Christian Living
ENGAGE THE PRESENT
In a previous article, I urged that we explore the past, with the intent that this would help us more successfully engage the present. Conversely, not one to the exclusion of the other. So that the latter task now awaits us.
This, in turn, invites us to consider the implications of salvation history. Such as relates to the time of the patriarchs, prophets, and Jesus and the apostles. Initially, as concerns the patriarchs.
“The thoughts set forth here have been cultivated over virtually a lifetime,” I recalled on an earlier occasion. “They originated with my childhood, when God seemed distant and unapproachable. If, in fact, he existed” (The High God, p. 5).
“In fact, belief in the High God appears so pervasive among traditional peoples as to be virtually without exception. It is said that he is called by several thousand names of record. Some have supposed this application a corruption of an original monotheism” (Ibid., p. 7).
Qualifications aside, such appears to be the context in which the patriarchs lived. This has led some to speculate that Abraham is best understood as a functional rather than theoretical monotheist. That is, one who embraced worship of the High God, to the exclusion of any other. While lacking precise confirmation, it seems to be an effort to allow for the prevailing mind-set.
It is sometimes said that the High God once dwelt among humans. When either distracted by their activity or offensive behavior, he decided to withdraw to heaven. According to one account, humans decided to erect a tower so as to reach his abode, reminiscent of the Tower of Babel (cf. Gen. 11:1-9). However, they ran out of building material. Whereupon, the mother of men (not otherwise accounted for) suggested that they take from the bottom of the structure to add to the top. At this, the edifice came crashing down. Consequently, they decided that further effort was useless, and that they would have to await the hoped for return of the High God.
Salvation history took a major step forward with the arrival of the prophets, whose signature expression was “thus God says.” For instance, “The word of the Lord came to me (Jeremiah), saying, ‘Before I formed you, before you were born I set you apart; I appointed you as a prophet to the nations’” (Jer. 1:5).
“The prophet is human, yet he employs notes one octave too high for our ears. He experiences moments that defy our understanding. He is neither ‘a singing saint’ nor ‘a moralizing poet,’ but an assaulter of the mind. Often his words begin to burn where conscience ends” (Abraham Heschel, The Prophets, p. 10).
While the prophetic word may embrace the future, if that should be the case, it is with reference for the present. Consequently, it is more accurate to refer to this activity as forth-telling than foretelling. Moreover, there are religious, social, and personal implications involved.
It was the formidable task of the prophet to fine-tune the monarchy to its covenant obligations. As a people set apart for God’s redemptive purposes, and as a light to the Gentiles. While bearing in mind that the Living Lord is not a patron deity, but an universal and benevolent sovereign.
There followed a transitional stage with what has sometimes been called the silent years. It seemed as if God was weary of addressing his wayward people. Some appear to have welcomed this relief, while others considered it tragic. Meanwhile, there was a building anticipation for the arrival of the Messiah, along with the Messianic Age. In this regard, the highly esteemed Maimonides allowed: “And even though he tarry, nevertheless I shall wait for him every day that he should come.”
Nevertheless, the tradition seemed ambiguous. On the one hand, the Messiah appeared as the anointed ruler in the Davidic Dynasty. On the other hand, as the Suffering Servant. Needless to say, the former was more appealing.
I was walking past a Jewish Yeshiva (school) in Jerusalem, and saw a young man sitting on a bench in front of it. “Do you believe the Messiah will come?” I inquired of him. Since it was quite common to discuss such matters in public.
“Yes,” he assured me, “both of them.” Now this did not surprise me, because the notion of two messiahs had notable precedent. Especially concerning the Qumran community, and the Dead Sea Scrolls.
The Messianic Age is especially associated with shalom (peace, well-being). So that a certain Rabbi commented, “It serves no purpose to discuss whether the Messiah has come, since it is obvious that shalom is lacking. When it arrives, we can ask him whether he came previously.”He was quite serious.
In this regard, Jesus assured his disciples: “Peace I leave with you; my peace I give you. Do not let your hearts be troubled and do not be afraid. You have heard me say, ‘I am going away and I am coming back to you’” (John 14:27-28). Lacking a more pervasive shalom, we would gather that this serves as an earnest of what is yet to come. While for all practical purposes some continue to live as if in a previous stage in salvation history. Thereby failing to genuinely engage in the present.
In a more general sense, “There is a time for everything, and a season for every activity under heaven: a time to be born and a time to die, a time to plant and a time to uproot, a time to weep and a time to laugh, a time to search and a time to give up,” and so on (Eccles. 3:1-2, 46). It remains to observe the proper time for any given activity, and leave the world a better place for our being here.
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