To All The World
×
Browse
The exchange between Jesus and some of his opponents, reported in Mark 11:27–33, is one of the strangest in the four Gospels. Jesus ducks their crucial question by asking one of his own, one that they cannot answer for political reasons. Why doesn’t Jesus respond in a straightforward manner? Doesn’t this sound a little like brinkmanship, or, worse, a petty jockeying for power and one-upmanship?
At one level, the question of the chief priests, the teachers of the law, and the elders was entirely legitimate. By what authority does Jesus clear the temple courts, accept the accolades of countless thousands as he is ushered into Jerusalem on a donkey, and preach with robust confidence? His is not the authority of the rabbinic schools, nor of those who hold high ecclesiastical and political office. So what kind of authority is it?
How might Jesus have responded? If he said he was simply doing these things on his own, he would sound presumptuous and arrogant. He could not name an adequate earthly authority. If he insisted that everything he said and did were the words and deeds of God, they could have had him up on a blasphemy charge. It is not obvious what true answer he might have given them that would have simultaneously satisfied them and preserved his own safety.
So Jesus tells them, in effect, that he will answer their question if they will answer one of his: “John’s baptism—was it from heaven, or from men? Tell me!” (11:30). His interlocutors weigh their possible answers on the basis of political expediency. If they say, “From heaven,” they reflect, he will condemn them for not becoming disciples of John. Worse, they cannot fail to see that this is also a setup for the answer to their question. For after all, John the Baptist pointed to Jesus. If they acknowledge that John’s ministry is anchored in heaven, and John pointed to Jesus, then Jesus has answered their question; his ministry, too, must have heaven’s sanction behind it. But if they say, “From men,” they will lose face with the people who cherished John. So they say nothing, and forfeit their right to hear an answer from Jesus (11:31).
A pair of pastoral implications flow from this exchange. The first is that some people cannot penetrate to Jesus’s true identity and ministry, even when they ask questions that seem to be penetrating, because in reality their minds are made up, and all they are really looking for is ammunition to destroy him. The second is that sometimes a wise answer is an indirect one that avoids traps while exposing the two-faced perversity of the interlocutor. While Christians should normally be forthright, we should never be naive.
Can you be a Calvinist and see a future for Jewish Israel and its land? History’s answer: Yes.
In the second part of his response to Eliphaz, Job addresses God directly (Job 7), though we are meant to understand that this agonizing prayer is uttered in such a way that Eliphaz and his friends overhear it. In fact, as we shall see, there is a tight connection between chapters 6 and 7.
The first ten verses of moving complaint, full of descriptions of sleepless nights and festering sores, are focused on “reminding” God how brief human life is. “Life is hard, and then you die” is the contemporary expression; more prosaically, Job asks, “Does not man have hard service on earth? Are not his days like those of a hired man?” (Job 7:1). Physically, he will not last much longer.
“Therefore,” Job argues, “I will not keep silent; I will speak out in the anguish of my spirit, I will complain in the bitterness of my soul” (Job 7:11). To God, Job says, in effect, I am not a monster—so why pick on me? My life is without meaning (Job 7:16); I would rather be strangled to death than continue to live as I am now living (Job 7:15).
Why should God make so much of a mere mortal as to pay him the attention God is obviously paying Job (Job 7:17–18)? Though he is unaware of any sin in his life that has attracted such suffering, Job knows he is not sinless. But why should that attract so much suffering? “If I have sinned, what have I done to you, O watcher of men? Why have you made me your target? Have I become a burden to you?” (Job 7:20).
Now it should be easier to see how this chapter is tied to the argument at the end of chapter 6. There Job protests to Eliphaz that his (Job’s) integrity is at stake. The thrust of Eliphaz’s argument was that Job must be suffering for wrongdoing he had never confessed; the way ahead is self-abnegation and confession. But Job replies to the effect that his friends should still be his friends; that they are condemning him because they themselves cannot bear the thought that an innocent person might suffer; that their rebuke calls into question his lifelong integrity. In chapter 7, when Job turns to address God, his stance is entirely in line with what he has just told Eliphaz. Far from confessing sin, he tells God that he is being picked on. Or if he has sinned, he has not done anything to deserve this sort of minute attention and painful judgment. Indeed, Job comes within a whisker of implying that God himself is not quite fair. Thus Job maintains his integrity.
So the drama of this book builds. The way ahead is still to be explored. Meanwhile, meditate on Job 42:7.
41:1 After two whole years, Pharaoh dreamed that he was standing by the Nile, 2 and behold, there came up out of the Nile seven cows, attractive and plump, and they fed in the reed grass. 3 And behold, seven other cows, ugly and thin, came up out of the Nile after them, and stood by the other cows on the bank of the Nile. 4 And the ugly, thin cows ate up the seven attractive, plump cows. And Pharaoh awoke. 5 And he fell asleep and dreamed a second time. And behold, seven ears of grain, plump and good, were growing on one stalk. 6 And behold, after them sprouted seven ears, thin and blighted by the east wind. 7 And the thin ears swallowed up the seven plump, full ears. And Pharaoh awoke, and behold, it was a dream. 8 So in the morning his spirit was troubled, and he sent and called for all the magicians of Egypt and all its wise men. Pharaoh told them his dreams, but there was none who could interpret them to Pharaoh.
9 Then the chief cupbearer said to Pharaoh, “I remember my offenses today. 10 When Pharaoh was angry with his servants and put me and the chief baker in custody in the house of the captain of the guard, 11 we dreamed on the same night, he and I, each having a dream with its own interpretation. 12 A young Hebrew was there with us, a servant of the captain of the guard. When we told him, he interpreted our dreams to us, giving an interpretation to each man according to his dream. 13 And as he interpreted to us, so it came about. I was restored to my office, and the baker was hanged.”
14 Then Pharaoh sent and called Joseph, and they quickly brought him out of the pit. And when he had shaved himself and changed his clothes, he came in before Pharaoh. 15 And Pharaoh said to Joseph, “I have had a dream, and there is no one who can interpret it. I have heard it said of you that when you hear a dream you can interpret it.” 16 Joseph answered Pharaoh, “It is not in me; God will give Pharaoh a favorable answer.”1 17 Then Pharaoh said to Joseph, “Behold, in my dream I was standing on the banks of the Nile. 18 Seven cows, plump and attractive, came up out of the Nile and fed in the reed grass. 19 Seven other cows came up after them, poor and very ugly and thin, such as I had never seen in all the land of Egypt. 20 And the thin, ugly cows ate up the first seven plump cows, 21 but when they had eaten them no one would have known that they had eaten them, for they were still as ugly as at the beginning. Then I awoke. 22 I also saw in my dream seven ears growing on one stalk, full and good. 23 Seven ears, withered, thin, and blighted by the east wind, sprouted after them, 24 and the thin ears swallowed up the seven good ears. And I told it to the magicians, but there was no one who could explain it to me.”
25 Then Joseph said to Pharaoh, “The dreams of Pharaoh are one; God has revealed to Pharaoh what he is about to do. 26 The seven good cows are seven years, and the seven good ears are seven years; the dreams are one. 27 The seven lean and ugly cows that came up after them are seven years, and the seven empty ears blighted by the east wind are also seven years of famine. 28 It is as I told Pharaoh; God has shown to Pharaoh what he is about to do. 29 There will come seven years of great plenty throughout all the land of Egypt, 30 but after them there will arise seven years of famine, and all the plenty will be forgotten in the land of Egypt. The famine will consume the land, 31 and the plenty will be unknown in the land by reason of the famine that will follow, for it will be very severe. 32 And the doubling of Pharaoh's dream means that the thing is fixed by God, and God will shortly bring it about. 33 Now therefore let Pharaoh select a discerning and wise man, and set him over the land of Egypt. 34 Let Pharaoh proceed to appoint overseers over the land and take one-fifth of the produce of the land2 of Egypt during the seven plentiful years. 35 And let them gather all the food of these good years that are coming and store up grain under the authority of Pharaoh for food in the cities, and let them keep it. 36 That food shall be a reserve for the land against the seven years of famine that are to occur in the land of Egypt, so that the land may not perish through the famine.”
37 This proposal pleased Pharaoh and all his servants. 38 And Pharaoh said to his servants, “Can we find a man like this, in whom is the Spirit of God?”3 39 Then Pharaoh said to Joseph, “Since God has shown you all this, there is none so discerning and wise as you are. 40 You shall be over my house, and all my people shall order themselves as you command.4 Only as regards the throne will I be greater than you.” 41 And Pharaoh said to Joseph, “See, I have set you over all the land of Egypt.” 42 Then Pharaoh took his signet ring from his hand and put it on Joseph's hand, and clothed him in garments of fine linen and put a gold chain about his neck. 43 And he made him ride in his second chariot. And they called out before him, “Bow the knee!”5 Thus he set him over all the land of Egypt. 44 Moreover, Pharaoh said to Joseph, “I am Pharaoh, and without your consent no one shall lift up hand or foot in all the land of Egypt.” 45 And Pharaoh called Joseph's name Zaphenath-paneah. And he gave him in marriage Asenath, the daughter of Potiphera priest of On. So Joseph went out over the land of Egypt.
46 Joseph was thirty years old when he entered the service of Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh and went through all the land of Egypt. 47 During the seven plentiful years the earth produced abundantly, 48 and he gathered up all the food of these seven years, which occurred in the land of Egypt, and put the food in the cities. He put in every city the food from the fields around it. 49 And Joseph stored up grain in great abundance, like the sand of the sea, until he ceased to measure it, for it could not be measured.
50 Before the year of famine came, two sons were born to Joseph. Asenath, the daughter of Potiphera priest of On, bore them to him. 51 Joseph called the name of the firstborn Manasseh. “For,” he said, “God has made me forget all my hardship and all my father's house.”6 52 The name of the second he called Ephraim, “For God has made me fruitful in the land of my affliction.”7
53 The seven years of plenty that occurred in the land of Egypt came to an end, 54 and the seven years of famine began to come, as Joseph had said. There was famine in all lands, but in all the land of Egypt there was bread. 55 When all the land of Egypt was famished, the people cried to Pharaoh for bread. Pharaoh said to all the Egyptians, “Go to Joseph. What he says to you, do.”
56 So when the famine had spread over all the land, Joseph opened all the storehouses8 and sold to the Egyptians, for the famine was severe in the land of Egypt. 57 Moreover, all the earth came to Egypt to Joseph to buy grain, because the famine was severe over all the earth.
[1] 41:16
[2] 41:34
[3] 41:38
[4] 41:40
[5] 41:43
[6] 41:51
[7] 41:52
[8] 41:56
(ESV)
11:1 Now when they drew near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, Jesus1 sent two of his disciples 2 and said to them, “Go into the village in front of you, and immediately as you enter it you will find a colt tied, on which no one has ever sat. Untie it and bring it. 3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord has need of it and will send it back here immediately.’” 4 And they went away and found a colt tied at a door outside in the street, and they untied it. 5 And some of those standing there said to them, “What are you doing, untying the colt?” 6 And they told them what Jesus had said, and they let them go. 7 And they brought the colt to Jesus and threw their cloaks on it, and he sat on it. 8 And many spread their cloaks on the road, and others spread leafy branches that they had cut from the fields. 9 And those who went before and those who followed were shouting, “Hosanna! Blessed is he who comes in the name of the Lord! 10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”
11 And he entered Jerusalem and went into the temple. And when he had looked around at everything, as it was already late, he went out to Bethany with the twelve.
12 On the following day, when they came from Bethany, he was hungry. 13 And seeing in the distance a fig tree in leaf, he went to see if he could find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 14 And he said to it, “May no one ever eat fruit from you again.” And his disciples heard it.
15 And they came to Jerusalem. And he entered the temple and began to drive out those who sold and those who bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. 16 And he would not allow anyone to carry anything through the temple. 17 And he was teaching them and saying to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” 18 And the chief priests and the scribes heard it and were seeking a way to destroy him, for they feared him, because all the crowd was astonished at his teaching. 19 And when evening came they2 went out of the city.
20 As they passed by in the morning, they saw the fig tree withered away to its roots. 21 And Peter remembered and said to him, “Rabbi, look! The fig tree that you cursed has withered.” 22 And Jesus answered them, “Have faith in God. 23 Truly, I say to you, whoever says to this mountain, ‘Be taken up and thrown into the sea,’ and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. 24 Therefore I tell you, whatever you ask in prayer, believe that you have received3 it, and it will be yours. 25 And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.”4
27 And they came again to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders came to him, 28 and they said to him, “By what authority are you doing these things, or who gave you this authority to do them?” 29 Jesus said to them, “I will ask you one question; answer me, and I will tell you by what authority I do these things. 30 Was the baptism of John from heaven or from man? Answer me.” 31 And they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why then did you not believe him?’ 32 But shall we say, ‘From man’?”—they were afraid of the people, for they all held that John really was a prophet. 33 So they answered Jesus, “We do not know.” And Jesus said to them, “Neither will I tell you by what authority I do these things.”
[1] 11:1
[2] 11:19
[3] 11:24
[4] 11:25
(ESV)
Can you be a Calvinist and see a future for Jewish Israel and its land? History’s answer: Yes.
7:1 “Has not man a hard service on earth,
and are not his days like the days of a hired hand?
2 Like a slave who longs for the shadow,
and like a hired hand who looks for his wages,
3 so I am allotted months of emptiness,
and nights of misery are apportioned to me.
4 When I lie down I say, ‘When shall I arise?’
But the night is long,
and I am full of tossing till the dawn.
5 My flesh is clothed with worms and dirt;
my skin hardens, then breaks out afresh.
6 My days are swifter than a weaver's shuttle
and come to their end without hope.
7 “Remember that my life is a breath;
my eye will never again see good.
8 The eye of him who sees me will behold me no more;
while your eyes are on me, I shall be gone.
9 As the cloud fades and vanishes,
so he who goes down to Sheol does not come up;
10 he returns no more to his house,
nor does his place know him anymore.
11 “Therefore I will not restrain my mouth;
I will speak in the anguish of my spirit;
I will complain in the bitterness of my soul.
12 Am I the sea, or a sea monster,
that you set a guard over me?
13 When I say, ‘My bed will comfort me,
my couch will ease my complaint,’
14 then you scare me with dreams
and terrify me with visions,
15 so that I would choose strangling
and death rather than my bones.
16 I loathe my life; I would not live forever.
Leave me alone, for my days are a breath.
17 What is man, that you make so much of him,
and that you set your heart on him,
18 visit him every morning
and test him every moment?
19 How long will you not look away from me,
nor leave me alone till I swallow my spit?
20 If I sin, what do I do to you, you watcher of mankind?
Why have you made me your mark?
Why have I become a burden to you?
21 Why do you not pardon my transgression
and take away my iniquity?
For now I shall lie in the earth;
you will seek me, but I shall not be.”
(ESV)
11:1 I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham,1 a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? 3 “Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.” 4 But what is God's reply to him? “I have kept for myself seven thousand men who have not bowed the knee to Baal.” 5 So too at the present time there is a remnant, chosen by grace. 6 But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.
7 What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, 8 as it is written,
“God gave them a spirit of stupor,
eyes that would not see
and ears that would not hear,
down to this very day.”
9 And David says,
“Let their table become a snare and a trap,
a stumbling block and a retribution for them;
10 let their eyes be darkened so that they cannot see,
and bend their backs forever.”
11 So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. 12 Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion2 mean!
13 Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry 14 in order somehow to make my fellow Jews jealous, and thus save some of them. 15 For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? 16 If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches.
17 But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root3 of the olive tree, 18 do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. 19 Then you will say, “Branches were broken off so that I might be grafted in.” 20 That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. 21 For if God did not spare the natural branches, neither will he spare you. 22 Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. 23 And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. 24 For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree.
25 Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers:4 a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26 And in this way all Israel will be saved, as it is written,
“The Deliverer will come from Zion,
he will banish ungodliness from Jacob”;
27 “and this will be my covenant with them
when I take away their sins.”
28 As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. 29 For the gifts and the calling of God are irrevocable. 30 For just as you were at one time disobedient to God but now have received mercy because of their disobedience, 31 so they too have now been disobedient in order that by the mercy shown to you they also may now5 receive mercy. 32 For God has consigned all to disobedience, that he may have mercy on all.
33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
34 “For who has known the mind of the Lord,
or who has been his counselor?”
35 “Or who has given a gift to him
that he might be repaid?”
36 For from him and through him and to him are all things. To him be glory forever. Amen.
[1] 11:1
[2] 11:12
[3] 11:17
[4] 11:25
[5] 11:31
(ESV)
Romans 11:26 is notoriously difficult. What does Paul mean by “saved,” “Israel,” “all,” and “saved”?