Stephen W. Hiemstra's Blog, page 149
August 23, 2020
Oración por la Paz de Dios
Por Stephen W. Hiemstra
Dios Santo y Glorioso,
En el poder de tu Espíritu Santo, ayúdanos a separarnos de inmoralidad, impureza, sensualidad, idolatría, hechicería, enemistades, pleitos, celos, enojos, rivalidades, disensiones, herejías, envidias, borracheras, y orgías.
A través del ejemplo de Jesucristo, pídanos que busquemos los frutos del Espíritu por practicar Espíritu es amor, gozo, paz, paciencia, benignidad, bondad, fidelidad, mansedumbre, y dominio propio (Gal 5:19–24).
Crucifica las pasiones de la carne que crecen naturalmente en nosotros.
Que la paz en tus términos se convierta en paz en nuestros términos y que podamos compartirla con quienes nos rodean.
En el nombre precioso de Jesucristo, Amen.
Paz en los Términos de Dios
Ver también:
Oración del Creyente
Otras formas de participar en línea:
Sitio del autor: http://www.StephenWHiemstra.net,
Sitio del editor: http://www.T2Pneuma.com.
Boletín informativo: http://bit.ly/Norm2020
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August 21, 2020
Peace on God’s Terms
But the fruit of the Spirit is love, joy, peace, patience, kindness,
goodness, faithfulness, gentleness, self-control;
against such things there is no law.
(Gal 5:22-23)
By Stephen W. Hiemstra
Receive shalom, extend shalom. Shalom starts with God; works in our hearts; and then is extended to others, just like other fruits of the Spirit (Gal 5:22–23). And just as the apple does not fall far from the tree, as we find our identity in Christ, his example plays out in our lives. “Honored are the peacemakers, for they shall be called children of God.” (Matt 5:9)
The ancient church was modeled after the patrilineal family group, which implies that we all brothers and sisters with one, eternal father (Matt 23:9). Jesus himself alluded to this family model (Hellerman 2001).
Even for obedient children, moving from theory into practice is hard. Instead of peacemaking, we prefer a selfish form of peace—peace on our terms. Pax Romana was peace on Rome’s terms; Pax America is peace on Washington’s terms; shalom is peace on God’s terms. As a fruit of the Spirit, shalom is the one fruit of the spirit that needs to be enjoyed together with all the others, as the Apostle Paul observes:
Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. (Gal 5:19–24)
To move from fleshly passion to inner peace, two movements are necessary: throwing off sin (becoming holy) and taking on godliness (imitating God), both through the Holy Spirit. Through confession of sin, (through the Holy Spirit) we move to throw off sin; through modeling ourselves on Christ, (through the Holy Spirit) we move to take on his righteousness. Both movements bring peace into our relationships in the family, community, church, work, and the world (Graham 1955, 92–95).
The peace of Christ, expressed in the Seventh Beatitude, moved me on August 4, 1972 to write the following statement to my draft board:
I cannot fight in a war because as a Christian my highest duty is to follow the teachings of Jesus Christ. I believe that life is the sacred gift of God which is to be honored and respected by everyone. I believe that every person has a constructive contribution to make to humanity and that each person has the right to fulfill this destiny. I believe there is a beauty in all life and that we should use love, concern, and non-violent methods to solve our conflicts. I believe all people are of one indivisible whole and that each person’s life is important to the life of the whole. I must live in peace to uphold my faith.
On New Year’s Eve of that year, a peace agreement was signed, America’s involvement in the Vietnam War ended, and my draft number (13) was never called. Called or not, my life changed forever. My opposition to the war spilled into my family life and influenced later career decisions (Neyrey 1998, 184).
Decisions about the Vietnam War divided many families in the 1960s and 1970s, but opposition to the war did not lead to a lasting peace. Peace on God’s terms requires more than peace treaties and changes in governments. As Christians, we must seek peace within ourselves, with God, and with others on a daily basis. World peace may not be within our grasp, but like the Good Samaritan (Luke 10:25–37) we can, at least, express the love of Christ to the needy person who crosses our path (Cloud and Townsend 1992, 38–39).
References
Cloud, Henry and John Townsend. 1992. Boundaries: When to Say YES, When to Say NO, To Take Control of Your Life. Grand Rapids: Zondervan.
Graham, Billy. 1955. The Secret of Happiness. Garden City, NY: Doubleday and Company, Inc.
Hellerman, Joseph H. 2001. The Ancient Church as Family. Minneapolis: Fortress Press.
Neyrey, Jerome H. 1998. Honor and Shame in the Gospel of Matthew. Louisville: Westminster John Knox Press.
Peace on God’s Terms
Also see:
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter: https://bit.ly/Obituary_HFH
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Paz en los Términos de Dios
Pero el fruto del Espíritu es amor, gozo, paz, paciencia,
benignidad, bondad, fidelidad, mansedumbre,
dominio propio; contra tales cosas no hay ley.
(Gal 5:22-23)
Por Stephen W. Hiemstra
Reciba shalom, extienda shalom. Shalom comienza con Dios; trabaja en nuestros corazones; y luego se extiende a otros, al igual que otros frutos del Espíritu (Gal 5: 22–23). Y así como la manzana no cae lejos del árbol, cuando encontramos nuestra identidad en Cristo, su ejemplo se desarrolla en nuestras vidas. “Honrados los que procuran la paz, pues ellos serán llamados hijos de Dios.” (Matt 5:9)
La antigua iglesia se inspiró en el grupo familiar patrilineal, lo que implica que todos somos hermanos y hermanas con un solo padre eterno. (Matt 23.9). Jesús mismo aludió a este modelo familiar (Hellerman 2001).
Incluso para los niños obedientes, pasar de la teoría a la práctica es difícil. En lugar de hacer paz, preferimos una forma de paz egotista—paz en nuestros términos. Pax Romana fue paz en términos romano; Pax Americana es paz en los términos de Washington; shalom es paz en los términos de Dios.
Como fruto del Espíritu, shalom es el único fruto del espíritu que debe disfrutarse junto con todos los demás, como del apóstol Pablo observe:
Ahora bien, las obras de la carne son evidentes, las cuales son: inmoralidad, impureza, sensualidad, idolatría, hechicería, enemistades, pleitos, celos, enojos, rivalidades, disensiones, herejías, envidias, borracheras, orgías y cosas semejantes, contra las cuales les advierto, como ya se lo he dicho antes, que los que practican tales cosas no heredarán el reino de Dios. Pero el fruto del Espíritu es amor, gozo, paz, paciencia, benignidad, bondad, fidelidad, mansedumbre, dominio propio; contra tales cosas no hay ley. Pues los que son de Cristo Jesús han crucificado la carne con sus pasiones y deseos. (Gal 5:19-24)
Para pasar de la pasión carnal a la paz interior, son necesarios dos movimientos: deshacerse del pecado (volverse santo) y asumir la piedad (imitar a Dios), ambos a través del Espíritu Santo. A través de confesión de pecado, (a través del Espíritu Santo) movemos a deshacerse de pecado; al modelarnos a nosotros mismo en Cristo, (a través del Espíritu Santo) movemos para asumir su rectitud. Ambos movimientos trae paz en nuestras relaciones en la familia, la comunidad, la iglesia, el trabajo, y el mundo (Graham 1955, 92–95).
La paz de Cristo, expresada en la Séptima Bienaventuranza, me conmovió el 4 de agosto de 1972 para escribir lo siguiente declaración en mi comisión de conscripción:
No puedo pelear en una guerra porque como cristiano mi mayor deber es seguir las enseñanzas de Jesucristo. Creo que la vida es un sagrado regalo de Dios lo que es estar honrado y respetado por todo el mundo. Creo que cada persona ha una contribución constructiva a hacer a humanidad y que cada persona tiene el derecho a completar este destino. Creo que hay una belleza en toda la vida y que debemos usar el amor, la preocupación y los métodos no violentos para resolver nuestros conflictos. Creo que toda la humanidad es un todo indivisible y que la vida de cada persona es importante para la vida del todo. Debo vivir en paz para mantener mi fe.
En la víspera de Año Nuevo de ese año, se firmó un acuerdo de paz, la participación de Estados Unidos en la Guerra de Vietnam terminó y mi número de conscripción (13) nunca fue llamado. Llamado o no, mi vida cambió para siempre. Mi oposición a la guerra se extendió a mi vida familiar e influyó en las decisiones profesionales posteriores (Neyrey 1998, 184).
Las decisiones sobre la guerra de Vietnam dividieron a muchas familias en las décadas de 1960 y 1970, pero la oposición a la guerra no condujo a una paz duradera. La paz en los términos de Dios requiere más que tratados de paz y cambios en los gobiernos. Como cristianos, debemos buscar la paz dentro de nosotros mismos, con Dios y con los demás a diario. Puede que la paz mundial no esté a nuestro alcance, pero al igual que el buen samaritano (Lucas 10: 25–37) podemos, al menos, expresar el amor de Cristo a la persona necesitada que se cruza en nuestro camino (Cloud and Townsend 1992, 38–39).
Referencias
Cloud, Henry and John Townsend. 1992. Boundaries: When to Say YES, When to Say NO, To Take Control of Your Life. Grand Rapids: Zondervan.
Graham, Billy. 1955. The Secret of Happiness. Garden City, NY: Doubleday and Company, Inc.
Hellerman, Joseph H. 2001. The Ancient Church as Family. Minneapolis: Fortress Press.
Neyrey, Jerome H. 1998. Honor and Shame in the Gospel of Matthew. Louisville: Westminster John Knox Press.
Paz en los Términos de Dios
Ver también:
Gospel as Divine Template
Otras formas de participar en línea:
Sitio del autor: http://www.StephenWHiemstra.net,
Sitio del editor: http://www.T2Pneuma.com.
Boletín informativo: https://bit.ly/Obituary_HFH
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August 19, 2020
Consolation versus Transformation
Is the corona virus a judgment from God on postmodern culture?
This is a serious question that almost no one wants to consider. Consider this. What happens if you adopt a party spirit and just hang out the way you always have with hordes of people? The party crowd is infecting their families and ending up in the emergency department with tubes stuffed down their throats. The folks that wear masks, social distance, and stay indoors (those that have a choice) are rediscovering family life—home cooked meals, walks with the family, and gardening. What conclusion do you draw?
Your conclusions may also affect how you read your Bible. Is the Bible a book about consolation or about transformation? This is a false dichotomy because the Bible is about both consolation and transformation, but there is a point to be made here.
Some people today cringe at referring to God as our Heavenly Father. Who in your family was about consolation? Who was about transformation?
The answer to these questions in the Hiemstra family were always obvious. Mom was definitely the one that you went to for consolation. But if we were insolent or abusive or just a pain, then phrase that comes to mind is: You just wait until your father comes home!!! Dad was all about transformation.
Now, my mom was a patient woman, much more than I am, but she also had her limits. Do you think that God is any different?
This is not a trivial question or indication of bias. In the church today we have an obsession with seeking consolation.
Part of the obsession has to do with gender—think of the food fight in the church over who is the most deserving victim and who qualifies for victimhood from the most different categories. Where the Bible describes us as victors (1 Cor 15:54-57), we prefer enhanced victimhood.
Part of the obsession has to do with the selection and evaluation of pastors—where pastoral evaluation used to revolve around the quality of the preaching, now it revolves around who offers the best pastoral care—who listens the best. We want emotionally intelligent pastors with a listening ear!
Part of the obsession has to do with the therapeutic gospel—church members are no longer fellow ministers in Christ, now they are consumers of religious services. If God offers consolation in the context of our transformation, then what happens when we refuse to be transformed and insist only on consolation?
What do you think? Is the corona virus a judgment from God on postmodern culture?
Consolation versus Transformation
Also see:
Water Cooler Observations, June 24, 2020
Interview about the Corona Life in English and Spanish with Stephen W. Hiemstra, April 24, 2020
Managing Change
Believer’s Prayer
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com.
Newsletter: https://bit.ly/HangHome_2020
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August 18, 2020
Keller Explains Galatians
Timothy Keller. 2013. Galatians for You. USA: The Goodbook Company.
Review by Stephen W. Hiemstra
Commentaries are books about books and they come in handy when we read a culturally distant book like the Bible. Biblical culture has at least three attributes that line up poorly with American culture. The Bible is highly relational, reflective, and laconic (carefully chosen words) while American culture is transactional, superficial, and wordy—we are inundated daily with verbal and visual messages. Consequently, one of the most difficult challenges in leading an adult Bible study today is finding a commentary that is both accessible and informative. Timothy Keller’s, Galatians for You, meets both criteria.
Background
Keller is the founding pastor (church planter) of Redeemer Presbyterian Church (www.redeemer.com) in New York City which is famous for successfully evangelizing young professionals. He received his masters of divinity from Gordon-Conwell Theological Seminary (GCTS) and doctorate from Westminster Theological Seminary. He has written a number of books, including: The Reason for God (New York: Dutton, 2008) and The Meaning of Marriage (with Kathy Keller; New York: Dutton, 2011). When GCTS set out a box full of Galatians for You in the library at for free distribution last spring, I snapped up a copy.
Series Description
Galatians for You is the first in a series of “for You” study guides. Why start a series with the Apostle Paul’s Letter to the Galatians? In an online video introduction (http://bit.ly/19XgT4B), Keller gives three reasons: 1. it provides a good summary of the Gospel, 2. it explains the uniqueness of salvation by grace and how it differs from the law, and 3. it helps explain how the Gospel transforms us through grace and fosters the fruits of the spirit.
Organization
Galatians for You is organized in 13 chapters. In the book, 2 to 3 chapters are devoted to each of the 6 chapters in Galatians. These chapters each divide into two parts focusing on: 1. explaining the Biblical text and 2. applying the issues raised. Both parts have study questions. A brief introduction precedes and a glossary, appendix, and bibliography follow these chapters. The introduction summaries the theological issues presented in the letter and provides historical context. The glossary defines technical terms appearing the text. The appendix provides a brief explanation of the new perspective on Paul raging in theological circles.
Keller’s art begins with simple communication. In his introduction, for example, he uses simple words to describe: the gospel [as] the A to Z of the Christian life (9). And his personal touch stands out as he identifies with Paul as a fellow: church-planting missionary (10). Keller writes using lists and bullet points and shares both both information and emotion. For example, his historical review consists of just three bullet points and his introduction observes Paul is both surprised and angry (13). These characteristics identify him as a post modern writer and make his writing read like a blog.
Writer’s Craft
Keller’s craft runs through the entire commentary. For example, salvation by grace differs from (presumed) salvation by law because grace depends on a promise while law depends on performance (78). He writes: For a promise to bring a result, it needs only to be believed, but for a law to bring a result, it has to be obeyed (11). He classifies Christians (Paul’s audience) falling into four categories depending on whether they obey the law and/or rely on the law (versus grace) for their salvation. These categories emerge: 1. law-obeying, law-relying (modern Pharisees), 2. Law-disobeying (libertines), law-relying (cultural Christians), 3. Law-disobeying, not law-relying (secular or relativistic), and 4. Law-obeying, not law-relying. Keller observes that most Christians struggle to live out group 4 (obey the law out of gratitude), but often slip into one of the other three categories (117-118). Keller’s willingness to struggle with these issues gives his writing depth. En un español se diría que es profundo.
Assessment
Keller’s Galatians for You is a joy to read. Many commentaries and study guides written for a lay audience fail to engage the text and completely ignore the struggles that a post-modern audience faces. Keller is strong on both points. I look forward to teaching this text.
Keller Explains Galatians
Also see:
Books, Films, and Ministry
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net,
Publisher site: http://www.T2Pneuma.com.
Newsletter: https://bit.ly/Obituary_HFH
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August 17, 2020
Trinity of Peace: Monday Monologues (podcast) August 17, 2020
Stephen W. Hiemstra 2020 (Ken Burtram Photography)By Stephen W. Hiemstra
This morning I will share a prayer and reflect on the trinity of peace. After listening, please click here to take a brief listener survey (10 questions).
To listen, click on this link.
Hear the words; Walk the steps; Experience the joy!
Trinity of Peace: Monday Monologues (podcast) August 17, 2020
Also see:
Monday Monologue On March 26, 2018
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net,
Publisher site: http://www.T2Pneuma.com.
Newsletter: https://bit.ly/Obituary_HFH
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August 16, 2020
Prayer for Shalom
By Stephen W. Hiemstra
Great Physician, Prince of Peace, Lord of the Sabbath,
Where can we find shalom but with you? Holy Spirit grant us your peace. As our bodies are at war within us . . . We want to be filled with your peace, but impatiently fill our stomachs beyond need, imprudently pop pills for the slightest ailments, and tirelessly talk about religion without making room for you in our busy schedules. Heal our hearts, bodies, and minds; grant us your peace.
Where can we find shalom but with you? Gentle Father grant us your peace. As we neglect our fellowship with you . . . We want to be faithful worshipers, servants, and ministers. We serve you but we focus more on getting our own way, unfaithfully constructing idols of things great and small, hoping in total foolishness to bribe and control you. Forgive our sin; look beyond our transgressions; pardon our iniquity.
Where can we find shalom but with you? Jesus grant us your peace. As our relationships are in tatters…We want to be faithful children, parents, and spouses—not demanding more from others than from ourselves. Heal our families and relationships; grant us your peace.
In Jesus’ precious name, Amen.
Prayer for Shalom
Also see:
Believer’s Prayer
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com.
Newsletter: https://bit.ly/Obituary_HFH
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Oración de Shalom
Por Stephen W. Hiemstra
Gran Médico, Príncipe de Paz, Señor del Sábado,
¿Dónde podemos encontrar shalom pero contigo? Espíritu Santo concédenos tu paz. Como nuestra cuerpos están en guerra dentro de nosotros . . . Queremos estar llenos de paz, pero llenamos nuestros estómagos con impaciencia más allá de lo necesario, tomamos imprudentemente píldoras para las más mínimas dolencias y hablamos incansablemente de religión sin dejar espacio para tí en nuestros apretados horarios. Sana nuestros corazones, cuerpos, y mentes; concédenos tu paz.
¿Dónde podemos encontrar shalom pero contigo? Padre gentil concédenos tu paz. Mientras descuidamos nuestra comunión contigo . . . Querremos ser fieles adoradores, sirvientes, y ministros. Le servimos, pero nos enfocamos más en conseguir nuestro propio camino, construyendo infielmente ídolos de cosas grandes y pequeñas, con la total insensatez de sobornarlo y controlarlo. Perdona nuestra pecado; mira más allá de nuestras transgresiones; perdona nuestra iniquidad.
¿Dónde podemos encontrar shalom pero contigo? Jesús concédenos tu paz. Como nuestras relaciones están hechas jirones . . . Queremos ser hijos, padres y cónyuges fieles, no buscando más de los demás que de nosotros mismos. Sana nuestras familias y relaciones; concédenos tu paz.
En el precioso nombre de Jesús, Amén.
Oración de Shalom
Ver también:
Oración del Creyente
Otras formas de participar en línea:
Sitio del autor: http://www.StephenWHiemstra.net,
Sitio del editor: http://www.T2Pneuma.com.
Boletín informativo: https://bit.ly/Obituary_HFH
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August 14, 2020
Trinity of Peace
Peace be with you.
As the Father has sent me,
even so I am sending you.
(John 20:21)
By Stephen W. Hiemstra
When we focus solely on peace as reconciliation among feuding folks—relief of the tension with our brothers and sisters, we miss the significance of God’s peace—shalom—breaking out throughout scripture. Remember that shalom means “completeness, soundness, welfare, peace” (BDB 10002). It also implies healing, restoration, reconciliation, and salvation—not just hello and goodbye (as it is often used in Hebrew), but a return to Eden. Shalom implies inner peace, peace with God, and peace between brothers and sisters—a trinity of peace.
If this Trinitarian interpretation of peace seems far-fetched, remember that the Beatitudes and Jesus’ call sermon at Nazareth (Luke 4:14–21) start with the words of the Prophet Isaiah:
The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the LORD’s favor, and the day of vengeance of our God; to comfort all who mourn; to grant to those who mourn in Zion—to give them a beautiful headdress instead of ashes, the oil of gladness instead of mourning, the garment of praise instead of a faint spirit; that they may be called oaks of righteousness, the planting of the LORD, that he may be glorified. (Isa 61:1–3)
Notice the inner peace referenced with the phrase: “bind up the brokenhearted”; notice the peace with God referenced with the phrase: “The Spirit of the Lord GOD is upon me”; notice the peace with brothers and sisters referenced with the phrase: “to proclaim liberty to the captives”. In effect, God himself has initiated a trinity of peace—inner peace, peace with God, and peace among brothers and sisters—which broke out with the coming of Christ, as Isaiah prophesied and to which we will now turn.
Inner Peace
What could bring peace more quickly than physical and mental healing, as Jesus’ miracles attest? Jesus’ first miracle after leaving Nazareth occurs in the synagogue in Capernaum, Peter’s home town, where Jesus drives out a demon out of a man (Luke 4:31-38). After that man was healed, demon deliverance ministry becomes a common occurrence (Luke 4:41).
Jesus’ healing transformed a person so dramatically that it was obvious just looking at them, as we witness with the healing of the man with the unclean spirit in the Gerasenes: “And they came to Jesus and saw the demon-possessed man, the one who had had the legion, sitting there, clothed and in his right mind, and they were afraid.” (Mark 5:15) The healed man immediately becomes an evangelist (Mark 5:20), much like the woman at the well (John 4:28–30), because the presence of God—the shalom of God—is news that we cannot keep to ourselves.
Peace with God
Many people today take peace with God for granted, as if sin and the wrath of God were suddenly of no consequence. However, the Bible reminds us that Jerusalem was destroyed first by the Babylonians and later by the Romans for the sin of refusing, ignoring, and killing the prophets (Matt 23:34-47); events provoked by sin and God’s response to it.
This problem of sin persists. In the Old Testament, prophets reminded the people of their obligations under the Mosaic covenant—in other words, their sin. In the New Testament, Jesus Christ atones for our sin with his death on the cross, as Paul writes:
For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas [Peter], then to the twelve. (1 Cor 15:3-5)
Of first importance, Christ’s atoning sacrifice makes peace with God possible. If we claim to have no sin (or deny its importance) and refuse to acknowledge Christ’s atoning sacrifice, then our sin and guilt remain. If unrepentant sin led to the destruction of the temple and the city of Jerusalem, then why would God spare unrepentant and sinful people in Corinth or, for that matter, in Washington or New York?
Sin still matters and the unrepentant still must face judgment before a wrathful God, but: “God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16) God provided for our salvation through Jesus’ death on the cross which brings us to peace with Him.
Peace with Others
We normally think of peace in terms of reconciliation, in part, because peace on earth is so hard to obtain. The Apostle Paul admonishes: “If possible, so far as it depends on you, live peaceably with all.” (Rom 12:18) Here Paul is focusing on interpersonal conflict, not the more generous shalom of Christ that we see, for example, in Jesus’ first miracle where he rescues the wedding of an impoverished couple of newlyweds from social embarrassment:
Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to the servants, Fill the jars with water. And they filled them up to the brim. And he said to them, Now draw some out and take it to the master of the feast. So they took it. When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom and said to him, Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now. (John 2:6-10)
Notice that Jesus’ miracle has both a quantitative and a qualitative dimension. Quantitatively, we are talking about a lot of wine—six times twenty is one hundred and twenty gallons of wine. Qualitatively, the master of ceremonies, whose role is to monitor hospitality standards, is surprised by the wine’s quality. Quantitatively and qualitatively, Jesus’ generosity enabled this young couple to avoid social embarrassment and to live at peace within their community.
As in the wedding at Cana, Jesus delivers so much more peace than we expect or deserve.
References
BibleWorks. 2011. Norfolk, VA: BibleWorks, LLC. .
Brown-Driver-Briggs-Gesenius (BDB). 1905. Hebrew-English Lexicon, unabridged.
Trinity of Peace
Also see:
Preface to a Life in Tension
Other ways to engage online:
Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com
Newsletter: https://bit.ly/Obituary_HFH
The post Trinity of Peace appeared first on T2Pneuma.net.
Trinidad de Paz
Paz a ustedes;
como el Padre me ha enviado,
así también yo los envío.
(John 20:21)
Por Stephen W. Hiemstra
Cuando enfocamos únicamente en paz como reconciliación entre las luchandas personas—aliviando de la tensión con nuestros hermanos y hermanas, perdemos la significance de la paz de Dios—shalom—que se encuestraba través de las escrituras. Recuerda que shalom significa “integridad, solidez, bienestar, paz” (BDB 10002). También implica curación, restauración, reconciliación, y salvación—no solo hola y adiós (como se usa a menudo en hebreo), sino un regreso al Edén. Shalom implica la paz interior, paz con Dios, y paz entre hermanos y hermanas—una trinidad de paz.
Si esta interpretación trinidad de paz parece exagerada, recuerde que las Bienaventuranzas y el llamado sermón de Jesús en Nazaret (Luke 4:14–21) comienzan con las palabras del Profeta Isaías:
El Espíritu del Señor DIOS está sobre mí, Porque me ha ungido el SEÑOR Para traer buenas nuevas a los afligidos. Me ha enviado para vendar a los quebrantados de corazón, Para proclamar libertad a los cautivos Y liberación a los prisioneros; Para proclamar el año favorable del SEÑOR, Y el día de venganza de nuestro Dios; Para consolar a todos los que lloran, Para conceder que a los que lloran en Sion Se les dé diadema en vez de ceniza, Aceite de alegría en vez de luto, Manto de alabanza en vez de espíritu abatido; Para que sean llamados robles de justicia, Plantío del SEÑOR, para que El sea glorificado. (Isa 61:1–3)
Observe la paz interior referenció con la frase: “vendar a los quebrantados de corazón;” observe la paz con Dios referenció con la frase: “El Espíritu del Señor DIOS está sobre mí;” observe la paz con hermanos y hermanas referenció con la frase: “Para proclamar libertad a los cautivos.” En efecto, Dios mismo ha iniciado una trinidad de paz—paz interior, paz con Dios, y paz entre hermanos y hermanas—que estalló con la venida de Cristo, como profetizó Isaías y a la que ahora nos dirigiremos.
Paz Interior
¿Qué podría traer paz más rápidamente que la curación física y mental, como lo atestiguan los milagros de Jesús? El primer milagro de Jesus después de abandonar Narzaret ocurre en la sinagoga en Capernum, la ciudad natal de Pedro, donde Jesús expulsa a un demonio de un hombre (Luke 4:31-38). Después de que ese hombre fue sanado, el ministerio de liberación del demonio se convierte en algo común (Lucas 4:41).
La curación de Jesus transformó una persona tan dramáticamente que fue obvio únicamente solo mirarla, como atestiguamos con la curación del hombre con un espíritu inmundo en los Gerasenes: “Vinieron a Jesús, y vieron al que había estado endemoniado, sentado, vestido y en su cabal juicio, el mismo que había tenido la legión; y tuvieron miedo.” (Mark 5:15) El hombre sanado se convierte inmediatamente a un evangelista (Mark 5:20), al igual que la mujer en el pozo (John 4:28–30), porque la presencia de Dios—el shalom de Dios—es una noticia que no podemos guardar para nosotros mismos.
Paz con Dios
Muchas personas hoy toman que paz con Dios por sentado, como si los pecados de personas y la ira de Dios no tuvieron de repente de ninguna consecuencia. Sin embargo, la biblia nos recuerda que Jerusalem fue destruido primero por los babilonios y luego por los romanos en response del pecado de rechazar, ignorar, y matar los profetas (Matt 23:34-47); eventos provocaba por pecado y la respuesta de Dios al mismo.
Este problema de pecado persiste. En el Antiguo Testamento, los profetas recordaron la gente de sus obligaciones bajo del pacto mosaico—en otras palabras, su pecado. En el Nuevo Testamento, Jesucristo expía nuestro pecado con su muerte en la cruz, como escribe Pablo:
Porque yo les entregué en primer lugar lo mismo que recibí: que Cristo (el Mesías) murió por nuestros pecados, conforme a las Escrituras; que fue sepultado y que resucitó al tercer día, conforme a las Escrituras; que se apareció a Cefas (Pedro) y después a los doce. (1 Cor 15:3-5)
De primera importancia, la sacrifica expiatoria de Cristo hace la paz con Dios posible. Si afirmamos que no tenemos pecado (o negamos su importancia) y nos negamos a reconocer la sacrifica expiatoria de Cristo, entonces nuestro pecado y culpa permanecen.
Si el pecado impenitente condujo a la destrucción del templo y la ciudad de Jerusalem, entonces porque perdonaría Dios de impenitente o pecaminso gente en Corinto o, en realidad, en Washington o Nueve York?
El pecado todavía importa y los impenitentes aún deben enfrentar el juicio ante un Dios colérico, pero: “Porque de tal manera amó Dios al mundo, que dio a su hijo unigénito (único), para que todo aquél que cree en el, no se pierda, sino que tenga vida eterna.” (John 3:16) Dios proveyó nuestra salvación a través de la muerte de Jesús en la cruz que nos lleva a la paz con él.
Paz con los Demás
Pensamos normalmente de paz en términos de reconciliación, por parte, porque paz en la tierra es muy difícil de obtainer. El apóstol Pablo amonesta: “Si es posible, en cuanto de ustedes dependa, estén en paz con todos los hombres.” (Rom 12:18) Aquí Pablo está centrando en conflicto interpersonal, no el más generoso shalom de Cristianos que vemos, por ejemplo, en el primer milagro de Jesús donde rescata la boda de una pareja de recién casados empobrecidos de la vergüenza social:
Y había allí seis tinajas de piedra, puestas para ser usadas en el rito de la purificación de los Judíos; en cada una cabían dos o tres cántaros (unos 100 litros). Jesús les dijo: Llenen de agua las tinajas. Y las llenaron hasta el borde. Entonces les dijo: Saquen ahora un poco y llévenlo al mayordomo. Y se lo llevaron. El mayordomo probó el agua convertida en vino, sin saber de dónde era, pero los que servían, que habían sacado el agua, lo sabían. Entonces el mayordomo llamó al novio, y le dijo: Todo hombre sirve primero el vino bueno, y cuando ya han tomado bastante, entonces el inferior; pero tú has guardado hasta ahora el vino bueno. (John 2:6-10)
Observe que el milagro de Jesús tiene una dimensión cuantitativa y una cualitativa. Cuantitativamente, estamos hablando de mucho vino: seis veces veinte son ciento veinte galones de vino. Cualitativament, el mayordomo, cuyo papel es monitorear los estándares de hospitalidad, está sorprendido por la calidad del vino. Cuantitativa y cualitativamente, la generosidad de Jesús permitió a esta joven pareja evitar la vergüenza social y vivir en paz dentro de su comunidad.
Como en la boda en Caná, Jesús ofrece mucha más paz de la que esperamos o merecemos.
References
BibleWorks. 2011. Norfolk, VA: BibleWorks, LLC. .
Brown-Driver-Briggs-Gesenius (BDB). 1905. Hebrew-English Lexicon, unabridged.
Trinidad de Paz
Ver también:
Gospel as Divine Template
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Sitio del autor: http://www.StephenWHiemstra.net,
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