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3 Overlooked Points in Matthew’s Great Commission

April 11, 2012 — Leave a comment

Its Resurrection week! And what better way to spend it then looking at some of the ways the gospels draw the Story to a close. The Great Commission in Matthew 28:16-20 is by far the most familiar.

Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw him, they worshipped him; but some doubted. Then Jesus came to them and said, “All authority on heaven and on earth has been given to me. Therefore Go and make disciples, baptizing them in that name of the Father, Son, and Holy Spirit. And teaching them to obey everything that I have commanded you. And surely I am with you always even to the end of the age.”

Here are three things Matthew does in these few short verses.

1. Making disciples is rebuilding the temple.

Matthew follows Chronicles by being the only other book in the bible to open with a genealogy. Their endings are likewise similar.

This is what Cyrus king of Persia says: “The Lord, the God of heaven, has given me all the kingdoms of the earth and he has appointed me to build a temple for him at Jerusalem in Judah. Anyone of his people among you – may the Lord his God be with him, and let him go up.”

Note the connections.

Universal authority. Jesus says, “All authority on heaven and on earth has been given to me.” Cyrus, says, “The Lord, the God of heaven, has given me all the kingdoms of the earth.
Orders to go. Jesus tells his disciples to “go, make disciples. Cyrus authorizes anyone who wants to build the temple to “go up.”
God’s presence. Jesus promises his disciples, “I am with you always.” Cyrus prays that God would “be with” those who go.

The main difference between the two accounts is in the disparity between the building the temple and making disciples. The difference, however, is precisely the point. Making disciples, for Matthew, is building the temple.

2. Matthew’s gospel is the teaching that makes disciples.

Jesus’ instruction in Matthew to teach “all that I have commanded you”, refers specifically to his teaching recorded in Matthew. Don’t forget, Matthew originally circulated alone. It was likely his readers would know little of Jesus beyond the narrative he provides.

Such a thought seems to be behind Matthew’s writing. For it appears Matthew copied the gospel of Mark and changed it by adding numerous sayings of Jesus in five major teaching sections. Each section represents an essential issue/chapter in Christian discipleship.

• Kingdom Living (Ch. 5-7)
• Kingdom Mission (Ch. 10)
• Kingdom Growth (Ch. 13)
• Kingdom Leadership (Ch. 18)
• Kingdom Judgement (Ch. 23-25)

By ending with the call to ‘teach all that I have commanded,’ Matthew reminds us that his gospel is a ready-made manual on how to do just that.

3. Matthew’s five sermons set us up for the Great Commissions ending twist.

Matthew’s five teaching sections are marked by a consistent pattern. Jesus gathers his disciples, He teaches his disciples and then he departs. Matthew 28 fits the pattern with one surprising exception. Jesus gathers his disciples, he teaches his disciples but just when you expect him to leave he stays.

And surely I am with you always even to the end of the age.

There is no ascension in Matthew. There’s no departure like Luke records. The broken pattern emphasizes Jesus’ abiding presence. Just when you thought he was going to leave, Jesus remains.

What do you think? What insights have you found in the ending of Matthew?

In Bible, Easter, Gospels

3 Overlooked Reasons Jesus “Cleansed” the Temple

April 4, 2012 — 11 Comments

Just as with His ride into Jerusalem, there’s more to Jesus’ violent actions in the temple then the exchange rate. Here are three all too often overlooked reasons Jesus cleansed the temple.

1. Jesus as the “Son of David” is the Builder of God’s House

In His entrance into Jerusalem, Jesus claimed to be like Solomon, the “Son of David,” and thus rightful heir to the throne. And in the temple cleansing which follows, he demonstrates how he has taken up the responsibility given to David’s son.

In 2 Samuel 7, God says to David

When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. I will be his father and he will be my son.

Of course David’s son Solomon built the temple. But Jesus by entering Jerusalem on a donkey and then cleansing the temple claimed that “one greater than Solomon is here (Matthew 12:42).”

2. Jesus was Angry Because the Temple had become a Barrier to God’s Praise

As he overturned the tables of the money changers, Jesus said,

Is is not written: ‘My house will be called a house of prayer for all nations?’ But you have made it a den of robbers.

We emphasize the connection between the money changers and “den of robbers” but often fail to see the quotation of Isaiah 56:7 in between. The temple establishment is not robbing from men. Scholars have noted the reasonable necessity of the temple exchange based upon the law. The temple system is robbing from the universal glory due God’s Name.

Isaiah prophesied (Is. 2)

In the last days the mountain of the Lord’s temple will be established as chief among the mountains. It will be raised above the hills, and all the nations will stream to it.

The word “nations” in this passages as well as the one quoted by Jesus is gentiles. It Isaiah who prophecies,

And foreigners who bind themselves to the LORD to minister to him, to love the name of the LORD, and to be his servants, all who keep the Sabbath without desecrating it and who hold fast to my covenant–these I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations.”

But the foreigners and gentiles by and large are not coming. Jesus is angry because rather than a bridge, the temple has become a barrier to the worship of God among pagans.

3. Jesus was Prophetically Acting Out the Coming Destruction of the Temple.

The word “cleanse” is not an appropriate description of Jesus’ actions here. He’s not cleansing the temple. He’s attacking it! This temple must be removed.

Look to Jesus’ cursing of the fig tree to find the truth in this point. Mark, the earliest of the four New Testament gospels, records the following scenes in this order.

Jesus looks for fruit on a fig tree but finding none curses it (11:12-14
Jesus enters Jerusalem and attacks the temple (11:15-19)
The disciples see the fig tree withered from the root and ask Jesus about it (11:20-25)

The sandwiching of these stories indicates that the fig tree is a symbol of the temple. The cursing of the fig tree and its subsequent withering represents Jesus attack on the temple and its subsequent destruction.

The destruction of the temple in AD 70, a generation removed from the events recorded in the gospel, is no where explicitly mentioned in the New Testament. But there are numerous implicit details which indicate that it has already occurred or is about to occur when the gospels are written.

Jesus teaching on the mount of Olives (Matthew 24, Mark 13, Luke 21) has this event in mind. Here, Jesus once again links the temple and the fig tree.

Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. Even so, when you see these things happening, you know that it is near, right at the door. I tell you the truth, this generation will not pass away until all these things have happened. Heaven and earth, will pass away, but my words will never pass away.

Like Ezekiel and Isaiah, Jesus prophetically acts out the coming violent removal of the temple.

Jesus is Building a New House for God

But Jesus has not left a temple in ruins. He has built a new one! The New Testament continually indicates that the rebuilding of God’s true temple is found in the death and resurrection of His son.

In Devotions, Easter, Gospels

The Reason Jesus Entered Jerusalem on a Donkey

April 3, 2012 — 6 Comments

There’s more to Jesus riding into Jerusalem on a donkey then a fulfillment of Zachariah 9:9. Jesus’ actions replay a crucial moment in Israel’s monarchy, the day Solomon, the son of David, was crowned king of Israel.

Solomon’s Coronation

1 Kings 1 records the important events surronding Solomon’s coronation.

When David was old his eldest son, Adonijah, took advantage of his father’s weakness and united publically with the king’s men. And thus declared his intentions to the throne.

But a few were troubled by his plans. Bathsheba, for one, went to David and reminded him of the promise he made to her and her son.

The king then took an oath: “as surely as the Lord lives who has delivered me out of every trouble, I will surely carry out today what I swore to you by the Lord, the God of Israel: Solomon your son shall be king after me and he will sit on my throne in my place.”

He instructed them.

set Solomon my son on my own mule and take him down to the Gihon. There have Zadok the priest and Nathan the prophet anoint him king over Israel. Blow the trumpet and shout, ‘Long live King Solomon!’

And they did as he said.

Then they sounded the trumpet and all the people shouted, “Long live King Solomon. And all the people went up after him, playing flutes and rejoicing greatly, so that the ground shook with the sound.

But of course the news didn’t make everyone glad. Adonijah and his supporters fled from their feast in fear.

The Significance of the Coronation.

The fact that the elements of the coronation are repeated three times in 1 Kings 1(1:32-35; 38-40; 43-48) indicates that they are very important. This is the first dynastic transfer of power in Israel’s history. An event the nation could not easily forget. And while I do not know for certain, it would not surprise me to discover that these elements, including the entry into Jerusalem on a mule, became standard practice for all subsequent davidic coronations. Zechariah 9:9 may hint at the continuation of this practice.

Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.

Jesus’ Coronation

Certainly the people present at Jesus’ entry that day understood his actions. There interpretation of the events is evident from their cries recorded in each of the four gospels. In Matthew they shout,

Hosanna to the Son of David!

Mark records them saying,

Blessed is the coming kingdom of our father David!

In Luke we hear them say,

Blessed is the king who comes in the name of the Lord!

And in John they cry,

Blessed is the King of Israel.

That the public recognizes Jesus’ claim to the throne is significant because no where in the gospels does Jesus openly declare himself king. Peter’s confession in Matthew 16:13-19, Mark 8:27-30 and Luke9:18-21 is met by Jesus with a blessing as well as a command for them not to repeat this to anyone. (Matthew 16:13-20). While it may be likely that some in the crowd remembered this small passage in Zachariah, Its more likely that they looked upon Jesus’ actions with one eye on the past and remembered how the first ‘son of David’ was crowned king in Jerusalem.

Jesus actions that day were symbolic. By riding a donkey into Jerusalem, Jesus declared his right to throne.

In Bible, Easter, Jesus

5 Reasons Shawshank Redemption is the Greatest Christian Movie Ever!

March 19, 2012 — 6 Comments

Can a film which is rated R for a host of obscenities, produced by an entire cast and crew of nonbelievers, and which paints the only Christian as an evil hypocrite be the greatest Christian movie ever? Absolutely! Here are 5 reasons why the Shawshank Redemption is the greatest Christian movie of all time.

1. Mass Public Appeal.

Polls matter. Who cares that it was nominated for seven Academy Awards including Best Picture. What do the majority of people think? According to the Internet Movie Database the Shawshank Redemption ranks as the number one movie of all time. Of course this doesn’t mean its everyones favorite movie but it does mean that its consistently among the top movies for the vast majority of people. Ask a person what their favorite movies are and chances are the Shawshank Redemption will rank at the top or near the top of that list.

2. Retelling the Story of Jesus

Watch for this! Andy’s unexpected escape is a clear and intensional allusion to the death and resurrection of Jesus. “Oh my holy God.” Just as Red and others go looking for Andy’s dead body, the disciples went looking for Christ’s. Just as Red and the guards found the cell empty and Andy alive so too did Jesus’ followers. But the comparisons don’t end here.

The entire film is meaningful in light of the gospel. Andy’s resurrection redeems Red, “the only guilty man in Shawshank.” In a clear reversal of its prison film genre (think of Cool Hand Luke or Escape from Alcatraz), the Shawshank Redemption depicts prisoners dreading NOT imprisonment, BUT freedom. And they dread it as they would death itself. Brooks, for instance, tries to kill Haywood when he finds he’s been paroled and later kills himself because of it. The prisoners of Shawshank are “Institutionalized.” Freedom for them means only to be empty and alone.

But there is life outside, a point Andy, Shawshank’s only innocent man, wants his fellow prisoners to see. He offers them rare and extraordinary reminders of the outside world, like a beer on a hot roof, angelic music over the prison’s speakers, and a library, built by breaking down the walls of the prison. In the process, Andy suffers greatly for these acts. But its Andy’s ultimate miraculous escape and life on the outside which means hope for Red. Because Andy lives Red will live also. He waits for Red, working the wood of a fishermen’s boat. All before a eternal sea.

3. Doesn’t Hide the Bad News

Should brutality, suggestive rape, and a constant stream of vulgarity cause us to shy away from this film? The Shawshank Redemption is rated R and for good reason. But so was the Passion of the Christ. And as with the later film, we find that the beauty of God’s redemption is often powerfully revealed in triumph over such evil things. The Shawshank Redemption shows the world in all its wretchedness and in so doing reveals the answer to be the more powerful.

4. Mirrors the Teaching of Jesus

So you think the Christian message should be more overt. Turn your attention to Jesus use of parables. Didn’t he teach in a way that concealed as much as it revealed? The parables were a kernel of judgement (Mark 4:11-12). Ones understanding and acceptance of them demonstrated who you were. Like the seed in the parable of the Sower (Mark 4:1-20), a person is judged by the way in which the word takes root. Like the parables of Jesus, the Shawshank Redemption is seed looking for the right soil.

5. A Common Reference for Believers and Nonbelievers.

Because the Shawshank Redemption is well loved by Chriristians and non-Christians alike its the perfect starting point for a conversation about the Good News. With peoples knowledge of the Bible ever diminishing and cultural references becoming all the more readily available, the Shawshank Redemption is an easily accessible gospel track. Like Don Richardson’s Peace Child or Bill Murray’s Groundhog Day, its evidence of God’s continuing witness to a cultural that appears to have rejected Him.

If you’re looking for more secular films to dialogue with friends about your faith check out 10 Resurrection Films to Watch Before Easter.

In Culture, Easter, Film

A Case for Luke and Atonement

March 15, 2012 — 2 Comments

Luke’s view of Christ’s death is controversial today. Though there is little doubt that Luke finds significance in the crucifixion, a question arises in weather or not he teaches that it satisfies God’s punishment for sin.

The issue becomes clearest when comparing Luke and Mark. Luke follows Mark’s gospel with near verbatim agreement but at 22:27 he declines to follow Mark 10:45 in saying that Jesus came to “give his life as a ransom for many.” This has led some to read another meaning than the vicarious atonement found elsewhere in the New Testament.

It is not my intention to rehash all the issues here (You can find excellent overviews here and here). Instead I want to suggest an entirely overlooked way through the maze. Jesus as a victorious Adam.

Luke Presents Jesus as a New Adam

This is beyond a doubt the intention of Luke’s genealogy. Instead of beginning with Abraham and working forward to Jesus as Matthew’s does, Luke begins with Jesus and works backwards to Adam. The net effect makes Luke’s genealogy a list of sons rather than a list of fathers and emphasizes Adam rather than Jesus. Of course Luke’s intention is not to diminish Jesus. Instead he reveals how Adam, like Jesus, is also “the son of God.”

Luke’s seemingly odd placement of the family tree outside the nativity lends weight to this comparison. The list is bookended by statements concerning Jesus’ sonship. In the baptism God declares Jesus to be His son, and in the temptations Satan challenges “if you are the Son of God…” Both Jesus and Adam are God’s son.

Luke Depicts Jesus Tempted Like Adam

Jesus temptation follows after Adam’s name. If Luke intends to present Jesus as the second “son of God” as I have suggested, then the temptations could not have been better placed. But Jesus’ success here is merely the beginning of a battle that will continue in the later part of Luke. Luke tells us that the devil left him until an “opportune time.” Satan finds such opportunity at the beginning of the crucifixion plot, entering into Judas Iscariot (Luke 22:3).

This suggests that the events surrounding the crucifixion are themselves a continuation of the temptation. Certainly there are echoes of the devil’s challenge at the trial when they ask “Are you the Son of God…” It’s Jesus bold affirmative to this question which becomes the hinge on which His condemnation comes. As with the other gospels Jesus confession is juxtaposed with Peter’s denial. If Peter’s denial is due as Luke tells us to the sifting of Satan (22:31-32) then there is little doubt that Satan is here present in this challenge to Jesus.

Luke Portrays Jesus Undoing the Curse of Adam

Much has been made about Luke’s version of the centurions confession. In Mark the centurion declares “Truly this man was the Son of God!” but in Luke he says “Surely this man was innocent!” Owing to the fact that Luke has already declared Jesus to be the Son of God, it is doubtful that Luke is here shying away from this fact. Instead it appears that the verdict of innocence is indeed what Luke emphasizes.

For Luke, however, this verdict of innocence is more than a reference to the crime for which Jesus has been charged. It is Jesus victory over all temptation which is more likely in mind. What Christ has done in this victory is reopen the way closed by Adam. Jesus final words to the thief on the Christ are connected to Luke’s Adam motif. Jesus says, “Truly, I say to you, today you will be with me in Paradise.” It this word that the Septuagint and the book of Revelation use in reference to the garden of Eden.

Several of these points have been noted by others (here and here) but no one that I’ve found looks to Luke’s Adam motif as the key to understanding Christ’s death on the cross. Does Luke teach that the crucifixion of Jesus satisfies God’s punishment for sin? Absolutely. Jesus is the victorious Son of God who’s innocent death reverses the curse of Adam.