowledge.  There was deadness to all the philosophizing and opinionating about their points of view:  All head but no heart.

Apostle Paul Writing

Apostle Paul Writing

It was within this context that Paul admonished the (Gnostic-influenced) Corinthian Christians that they had gotten it backwards.  All of the head-knowledge philosophizing and disputing was utter foolishness. Instead of arriving at Jesus as Center, all that speculative human reasoning ended up instead at themselves as center.

And so then it became anthropocentric, not christocentric; worthless and foolish.  That word “foolish”, the Greek moraino, is the same used of the salt that became tasteless and worthless thereby needing to be tossed out (Mt 5:13, Lk 14:34) as well as the description of the idolatry of the Gentiles in Romans 1 who “claimed to be wise” (Rom 1:22) but who were really fools about spiritual truth.

Fast forward to today where the Gnostic error continues to hold sway.   There are many current dialogues and conversations about how to “do life” and even “do church” according to the philosophies and progressive trends of the ever-changing culture, and there is also the inundation of the “principles for success” pragmatism as well, but these are not based on the centrality of Christ and Him crucified.

And let’s not miss the important point:  The “crucified” adjective is crucial.  In verse 23, Paul drives home this point, “but we preach Christ crucified  and then elaborates that this is where true wisdom originates.

Let’s be clear: Even though there can be layers of church, religion, and even Jesus placed on top to give an appearance of authenticity, it’s still NOT the gospel unless Christ Crucified is Center.  All else is utter foolishness.

2. The Powerlessness of RELIGION

The other destructive fallacy contaminating the Corinthians was religious zealotry.  In verse 22, Paul writes that the “Jews demand miraculous signs”.  What Paul meant was that the Jews had elevated the importance of religious power, signs and miracles; in essence they were awaiting a Messiah who would fulfill their national hopes and accomplish their socio-political goals by ousting the Roman Empire in a show of power.

They wanted a Messiah to validate their self-centered interpretations, religious rites and traditions.  So by interpreting the scriptures through the lens of their own religious traditions and culture, they had created a god in their own image, and thereby missed the real power of God in Christ.

For God’s true Messiah was not a commanding warrior for the Jews only but quite the opposite; a crucified suffering servant for ALL nations, in the vein of Isaiah 52-53.

To the Jews this concept was mind-blowingly offensive; much like if Osama Bin Laden’s head was carved onto Mt. Rushmore in the prominent place where George Washington’s head used to be.  Unarguably offensive.

Case in point: The Apostle Paul himself.  He describes his religious pedigree in Acts 22 as one thoroughly trained and zealous, persecuting Christians, even to the point of murder (Acts 8: The stoning of Stephen).

3-elders-judging-church-discipline

Religious Zealots Self-Righteously Judging and Imposing Rules

That the Messiah would be crucified (let alone worshiped as divine) was absolutely disgraceful to Paul (before his conversion) as well as to the Jewish people in general.  This is because the Jewish religion held that anyone who was hung on a “tree” was accursed (Gal 1:13-14, 3:13) and they could not wrap their minds around the fact that the God-Man Jesus so loved his people that he went willingly to the accursed cross; dying a criminal’s death, paying the penalty for sin and brokenness, thereby redeeming mankind and creation.

This was a massive “stumbling block” as religious Jews could not get past the offensiveness of the cross.  Here in verse 23 is the Greek scandalon where we get our word “scandal”.  It was an indignity to religiously zealous people that they could not  try harder, self-improve, do or be anything in order to become right in God’s eyes. The message of the cross was an absolute outrage!

In response, Paul is direct, using that word scandalon; echoing back to Jesus words in the gospel where our Lord accused Peter, “Get behind me, Satan!  You are a stumbling block to me, for you are not setting your mind on God’s interests, but man’s” (Mt 16:23).

Within the Corinthian Church, those old religious beliefs and traditions were so insidiously formidable that they began to creep in and undercut the gospel.  The religious zealots (much like the Judaizers of Galatians) were followers of Jesus within the church but they layered on top all the legalistic rules and self-righteousness from their traditions.  But by doing so, by adding anything to Christ Crucified, they subtracted Him away.  There cannot be Jesus Christ as Center plus any other stipulations or addendums. To do so deflates the power of the gospel.

A note about belief: The Greek word used in verse 21 for “belief”, pisteuo, carries a far weightier meaning than simple intellectual assent.  To truly believe in Jesus Christ, in the scriptural sense, means to fully entrust and place confidence in him and his work on the cross on our behalf.

Fast forward to today where self-righteous religious zealotry (both fundamentalist AND progressivist) continue to be pervasive within the Christian community.  Where religious rules, denominational (and non-denominational) traditions, and overwhelming focus on what they are doing (or not doing) continues to sweep away the grace of God infused into the centrality of Jesus Christ Crucified.

So, what does God think about all this?

God’s grace is revealed remarkably in verse 21 where the text reads that, “God was pleased through the foolishness of what was preached to save those who believe”.  This word “pleased” (well-pleased), the Greek eudokeo, is the exact word God spoke to vocalize his complete delight in His Son Jesus at his Baptism (Mt 3/Mk1/Lk 3) and later at the Transfiguration (Mt/Mk/Lk 9).

Imagine that!  The same pleasure and delight the Father has for his beloved Son is the exact same he has in saving to himself (through the message of his gospel; the cross) people adopted as His sons and daughters.

What might have appeared like foolishness to some or scandalous to others is exactly what we all need.   The message of the gospel leads us directly to Jesus Christ Crucified as Center.

#Wade

Categories: Apostle Paul, Death on Cross, Devotional, Gnosticism | Tags: , , , , , , , , , , , , , , , , | Leave a comment

A Shocking and Offensive Death (pt.4) — The CIRCLE OF WOMEN

GOOD FRIDAY : The CIRCLE OF WOMEN (pt.4 of 4)

MARK 15:33-41 (also Mt 27:45-56; Lk 23:44-49; Jn 19:29-30)

33 At the sixth hour darkness came over the whole land until the ninth hour. 34 And at the ninth hour Jesus cried out in a loud voice, “Eloi, Eloi, lama sabachthani?”–which means, “My God, my God, why have you forsaken me?” 35 When some of those standing near heard this, they said, “Listen, he’s calling Elijah.” 36 One man ran, filled a sponge with wine vinegar, put it on a stick, and offered it to Jesus to drink. “Now leave him alone. Let’s see if Elijah comes to take him down,” he said. 37 With a loud cry, Jesus breathed his last. 38 The curtain of the temple was torn in two from top to bottom. 39 And when the centurion, who stood there in front of Jesus, heard his cry and saw how he died, he said, “Surely this man was the Son of God!” 40 Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome. 41 In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there.

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In a time, place, and culture(s) where women were genuinely viewed as inferior and secondary, and where their testimony was not even admissible in court, the gospels are truly counter-cultural; not simply in ideology, but in practice.  To base the perceived credibility of the authenticity of the post-death and resurrection accounts of Jesus on the testimony of women is nothing short of shocking and offensive; almost absurd.  Nobody in their right mind would have written this detail into these accounts unless, of course, it was completely true.

The Circle of WomenThis begs the question why would Mark (as the scribe/amanuensis under the watchful eye of Apostle Peter) highlight this circle of women as primary witnesses?

Even today there exists significant gender discrimination towards females within Middle-Eastern cultures, and back then the testimony of women wouldn’t even stand up in court.  So why not be more protective of the precarious fledgling church, and write about the men in the crowd instead?

The only possible answer is that perhaps it is because these events were exactly what took place on that day, that Good Friday, and also that there was something about the liberating kingdom of God which would become evident in the retelling of the story highlighted and focused that way.  Women are no longer secondary but are instead liberated by the Lord Jesus into full equality in the kingdom of God.

Jesus Christ is the great liberator.

What we discovered in the previous episode of this devotional series (regarding the Centurion) was that Jesus levels the playing fields in terms of socio-economic, racial, and cultural backgrounds (and so on); but the good news does not stop there.  It’s not just Jesus’ inclusivity as opposed to the exclusivity of the religious and political cultures back then, but it’s about the true liberation of all people within the construct of following Christ as King and Lord.

The gospels are replete with stories showcasing that the group of disciples that followed Jesus included women.  And though they differed in gender, they followed and were accepted even to the point of holding important roles within his group of followers. Verse 41 says that these women …had followed him and cared for his needs.  The English word “followed” is translated from the Greek akoloutheo meaning one who “joins as a disciple”.

The phrase “cared for his needs”, which is also translated “ministered to him” comes from the Greek word diakoneo where we get our word “deacon”.  These women were more than secondary servants to Jesus.  They weren’t just doing dishes and watching babies in the background; this circle of women were full disciples that participated in diaconal ministry in a time and place where this was absolutely taboo.

Jesus Christ is the great liberator.

What we learn from these gospel accounts, as well as from the epistles, is that Jesus frees people up from culturally-determined limits and bondage to human rules, roles, and expectations.  This was very true for the circle of women who stood “at a distance” with the other disciples that Good Friday on that hill at Calvary.  And a few days later, it was some from that same circle of women who were first on the scene to witness the empty tomb and the newly resurrected Lord Jesus.  Those women were the ones who reported to the other disciples (including the future apostles who would go on in power to spread the good news across multiple continents).  This circle of women was integral to the account.

Stepping back to summarize this four part devotional series, it’s important to review that these narratives would have come across as shocking and offensive; almost the direct opposite of what would have been expected. The gospel writers, these first century biographers, include and even highlight aspects of the story (the CRY, the torn CURTAIN, the CENTURION, and the CIRCLE OF WOMEN) which would make sense strategically only if these accounts are reliable and true.

Otherwise, if these accounts were fabricated we would expect Jesus’ crying out in the Garden to be heroic not weak; the Temple elevated in importance not torn asunder; a Temple leader ascribing divinity to Jesus but certainly not a Roman guard; and by all means the primary witnesses to the final death and resurrection accounts would have be trustworthy male religious leaders instead women!  But instead the Gospel writers apparently reported simply what happened, come what may.

All four of these elements could have been counter-productive in reaching the culture with the message of Jesus, but they weren’t; quite the contrary took place.  In spite of enormous odds (including the martyrdom and torture of the faithful), this new fledgling fragile church grew and expanded beyond the borders to become a large force in the world and a testimony to the divinity, love, and grace of Jesus; by the power of the Holy Spirit.  It was truly good news: The best news ever.

Jesus, the liberator. Our Savior, Lord, and King.

#Wade

Part 1: The Cry (vs.33-37)
Part 2: The Curtain (vs.38)
Part 3: The Centurion (vs.39)
Part 4: The Circle of Women (vs.40-41)

Categories: Death on Cross, Devotional, Good Friday, Historicity/Reliability of Bible, Women | Tags: , , , , , , , , , , , , , , , | Leave a comment

A Shocking and Offensive Death (pt.3) –The CENTURION

GOOD FRIDAY: The CENTURION (pt.3 of 4)

MARK 15:33-41pp (also Mt 27:45-56; Lk 23:44-49; Jn 19:29-30)

33 At the sixth hour darkness came over the whole land until the ninth hour. 34 And at the ninth hour Jesus cried out in a loud voice, “Eloi, Eloi, lama sabachthani?”–which means, “My God, my God, why have you forsaken me?” 35 When some of those standing near heard this, they said, “Listen, he’s calling Elijah.” 36 One man ran, filled a sponge with wine vinegar, put it on a stick, and offered it to Jesus to drink. “Now leave him alone. Let’s see if Elijah comes to take him down,” he said. 37 With a loud cry, Jesus breathed his last. 38 The curtain of the temple was torn in two from top to bottom. 39 And when the centurion, who stood there in front of Jesus, heard his cry and saw how he died, he said, “Surely this man was the Son of God!” 40 Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome. 41 In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there.

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Imagine that you were that centurion, that Roman regiment commander who oversees 100 soldiers, that military leader who has orders to stand guard at the crucifixion of Jesus that day.  Public executions like this took place often enough that likely it was not your first or your last crucifixion, so in a way it had gotten to be routine for you, but something about this one transfixed you in a deeply emotional way.

Though the Jews had clearly missed the Messianic expectation, here was an outsider, a Gentile Roman centurion, who became unexpectedly sparked towards making a faith proclamation about Jesus.  So we will investigate by answering three questions: Who was this centurion, what did he say, and what can we learn?

1.   Who was this centurion?

There seem to be two views regarding the identity of this soldier.  The first view, held by Church tradition, was that this man was Longinus, from the 4th century apocryphal “Acts of Pilate”.  Since then, he’s been regarded as a saint in the Roman Catholic tradition.  Can this be proven?  No, and the late date (4th century) which was hundreds of years after all eyewitnesses had been dead can be viewed as potentially suspect.

good friday the centurion longinusThe second view is that we don’t know the exact identity of this centurion as he is not named in the narrative, and possibly this could be purposeful.  There are other centurions mentioned elsewhere in the gospels (Mt. 8, Lk. 7 displays the faith of another centurion), and in Acts (Cornelius in Acts 10:22, another named Julius in Acts 27:1), but we don’t know anything else about our centurion standing guard here at the cross; whether he’s the same centurion named in other New Testament narratives, we just don’t know.  Most likely, he is not.

This centurion is not named and that lack of information possibly tells us something.  Current scholars like Richard Bauckham (Jesus and the Eyewitnesses) have done extensive investigation into the gospel narratives (and their history/culture/etc) and they have something fascinating to say.  Bauckham’s thesis, which he argues convincingly, is that the gospel narratives were written based on eyewitness accounts; they are 1st century biographies (different than modern/postmodern biographies; another topic altogether) and therefore when an eyewitness was known within the early church, their name was attached to their account.  An example like this is that Cleopas was the only one of two disciples named in Luke 24 and therefore he would likely have been the “source” because others would have known his name, known of him, and could go and question (or even challenge) him about his testimony.

With that in mind, since this centurion in Mark 15 is not named, he was most likely either not alive, not around the vicinity anymore, or not known within the christian community; possibly because he had not become part of the growing group that were following Jesus.   This would tell us something of the faith depth of his declaration about Jesus in verse 39.

2.  What did this centurion say?

Having been stationed at the foot of the cross, this centurion clearly had seen and heard Jesus.  Something about Jesus’ words, behavior, and demeanor were other-worldly.  This was obviously a crucifixion unlike all the others so this centurion was deeply moved to the point of verbally proclaiming, “Surely this man was the Son of God!

Though it seems like there might be a conversion taking place, we must stay close to the text and not read anything into the text that’s not there.  It would be easy to run with verse 39 and proclaim something to the effect that this centurion was the first Gentile converted after Jesus’ death, how exciting that is and so on, but that would be assuming too much.  Instead, we must not presume anything beyond what we know, for we only know what we’re told plus what we can accurately determine from context along with other clues.

All we know is that this man standing guard, this Roman military centurion, a Gentile, made the public declaration that Jesus must have been a son or the son of God (or of the gods); the Greek article o (otou o) has some flexibility depending on context.  We could make much more of a statement of faith than what’s really there, but that would be improper because the text doesn’t give us any more than that.  Regardless, the centurion viewed the powerful death of Jesus as signifying a certain level of divinity and he bravely vocalized that in spite of his professional allegiance to Caesar as his Roman god and lord.

Now, if the centurion was indeed Longinus, then he did make a valid profession of faith, or at least the beginnings of a life of faith culminating in his sainthood.   If the centurion was left purposefully unnamed in the gospels because he was not enfolded into the new and growing movement of Jesus, then maybe it was not a profession of faith, but rather simply a declaration of awe and intensity over the events and uniqueness of the dying Jesus.

3.  What can we learn?

Regardless the centurion’s identity and the intended meaning of his public statement, we must grasp that this is a seminal moment that broadcasts an important topic:  Jesus is an includer who brings people together from all national, socio-economic, geo-political, generational, and racial backgrounds of life into his glorious kingdom.  This especially as the gospel of Mark was aimed towards a Roman audience.

As the great includer, Jesus’ kingdom, his merited redemption (earned via his perfect life and sacrificial death on the cross) is available to people from every corner of the earth, from every hue of skin color, cultural background, and generation.  As we read in John’s Revelation 5:9 “…you were slain, and with your blood you purchased men for God from every tribe and language and people and nation…”

This was (and continues to be) an enormous issue.  Up until this point, the kingdom of God seemed (falsely) to be only for the Jews.  There were some from other backgrounds who came into Judaism, but only if and when they jumped through judaistic religious hoops, and even then were not considered as full and equal to those who could trace their ancestry back to the original twelve tribes of Israel.

This was incorrect thinking on the part of the Jews because from the very beginning God did indeed make it clear that his kingdom should spread out across all nations.  We get this in early seed form all the way back when the Covenant was instituted with Abraham.  In Genesis 12:2-3, God initially calls Abram/Abraham and commits, “all peoples on earth will be blessed through you”.  The Prophet Isaiah expands on this in Is.49:6 “I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth”.  In the New Testament, as this theme became much more clearly understood (and, over time, more faithfully instituted), this is expanded upon by the Apostle Paul in Galatians 3:8 “The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you.’”    All nations!  ALL!

Certainly this was one of the topics that infuriated the religious leaders of Jesus day and, after his death, in the new and growing “Way” as observed in the book of Acts as well as many of the epistles.  The life and message of Stephen, Peter, James, John, and then Paul, Barnabas, and Silas were all about the Great Commission of preaching Christ Crucified beyond the religious and national borders out to Judea, Samaria, and beyond.  Far beyond to all nations.

In this “Death of Jesus” account in Mark 15, we get a glimpse of this very first Gentile who was strongly compelled to publicly proclaim Jesus’ death on the cross to be significant in a divine way.

So how might all this be shocking and offensive to the 1st century culture to hear and read these reports? The answer to this question should be self-evident.  The religious establishment from the very beginning has dragged their feet even to the point of violently opposing this idea of including outsiders into their inner circle.

The good news of God, however, is that Christ Crucified wasn’t only for the Jewish people (who rejected him), but for all nations.

Jesus: The great includer; to Jew and Gentile alike.

#Wade

Part 1: The Cry (vs.33-37)
Part 2: The Curtain (vs.38)
Part 3: The Centurion (vs.39)
Part 4: The Circle of Women (vs.40-41)

Categories: Death on Cross, Devotional, Good Friday, Historicity/Reliability of Bible, Temple Curtain | Tags: , , , , , , , , , , , , , , , | Leave a comment

A Shocking and Offensive Death (pt 2) – The CURTAIN

GOOD FRIDAY: The CURTAIN (part 2 of 4)

MARK 15:33-41 (also Mt 27:45-56; Lk 23:44-49; Jn 19:29-30)

33 At the sixth hour darkness came over the whole land until the ninth hour. 34 And at the ninth hour Jesus cried out in a loud voice, “Eloi, Eloi, lama sabachthani?”–which means, “My God, my God, why have you forsaken me?” 35 When some of those standing near heard this, they said, “Listen, he’s calling Elijah.” 36 One man ran, filled a sponge with wine vinegar, put it on a stick, and offered it to Jesus to drink. “Now leave him alone. Let’s see if Elijah comes to take him down,” he said. 37 With a loud cry, Jesus breathed his last. 38 The curtain of the temple was torn in two from top to bottom. 39 And when the centurion, who stood there in front of Jesus, heard his cry and saw how he died, he said, “Surely this man was the Son of God!” 40 Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome. 41 In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there.

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If we unintentionally read this “Death of Jesus” passage too quickly, we might miss one of the most important features presented to us here in Mark’s gospel, verse 38, where it says that at the very point of Jesus’ death, “The curtain of the temple was torn in two from top to bottom”.  Within the flow of this emotion-packed report, it would be so easy to skim past this little verse in order to regain the gripping thread of the larger narrative, but we’d miss so much by not just stopping and dwelling on what it really meant for that curtain to tear like it did; when it did.

With a cursory reading only, we might accidentally miss the significance altogether; the mystic in us might conclude that God was simply showcasing his mighty power by ripping the curtain (Mk 15:39, Lk 23:47), and/or the skeptic in us might deduce that the earthquake must have somehow caused the tear by mere natural means (Mt 27:51).  But this misses the deeper theological point.  It’s about so much more.

good friday the curtainThis temple “curtain”, also translated as “veil”, from the Greek word “katapetasma”  itself held deep religious importance to the Jewish people as it was the impenetrable barrier that separated the special “holy of holies” from the rest of the temple.  If you recall, the “holy of holies” was the inner sanctum where the yearly atonement took place: Nobody but the appointed Great High Priest, and only one time each year (Day of Atonement), and only by fulfilling all manner of procedure and ritual, would dare step foot into that most holy site!  All the Jewish people had far too much respect (and fear) of the Holy God who, in some earthly sense, resided in that most holy place behind that closed curtain.

This word translated curtain/veil, katapetasma, is used three times in the synoptic gospels; once in each “Death of Jesus” account in Matthew, Mark, and Luke. Interestingly it’s only used three other times in all of the rest of the New Testament, and all three of those appear in the book of Hebrews.  The writer of Hebrews, connecting this Good Friday event with the person and work of Jesus writes, “Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus,  by a new and living way opened for us through the curtain, that is, his body,  and since we have a great priest over the house of God, let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water” (Heb 10:19-22).

So what does all this mean?

What the first century Jews knew, and what the writer of Hebrews is referring to, was that the physical ripping of the temple curtain symbolized the absolute blasting apart of the barrier between mankind and God; so that afterwards, we could now approach God’s holiness face to face without fear of certain immediate death. And more specifically, this all took place because the greatest of all Great High Priests, our Lord Jesus Christ, the only one who truly was completely pure and sin-free, accomplished the perfect atonement for sins by his death, thereby making that temple curtain (and even the temple itself along with the entire Old Testament sacrificial system) obsolete.

Jesus is our Great High Priest, the very sacrificial Lamb himself, and per the Hebrews passage, the curtain/veil itself also!  He made perfect atonement once and for all through his accomplished work via death on the executioner’s cross.  In a sense, Jesus came into that holy of holies, through the ripped curtain/veil of his torn and destroyed body, sprinkling the blood of the spotless sacrificial lamb (himself) and in doing so, making atonement; consequently redeeming mankind and all creation from sin and death. All because of love.

Theologians use words like expiation and propitiation to describe more specifically what Jesus accomplished on the cross. Expiation with the prefix “ex”, means taking “out of” or taking “away from” tells us that Jesus took away our guilt and shame of sin.  He sent it away much like the scapegoat of the Old Testament would be sent off into the remote wilderness (after the high priest laid the collective sins of the people onto his body).  Propitiation with the prefix “pro”, meaning “for” tells us that Jesus positions us into a positive place before God by placing onto us HIS righteousness, purity, and holiness before God.

In other words, a big switch occurred:  Jesus took upon himself what we should rightly deserve due to sin nature; judgment and death, while he also simultaneously puts upon us what only HE would have otherwise deserved; perfect standing before God along with full adoption as sons and daughters.

So the ripping apart (Greek word “schizo”, also used of the heavens tearing open at Jesus’ Baptism Mk 1:10) of the curtain, though a short verse, nonetheless packs an enormous amount of theological information.  A bit heady maybe, but extremely important and life-changing to comprehend and absorb.

In the context of this short four part series on Good Friday (this is part 2), how then would this torn curtain have been shocking and offensive to the first century Jews? The answer is at the very least, in this way: The actual tearing of the temple curtain would have definitely been frightening as it was perceived as a type of protective barrier.  But more so the message itself which would have begun circulating from the very earliest Christians which would have attributed this curtain-ripping event to Jesus’ death rendering the Old Testament sacrificial system obsolete and unnecessary, this direct implication would have been viewed as tantamount to heresy, if not downright blasphemy!

This begs the question? Why include something so potentially problematic in the text?  The only possible answer is that perhaps it is because these events were exactly what took place on that Good Friday.

Jesus: Our mediator, advocate; our Great High Priest. He is also our sacrificial lamb, our temple, and our ripped curtain!

#Wade

Part 1: The Cry (vs.33-37)
Part 2: The Curtain (vs.38)
Part 3: The Centurion (vs.39)
Part 4: The Circle of Women (vs.40-41)

Categories: Death on Cross, Devotional, Good Friday, Temple Curtain | Tags: , , , , , , , , , , , , , , | 1 Comment

A Shocking and Offensive Death (pt.1) — The CRY

GOOD FRIDAY: The CRY (part 1 of 4) 

MARK 15:33-41 (also Mt 27:45-56; Lk 23:44-49; Jn 19:29-30)

33 At the sixth hour darkness came over the whole land until the ninth hour. 34 And at the ninth hour Jesus cried out in a loud voice, “Eloi, Eloi, lama sabachthani?”–which means, “My God, my God, why have you forsaken me?” 35 When some of those standing near heard this, they said, “Listen, he’s calling Elijah.” 36 One man ran, filled a sponge with wine vinegar, put it on a stick, and offered it to Jesus to drink. “Now leave him alone. Let’s see if Elijah comes to take him down,” he said. 37 With a loud cry, Jesus breathed his last. 38 The curtain of the temple was torn in two from top to bottom. 39 And when the centurion, who stood there in front of Jesus, heard his cry and saw how he died, he said, “Surely this man was the Son of God!” 40 Some women were watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome. 41 In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there.

———

If some group was to invent a religion with the goal that it be accepted by the existing culture, this Good Friday narrative of hero Jesus dying on the cross would definitely NOT be the place to begin.   In this “Death of Jesus” text there are four details that would have immediately discredited this religious movement within the context of its 1st century backdrop.  So why are they included in the text? Perhaps because that is exactly what happened that Good Friday!

The four aspects in this text that tell us some very important and crucial (pun intended) things about Jesus are, in order:  The cry (v33-37), the curtain (v38), the centurion (v39), and the circle of women (v40-41).

1. The CRY (v33-37).  The first shocking and offensive aspect of this narrative is the cry of Jesus.  As Jesus hung dying on the cross, darkness swept over the land. Darkness: Signifying death, lostness, and judgment over sin. And as this darkness hung over the scene of this gruesome execution, Jesus continuing to bleed out, cried out in Aramaic, “Eloi, Eloi, lama Sabachthani?” ; which the text already tells us is translated, “My God, my God, why have you forsaken me?”.

good friday the cryThe bystanders who overheard him crying out were mistaken. They thought Jesus was possibly calling out to the great Old Testament prophet Elijah, but that wasn’t the case at all.  They misheard.  Jesus was actually calling out to his Father, in brutal agony and anguish, and doing so by quoting David’s Psalm 22:1.  For in a cosmic way that we are not humanly able to fully comprehend, as our Lord Jesus willingly took upon himself the compacted and compounded sin and brokenness of fallen mankind and creation, the result to him by doing so was this distressing separation from his Father.  In that moment, he felt utterly forsaken and alone.  For the first time in forever Jesus was without his Father.

Most people can understand the heartbreak that comes from losing the love of a good friend, a beloved relative, and especially a soul-mate; a spouse.  But nobody can understand what a rupture in relationship could possibly feel like to a Son who is now experiencing complete alienation from, isolation from; feeling absolutely abandoned by his Father, and this after an eternity of blissful relational co-existence together.

The pain must have been devastating.  It was literally hell on earth.

Not exactly hero-like in his composure, Jesus seemed completely fragile at this point; utterly breaking apart at the seams.  So where was the Father in all this?  Scripture informs us that God the Father permitted his Son Jesus to willingly come to our earth in order to accomplish this definitive act of self-sacrifice on our behalf.  This very moment was the very thing needed to redeem this world of ours. Perhaps God the Father was also simultaneously weeping in heaven.

The cry of Jesus tells us that the pain he experienced was above all else a relational pain.  Certainly the act of bleeding to death would be painful in and of itself, but other martyrs before and after accepted their fates with more bravery and peace than this.  But here’s the reason why: For Jesus, this wasn’t about physical pain as much as it was relational pain.  In this darkness before death, Jesus the Son was completely separated from God the Father and this was beyond any pain we could even imagine.

But because of love, Jesus willingly accepted, and even invited, this destiny by incarnating himself into our world to set us free from sin and death.  This cry that demonstrated HIS temporary alienation and abandonment also displayed OUR permanent inclusion and relationship in the kingdom of God; because of his submissive act of substitutionary sacrifice on our behalf.

On that dark Good Friday, Jesus cried in order that mankind (and all creation) would one day sing and laugh with joy.

#Wade

Part 1: The Cry (vs.33-37)
Part 2: The Curtain (vs.38)
Part 3: The Centurion (vs.39)
Part 4: The Circle of Women (vs.40-41)

Categories: Alone, Death on Cross, Devotional, Good Friday | Tags: , , , , , , , , , , , , , | 2 Comments

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