One of the great gains of biblical scholarship this last generation, not least because of our new understanding of first-century Judaism, is our realization that the temple was central to the Jewish worldview.
The dreams we have that refuse to die – dreams of freedom and beauty, of order and love, dreams that we can make a real difference in the world – come into their own when we put them within a framework of belief in a God who made the world and is going to sort it out once and for all, and wants to involve human beings in that process.
Jesus is raised, so he is the Messiah, and therefore he is the world’s true Lord; Jesus is raised, so God’s new creation has begun – and we, his followers, have a job to do! Jesus is raised, so we must act as his heralds, announcing his lordship to the entire world, making his kingdom come on earth as in heaven! To.
The Word through whom all things were made is now the Word through whom all things are remade.
Worship is humble and glad; worship forgets itself in remembering God; worship celebrates the truth as God’s truth, not its own. True worship doesn’t put on a show or make a fuss; true worship isn’t forced, isn’t half-hearted, doesn’t keep looking at its watch, doesn’t worry what the person in the next pew is doing. True worship is open to God, adoring God, waiting for God, trusting God even in the dark.
It isn’t that God basically wants to condemn and then finds a way to rescue some from that disaster. It is that God longs to bless, to bless lavishly, and so to rescue and bless those in danger of tragedy – and therefore must curse everything that thwarts and destroys the blessing of his world and his people.
In other words, the Bible isn’t there simply to be an accurate reference point for people who want to look things up and be sure they’ve got them right. It is there to equip God’s people to carry forward his purposes of new covenant and new creation. It is there to enable people to work for justice, to sustain their spirituality as they do so, to create and enhance relationships at every level, and to produce that new creation which will have about it something of the beauty of God himself.
The garden is far less likely to grow weeds if we have been planting flowers.
It has forgotten that the gospels are replete with atonement theology, through and through – only they give it to us not as a neat little system, but as a powerful, sprawling, many-sided, richly revelatory narrative in which we are invited to find ourselves, or rather to lose ourselves and to be found again the other side.
Whenever anyone tells you that coronavirus means that God is calling people – perhaps you! – to repent, tell them to read Job. The whole point is that that is not the point.
Conspiracy theories were thriving in the first century, just as they are today. Jesus pushes them aside. Stay calm, he says, and trust in me.
Paul does not quote the Psalms or Isaiah, but we can see the influence of their double vision of the One God all the way through: the sovereign God, high above and beyond the earth so that its inhabitants are like grasshoppers, yet gently at hand, gathering the lambs in his arms and leading the mother sheep.
What we hope for includes the wise human leadership and initiative which will, like that of Joseph in Egypt, bring about fresh and healing policies and actions.
Part of the hope the Christian faith offers is the knowledge that God will not allow injustice to be the last word. That is a central element in the good news of the gospel.
Trying to jump from an earthquake, a tsunami, a pandemic or anything else to a conclusion about ‘what God is saying here’ without going through the Gospel story is to make the basic theological mistake of trying to deduce something about God while going behind Jesus’ back.
That is our vocation: to be in prayer, perhaps wordless prayer, at the point where the world is in pain.
Those who belong to Jesus are called, here and now, in the power of the Spirit, to be agents of that putting-to-rights purpose.
Take Christmas away, and in biblical terms you lose two chapters at the front of Matthew and Luke, nothing else. Take Easter away, and you don’t have a New Testament; you don’t have a Christianity; as Paul says, you are still in your sins.
Creation is good, but it is not God. It is beautiful, but its beauty is at present transient. It is in pain, but that pain is taken into the very heart of God and becomes part of the pain of new birth.
But the fact remains that Paul had, to this point, made a career out of telling people things he knew they would find either mad or blasphemous or both. He had grown used to it. This was what he did.
We are like a frightened bird before him, shrinking away lest his demand crush us completely. But when we eventually yield – when he corners us and finally takes us into his hand – we find to our astonishment that he is infinitely gentle and that his only aim is to release us from our prison, to set us free to be the people he made us to be. But when we fly out into the sunshine, how can we not then offer the same gentle gift of freedom, of forgiveness, to those around us?