Stephen W. Hiemstra's Blog, page 43

Availability Prayer

By Stephen W. Hiemstra

Almighty Father, Beloved Son, Spirit of Truth,

All praise and honor, power and dominion, truth and justice are yours, because you came into our world to teach, heal, and bear witness to the power and love of God.

Forgive our silence, our lack of faith, our unwillingness to bear witness to the truth of God.

Thank you for the testimony of Jesus who was available to the weak and needy, who asked about their desires, and articulated God’s love in tangible ways.

In the power of the Holy Spirit, draw us to yourself. Open our hearts; illumine our minds; strengthen our hands in your service.

In Jesus’ name, Amen.

Availability Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Sum_May_2024 ,  Signup

 

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Available, Ask, Articulate

If anyone says, I love God, and hates his brother, he is a liar; 

for he who does not love his brother whom he has seen 

cannot love God whom he has not seen.

(1 John 4:20)

By Stephen W. Hiemstra

If we follow the template outlined by the Apostle Paul, what is important to know about Jesus’ life, ministry, death, and resurrection?

With the template in view, many interesting details of Jesus’ public life fall away. We are not, for example, asked to emulate many aspects of his early life that have to do with his Jewish upbringing, although the church may practice traditions that parallel them. Baptism has replaced circumcision; forgiveness and generosity have substituted for temple sacrifices; sacrificial living has emulated his death. Many times Christians have found unique ways to participate in Jesus’ life and ministry.

Still, many of Jesus’ healings, miracles, and exorcisms are simply reported, but others follow a pattern that is worth highlighting. Consider this account of the healing of the blind man, Bartimaeus, near Jericho:

“And Jesus stopped and commanded him to be brought to him. And when he came near, he asked him, What do you want me to do for you? He said, Lord, let me recover my sight. And Jesus said to him, Recover your sight; your faith has made you well.” (Luke 18:40-42; also: Mark 10:46-52)

Jesus employs a three-way pattern: 1. He makes himself available to the man; 2. He asks the man what he can do; and 3. He articulates an interpretation of the healing. While many of Jesus’ actions are simply reported, this healing is interesting because of what it teaches.

Availability

Jesus made himself available to people in a surprising way, often stopping what he is doing to attend to the needs of individuals. In Jericho, we are told that the blind man is initially begging and had to cry out for Jesus’ attention. When he does, the people around him rebuked him. What does Jesus do? Jesus stops the parade and attends to the needs of the blind man, expressing a surprising willingness to be available.

Robert Wicks (2000, 39-40) sees our willingness to be open and available to others as an important segue to being open to God.

Ask

Ever since I was young, I have marveled as to why Jesus asked Bartimaeus what he wanted him to do. Why would he ask a blind man, if he wanted to be healed?

Being available to people is one thing, valuing them as individuals is another.

Not everyone who visits a doctor wants to be healed. A hypochondriac might just want attention; a single-person might just seek an eligible partner; a poor person mights just look for a handout. The answer to the question may seem obvious to you, but it may not be the answer sought. Jesus was not trying to be cheeky, he sought to affirm the value of the individual by asking the question. We are all created in the image of God, but do we truly act as if that were true when we interact with other people?

Articulate

Not all of Jesus’ healings are in response to faith, as in the case of Bartimaeus. In the case of the widow of Nain whose son had died, the young man did nothing at all to deserve being resurrected—Jesus acted only out of compassion (Luke 7:11-15). In the case of the paralytic, the faith of his friends is noted, but the healing is done: “But that you may know that the Son of Man has authority on earth to forgive sins.” (Mark 2:10)

A cynic might argue that articulating the reason for a healing is simple a matter of spin-control, but the wider point is that miracles, healings, and signs need to be interpreted. Otherwise, the cynics will truly have the final word. As the Apostle Peter reported: 

“In your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect.” (1 Pet 3:15)

We need to bear witness to God when we act out of faith.

References

Wicks, Robert. 2000. Availability: The Spiritual Joy of Helping Others. New York: Crossroad Publishing Company.

Available, Ask, Articulate

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Sum_May_2024 ,  Signup

 

The post Available, Ask, Articulate appeared first on T2Pneuma.net.

Wicks Seeks Availability

Robert Wicks. 2000. Availability: The Spiritual Joy of Helping Others. New York: Crossroad Publishing Company.

Review by Stephen W. Hiemstra

One of the more interesting definitions of the soul is that it encompasses who we are and who we are in relationship with, including God. This definition differs significantly from the Greek division of the person into body and spirit or, body, mind, and spirit. It also differs from the Freudian division into id, ego, and superego. When we talk about the three movements of the spirit, popularized recently by Henri Nouwen (1975), into polarities within, with God, and with others, we converge on this ancient notion of soul. Loneliness can accordingly be accurately described as an affliction of the soul, while frankly psychologists have really no conceptual basis for even describing it because it is relational, not part of the person.

Introduction

In his book, Availability: The Spiritual Joy of Helping Others, Robert Wicks describes his book’s theme in these words:

“…the more we can remove the blocks to an appreciation of who we are and who we are becoming, the truer we can be in our response to the Gospel call to serve others and God. We must be available then to ourselves so that our relationships can flow out of a healthy attitude and a clear awareness of our motivations.”(3)

While Wicks cites many passages of scripture, the one that comes to mind for me in reflecting on this book, the story of Bartimaeus, he does not cite. It reads:

“And they came to Jericho. And as he was leaving Jericho with his disciples and a great crowd, Bartimaeus, a blind beggar, the son of Timaeus, was sitting by the roadside … And Jesus stopped and said, Call him … And Jesus said to him, What do you want me to do for you?”(Mark 10:46-52 ESV)

What celebrity stops for a random person in a crowd, one of the invisible people? Yet, time and time again, Jesus made himself radically available to strangers.

Being Available to Ourselves

If loneliness is an affliction of the soul, availability enlarges and heals the soul; it is a gift (1). Wicks writes:

“Availability to ourselves increases along with availability to God and others because there is a unity in being true to oneself, others, and God.”(39)

Wicks clearly believes that being available to ourselves is the key to unlocking this gift. Note that in writing his book in eight chapters, four are devoted to being available to ourselves (half the book) while only two chapters are devoted to being available to others and two to God (v).

Wicks focuses on being available to ourselves in terms of recognizing our uniqueness and limits, being willing to forgive ourselves in failure, cultivating self-awareness, and developing emotional and mental clarity, avoiding defensiveness.

Being Available to Others

Being available to others can be easily described, but it is an area fraught with confusion. Wicks writes:

“Being available to others is not just giving time, money, and effort. It is also not endlessly worrying about others so that our personal tension rises to the point that we are overloaded and have no energy to care about anything or anyone anymore.” (40)

Obviously, burnout is a real possibility. I have seen pastors experiencing anxiety attacks, running around trying to do everything, and being subject to temptations that would not normally afflict them, had they honored their own limits.

Being Available to God

In his discussion of being available to God, Wicks makes an important observation:

“When we play at prayer, rather than open ourselves up to listen, it is we who are truly not available to God.”(95)

When you pray, do you do all the talking? God answers prayer, sometimes quite quickly, but we need to be listening. He goes on:

“…if there is a key to understanding the problems of availability and appreciating it as a gift, this key is contained in our seeking unity within and without by placing ourselves continually in the presence of God: to relax, to sit, to learn, to work, to contemplate, to do everything in the presences of God.”(102)

When I am restless or distracted in prayer, I find it helpful to pray a centering prayer. For me, Psalm 8 centers me and helps me to separate myself from my own busyness. My own restlessness often makes continuous prayer during the day hard.

Assessment

Robert Wicks’ Availability: The Spiritual Joy of Helping Othersis short and easily read—a seminarian’s delight. Its brevity is disarming and masks the profound influence that this book had on my thinking early in seminary. After reading Wicks, I meditated on the story of Bartimaeus and Psalm 8 for years. Perhaps, you will too.

References

Nouwen, Henri J. M. 1975. Reaching Out: The Three Movements of the Spiritual Life. New York: DoubleDay. (Review)

Wicks Seeks Availability
Also see:
Nouwen: Make Space for Self, Others, and God 
Vanhoozer: How Do We Understand the Bible? Part 1 
Books, Films, and Ministry
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Sum_May_2024 ,  Signup
 

 

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Lost Years: Monday Monologues (podcast), May 27, 2024

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on the Lost Years. 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!

Lost Years: Monday Monologues (podcast), May 20, 2024
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com





Newsletter at:  https://bit.ly/Sum_May_2024 ,  Signup
 
 

 

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Lost Years Prayer

By Stephen W. Hiemstra

Blessed Lord Jesus,

All praise and honor, power and dominion, truth and justice are yours, because you grew up much like us, lived, and worked among us.

Forgive our unwillingness to see your hand at work in those around us. Help us to forgive the weaknesses of others and in ourselves.

Thank you for your Holy Spirit, the embodied in the church.

In the power of you Holy Spirit, draw us closer to you each and every day.

In Jesus’ precious name, Amen.

Lost Years Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Sum_May_2024 ,  Signup
 

 

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The Lost Years

Every male who first opens the womb shall be called holy to the Lord 

and to offer a sacrifice according to what is said in the Law of the Lord, 

a pair of turtledoves, or two young pigeons. 

(Luke 2:23-24)

By Stephen W. Hiemstra

The prophet Micah foretold the birth of Jesus with these words: “But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days.” (Mic 5:2) The Ancient of Days is a metaphorical name of God most often associated with Daniel 7, a prophecy of the rise and fall of many kingdoms. When King Herod asked his advisors where the Christ child would be born, this is passage that they referenced—no wonder why he got upset.

Birth, Circumcision, and Purification

Jesus is to be born in Bethlehem, which means house of bread in Hebrew, of the tribe of Judah, fathered by the Holy Spirit. Jesus, the one who saves, who was born in the house of bread later performs a miracle of feeding thousands by breaking bread, an allusion to the provision of manna by God himself during the desert wanderings. Who wandered in the desert at the time of his birth? Shepherds. What is the symbolic message? With the birth of Jesus, the desert wandering of Israel is over.

Luke’s account of Mary’s purification after the circumcision of Jesus makes an interesting allusion to the law of the firstborns:

“Behold, I have taken the Levites from among the people of Israel instead of every firstborn who opens the womb among the people of Israel. The Levites shall be mine, for all the firstborn are mine. On the day that I struck down all the firstborn in the land of Egypt, I consecrated for my own all the firstborn in Israel, both of man and of beast. They shall be mine: I am the LORD.” (Num 3:12-13)

Moses referred to this law of the firstborns when he consecrated the tribe of Levi as priests. In a symbolic sense, the firstborn baby Jesus, as the refiner’s fire, removed the need for the levitical priesthood (Mal 3:3). Do you suppose anyone noticed?

Nazarene

Another point can be made concerning Jesus being described as “holy to the Lord.” When Mark and Matthew refer to Jesus as a Nazarene (Mark 14:67; Matt 2:23), some see a double entendre and believe it is an allusion to Jesus assuming a Nazirite oath: “He shall separate himself from wine and strong drink … All the days of his vow of separation, no razor shall touch his head.” (Num 6:3-5) The Old Testament allusion is usually associated with Samson, whose strength lay in his long hair (Judge 16:17). 

This Nazarene allusion may have motivated the many paintings of Jesus with a beard and long hair, and to this day, Christians are referred to as Nazoreans in Arabic. If Jesus took a Nazirite oath, it would explain why he was annoyed with his mother at the wedding of Cana (John 2:3-5). No Nazarene would want to associate with a wild party or alcohol.

This Nazarene interpretation is in tension with passages, such as the parable of the brats:

“We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn. For John came neither eating nor drinking, and they say, He has a demon. The Son of Man came eating and drinking, and they say, Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!” (Matt 11:17-19)

The implication is that the Son of Man, Jesus’ title for himself, was not a Nazarene, like John.

Bar Mitzvah

Bar Mitzvah is Hebrew for son of the law and marks the transition into adulthood. For women, Jews now celebrate a Bat Mitzvah, which means daughter of the law. When I was twelve, I took a communicants class and joined the church, taking communion for the first time.

The story of Jesus at the temple in Jerusalem when he was twelve is normally told, focusing on the parental panic on losing Jesus for three days or on his statement: “Did you not know that I must be in my Father’s house?” (Luke 2:49) Alternatively, in conservative circles, his submission to his parents may be the focus (Luke 2:51) 

Carpenter’s Son

Even today, it is assumed that a Jewish young person being initiated would learn Hebrew. Where did Jesus learn Hebrew and acquire a detailed knowledge of the scriptures? His questions for his teachers (Luke 2:46) and his reading of Isaiah 61 in his call sermon (Luke 4:18-19) suggest that he was fluent in Hebrew. 

Today, Jewish young people may only learn enough Hebrew to pronoun the words, not to interpret them. In the first century, business got done in Greek and people normally spoke Aramaic, which suggests that Jesus was at least bilingual. Knowing Hebrew suggests that he was an educated man, which would be unusual for a carpenter’s son. Hence, the surprise expressed by people hearing him speak in Nazareth (Matt 13:54-56).

Baptism

Each of the four Gospels associates Jesus with John the Baptist. This statement is also paraphrased in all four accounts: “I have baptized you with water, but he will baptize you with the Holy Spirit.” (Mark 1:8) In Matthew, John the Baptist preaches that “the kingdom of heaven is at hand.” (Matt 3:2). Jesus repeats this phrase and later instructs his disciples to repeat it (Matt 4:17, 10:7). For this reason, some people believe that Jesus was at one point a disciple of John the Baptist, which would perhaps answer the question of where Jesus learned to read Hebrew and studied scripture.

The Lost Years

The term, the lost years, refers to the many unanswered questions that have arisen with Jesus’ life and education prior to his ministry. Inferences about this period are primarily drawn from generalizations from the context of Jewish life and our knowledge of scripture.

The Lost Years

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Sum_May_2024 ,  Signup
 

 

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Vanhoozer Confronts Dualism Dramatically. Part 2

Kevin J. Vanhoozer. 2014. Faith Speaking Understanding: Performing the Drama of Doctrine. Louisville: Westminster John Knox Press.  (Goto part 1)

Review by Stephen W. Hiemstra

Vanhoozer’s uses the theatrical model to show that faith and action can be taught together in a way that teaches faithful balance of the two. In my own writing, I have argued that music is a spiritual disciple because in music thinking and feeling (proxies for mind and body) cannot be separated (Hiemstra 2014, 150-152). The theatrical model is, however, stronger because faith and action are inseparable on stage as in life.

Throughout church history Esau has been denigrated because he sold his birthright to Jacob for a bowl of lentil stew (Gen 26:33), but we are little different. Citing Alan Wolfe (2003), Vanhoozer writes:

“Evangelical churches lack doctrine because they want to attract new members. Mainline churches lack doctrine because they want to hold on to those declining numbers of members they have.” (54)

Our birthright as Protestants according to Vanhoozer is solo scriptura (55). If, as Vanhoozer describes it, “the church is a theater of the gospel in which disciples stage previews of the coming kingdom of God” (59), how are they to be faithful actors if they do not know their lines? Vanhoozer argues that the crisis of doctrine is, in fact, a crisis of authenticity—the actors no longer learn their lines.

What is so fascinating in this metaphor of the theoretical model is that this crisis of authenticity arises because we have lost a sense of who we are as Christians. Vanhoozer writes:

“What we have on the world stage, then, are various kinds of beings presenting themselves to one another by acting out their existence and essence (i.e. that they are and what they are).” (67)

In other words, a tomato communicates that it is not a banana by what it is and would just look silly trying on stage to act as if it were a banana. In much the same way, Christians who do not know God deeply through their reading of scripture and adherence to doctrine cannot convincingly display the gospel. Consequently, Christianity lite experiences a crisis of authenticity much like a tomato pretending to be a banana.

Inasmuch as this is merely the motivation for Vanhoozer’s exploration of the theatrical model, it should be obvious that this book is not a light read. Basic doctrines of the church are examined in light of the theatrical model. One such examination takes the form of a question: if the gospel is drama, what kind of a drama is it?

Vanhoozer argues that the gospel is obviously not a tragedy because in tragedy the hero “is no match for hostile gods or impassive Fate, yet nevertheless displays courage in the face of impossible odds.” The gospel is no tragedy because Christ’s life is not taken but freely given, as we witness in the Garden of Gethsemane. He argues that the gospel is rather a comedy, which “is the tendency to bring the proud down a notch, though in a kinder, gentler fashion than tragedy”. Furthermore, “tragedy begins well but ends badly; comedy begins with a complication but ends well”. (94) It is always good for actors to know what kind of drama they are acting in!

Another attribute of a drama which is important to know is how many acts take place. (95) The expected answer is three: creation, fall, and redemption. Vanhoozer argues for five:

Act 1: Creation, the setting for everything that follows (Gen 1-11)

Act 2: Election of Abraham/Israel (Gen 12-Mal)

Act 3: Sending of the Son/Jesus (the Gospels)

Act 4: Sending of the Spirit/Church (Acts—Jude)

Act 5: Return of the King/day of the Lord/consummation/new creation (Rev) (98).

The theatrical model aids in making this selection because the turning points in the drama signal something dramatic is happening. For example, the creation and fall normally make up two of the three acts, but both fall in the first three chapters of Genesis which lumps acts 2-5 into a single act (redemption), missing a lot of the drama of scripture. Vanhoozer sees the fall simply as part of the conflict within Act 1, much like conflict which exists in the other 4 Acts (98).

Kevin J. Vanhoozer’s Faith Speaking Understanding is a deeply theological text which employs the theatrical model to illustrate and extend our understanding of the Bible and discipleship. Critiques of the theatrical model can be found in the appendix. Seminary students and pastors are the intended audience, but others wanting to delve deeply into their faith will find it fascinating.

For reviews of other books by Vanhoozer, see the list of references below.

References

Hiemstra, Stephen W. 2014. A Christian Guide to Spirituality. Centreville: T2Pneuma Publishers LLC.

Vanhoozer, Kevin J. 1998. Is There a Meaning in This Text:  The Bible, The Reader, and the Morality of Literary Knowledge.  Grand Rapids:  Zondervan. (3-part review: Vanhoozer:  How Do We Understand the Bible? http://wp.me/p3Xeut-Yq, http://wp.me/p3Xeut-Yw, http://wp.me/p3Xeut-YB)

Vanhoozer, Kevin, J. 2005. The Drama of Doctrine: A Canonical-Linguistic Approach to Christian Theology. Louisville: Westminster John Knox.

Vanhoozer, Kevin, J. and Owen Strachan. 2015. The Pastor as Public Theologian: Reclaiming a Lost Vision. Grand Rapids: Baker Academic. (Review: VanHoozer and Strachan Argue Case for Pastor-Theologian; http://wp.me/p3Xeut-1us)

Wolfe, Alan. 2003. The Transformation of American Religion: How We Actually Live Our Faith. New York: Free Press.

Wolters, Albert M. 2005. Creation Regained: Biblical Basics for a Reformation Worldview. Grand Rapids: Eerdmans.

Footnotes

What are God’s “essential dispositions”? Vanhoozer (67) cites: “The LORD passed before him and proclaimed, ‘The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness,’” (Exod 34:6 ESV) This is the Bible’s explanation of what it means to be created in the image of God (Gen 1:27). See the sermon that I preached for my daughter’s wedding. (Living into the Image; http://wp.me/p3Xeut-1zD).

See, for example: (Wolters 2005).

Vanhoozer Confronts Dualism Dramatically. Part 2

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Sum_May_2024 ,  Signup
 

 

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Early Life: Monday Monologues (podcast), May 20, 2024

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on Jesus’ Early Life. 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!

Early Life: Monday Monologues (podcast), May 13, 2024
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com





Newsletter at:  https://bit.ly/Sum_May_2024 ,  Signup
 

 

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Young Life Prayer

By Stephen W. Hiemstra

Blessed Lord Jesus,

All praise and honor, power and dominion, truth and justice are yours because you came into this world as an inconvenient pregnancy and were born a helpless child living into the image of God in human form.

Forgive us when we fail to care for those around us whose lives have intrinsic value being created in the image of God, not market value that changes with circumstances.

Thank you for the gift of salvation in Jesus Christ.

In the power of the Holy Spirit, give us the willingness and strength to follow Jesus’ example in life and ministry.

În Jesus’ precious name, Amen.

Young Life Prayer
Also see:
The Face of God in the Parables
The Who Question
Preface to a Life in Tension
Other ways to engage online:



Author site: http://www.StephenWHiemstra.net
Publisher site: http://www.T2Pneuma.com

Newsletter at:  https://bit.ly/Sum_May_2024 ,  Signup
 

 

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Jesus’ Early Life

 

Where is he who has been born king of the Jews? 

For we saw his star when it rose and have come to worship him.

 (Matt 2:2)

By Stephen W. Hiemstra

If we are to emulate Jesus’ life, ministry, suffering, and death as a template for achieving resurrection and eternal life, then it is important to know who Jesus is. While we do not know much about Jesus’ early life, what we do know from the Gospels of Matthew and Luke suggests that he was an historical person and that his birth stirred things up.

King of the Jews

The title, King of the Jews, given in Matthew 2.2 is reinforced in the genealogies given in Matthew 1 and Luke 3. The Matthew genealogy is given for Joseph, Jesus’ legal father and that in Luke 3 follows the genealogy of Mary, Jesus’ mother. R.C. Sproul (2005, 60) finds it important that Luke genealogy starts with Adam, while Matthew’s begins with Abraham, which suggests that Luke sees Jesus’ mission to gentiles as foundational. Genealogies generally serve to legitimize claims of royal blood, but for our purposes they serve to reinforce a righteous lineage.⁠1

The Matthew account’s use of the title, King of Jews, is immediately followed by: “When Herod the king heard this, he was troubled, and all Jerusalem with him.” (Matt 2:3) For us, the trouble in understanding this passage arises in a weak translation of Magi (μάγοι Matt 2:1) as wise men. Magi were wise men, but they were also Zoroastrian priests and, as such, king-makers of Parthian empire, who traveled with an armed escort. We might usually expect that a Jewish baby might be blessed by a Jewish priest or rabbi, as when Luke records that Jesus was presented at the temple (Luke 2:12). Rome appointed Herod as king because he claimed that he could keep the peace with the Parthians, who were now telegraphing their dissatisfaction with his rule.

The story of the Magi provides an explanation for Herod’s reaction—the slaughter of innocents—and the reason why the Holy family left for Egypt in the middle of the night (Matt 2:13-18). Jesus posed a political threat to Herod and all of Jerusalem knew it. After Matthew tees up Jesus’ royal lineage, later when Pilate asks him straight up—“Are you the King of Jews? (Matt 27:11)—Jesus demures.

The Christian Family

An echo of the creation mandate can be found in the Christmas story. In Genesis we read: “God created man in his own image, in the image of God he created him; male and female he created them.” (Gen. 1:27) Being created in God’s image implies that life is sacred, having intrinsic value—the source of all human rights. The love and care demonstrated by Joseph and Mary in the birth narratives of Jesus in Matthew 1 and Luke 2 underscores this point. Long before Jesus suffered a painful, dishonorable death on a cross, he was born following an inconvenient pregnancy, had dirty diapers like the rest of us, and lived in poverty.

One of the defining characteristics of the Christian faith is honoring each individual, regardless of age, as being created in the image of God. The Apostle Paul’s writing is clear: “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” (Gal 3:28) No ethnic group is better than any other; no economic class is better than any other; and no gender is better than any other. Paul goes on to extend his concept to the family:

Children, obey your parents in the Lord, for this is right. Honor your father and mother (this is the first commandment with a promise), that it may go well with you and that you may live long in the land. Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord. (Eph 6:1–4)

Because we are all created in the image of God, no age group is better than any other. Neither a newborn, nor a senior standing at the gates of heaven is better than one another. Christians are to value life stages equally by honoring each stage, and not clinging to any particular stage as if it were preferred.

While this discussion of age equality may seem to be a Pauline extrapolation, Jesus’ emphasis on the importance of children suggests that Paul simply modeled his comments on Jesus’s own:

“And they were bringing children to him that he might touch them, and the disciples rebuked them. But when Jesus saw it, he was indignant and said to them, Let the children come to me; do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it. (Mark 10:13-15

In family system’s theory, children are a barometer of the emotional health of a family, which is likened to a household water system that fails at its weakest link. A child acting out may indicate that the parents are having marital problems (Friedman 1985, 21). Jesus concern for humility and servant leadership are simply other applications  of the same equality principle (Mark 10:43-44).

Theological implications follow from Jesus’ humanity. The author of Hebrews writes:

For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (Heb 4:15–16)

In other words, when we face Christ on the Day of Judgment, we will face a judge that understands our weaknesses and sin because he lived among us. If God is merely transcendent, then this experience would be absent. The helplessness of the baby Jesus underscores his humanity.

Footnotes

1 For a detailed discussion of the genealogies, see I. Howard Marshall (1978, 157-165).

References

Friedman,Edwin H. 1985. Generation to Generation: Family Process in Church and Synagogue. New York:  Gilford Press.

Marshall, I. Howard. 1978. The Gospel of Luke: A Commentary on the Greek Text. New International Greek Testament Commentary. Grand Rapids: Eerdmans.

Sproul, R.C. 2005. A Walk with God: An Exposition of Luke’s Gospel. Great Britain: Christian Focus Publications.

Jesus’ Early Life

Also see:

The Face of God in the Parables
The Who Question
Preface to a Life in Tension
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