Читать книгу The Divine Mandates - Morris A. Inch - Страница 7

Qualifications aside, the interim between the old and new testament has aptly been described as the silent years. “It seemed as if God had tired of speaking to those who continued to turn a deaf ear toward him. The school of the prophets has withered an on the vine. While this was a relief for some, it seemed a tragedy for others.”29 As for the latter, “For if you remain silent, I will be like those who have gone down to the pit” (Psa. 28:1)

The silent years were certainly not uneventful. Philip of Macedon initiated the Hellenic League as a rival to Persia. He was succeeded by his youthful son Alexander. Alexander subsequently extended his empire from the Balkans south to Egypt and east to India. Eleven years after his invasion of Asia Minor, he lay dead at the age of thirty-three. Hellenism would survive its militant advocate.

“Hellenism played to mixed reviews. Some saw it as a serious threat to prized religious traditions, their identity as Jews being at stake. Others welcomed Hellenism as a liberating force from ethnic constraints, so much so that their tradition proved an embarrassment.”30 Antiochus IV brought matters to a head. In a dramatic encounter outside Alexandria, a Roman envoy demanded that he cut short his invasion of Egypt. With visions of grandeur shattered and prestige diminished, he bitterly retreated. Along the way, he decided to take out his frustration on Jerusalem, and solidity his southern flank. His mandate promulgating Hellenism and prohibiting Judaism was enforced with utmost severity.

This gave rise to the Maccabean revolt. Increasing numbers of Jews joined in the insurrection. They were eventually able to recover Jerusalem. The altar dedicated to Jupiter was removed and replaced by an alternative devoted to the worship of Yahweh. Subsequently freed from taxation, it was considered tantamount to independence.

The religious idealism of the Maccabees began to decline. When news of the deteriorating conditions reached Rome, Pompey decided to intervene. As expressed by Josephus, Judea was made tributary to the Romans.

Herod the Great was the son of the Idumean governor Antipater. He was appointed tetrarch of Judea in 41 BC. His building projects were legion. He zealously protected himself against any usurper. His atrocities are well documented. The state was set for the advent of Jesus as the promised Messiah.

Once when Zechariah’s division was serving at the temple, an angel appeared to him. “Do not be afraid, your prayer has been heard,” the visitor reassured him. “Your wife Elizabeth will bear you a son, and you are to give him the name John. And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children, and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord” (Luke 1:13, 17). Bringing to mind the prophecy of Malachi in this regard (cf. 4:5–6).

God also sent the angel Gabriel to Nazareth, to a virgin pledged to be married. “Greetings, you who are highly favored!” the visitor said to her (Luke 1:28). Mary was understandably troubled by his words, and wondered as to their meaning. “You will be with child and give birth to a son, and you are to give him the name Jesus,” Gabriel continued. “He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever; his kingdom will never end.”

“I am the Lord’s servant, Mary answered. “May it be to me as you have said.” As an expression of obedient trust.

Now when John was birthed, Zechariah rejoiced: “And you, my child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for him, to give his people the knowledge of salvation through the forgiveness of their sins, because of the tender mercy of our God.” The child matured, and became strong in spirit. He lived in the wilderness prior to his public ministry. Implying that God was preparing for the demanding task that lay ahead.

In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. So Joseph went up from Nazareth to Bethlehem, because he belonged to the line of David. Mary accompanied him, while expecting the birth of her child. While they were there, she gave birth to her firstborn. She wrapped him in cloths, and they placed him in a manger—since there was not room for them in the inn. This was likely an enclosure for the animals, adjacent to the family accommodations.

There were at the time shepherds nearby keeping watch over their flocks at night, when an angel appeared to them. “Today in the town of David a Savior has been born to you,” he heartily announced; “he is Christ the Lord” (Luke 2:11)

Suddenly a great company of the heavenly host appeared along with the angel, praising God and saying: “Glory to God in the highest, and on earth peace to men on whom his favor rests.” Having delivered their glad tidings, they retreated to their heavenly abode. Leaving the shepherds to see for themselves. After which, they “returned, glorifying and praising God for all the things they had heard and seen, which were just as they had been told.”

When the time of their purification was completed, Joseph and Mary took Jesus to Jerusalem to present him to the Lord, and to sacrifice according to the Mosaic instructions. In this instance, indicative of their modest means. There they encountered Simeon, “who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him.” It had been revealed to him that he would not die before seeing the Messiah. Taking Jesus in his arms, he allowed: “Sovereign Lord, as you have promised, you now dismiss your servant in peace. For my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory to your people Israel.”

There was also a prophetess named Anna. She was widowed, advanced in years, and worshiped in the temple day and night. “Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem.” Recalling the sage advice, “Good news should be shared.”

When Joseph and Mary had done everything required of them, they returned to Nazareth. “And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him.” In every way, setting an enviable example.

When Jesus was twelve years of age, the family went up to Jerusalem to celebrate the Passover. After the festival was over, his parents were returning when they realized that Jesus was not with family or friends. Upon returning to Jerusalem, they discovered him in the temple courts, “sitting among the teachers, listening to them and asking them questions.” Persons were amazed at his understanding.

“Son, why have you treated us like this?” his mother inquired. “Your father and I have been anxiously searching for you.” She appears perplexed.

“Why were you searching for me?” Jesus asked. “Didn’t you know I had to be in my Father’s house?” He seems similarly perplexed. “The he went down to Nazareth with them, and was obedient to them.” Thus assuring us that it was his intent to honor his parents, and “Jesus grew in wisdom and stature, and in favor with God and men.” Thus concludes the brief account of his youth.

Fast forward. John “went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins” (Luke 3:3). Graphically characterized as the drama of decision. Jesus also came to be baptized. When John questioned whether this was appropriate, Jesus insisted—apparently as a means of identifying with those he had come to redeem.

Jesus, full of the Holy Spirit, was led by the Spirit into the wilderness. There to be severely tempted by the devil. Whose intent was to compromise his redemptive mission, but without success. After which, the devil departed “until an opportune time” (Luke 4:13). Perhaps when weary from well doing, or experiencing intense opposition.

Jesus then returned to Galilee in the power of the Spirit, news about him spread throughout the countryside. He taught in their synagogues, and received their praise. Incidentally, those thought qualified to teach were supposed to be knowledgeable and able to communicate effectively.

He returned to Nazareth, and went to the synagogue—as was his custom. Handed the Isaiah scroll from which to read, he found the place where it was written: “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favor” (cf. Isa. 61:1–2). He stopped pointedly short of reference to “the day of vengeance of our God.” It was Jubilee imagery applied to the advent of the Messiah.

Jesus then rolled up the scroll and sat down, in anticipation of teaching. “Today this scripture is fulfilled in your hearing,” he observed. Those present were initially impressed, and marveled that one raised in their midst could be so gifted. From this point, the situation rapidly deteriorated. With the result that they were determined to do away with him. He, however, walked through their midst, and continued on his way. If this constituted a miracle, it was decidedly not the kind for which they had hoped.

Jesus’ public ministry was of relatively brief duration. Initially, the populace was impressed by the fact that he taught with authority (cf. Matt. 7:28–29). As noted above, they applauded his teaching. Until or unless it conflicted with some invested interest. Miracles served to validate his ministry and reflect his compassion.

Jesus gathered disciples around him, and taught them by word and deed. He singled out the apostles to act on his behalf. Recalling the Talmudic observation, “The one sent is as the one who sends.” He was both commended and criticized for befriending sinners, those who were religiously non-observant. He defended this practice on the grounds that he had come to seek and save that which was lost.

Opposition continued to build. He alerted the Twelve of his impending demise, and subsequent resurrection (cf. Luke 18:31–33). While they did not grasp his meaning at the time, they would recall his words. God works in mysterious ways, which often become increasingly clear with the passing of time. This proved to be no exception.

The passion accounts consist of Jesus’ resolve to pursue God’s will in the face of adversity and suffering. In this regard, he prayed: “Father, if you are willing, take this cup from me; yet not my will, but yours be done” (Luke 22:42). If it were possible to achieve God’s redemptive purpose in some other way, he would welcome the reprieve.

This proved not to be the case. “The men who were guarding Jesus began mocking and beating him. They blindfolded him and demanded, “Prophesy! Who hit you?” And they said many other insulting things to him.” Thus adding insult to injury.

When they came to the place called the Skull, they crucified him. “Father, forgive them,” Jesus petitioned, “for they do not know what they are doing” (Luke 23:34). Thus exhibiting remarkable consideration for others under excruciating conditions. He subsequently cried out, “Father, into your hands I commit my spirit.” His trust had triumphed.

The centurion, having witnessed what had transpired, praised God and allowed: “Surely this was a righteous man.” Those who were standing by expressed their remorse. Joseph, a member of the Sanhedrin, having not consented to its decision, meant to give Jesus’ remains a proper burial. Pilate granted his request.

The perpetrators must have heaved a collective sigh of relief, but their euphoria was short lived. On the first day of the week, women intent on anointing the deceased arrived at the tomb. They found the stone rolled away, and Jesus’ body missing. While they were wondering what had happened, two figures in radiant clothing appeared. “Why do you look for the living among the dead?” they inquired. “He is not here, he is risen!” (Luke 24:5–6).

“For what I received I passed on to you as first importance, that Christ died for our sins according to the Scriptures, and that he appeared to Peter, and then to the Twelve.” Paul allows. “After that, he appeared to more than five hundred of the brothers at the same time, most of who are still living. Then he appeared to James, and then to all the apostles, and last of all to me also” (1 Cor. 15:3–7). Recalling the liturgical response, “He is risen indeed!”

Jesus initially instructed his disciples to wait until endued with power from on high. In greater detail, “But you will receive power when the Holy Spirit comes on you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8). This should be understood in terms of “cause and effect. Effective witness can only be borne where the Spirit is, and where the Spirit is, effective witness will always follow.”31 Whether by way of guidance, enablement, or favorable response.

Then, too, witness first to those close at hand. As concerned family and friends. Once the pattern is established, reach out to others. Resulting in a succession of witnesses.

“After Jesus said this, he was taken up before their very eyes, and a cloud hid him from their sight.” In biblical imagery, this appears to be a symbol of divine glory (cf. Exod. 16:10). No less visible for that reason.

The ascension thus provides an important addition to the gospel narrative. It may be likened to the return of a victorious military leader to the acclaim of the populace. After which, he is able to intercede on behalf of his followers.

Accordingly, “For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Heb 4:15–16). More expressly, Jesus promises to dispatch the Holy Spirit (cf. John 15:26).

When the day of Pentecost had come, they were all together in the same lace. As a reminder that the role of discipleship eventuates in community. To experience life together. Available to others, and for their ministry in return.

“Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them” (Acts 2:2–3). Like and seemed to be suggest that his resembled but was not identical to natural occurrences.

“All of them were filled with the Holy Spirit and began to speak in other tongues, as the Spirit enabled them.” It is not clear whether all or some spoke in other tongues. The reference could be to ecstatic utterance, an actual language, or a combination of the two. Since some heard them speak in their language. It would seem to rule out the first of these options.

Studies have shown that one may express sounds of a foreign language during times of ecstasy. Although not necessarily knowing its meaning. Which would provide a plausible solution. In any case, this appears to symbolize the reversal of the diffusion of tongues at the Tower of Babel. Thus a coming together for righteous purposes.

So it was that Peter reminded those observing the event that the Lord had promised to pour out his Spirit on all people. “With many other words he warned them, and he pleaded with them, “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day.” This constituted a remarkable response.

“They devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and to prayer.” “This teaching was authoritative because it was the teaching of the Lord communicated through the apostles in the power of the Spirit. For believers of other generations the New Testament scriptures form the written deposit of the apostolic teaching.”32

The apostolic fellowship found expression in a number of practical ways, such as the breaking of bread and prayer. As for the former, this may have included both a common meal and communion. As for the latter, both private and public prayer. “And the Lord added to their number daily those who were being saved.”

When approached by a crippled beggar, Peter responded: “Silver or gold I do not have, but what I have I give you. In the name of Jesus Christ of Nazareth, walk” (Acts 3:6). Taking him by his hand, the apostle helped him to his feet. “When all the people saw him walking and praising God, they were filled with wonder and amazement at what had happened to him.” Prompting Peter again to share the good news.

Not all were pleased with this turn of events. Peter and John were brought before the Sanhedrin, which ordered them to desist from their labors. “Judge for yourselves whether it is right in God’s sight to obey you rather than God,” they replied. “For we cannot help speaking about what we have seen and heard” (Acts 4:19–20). After further threatening them, the authorities allowed them to take their leave.

“All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had.” On a voluntary basis, as the need dictated.

As their numbers were increasing, the Grecian Jews complained that their Hebraic counterpart was receiving preferred treatment in the distribution of food. So the Twelve observed: “It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them, and will give our attention to prayer and the ministry of the word” (Acts 6:2–4). This suggestion was met with approval.

Stephen was one of those chosen. When brought before the Sanhedrin to answer to charges brought against him, he gave a spirited defense. “You stiff-necked people!” he exclaimed. “You always resist the Holy Spirit! Was there ever a prophet your fathers did not persecute?” (Acts 7:51–52). When they heard this, they were furious. And when he reported seeing the Son of Man standing at the right hand of God, they dragged him out of the city, and began to stone him. While they were doing so the martyr prayed: “Lord, do not hold this sin against them.” And Saul was there, giving approval to his execution.

Saul continued to threaten the disciples. He went to the high priest and asked authorization to bring any of those belonging to the Way in Damascus back to Jerusalem. But as he neared his destination, suddenly a light from heaven flashed around him, and he heard a voice saying: “Saul, Saul, why do you persecute me?” (Acts 9:4). It was the voice of Jesus. Consequently, the aggressive persecutor of the Christian fellowship became its zealous advocate.

Our attention is drawn back to Peter. There was at Caesarea a God-fearing Gentile named Cornelius, who was approached by an angel. Informed concerning the apostle, he sent a delegation to invite Peter to visit him.

About noon the following day as the delegation was approaching their destination, Peter fell into a trance. In which he saw heaven opened and something resembling a large sheet being let down to earth. It contained all kind of creatures. Then he heard a voice saying, “Get up, Peter. Kill and eat” (Acts 10:13). When protesting that he had never eaten anything unclean, the voice enjoined:Do not call anything impure that God has made clean.”

So it was that when the delegation arrived, the apostle agreed to accompany them. As a result, he concluded: I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right.” While still speaking, the Holy Spirit came on those assembled. Upon learning what had transpired, the believers in Judea “had no further objections and praised God, saying, ‘So then, God has granted even the Gentiles repentance unto life’” (Acts 11:18).

Now those who were scattered by the persecution concerning Stephen traveled as far as Phoenicia, Cyprus, and Antioch, sharing the good news with Jews. Some of them, however, began to include Greeks as well. When this was reported to the church at Jerusalem, they sent Barnabas to Antioch to investigate the matter. He was favorably impressed with the results, and went to Tarsus to enlist Saul in the ongoing efforts.

It was about this time when Herod arrested some of the disciples. He put James, the brother of John, to death. When he saw this pleased the Jews, he proceeded to seize Peter as well. So Peter was kept in prison, while the church continued to intercede on his behalf.

Suddenly an angel appeared, urging the apostle accompany him out of the prison. Then, when they had made their escape, the angel left him. Leaving him to make his way to where certain of the disciples were met in prayer. When he could not be found, Herod had the guards executed. The ruler soon joined them in death. “But the word of God continued to increase and spread” (Acts 12:24).

While the leaders of the church at Antioch were worshiping and fasting, the Holy Spirit enjoined them: “Set apart for me Barnabas and Saul for the work to which I have called them” (Acts 13:2). So after they had fasted and prayed, they placed their hands on them and sent them on their way. After considerable success, they returned.

Some men had come down from Jerusalem to Antioch, and were insisting: “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved: (Acts 15:1). Paul (Saul) and Barnabas took issue, and so a delegation was sent to Jerusalem to explore the matter. As a result, the council declared: “It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things.” Features reminiscent of God’s covenant with Noah.

Now there was a disagreement between Paul and Barnabas, so that they parted ways. Paul chose Silas to accompany him throughout the region of Phrygia and Galatia, having been kept by the Holy Spirit from preaching the word in the province of Asia” (Acts 16:6). Details are lacking.

“When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them to.” Again details are lacking.

“So they passed by Mysia and went down to Troas.” Paul had a vision during the night of a man pleading, “Come over to Macedonia and help us.” The apostle and his companions assumed that God was calling them to heed the petition.

Their extended itinerary included Philippi, Thessalonica, and Berea, before arriving at Athens. “Although Athens had long since lost the political eminence which was hers in an earlier day, she continued to represent the highest level of culture attained in classical antiquity. The sculpture, literature, and oratory of Athens in the fifth and fourth century B.C. have, indeed, never been surpassed.”33 Along with other noteworthy accomplishments.

It was, however, the pervasive display of idols that caught Paul’s attention. He reasoned in the synagogue with Jews and God-fearing Gentiles, and in the marketplace with those who happened to be there. Some inquired, “What is this babbler tying to say?” (Acts. 17:18). While others reasoned, “He seems to be advocating foreign gods”—concerning his allusion to Jesus and the resurrection.

There was in Athens a venerable institution, “the Court of the Areopagus, which exercised jurisdiction in matters of religion and morality. Before this body, then, Paul was brought, not to stand trial in a forensic sense, but simply to have an opportunity of expounding his teaching before experts.”34 Having done so, some took issue with his account of the resurrection, favoring instead the Greek notion concerning the immortality of the soul, while others hoped to explore the matter further, and a few embraced the apostle’s teaching.

In retrospect, Paul compares himself with certain false prophets: “I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death time and again” (2 Cor. 11:23). In his defense before Agrippa, Paul boldly declared: “Short time or long—I pray God that not only you but all who are listening to me today may become what I am, except for these chains: (Acts 29)