JESUS IS COMING

Though I first heard the Gospel when I was in about the second grade, I never set foot in a Bible preaching church until I was in my late teens.  I was not too surprised to hear the same message from the pulpit there that I had heard years before from a rural school missionary.

But one thing did amaze me about that little church -- one thing I heard that I had not heard before.  It was that Jesus is coming back!  I had known that He had died and risen and gone up to heaven, but somehow I'd missed this important claim.  It sounded strange to my skeptical ears and it seemed even more strange that these folks believed it -- sort of like believing in space aliens.

As I came to a clear faith in Christ and began to grow in knowledge of the Bible, I became a solid believer in what is known as "the Second Coming."  The Bible taught it and Jesus Himself had a lot to say about it.

I read books, studied and learned many terms associated with the Second Coming and learned how to sprinkle them around in pious conversation:  the Rapture, Tribulation, Millennium (though it took me years to learn to spell that word) and Antichrist.  I also learned the various views -- the pre-, post-, a-, mid-, pan-, etc. and how all the views not held by the Scofield Bible notes were wrong.

I also learned to look for the "signs of the times" -- signs which point to the nearness of His coming:  Israel as a nation back in their own land, an "apostate church" (i.e., those who disagree with us), a Communist conspiracy, the Soviet Union, the European Union, along with hurricanes, earthquakes, etc.  There were always new signs.  Every crisis in the Middle East, or for that matter anywhere in the world, was subject to intense scrutiny, scanning of the Bible and all those books for some coordination.

Is this what it's all about?  Were we given the promises of Christ's return just so we could amuse ourselves with the intricacies of the details?  Or perhaps use them to scare people into the Kingdom?  Or is there more to this belief than that?

I'm not trying to belittle or discount the study of Eschatology (the doctrine of last things).  I have studied and taught it for years and hold to some (to me) clear positions, though I'm a lot less dogmatic on the details as I used to be.  And I must confess I've become more and more skeptical of the "signs," especially since I've seen some of them disappear during my lifetime.

But the New Testament not only tells us that Jesus is coming back; it not only gives us some of the details and many of the signs to look for; more importantly it gives us instructions concerning our behavior in light of these truths.  And the first commands are given by Jesus Himself, especially in His "eschatological sermon" on the Mount of Olives, a brief time before His death.

The first thing we need to realize is that we cannot know for certain when Jesus is coming back!  Though the past two millennia are littered with predictions that have failed, whether from kooks or cultists or supposedly reputable scholars, in spite of all our studies and speculation we just can't know!  In fact, Jesus told us so!
  "... you don't know what day your Lord is coming" (Matthew 24:42).
  "... you don't know the day or the hour" (Matthew 25:13).
  "... you don't know when the time is" (Mark 13:33).

And especially note this one:  "But concerning that day and hour, nobody knows -- not the angels of heaven, not even the Son -- but the Father alone!" (Matthew 24:36)

Jesus said that He Himself didn't know!  So what makes us think that we can?

And some of His imperatives in view of His coming:
  "Watch out that no one deceives you!"  (Matthew 24:4)
  "See that you don't get shaken up! (by supposed signs)  (Matthew 24:6)
  "... learn ... know ..." (from the signs)  (Mark 13:28, 29)
  "Stay awake" (because you don't know the time)  (Matthew 24:42; 25:13; Mark 13:33, 35, 37)
  "... straighten up and lift up your heads, because your redemption is getting closer!"  (Luke 21:28)
  "Be ready,"  (Matthew 24:44)

Throughout the New Testament we find bits and pieces -- hints -- about Jesus' return.  As good systematic theologians we attempt to assemble them all together along with passages from the Old Testament to form a coherent doctrine.  We should do this, but not so that we can appear well taught and erudite.  Every passage is given for a purpose.  But that purpose is to increase own desire for His return and to cause us to adjust our lives accordingly.

"We know that when He appears, we will be like Him because we will see Him just as He is.  And everyone who has this hope in Him purifies himself just as He is pure" (1 John 3:2, 3).

"Therefore beloved ones, since you are expecting these things, be earnest to be found by Him in peace, without spot or blemish" (2 Peter 3:14).

"The One who testifies these thing says, 'Yes, I am coming quickly.'  Amen!  Come Lord Jesus!"  (Revelation 22:20)

THE REAL WAR ON CHRISTMAS

This holiday season was for many, at least seriously altered by a seemingly meaningless act of violence on December 14 -- just a week and a half before Christmas.  And for the families of those 20 innocent children who were slaughtered and of the 6 adults who died protecting them, Christmas was changed forever.

What will the holiday be like for them?  We have no idea.  What about those gifts purchased by loving parents, grandparents, siblings, aunts, uncles, neighbors?  What will they do with them?  Will there be a celebration around the tree?  How can there be?

The talking heads and pundits, the newspersons and politicians, the psychologists and preachers, attempt to ascertain why this happened and what can be done to prevent the next horror?  And yes we must do something (or things).

There's certainly enough blame to go around -- our American love affair with guns, our culture of violence in our video games and movies, our lack of proper care for the mentally and emotionally unstable.  The preachers talk about how we've (allegedly) shut God out of our schools.

There's one factor we don't talk much about -- that this was an act of pure evil committed not by a monster, but by one of our fellow human beings.

There was another horrible act of evil committed over 2,000 years ago, that was also closely associated with Christmas.  Although we usually leave it out in our sanitized retelling of the Christmas story.  It's told in the second chapter of Matthew, right after the familiar part of the story about the visit of the Magi.

When the Magi came, they first visited Jerusalem and they inquired, "Where is he who has been born King of the Jews?  For we saw his star in the east and have come to worship him" (Matthew 2:2).  Herod the king, after consulting with the scholars, sent them to Bethlehem, the prophesied birthplace, with instructions for them to report back to him "... that I too may go and worship him" (2:8).  Herod had no intention of worshipping however.

But the Magi, after worshipping and presenting their gifts, were warned by God and returned "another way," avoiding Herod.  Joseph too was warned and took Mary and the Baby and fled to Egypt.

Herod "the Great" was an evil jealous king.  He had already murdered members of his own family to protect his throne.  This next act was totally in line with his evil character.  In a fit of rage, he "sent and slaughtered all the children in Bethlehem and in that region who were two years of age or under, according to the time he had determined from the Magi" (2:16).

Scholars differ as to how many children might have been killed.  Not a large number.  Perhaps 20?  Could there also have been some adults who died trying to protect those entrusted to them?  Perhaps a half dozen or so? 

Matthew quotes a dirge originally spoken by Jeremiah the Prophet, but repeated by those affected.

"A voice was heard in Ramah,

wailing and great grief.

Rachel wailing for her children

and she did not want to be comforted,

because they were no more" (2:18). 

The images on our TV screens bring this biblical story into the present day.

John in his apocalypse presents a different view of the horrible events in Bethlehem.  He sees a spiritual conflict going on behind the scenes:

"... and behold a great red dragon with seven heads and ten horns

and on his heads seven diadems.  And his tail swept a third of the

stars of heaven and cast them to the earth and he stood

before the woman who was about to give birth, so that

whenever she bears her child, he might consume it."

(Revelation 12:3, 4) 

As in Matthew's account, the evil one fails and the child escapes, "... the One who is going to rule all the nations" (Revelation 12:5).  And under whose coming reign all evils will cease.

As both Matthew and John let us know, there is great evil not only in the visible, but in the unseen world.  And though we do not understand and we may question why these horrors occur, we must see that ultimately God is in control.

And we need to also see the divine irony.  That Child who escaped the slaughter, was Himself put to death thirty-one years later, by judicial murder.  But this death had a purpose.  As the heavenly hymn says:

"You were slain, and redeemed to God in Your blood

from every tribe and tongue and people and nation,

and You made them to our God a Kingdom of priests

and they will reign upon the earth" (Revelation 5:9, 10).

THE CANDLE

A member of a church I used to pastor told me a story about her childhood.  She was raised in a small town and most of the people in town attended the only church there.  Once every year the church would have a candle-light service.  (I believe it was New Year's Eve.)  At the close of the service all the people would file out and walk toward home, carefully holding their burning candles.  Some folks' candles would of course go out even before they left the building; others' candles would blow out as soon as they stepped outside; others' candles would go out on the way home; and, some would make it all the way home with their candles still lit.  But sooner or later everyone's candles would go out.

It seems that this is often, maybe usually, the way our spiritual life is.  We get our "candles lit" through some exciting, stimulating or uplifting event.  It may be a moving worship service or an old-fashioned "revival meeting"; it may be a weekend retreat; or a seminar; or we may take a Bible class or read an uplifting book.  But sooner or later our candles flicker and go out and we must wait for the next event, relight and start the process over.  Our lives are a series of highs and lows.  But should our lives be that way?  Should we be (forgive me for mixing my metaphors) "spiritual junkies" always waiting for and searching for the next high, hoping it'll be better and longer lasting than the previous?

Or is there some way we can keep the candle burning?

"Your word is a lamp for my feet

and a light for my path."

Psalm 119:105

I AM

 

And Moses said to God, "When I go to the children of Israel and say to them, 'The God of your fathers has sent me to you," and they ask me, 'What is His name?'  What should I say to them?" (Exodus 3:13)

And God said to Moses, "I am who I am!" and He said, "Thus shall you say to them 'I AM has sent me to you!'" (3:14)

And God said further to Moses, "Thus shall you say to the children of Israel, 'Yahweh the God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob has sent me to you!'  This is my name forever and this is how I am to be remembered to generation on generation!" (3:15)

When God revealed Himself to Moses at the burning bush, He gave His name as Yahweh (translated LORD in most English translations).  The word is related to the words "I am" (Ehyeh) in the previous verse, a form of the verb "to be."  The name has been understood in various ways but is generally understood to mean something like "the One Who Is" or "the Eternally Existing One."

Though the Septuagint (Greek Old Testament translation ca. 200 + BC) uses the word "Kurios" (Lord) to translate "Yahweh" in verse 13, it translates "I am who I am" as "Ego Eimi Ho On" or "I am the One Who Is."

Why is this important?  Because the words Jesus uses when He say "I am ..." are those two words, Ego Eimi.  If He spoke them in Greek, the any of His contemporary Jews who were familiar with the Septuagint would immediately understand that He was in some way claiming kinship or even equality with Israel's covenant God, whose Hebrew name Yahweh was never even spoken.  His disciple John, the author of the fourth gospel certainly had that understanding.

In a previous post, IS JESUS REALLY THE ONLY WAY? I attempted to deal with Brian McLaren's faulty and (I believe) deceptive exegesis of John 14:6.  I said, "Even if his “exegesis” of John 14:6 were correct (it’s not) and Jesus was not claiming exclusivity here, McLaren would still have to contend with the vast number of claims Jesus made elsewhere.  There are other “I Am’s” in John’s gospel.  Is McLaren capable of explaining away the apparent exclusivity in all of these?"  I don't know if McLaren ever tried to deal with these or not, but I felt I needed to say a bit about them.

Jesus uses the combined words Ego eimi (I am) in John's gospel 23 times by my count.  He also uses the word eimi by itself or in slightly different combinations another 22 times.  [The verb can be used without the pronoun in Greek.  The meaning is still the same, only without the emphasis.]  A few samples:

"The woman says to Him, 'I know that Messiah is coming (the one called Christ ...)'  Jesus says to her 'I am -- the one speaking to you.'" (John 4:25, 26)

"Jesus said to them, 'I am the Bread of Life.'" (6:38, also verses 41, 48, 51)

"Again then Jesus spoke to them saying, 'I am the Light of the World.'" (8:12)

"Jesus said to them, 'Amen, amen, I'm telling you, before Abraham came to be, I am!'" (8:58)

Jesus says to His hearers and followers, "I am the Door" (10:7, 9), "the Good Shepherd" (10:11, 14), "the Resurrection and the Life" (11:25), "the Way and the Truth and the Life" (14:6), "the True Vine" (15:1).

"Jesus ... says to them (the mob in the garden), 'Whom are you seeking?'  They answered Him, 'Jesus the Nazarene.'  He says to them, 'I am.'  ... When He said to them 'I am' they drew back and fell to the ground." (18:4-6)

When John records that the mere saying of the two words is enough to knock Jesus' assailants over he seems to imply that there was divine power in the words themselves.

Jesus is claiming in these sayings more than that He is the only way to God; He is claiming that He is God.  I don't see how one can deny that He is making that claim.

His use of the phrase "I am" itself takes us back to Exodus 3.  As Yahweh revealed Himself to Moses, so Jesus is revealing Himself as that same "One Who Is."  The above reference to His existence (in the present tense) before Abraham, seems to be a clear claim to Deity.  The references to light, to resurrection, to life all carry us back to the God who revealed Himself to Israel in the Old Covenant.  The claim to being "the Good Shepherd" takes us back to the 23rd Psalm -- "Yahweh is my Shepherd" as well as to the prophets and Psalmists' words of Yahweh that He Himself would shepherd His people (Isaiah 40:11; Micah 7:14; Psalm 28:9, 80:1).

To detail all the Old Testament references in Jesus' "I am" sayings would require a thesis, but I hope I have shown enough of them to demonstrate that Jesus was clearly claiming not only that He is the only way to the Father, but that He Himself is God in the flesh.

In John 10:30, Jesus makes His claims clear using the plural form of the same verb "I and the Father are One."