Why Does Justin Trudeau March in Gay Pride Parades?

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As a Christian, I don’t agree with the gay lifestyle. But, also as a Christian, I believe gays are created in the image of God and are deserving of dignity and respect. I’ve known several gay men and women throughout my life, and what I’ve always seen in them are people struggling to live normal decent lives.

This is why I hate gay pride parades. Pride parades don’t portray gays as dignified or people deserving of respect. They portray them as fools and buffoons who are completely obsessed with sex; people whose entire identity is based on their sexual orientation. If that’s truly what it means to be gay, then why would we celebrate that? And if that’s not what it means to be gay, then why are we portraying it as such?

Imagine if gays were in the majority and straights in the minority, and there were “straight pride” parades in which men and women dance around, bare asses showing, grinding each other in the streets, onlookers cheering and yelling, “Straight pride! Yeah!” It would be absurd. No one would take straight people seriously, and I, as a straight man, wouldn’t be caught dead participating in one of those parades.

So why does the Prime Minister of Canada attend so many pride parades? Does he really care for gays and think that pride parades are what’s best for them? Possibly. But I would argue he’s not there to help gays, nor does he really care about them. He’s there to virtue signal to straight liberals. He’s there to show the whole world what a cool national leader he is — not like that orange haired idiot down south!

If you’re gay and reading this article, I hope you’re pursuing a life of dignity, decency, and respect. I believe you will only find that life by turning to Jesus, who will not reject you simply for being gay.

***

Now, you might not like Lauren Southern because she’s too “right wing”. I certainly don’t agree with a bunch of what she says. But, I ask you to put that aside for the moment, because I think she really gets to the core issue of pride parades in this video……

Eugen Rosenstock-Huessy Quotes #17

“Today as every day, [God’s] Spirit demands from us an answer to this question: What is as yet unfinished, uncreated, unprecedented, uncompromised in the vicious circle of our thinking? And we shall always find that the future of Christianity is present here and now as long as two or three Christians believe in it, and answer. And they answer, these poor timeful creatures, by contracting time to a point of most fruitful faith and love, and in this contraction, the suddenness of the end of the world and the endlessness of a first beginning are coupled and bear witness to the timelessness of our origin and our destiny.”

~from The Christian Future, page 91

The Day the Revolution Began (Book Review) Part Two

Revolution
Part One of this review can be found by clicking here.

In the next section of the book, Wright focuses on three elements which are “found within the varied pre-Christian expressions of Jewish hope. Each then played a large part in the early Christian understanding of what actually happened on the cross.” (Page 116) They are: 1) The Messiah would be a king; 2) The final redemption might come about not only in the context of extreme suffering, but by the means of it; 3) The “forgiveness of sins” and the “end of exile” would be the dramatic expression of the covenant of love.

In the King/Kingdom section, Wright writes a bit about the gospel (the proclamation of the good news that the righteous king is now in power), and a new exodus. He uses Daniel chapters 2, 7, and 9 to show how the Messiah would overcome the world empires and reign as king forever. Chapters 2 and 7 show how the world empires are destroyed by the Messiah King, and chapter 9 shows that Israel would have to endure a prolonged exile (70 x 7 years), but then the Messiah would come and save the people. This section is a short one and one could read Wright’s Simply Good News to get a better idea of how he presents the gospel.*

In the next section on suffering, Wright writes: “It is important … to detach the pre-Christian Jewish notion of a coming Messiah from the notion of suffering.” (Page 122) He points out that the notion of one man coming to suffer on behalf of the group is not necessarily a Jewish idea, but rather a pagan one.

“[F]rom quite early on in … Israel’s scriptures, some prophets and psalmists seemed to come back regularly to this idea of great suffering as the prelude to the coming deliverance. This suffering would, however, only be ‘messianic’ in the loose sense that it might immediately precede the ‘messianic age.’ Sometimes Israel’s scriptures refer to the suffering that results from Israel’s idolatry and sin. Sometimes, however, as in many of the psalms, it is suffering inflicted on God’s people, or perhaps an individual, despite their innocence. The night gets darker, the pain still more intense, and then a new day will dawn.” (Page 122)

Wright then focuses on the story of the Maccabean revolt. Wright says earlier in the book: “To understand any event in history, you must put it firmly into that history and not rest content with what later generations have said about it.” (Page 51) So, I guess he is trying to figure out why the early Christians viewed passages like Psalm 22, Isaiah 50 and 53 as describing the suffering Messiah (Jesus) as one who came to suffer for all the people when pre-Christian Jewish thought did not follow that narrative. It’s a bit of a confusing section, and I don’t think Wright gets his point across clearly enough here to the reader. He assumes you know (or hopes you don’t know) the Maccabean story well enough to follow his reasoning. Whereas Wright is very clear in other sections, repeating his main points over and over, here he is quite vague.

Well, the Maccabees were a Jewish family who rebelled against the Syrian king Antiochus Epiphanes IV ca 160 BC. Antiochus had greatly oppressed the Jews, prevented them from temple worship, and pushed them out of Jerusalem. The Maccabees fought back, won the day, and ruled Israel as kings and priests for the next 100 years or so. Antiochus had removed the rightful Zadokite high-priest, but the Maccabees did not reinstate him (or his descendant), but rather made themselves high-priests as well as kings.

The story as told in 1-4 Maccabees** is a story of Jewish covenant renewal (Antiochus’s oppression was the result of Jewish unfaithfulness), but it also emphasizes the suffering of the few, or the one, for the many, and so Wright suggests that it is here where the pagan idea of one suffering for many is combined with the narrative of Jewish covenant renewal. No doubt the Jews at this time were heavily influenced by Greek culture.

“Suffice it to note that at precisely the point where a Jewish writer [the author of Maccabees] is drawing explicitly on pagan philosophical traditions and doing his best to present a story of Jewish martyrdom as a story of human virtue [a pagan theme], especially courage and nobility, these themes come suddenly into prominence. Was that the reason, one might wonder, why some of the early Christians said some things about Jesus’s death that strike us, at least at first glance, as very similar? Or were they following a subtly different interpretive line?

“In any case, the point is clear. Within the larger Jewish hope, there are signs that some people at least, under pressure of intense suffering and persecution, reached for ways of interpreting that experience not only as something through which God’s people might pass to deliverance, but as something because of which that deliverance would come about… The point … is that the idea of redemptive suffering, though certainly not associated with messianic expectation, was clearly available in the Jewish world of Jesus’s day.” (Page 131)

The third element is titled Divine Faithfulness and Covenant Love. One theme that is absent from the Maccabean writings, but is clear in passages like Isaiah 40-66, is that God’s redemptive work is the result of His faithful love. A new exodus would occur with God taking the initiative to save, and not just for the Jews, but for the Gentiles as well.

The redemptive work would come through a royal servant. “There is a well-known fluidity between the nation and its royal representative: the king holds the key to the destiny of the people.” (Page 139) The king, through the love for his people, takes on himself the consequences of his people’s sins.

Then the Lord saw it, and it displeased Him
That there was no justice.
He saw that there was no man,
And wondered that there was no intercessor;
Therefore His own arm brought salvation for Him;
And His own righteousness, it sustained Him.
~Isaiah 59:15-16 (NKJV)

I looked, but there was no one to help,
And I wondered
That there was no one to uphold;
Therefore My own arm brought salvation for Me;
And My own fury, it sustained Me….
In all their affliction He was afflicted,
And the Angel of His Presence saved them;
In His love and in His pity He redeemed them;
And He bore them and carried them
All the days of old.
~Isaiah 63:5 & 9 (NKJV)

To be continued in Part Three….

*An excellent and illuminating commentary on the book of Daniel was written by James B. Jordan. I took a whole bunch of notes on that book which you can read here.

**A history of the Maccabees (and other events surrounding the life of Jesus) that I recommend is Emil Schürer’s A History of the Jewish People in the Time of Jesus Christ.

Ten Things Your Missionary Will Not Tell You (Reblog)

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Having been a missionary myself for nearly a decade, I can relate to this article written by Joe Holman. Give it a read…..

Ten Things Your Missionary Will Not Tell You
Joe Holman

1. Sometimes, most of the time, living in another culture is hard.

Your missionary will talk about the joy of cross cultural missions and going into all the world. What they won’t tell you is that it isn’t fun most of the time. I was first exposed to this while on a short term trip to Ghana. I was invited to a missionary going away party. A nurse from Canada was returning to her home country after serving on the mission field….get this….for 40 years. She had come to Ghana as a 20 year old and was now going ‘home’. During the conversation I asked her how come she was saying that she was going, ‘home.’ If you have lived for all of your adult life, slightly over 40 years, in Ghana and only visited Canada every four years…then isn’t Ghana your home? She told me that no matter how incorporated you are into the culture, no matter how good your ministry, no matter how accepted that you are by the people…you are not one of ‘them’.

I have now been in Bolivia for 8 years. I am fluent and have a great ministry here. I love what I do. But I am not at home. I am not a Bolivian. I do not share their cultural history or family ties. When I go to someone’s home to celebrate a birthday or wedding, I am the white guy. I am the stranger. I am the foreigner. When they begin to laugh about family memories or tell stories about relatives, I just smile at the right time. I do not belong. When I go to ‘La Cancha’ our market place, children stare at me. I had a man visiting us from the States tell me when we were there, ‘This is weird, we are the only white people in sight.’

It gets old being a stranger. It is hard to not be in the group. It isn’t fun to always be noticed.

2. It is lonely and your friends and family from the States have forgotten you.

You won’t ever see this in a mission letter. We will tell stories of fun things and great times. We will be upbeat and happy and post photos of our family Christmas party.

You won’t have us posting videos of us crying or hear us complain about missing friends, but we do; and the harsh thing is that they do not miss us. When we were planing on going to the mission field, we interviewed 10 different missionary families. We talked to people who were single, married, married with kids, and older missionaries. I asked them a question: “What is the hardest part of being a missionary?” Their answer, all ten of them at separate occasions without any knowledge of what others had said replied, “Loneliness. After the first year people totally forget about you. Even your best friend now will not continue communicating with you.”

We decided to fight against this and using Facebook and social media, along with monthly communications and blogs, we knew that we would stay in touch with our friends. What surprised us was how quickly they did not want to stay in touch with us. Oh, we understand that their lives are busy and we have moved. The truth is, that understanding why something happens does not mean that it doesn’t hurt. This goes along with the first thing…not being part of the culture. We don’t feel like we have a home but we do feel like those from our previous home have forgotten us.

3. We are normal people.

People think that missionaries are some super christian. We are one step up from being a pastor, and if you are a missionary pastor then even the Apostle Paul envies your spirituality. You won’t be reading in a missionary letter, “This week I did not spend hardly any time in the Word, got mad at my wife, yelled at my children and was jealous after seeing photos on Facebook.” We won’t report that, but it is the truth. We are normal people seeking to honor Christ even though we are weak and fragile vessels. We sin, repent, sin, repent, and then repeat. We are like you.

4. We never have enough money but feel guilty asking for it.

Missionaries ask for money. We have to. We put it in terms like, ‘opportunity to support’, or ‘be part of the blessing’, or ‘looking for monthly partners’.

What we want to say is, “We are dying here! Please help us! We need money!!”

We can’t do that. We have to appear above money. We need to make it seem like money is something that we could probably use, but no big deal. We are walking by faith and trusting God to provide..that is what we need to display. You see, we don’t want it to seem like all we want from you is your money. It isn’t, but in all honesty we do need money. We need it for our family and for our ministry. We just hate asking for it, and you hate hearing it. So, we keep quiet or couch our needs in spiritual terms.

Another part of this is that we really struggle with being judgmental over money. This just happened this week. I posted a need for our ministry. We would like to purchase some additional dental equipment to help with our evangelistic dental ministry. We need $700. At the same time, a friend of ours in the States who sings occasionally at coffee houses posted that he wanted to raise $4,000 to make a CD. We had $210 donated. He received $4,300. Really? I am not saying that he should not do this nor that it was wrong for him to raise money for it, but really? He got $4,300 to experiment with a CD and we could not raise $700 to help the poor hear about Jesus through dental missions. Really?

5. We feel like our children are getting shortchanged by our choice.

You will see cool pictures in my newsletters of my children helping do outreach, being in the jungle, washing orphans, or having a monkey on their shoulder. It all looks so cool. But the truth is, we feel like our kids are suffering because of us. This is compounded by Facebook. Just this week I have seen photos of kids playing football, music lessons, dance, debate, camps, concerts, movies, lock-ins and taking college classes at the community college while in high school. My kids do nothing like that. I know that I can post all the cool things that my kids do, but I simply cannot compete with the options that you have. I find myself fighting jealousy, envying and coveting.

6. I took a great vacation but I cannot tell anyone.

One of the neat things about social media is how we can share our lives with others. Pastors can go on cruises. Friends can go to some wonderful island. Family can travel Europe. They can all brag about their time and post photos on Facebook and social media sharing their joy.

We can save up money. Live on a budget. Spend less than we make. The, after five years of frugality take a much needed vacation. What do we hear? “I should be a missionary, then I could take cool vacations.” Or, “Is that where my donations go?”

Real example. My father passed away and after the initial burial and settling of the estate, I found myself with $19,000 of unplanned income. We prayed about it, and decided to tell the kids that grandpa wanted to bless them. So, with MY INHERITANCE, while we were in the States on a planned furlough, we rented a home outside of Disneyworld and after vacationing there took the whole family on a cruise. We received several snide comments and one donor quit giving to our ministry.

My wife and I celebrated our 30th wedding anniversary this year. We did something really fun to celebrate. Here is what we did. We told our kids, “This is on the downlo. Do not say anything about it to your friends and do not put anything on Facebook. We don’t want anyone judging us.”

How stinky is that? You can share your joy, we feel like we have to hide ours or people will think and/or say that we are somehow taking advantage of our donors. We would love to post photos of our fun and have you just say something nice…but we can’t.

7. We hate being judged by a standard that our judges do not follow.

Every missionary that reads this will scream “Amen!”, When we meet with mission committees, churches, sending groups and donors they always ask us very specific questions. I have NO problem with that. What drives me bonkers is when someone NOT doing what I AM DOING judges me because they don’t think that I am doing enough of what they are not doing.

The best example of this is when you meet with a missions committee and they ask us about our evangelism. I share how, this year alone, we have shared the gospel with over 2,000 people (true story) outside of the church walls and have baptized 35 adults. The committee talks a little and then says something like, “We are concerned about the follow up of the converts and why so few have been baptized. We would also like to hear more about your evangelistic endeavors. What do you do and how do you do it?” Then, after sharing what you do and how you do it, they have critical comments and corrections about methodology.

The problem is this. The church that this mission committee is a part of hasn’t baptized 35 adults in the last 10 years and does not have a single planned evangelistic event on their church calendar. I often want to say, “We have baptized 35 adults and shared Christ with over 2,000 people…what have you done?” , or, “That is a great idea on evangelism, help me put some flesh on it. How did you guys implement this in your church?’ or, “What do you do for follow up after your community evangelistic event?” I can’t, but I really want to. It is honestly difficult to listen to armchair quarterbacks who have never suited up critique the game that I am participating in.

Another example of this is how people who are doing nothing to help the poor criticize us for how we help the poor. They tell us what we should do, what we should not do, how and when and to whom we should do it. They tell us of the latest book that they have read and/or the latest sermon that they heard. They do nothing themselves, but they know exactly what we should do and if we don’t do it their way, then the threat of cutting support is dangling over our head.

If someone who is actually doing the ministry has advice, input or corrections then it is infinitely easier to accept. It is when we are told what to do by someone not doing anything that we have to constantly check our hearts and put a guard on our lips.

8. Saying good-bye stinks…and it is not the same in the States.

This happens to missionaries our age. Our lives become one of a constant good-bye. We are saying good-bye to fellow missionaries leaving for the States. We have to say good-bye to our children. Denise and I now have four kids living in the USA while we remain in Bolivia. When we visit for furlough and see grandpa and grandma, we have to say good-bye again to go back to the field. It stinks.

I was invited to speak at a mission conference in the States. The church was a little over an hour from where my 24 year old son lives, so he drove down to see me. After I preached, I went to my mission table in the hall and was chatting with people, passing out prayer cards, shaking hands, etc. My son and his girlfriend came to say hi, and after a few minutes my son hugged me and said, “Love you Dad, see you in….what…two years or three?”

I started crying and people graciously walked away form my table. I realized that I was not going to see him again for at least two years. This week, three days ago, my wife took my 19 year old to start college in the States. She called me from her hotel room weeping and said, “It doesn’t get easier. I hate this! I hate this!”

Now here is where the second part of my point comes in to play. Friend will say, with totally god intentions, “I understand, my son left for college this week also.”

It is not the same thing! Your son/daughter can come home for the holidays and on school breaks. They may be able to snag a $100 ticket and bop in for a three day weekend. At the most they are a quick flight or short drive away. We live on another stinking continent. When we say goodbye, it isn’t “See you on break”. It is “See you for a few days in three years.” My son Jacob moved to the States and was living on his own. He had not been there long and called us and after talking I let him know that he needed to go to the hospital because I thought that he had appendicitis. At the hospital he let us know that it was, and they were doing an emergency surgery.

It took my wife three days to get there. She could not hop on a plane and be there before he left the hospital. My dad was diagnosed with terminal cancer. I knew that when the phone call came telling his children to come say their good-byes, that I would not be able to be there. I knew that I would miss his last words, not be able to minister to my family and probably not be able to attend the funeral. It is not the same thing as living in the States. It isn’t.

I would say that out of all the negatives to living on the mission field, this is the worse one. Saying good-bye.

9. Going to the States [or, my home country] is hard.

You would think that returning home on furlough is wonderful. Every missionary looks forward to it. It is the focus of the year that it is going to happen.

That is partly true. However there are two things that your missionary will not tell you. One you probably already know. Logistically it is difficult. Most missionaries don’t have a place to live, a car to drive or a plate to eat off of. All those things that we need in everyday life, from pillow cases to car seats, we do not have. We have to find short term solutions and we HATE borrowing stuff. We also do not want to live in your basement. We want to be a family with our own privacy and family time.

We also want to visit and spend time with our donors and churches, but making that happen is so hard when we have donors in 12 different states. It isn’t cost feasible to spend $1,200 to visit a church in Arkansas that gives you $25/month. But you want to and think that you should. The logistics make home assignment difficult.

The second thing that you probably do not know is that it is hard emotionally. Why? Because we discover that we have changed and that you no longer really want to be around us. I wrote about this one time. Let me summarize that blog here. A man from the land of Blue became a missionary to the people of Yellow. He struggled because he was a Blue man among Yellow people. However, after a while he began to truly understand their culture and become partly assimilated. One day he looked in the mirror and saw that he was no longer Blue, he was now Green. It made being in the land of Yellow easier. Then, after many years, he returns to the land of Blue. To his dismay, no one there in his homeland of Blue wants to be with him because, well because he was a Green person in the land of Blue.

After being on the mission field you are a different person. People perceive you differently. Even people who were friends are no longer friends. They have grown without you. They have had different experiences without you. You are no longer ‘one of them’. When you return, people want to shake your hand and say that they missed you, but they don’t want to be with you. They are also worried that you are going to ask them for money. We actually asked a person out for dinner, a person who had been a friend before going to the mission field. Their response was, “We don’t have any money to give you.” They REALLY said that!

After being in my home church, where I had been a pastor, and was now feeling ostracized, I shared my feelings with a staff member of the church. He told me that he knew why people avoided us. I asked him what it was. He said, “You intimidate people. Not by what you say, or what you do, but by who you are. We look at you and your choice and we feel guilty for being materialist. It is easier to avoid you than it is to repent of our love of money.”

I don’t know if that is the reason or not, but missionaries feel unwanted. We may think that you appreciate us, and we really are grateful for your financial support, but we feel like you don’t want to be our friend.

10. I constantly feel like I have to prove myself to you.

You, whether an individual or a church, give us money. You support our ministry. Like it or not, I now feel like I have to justify to you that giving us money is good. I have to prove myself and my ministry over and over again. My newsletters are not to let you know what we are doing..they are far more than that. They are items that I am entering into evidence as proof that you are making a good investment. And….if a period of time goes by where we don’t really have anything BIG to report….we feel like a failure and live in the fear of you giving your money to someone who deserves it.

Often we don’t feel like we are on the same team as you. We feel like you are our boss and it is time for the annual performance evaluation….and this year someone has to be let go. We are tempted to pad our resume and make it look better than it is. Instead of saying that we go to church, we say, “We are actively engaged in a local congregation”. We don’t say that we buy our fruit from the same seller every week, no, “we are building intentional relationships with those in the marketplace”. We may lead a Bible study but we call it, “engaging in a mentoring relationship with young married couples.” Look at what I just told you. I buy fruit each week, go to church and lead a Bible study. That does not sound worth supporting does it? I mean, you do that. But if I am building intentional relationships while mentoring young married couples as I am actively engaged in a local congregation…then maybe you will think better of me.

So, we say things that make us sound better, holier, busier than we are. We can’t say that we are living in the culture and doing what we can to promote Christ but it is difficult and we really don’t have much fruit to show you this year. That is because of numbers 4 and 7 above. We need money and you are judging our worth…and your evaluation will determine our money. This may not be true, but it is how we feel. We feel like we have to constantly show you that giving to our ministry is a great idea and you should keep it up. It produces a lot of pressure and emotional stress.

Read the original article here.

The Day the Revolution Began (Book Review) Part One

Revolution

You could rename this book Christianity 101. If I were to recommend just two books by N.T. Wright, they would be Simply Good News, and this one, The Day the Revolution Began.

N.T. Wright’s main push in a lot of his books is that the traditional definition of Christianity (Jesus died for your sins so that you don’t have to go to hell) is only one slice of a much larger pie, and the problem of Western Christianity is that it made that slice the whole pie.

The Reformation really centred on one main issue: How does the individual get saved? It was necessary to focus on that issue at that time as the Catholic Church had really messed it up. But, over the last 500 years, the Church has never gotten away from focusing on that one issue. N.T. Wright criticizes that problem. The early Christians didn’t focus on that issue, and neither did the pre-Christian Jews.

This is how many, if not most, Christians view their faith:

“God told his human creatures to keep a moral code; their continuing life in the Garden of Eden depended on their keeping that code perfectly. Failure would incur the punishment of death… Humans were therefore heading for hell rather than heaven. Finally, however, Jesus obeyed this moral law perfectly and in his death paid the penalty on behalf of the rest of the human race… Those who avail themselves of this achievement by believing in him and so benefiting from his accomplishment go to heaven… those who don’t, don’t.” (Page 75)

Wright does not deny the truth of that description of Christianity; he just argues that there is much more to the faith that only that. Wright says our biggest problem as humans is not that we are sinners who broke some law, but rather that we are idolators. “The human problem is not so much ‘sin’ seen as the breaking of moral codes–though that, to be sure, is a part of it…– but rather idolatry and the distortion of genuine humanness it produces.” (Page 74)

The result of putting anything before God, refusing to worship Him, and refusing to live out our created purpose leads to sin, and sin leads to death, which is separation from God. The Israelites of the Old Testament saw their exile as a form of death. It was when Israel stopped worshipping God and refused to fulfill their role as a kingdom of priests to the nations that God desolated the temple and sent His people into exile.

For Israel, the term “forgiveness of sins” was directly related to being allowed to return from exile. Wright argues that we too need to see that term in the same light as the Jews. Exile for humanity is the being cut off from proper human life: peace, unity, love, being proper image bearers and worshippers of God.

“[L]awbreaking is a symptom of a much more serious disease… [idolatry]… The result is slavery and finally death. It isn’t that humans do wrong things and so incur punishment. This is one element of the larger problem, which isn’t so much about a punishment that might seem almost arbitrary, perhaps even draconian; it is, rather, about direct consequences.” (Page 77)

N.T. Wright suggests “that in the Bible humans are created in order to live as worshipping stewards within God’s heaven-and-earth reality, rather than as beings who, by moral perfection, qualify to leave ‘earth’ and go to ‘heaven’ instead.” (Page 77-78)

Wright uses the term vocational covenant. Our vocation as humans is to image God to creation as caring stewards, and to image creation back to God as thankful worshippers. If we abandon that vocation we corrupt ourselves and creation too. Sin is simply the result of breaking that vocational covenant, which then leads to death and separation from God.

So, notice how Wright’s emphasis is not You broke God’s law and now He’s angry at you and you are going to hell, but rather it’s, We abandoned our vocational covenant by refusing to worship God and refusing to steward creation, and because of that we have corrupted ourselves and are separated from God.

The question then is: How is this problem of us breaking our vocational covenant, and the consequences thereof, fixed?

Wright spends some time writing about the purpose of the nation of Israel. As I mentioned above, Israel was a kingdom of priests to the nations. That means that they were acting as the image bearing mediators between God and the world. They were priests, and as priests they were to work to reconcile creation with God. That of course included being a light to the Gentile nations. This was, as Wright puts it, their vocation.

You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself. Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation.
~Exodus 19:4-6

It is too small a thing that You should be My Servant
To raise up the tribes of Jacob,
And to restore the preserved ones of Israel;
I will also give You as a light to the Gentiles,
That You should be My salvation to the ends of the earth….
Kings shall see and arise,
Princes also shall worship,
Because of the Lord who is faithful,
The Holy One of Israel;
And He has chosen You.
~Isaiah 49:6-7

Arise, shine;
For your light has come!
And the glory of the Lord is risen upon you.
For behold, the darkness shall cover the earth,
And deep darkness the people;
But the Lord will arise over you,
And His glory will be seen upon you.
The Gentiles shall come to your light,
And kings to the brightness of your rising.
~Isaiah 60:1-3

When Israel was faithful to that vocation they were at peace with the nations and the nations would come to them to worship God. But, when they abandoned that covenant, they would be in conflict with God, and thus the nations as well. Continual non-repentance led to exile, when the Israelite people were pushed out of their promised land, their temple was abandoned by God, and they spent a time in “death” separated from the true life that they were supposed to have.

“[H]umans were made for a purpose [and] Israel was made for a purpose, and … humans and Israel alike have turned aside from that purpose, distorted the vision, and abused their vocation.” (Page 99)

The Greek word for sin, hamartia, means “missing the mark”. Wright points out that sin then is not so much a result of failing to keep a “do/don’t do” list of rules, but rather failing to be proper image bearers, and failing “to reflect the praises of creation back to the Creator and [failing] to reflect the Creator’s wise and loving stewardship into the world.” (Page 99)

If Israel was supposed to reconcile the creation back to the Creator, what would happen if Israel itself was in need of reconciliation? How could they fulfill their vocation if they themselves were just as corrupt as those they were called to help? What could be done if those who had the authority to reconcile had forfeited that authority over to powers which worked for evil and death? Others, or One, would have to come and take back that authority and fulfill the vocation of reconciliation.

When the tabernacle was first complete, the glorious presence of God came down to cover it (Exodus 40:34ff), and again when Solomon’s temple was complete, the glory cloud of God came again (1 Kings 8:10-11). However, after the exile, when the Jews went back to Jerusalem and completed the rebuilding of the temple, there is no mention of God’s glory coming down then (Ezra 6:13ff). What you do see is the presence of God leaving the temple (what would have been Solomon’s temple) in Ezekiel 10 & 11.

In Malachi, a prophet sent to Israel after Ezra’s temple had been built (the second temple), we see that the Jews were neglecting their covenantal responsibilities again. They were doing so because they were disappointed at what the second temple era was: no renewed kingdom of Israel (they were still in a form of exile) and a perception that God’s glory never did return from exile with them to once again fill the temple. But Malachi told the people: “Behold, I send My messenger, and he will prepare the way before Me. And the Lord, whom you seek, will suddenly come to His temple, even the Messenger of the covenant, in whom you delight. Behold, He is coming.” (Malachi 3:1) Now, that messenger sent to prepare the way was John the Baptist (Matthew 11:10; Mark 1:2; Luke 7:27), so, “the Lord who will suddenly come to His temple” was Jesus.

“In Jesus’s day, the hope was alive that the Glory would return at last. But nobody knew exactly what that would mean, how it would happen, or what it would look like.” (Page 112) The Jews’ great hope after the exile was not to make it to heaven when they died, but to be restored within the present world, to be forgiven of their sins, and to be a part of the new covenant promised to them by the prophet Jeremiah (Jeremiah 31:31-34). This new covenant, we know today, would also include the Gentile nations.

Jesus is the One who took the vocational covenant of Israel onto Himself and fulfilled it once and for all in His life, death, and resurrection. But how does that work? What did Jesus really do on the cross?

To be continued in Part Two…..

Further reading….

N. T. Wright: The Church Continues the Revolution Jesus Started

N. T. Wright Reconsiders the Meaning of Jesus’s Death