Christ’s new covenant

(a sermon on Jeremiah 31:31-34 and Mark 10:35-45)

              We take it for granted, and generally we don’t even think about it. When we do stop and think about it, the topic confuses us. Sometimes it seems to rush by quickly; other times it seems to drag. Physicists like Isaac Newton assumed that it is the same for everyone everywhere, but Albert Einstein insisted that it is relative. Many modern philosophers say that it doesn’t really exist, that it is only there when we notice it.

              This strange quality is called time. We measure time with years, months, weeks, days, hours, minutes, and seconds. Without time, nothing could move and nothing could change. Nothing would be new or old if time did not exist. Time has a direction: we move from past to present and from present to future. Because of time, we have worries; and because of time, we have hope. Our lives are shaped by time. Yet the more we think about time, the less we understand it.

              God created time. He made the universe and all that exists in it “in the beginning.” God established time by making evening and morning, the first day. Our relationship to the sun creates days and years; our relationship to the moon creates months. Weeks are special; God created weeks by making the world in six days and resting on the seventh day, giving the people created in his image a day of rest every seventh day. God’s commandments of sabbath rest extended to sets of seven years, in which farmland got to rest every seventh year. God also created the Jubilee Year after every seven sets of years. On the Jubilee Year, debts were canceled, slaves were set free, and land was returned to the families who had received that land from God.

              God created time. We live in time. Our relationship with God works in time. When God speaks to us, he mentions time. Yet time does not limit God. He exists in time, but he also exists beyond time. To God, it is always “today.” God is eternal and unchanging. He sees all time at a glance. To God, a day is like a thousand years, and a thousand years are like a day. “Old” and “new” do not have meaning to God as they have meaning to us. Therefore, when God speaks to us, he uses our sense of “old” and “new.” Yet to God, everything is new and nothing is old. What seems old to us might be very recent for God, and what seems new to us might be old news for God.

              The prophet Jeremiah lived centuries after the time of Moses. When God called Moses, he had Moses lead the Israelites out of Egypt on their way to the Promised Land. On the way, Moses and the Israelites stopped at Mount Sinai, and God made a covenant with his people. He said, “I will be your God, and you will be my people.” God spoke about the behavior of his people under that covenant. They would have no other gods. They would respect God’s name, God’s time, and the human authorities that represent God’s authority. They would love their neighbors and respect their lives, their marriages, their property and their reputations. They would be content with what God provided them; they would not covet the things God provided to their neighbors.

              Under the terms of this old covenant, God would bless his people when they obeyed him, and God would punish his people when they disobeyed him. While his people obeyed, God would provide favorable weather, fertile fields, abundance of crops, and security from their enemies. But if they broke the covenant, God would withhold the rain and would let the crops fail. He would allow enemies to invade and to harm his people. If they obeyed the old covenant, they could stay on the land God had given to them; but if they broke that covenant, God would take them away from the land and would force them to live among their enemies, even though their enemies were also God’s enemies.

              When Jeremiah came, the Israelites had been breaking the old covenant for generations. They had worshiped false gods, the gods of the Canaanites and other neighboring nations. They had taken advantage of one another, forcing their neighbors into poverty for their own wealth and comfort. They had broken the sabbath commandments about rest and freedom and restoration. Under the terms of the old covenant, God had no reason to provide for them or protect them. Jeremiah, like the prophets before him, warned that consequences were coming because of the broken old covenant. Enemies would destroy the nation Israel, killing many of its citizens and carrying others away from the land. God had no obligation to prevent these bad things from happening, because his people had already broken the covenant God made with them. The Assyrians and Babylonians were tools in the hands of God, instruments used to accomplish his plan according to the terms of the covenant he had spoken to his people at Mount Sinai.

              Terms of the old covenant seem natural to us. Some people call it karma. We expect good things to happen when we do good things; we expect bad things to happen when we do bad things. If we obey the commands of God, we expect God to reward us. If we break his commandments, we expect God to punish us. We all know how the old covenant works: what comes around goes around. You harvest whatever you plant. In the end, we all get what we deserve. Therefore, if something good happens to you, sometime in the past you must have done something good. If something bad happens to you, the first question you ask is, “What did I do to deserve this?”

              Jeremiah spent much of his career warning God’s people of the consequences of breaking God’s covenant. But Jeremiah, like the other prophets, knew that God has an old covenant and a new covenant. Under the old covenant we get what we deserve. Under the new covenant, God forgives our sins and blesses us. The new covenant is based on God’s grace, not on our obedience. Under the new covenant, God rescues us from our sins. He rescues us from what we deserve. He rescues us from the power of evil, because God forgives our iniquity and remembers our sin no more.

              The new covenant is not fair. The new covenant involves an exchange. In that exchange, the Son of God becomes one of us and lives among us. He obeys the commandments and earns God’s blessings. He deserves nothing but good. But, in the new covenant, the Son of God takes the burden of sins and iniquity, and he pays the price in full. The guilt of the world’s sins falls upon him, and he consumes the punishment that sinners deserve. In return, when God has forgiven iniquity and forgotten sin, he is able to bless those who broke the old covenant. God is able to claim us as his people and to give us the good things that Jesus deserves. He is our God and we are his people, just as he said in the old covenant. But the sins of our past have not destroyed that relationship. He remains our God and we remain his people, because through the cross of Christ God has forgiven our iniquity. He remembers our sin no more.

              The old covenant is fair. It makes sense. The new covenant is unfair. It transcends our understanding. In a perfectly fair world, the new covenant would not be allowed. Jesus could not suffer, because he never did anything wrong. Each of us would get what we deserve. Because we have all sinned—we all have broken the commands of God—we all have fallen short of his plan for our lives—he would no longer be our God, and we would no longer be his people.

              But God is not fair according to the terms of the old covenant. He replaces it with a new covenant that is unfair. He allows good people to suffer so he can suffer on the cross to pay for our sins. He allows sinful people to receive good things so he can give us good things we do not deserve. He is unfair for our benefit, breaking the terms of the old covenant and replacing it with a new covenant that allows him to remain our God and allows us to remain his people.

              In our travel through time, we encounter the old covenant first and then the new covenant comes later. Sinai happens first in history, and then comes Calvary. We are born knowing the justice of getting what we deserve, good in return for good and bad in return for bad. We then are told about the new covenant, an agreement when God reverses everything we took for granted. He absorbs our guilt upon the cross, paying our debt, reducing his wrath to zero; and he forgets our sins, gives us good things we do not deserve, and changes us to be his people. As a result, we also forgive those who sin against us. We also give good things to our enemies and pray for those who persecute us. We also are unfair, showing love and mercy to our neighbors and loving them, even and especially when they do not deserve our love.

              For us, grace and mercy are a new covenant. For that reason, God speaks of an old covenant at Sinai and a new covenant at Calvary. But to God, nothing is old and nothing is new. In fact, the new covenant is (in a sense) older than the old covenant, because the new covenant is truer to the nature of God. God responds to sin with punishment; he reacts to evil by judging and condemning evil. At the core of his nature, though, God is love. He wants to give good things even to those who do not deserve good things. He wants to rescue victims of sin and evil. He wants the world to be good, and therefore he restores what is good, fixes what is broken, and reshapes us into the image of Christ after we first sinned and lost the image of God. He is our God, and we are his people, because that is what God desires. Forgiveness is more natural to God than judgment. He sees our sins for a while, but the blood of Christ erases our sins. Every day, in the sight of God, we are new people—cleansed, restored, and spotless in the eyes of God. Every song of praise we sing is a new song to God, and every time he tells us to love each other is a new commandment, because we never stop being new in the new covenant God has established with us through the cross of his Son.

              The old covenant comes in the course of time. The new covenant stands outside of time. Before God began to create, before he said, “Let there be light,” he had already planned our salvation. He knew that we would sin. He knew that his covenant based on our obedience would be broken. He knew the price he would pay to rescue us from the punishment we deserve. But God had already chosen his new covenant. That new (and timeless) covenant rests in the eternal and unchanging love of God, love by which God chooses to become a victim of evil on the cross to rescue us victims of evil and give us a share in his victory over evil and sin and death.

              We live under the terms of the new covenant. The old covenant no longer threatens us with punishment for our sins. But sometimes we forget where we live. We still want the benefits of the old covenant, so long as its judgment applies to others and not to ourselves. James and John, the disciples of Jesus, were thinking of the old covenant when they asked a special favor of Jesus. They wanted to be at his right hand and at his left when he claimed his glory. They were thinking in Old Testament terms of the kingdom, the power, and the glory when they made this request. They were not considering the unfair new covenant that Jesus had come to fulfill. Jesus denied them a place at his right and at his left when he claimed his kingdom and came into his glory. Those places belong to others—not to Moses and Elijah, not to Simon Peter, not to Martin Luther or any other great Christian heroes. Jesus claimed his kingdom and accomplished his glory on a cross. At his right and his left were two thieves, being punished for their crimes under the old covenant. Because Jesus was establishing his new covenant, when one of those thieves confessed his faith, he was promised a place with Jesus in Paradise. James and John and the rest of us are also promised a place in Paradise, not under the old covenant where people get what they deserve, but under the new covenant where, by grace through faith, we are forgiven of our sins and claimed as the people of God.

              Speaking of both covenants, Jesus speaks of a baptism and of a cup. Baptism washes and purifies. Jesus endured the cross as a baptism of fire, a baptism of his Father’s wrath, so we could be spared that wrath and our sins could be forgotten. The cup of God’s wrath is filled with our guilt and our sins. This cup contains a poison that kills, for the wages of sin is death. But Jesus drinks the poison in that cup. He consumes the wrath of his Father so he can adopt us into his family, making each of us a child of God.

              Jesus has another baptism, one of water rather than fire. Having endured the fire for us, Jesus washes us with water in Holy Baptism. As the new covenant is stronger than the old covenant, so the water of Holy Baptism extinguishes the fire of judgment and gives us eternal life in God’s kingdom.

              Jesus has another cup, the cup of salvation, the cup of the New Testament. At his Table, Jesus trades cup with us. He takes our cup, the cup of wrath, the poisoned cup, and he drinks from it until it is empty. Jesus did not want to drink from that cup. In Gethsemane, he prayed that the cup of his Father’s wrath would be taken from him. But he accepted the will of his Father and drank from that cup. Now, in exchange, Jesus gives us his cup. “This is the cup of the New Testament,” he says, “given for the forgiveness of your sins.” His blood removes our sins, because he shed that blood to take away our sins. They are forgiven and forgotten by God because of the work of Christ on the cross. As often as we drink from his cup of salvation, we proclaim the death of Christ until he comes. We proclaim the death that conquered death, the death that was followed by resurrection so we could rise to eternal life according to the terms of God’s new covenant.

              Jesus did not come to claim what belonged to him under the old covenant. The Son of Man did not come to be served. He came to serve and to give his life as a Ransom. Because he is a Ransom, our debt is paid. Our sins are forgiven and forgotten. The God who made all things—who created time itself—has chosen to be our God. He has chosen us to be his people. We are new every day because of the new covenant, the covenant fulfilled by Jesus through his sacrifice on the cross. To our Savior Jesus Christ be glory and honor and praise, now and forever.                 Amen.

Now, but not yet

As I have been preparing a series of posts on Christ’s Sermon on the Mount (Matthew 5-7), a question has arisen about the timing of the blessings Jesus describes. Do we have them now, or must we wait until the Day of the Lord to receive these blessings?

The answer, of course, is yes. In one sense we already have these blessings. In another sense we will not fully have them until the Day of the Lord, the Day when Christ is seen in his glory, the dead are raised, the Judgment is announced, and the saints of the Lord are welcomed into the new creation. This “now, but not yet” reality is one of the paradoxes of Christianity. As one God is three Persons, as one Christ is fully divine and fully human, as the Bible is entirely God’s Word—trustworthy and true—and yet entirely was written by human beings, so we already have the blessings Jesus promised, but at the same time we do not have them yet.

As Jesus says in Matthew 25:34—part of the parable that describes Judgment Day—Jesus will welcome the saints into a kingdom prepared for them since the foundation of the world. That’s right: before God said “Let there be light,” he knew all about us and loved us. He knew the sins we would commit and the price he would have to pay to redeem us and reconcile us to himself. He knew the suffering that sin and evil would cause in his creation. And God decided that we are worth the trouble. He went ahead and created. But his blessings were there from the very beginning.

On the other hand, we are still sinners living in a sin-polluted world. We may be meek, but we have not yet inherited the earth. A quick glance at the Internet reveals that we are not living in the kingdom of heaven, where God’s will is always done. Today we do not see God, but in the new creation we will see him continually.

On the other hand, we have already received mercy. We are already called sons of God, because the only Son of God has already paid for our adoption into his family. God looks at us and sees us redeemed. He sees us as his children. He sees us as we will see ourselves after the resurrection, when we have Christ’s blessings in all their fullness.

So the blessings are ours now, but not yet. They belong to us, because Christ has given them to us, and no one can rob us of them. The car is already in the garage, but we do not yet have the keys to be able to drive it. The trust fund is in our names, but we cannot spend any of the money yet.

Like any Christian paradox, we need to cling to both sides of the contradiction. If we doubt that the blessings belong to us now, we are doubting God’s promise. These blessings are an inheritance, and Jesus has already died, so we are already his heirs. On the other hand, if we think that we have the blessings in all their fullness—if we think that things will never be better for us than they are today—then we are disregarding God’s promise. The Day of the Lord has not yet arrived; we are not yet living in the new creation. Our present troubles are not worth comparing with the glory that will be revealed (Romans 8:28), and that glory will last forever. What we will be is not yet known, but when Christ is seen we will be like him, for we will see him as he is (I John 3:2). We wait eagerly for the new heavens and the new earth to be revealed. J.

Time to change time

Daylight Saving Time was never a good idea. It has become increasingly irrelevant. Yet, for no good reason, most citizens of the United States of America will change their clocks this weekend, losing an hour of sleep, delaying sunset by an hour but also delaying sunrise by that very same hour.

For most of human history, people awoke at sunrise and went to bed at sunset. Candles and lanterns provided some illumination after dark, and there have always been people whose careers or preferences caused them to work late into the night and sleep past sunrise. For the most part, though, people have found it easiest and most natural to conform their schedules to the created patterns of day and night.

Ancient civilizations divided daytime and nighttime into twelve hours each. Away from the equator, daytime hours were longer and nighttime hours were shorter in the summer; daytime hours were shorter and nighttime hours were longer in the winter. About one thousand years ago, new technology produced clocks that could measure hours and minutes and seconds, keeping them the same length day or night. With this innovation, sunrise could be described as happening at a particular time, such as 5 a.m. in the summer, 6 a.m. at the equinoxes, and 7 a.m. in the winter. Still, noon was understood to be the time when the sun was most directly overhead, and midnight really was the middle of the night, happening precisely halfway between sunset and sunrise.

Rapid travel, particularly that of trains, brought another innovation. Travelers complained about having to change their watches at every new city, so the world’s governments agreed to divide the planet into twenty-four time zones. Now people can travel from city to city and expect the time to remain the same, except when they cross a time zone line. At that point, they suddenly gain or lose an entire hour. In most places, noon no longer happens when the sun has reached the meridian of the sky and midnight no longer happens in the middle of the night.

By this time, efficient electric lights had replaced candles and lanterns. People found it easy to work or play late into the night. Rising with the sun became exceptional behavior rather than common. Given this change in habits, various governments experimented with changing the time once again. Pretending that they were “saving” daylight with the change, governments were merely tampering with time, making some locations experience midday and midnight up to two hours from the actual middle of the day or of the night.

Such tampering might have been justifiable in the twentieth century, but twenty-first century technology has made Daylight Saving Time pointless. Indeed, the next big change in our relationship with time could restore what was lost by previous changes. Thanks to the Internet, the Global Positioning System (GPS), and other inventions, the world could easily function with 1,440 time zones. Each of them would see noon and midnight occur within one minute of the actual midpoint of the day and of the night. A single world-wide time could be used to schedule all events of greater than local interest. (Why not Greenwich time, also known as Coordinated Universal Time (UCT)?)  Instead of promising that a television show would be broadcast at eight o’clock Eastern Time, seven o’clock Central Time, and so forth, the broadcast could be announced to take place at two o’clock UCT, and everyone would be able to convert that time into local time.

In fact, each home and business could have a timepiece in every room that shows both local time and UCT. Travelers with a GPS device would always be able to access both UCT and local time. For most people, the adjustment to a more natural flow of time would require no more than a month or two. Once this adjustment was made, time would remain stable and predictable in every place. No longer would we have to face two weekends a year in which our sense of time is wrenched and scrambled.

There is no reason to have the sun directly overhead at 1:30 in the afternoon or to have midnight closer to sunset than to sunrise. People who want to sleep late will sleep late no matter what the time is called; people that want to stay awake late into the night will stay awake no matter what the time is called. No daylight has ever been saved by Daylight Saving Time. Because it is possible, even easy, to return to a natural flow of time, it is time to do so for the common benefit of people everywhere. J.

Prophecy, fulfillment, and time

During this Advent season, many Christians contemplate the prophecies of Jesus in Moses, the prophets, and the Psalms, comparing those promises to the ways they were kept in the birth, life, passion, and resurrection of Jesus. This meditation is good, but it can sometimes be approached in a misleading fashion. Some Christians speak of God first making the promises and then finding ways to keep them, like a planner checking items off a list.

“Let’s see – I said he would be born of a virgin – Mary of Nazareth will do nicely. (check)

“I said he would be born in Bethlehem. I can prompt Caesar to call for a census so that Joseph will be compelled to take Mary there before the birth.” (check)

“I said that he would be honored by Gentiles bringing gold and incense and myrrh. Here’s a group of wise men who will fit the bill.” (check)

“I said they would be led by a star. How on earth am I going to lead them to Bethlehem by a star?”

Peter wrote, “Do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day” (II Peter 3:8). God does not move through time as we created beings move through time; he can step into and out of the time stream at will. When the Holy Spirit spoke through the prophets, he was not setting up conditions that would have to be met. No, he was telling what he had already seen of future events, for he had already been there. Judas was not fated to betray Christ because of some promise God made centuries earlier; Judas chose to betray Christ, and then the Holy Spirit told prophets about the betrayal centuries earlier.

Some say that, hanging on the cross, Jesus quoted the first verse of Psalm 22. A more theologically sound position is that Jesus prayed sincerely from the depths of his anguish, and then the Holy Spirit inspired David to write the Psalm which vividly describes the crucifixion and quotes Christ’s prayer one thousand years earlier.

When the prophecies and fulfillments are seen from this perspective, deeper and richer meaning appears in those prophecies. Mary was a genuine person, a historic figure, who conceived and gave birth to a son while still a virgin. At the same time, Mary stands in the place of the Bride of the Lord—Old Testament Israel and the New Testament Church, one Bride distinguished only by the before-and-after of Christ’s Incarnation in our time stream. This Bride is betrothed, still awaiting the coming of her Husband on the wedding day. Although a virgin, she has already given birth to the Son of God, now Incarnate, who has fulfilled the promises that would claim his people and bring about the royal marriage of Christ and his Church.

Jesus was born in Bethlehem so he could claim the throne of his father David. David had been promised a son who would rule an eternal kingdom (II Samuel 7). Solomon does not match the son described to David—Solomon became king while David was still alive (v. 12), although Solomon sinned he was never disciplined with stripes and rods (v. 14), and after ruling for forty years, Solomon died, and his kingdom was divided—it was not eternal (v. 16). Jesus fulfilled all the requirements of the Son of David and remains a true Son to God the Father (v. 14). Though he did not sin, he took upon himself the sins of the world and was treated accordingly, including the stripes and rods borne by Roman soldiers.

But Bethlehem was more than the hometown of David and therefore of his descendants. The name of the town means “house of bread,” and it became the birthplace of the Bread of Life, the Living Bread that (like manna) comes down out of heaven (John 6). After he was born, Jesus was placed in a manger, a trough from which sheep eat, signaling that the Good Shepherd would feed his sheep with his own body (I Corinthians 10 & 11).

The wise men bearing gifts who were guided by a star probably knew the prophecy of the Gentile prophet Balaam, who said in the days of Moses, “I see him, but not now; I behold him, but not near; a star shall come out of Jacob, and a scepter shall rise out of Israel” (Numbers 24:17). The wise men knew that the King of the Jews, whose birth was signaled by that star, would also be a priest and a sacrifice, so they honored him with royal and priestly gifts.

All the Old Testament descriptions of the Messiah add up to more than a checklist of things God had to do, or ways to identify the Messiah when he came. They were given as instruction to the saints of Israel, so they could believe in the coming Savior and have a place in his eternal kingdom. They remain for our instruction today, expanding upon what was written by the apostles to describe Jesus as Savior. God’s Bible is full of rich interconnections which never stop teaching us about the glory and grace of God, who came among us to be one of us, to rescue us, and to claim us for his kingdom. J.

Advent

Last year Christmas was on a Sunday and the season of Advent was as long as it can be—twenty-eight days. This year Christmas is on a Monday and Advent is as short as it can be—twenty-two days.

In traditional congregations, Advent is a time of preparation, not merely for the celebration of Christmas, but for the presence of Christ himself. When Advent is treated as a countdown to Christmas, it provides little comfort or peace. Advent can instead be an oasis, a quiet place in the midst of the world’s mad rush toward its Yuletide observances that overlap the Christmas holiday. For many worldly Americans, the season of Christmas begins in mid-October (or, at the latest, on Thanksgiving) and lasts until the sun goes down on December 25 (or perhaps lingers a few days longer, maybe even to the end of the year). On the traditional Christian calendar, December 25 is the first day of Christmas and eleven more days follow that belong also to the Christmas season. Advent consists of the four Sundays before Christmas and all the other days that happen between the First Sunday of Advent and sunset on the night of December 24, Christmas Eve. (For that reason, traditional Christian churches this year will observe the Fourth Sunday of Advent on the morning of the 24th and Christmas Eve on the evening of the same day.)

The word advent means “coming.” Commonly, Christians speak of the season of Advent as threefold, involving a past Advent, a present Advent, and a future Advent. From a human point of view, the distinction is useful. The spirit of Advent Past recalls the Old Testament believers waiting for the promised Messiah, including John the Baptist, the prophet who prepared the way of the Lord. This Advent Past comes to fulfillment when Christ is born in Bethlehem and proceeds on a rescue mission which takes him to a cross and a grave in Jerusalem. The spirit of Advent Present recalls the ways Jesus is present for his people today: in the power of his Word, the Bible; in the proclamation of forgiveness in his Church; and in the Sacraments of his Church—Holy Baptism and Holy Communion. The spirit of Advent Future directs attention to the Day of the Lord, when Jesus will appear in glory with all the angels of heaven and all the saints. The dead will be raised, the Judgment of the Lord will be announced, and the new creation will begin—an eternal wedding feast of Christ and his Bride, the Church, and an unending celebration of the victory Christ won in his first advent and now shares with his people through his present advent.

Like all human beings, Christians move through time, from past to present and from present to future. Jesus is the Son of God. He created time; he exists outside of time, unchanging and eternal; he moves through time in ways that are incomprehensible to the rest of us. When Jesus ascended forty days after his resurrection, he “ascended far above all the heavens, that he might fill all things” (Ephesians 4:10). Time is included among “all things,” so that the Son of Mary could eat with Abraham and wrestle with Jacob. The Son of Mary, hands scarred by the nails that held him to the cross, could shape the earth into the body of Adam and sculpt a woman, a teammate for Adam, from one of Adam’s ribs.

As I wrote here, the future advent of Jesus is not a return, because Jesus is always with us. His appearing to judge all people and to inaugurate the new creation is an important teaching of the Bible and the Church, but for Jesus it is a reality that has already occurred. As Christians wait for the fulness of the victory that was won in Jerusalem on Good Friday and Easter, Jesus says that we already have abundant and eternal life, we already belong to the kingdom of God, and we are already children of God (through the adoption purchased by Jesus on the cross). John wrote, “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he {Jesus} appears, we shall be like him, because we shall see him as he is” (I John 3:2). The puzzle of time as it relates to Jesus and to his people cannot fully be solved this side of the Day of the Lord, but the season of Advent allows us to rest in the assurance that all is solved and secure in the hands of the Lord. J.

Prophecy and fulfillment

We people move one direction in time, from past to present and from present to future. Sometimes we forget that God sees all history at a glance and that he can jump into any time as he chooses. When we speak of prophecy, our descriptions sometimes miss the mark because we have forgotten that God is timeless.

We say that God knows everything, including the future. Of course God knows everything, but the future is not something he foreknows as much as something he already sees. Worse, sometimes people picture God fulfilling prophecy as if he was checking items off a list: “Let’s see—born of a virgin? check. Born in Bethlehem? check. Honored by Gentiles? check. Called out of Egypt? Let’s see how I can get him into Egypt so I can bring him home again.”

When God spoke to the prophets about future events, God was describing things he had already experienced. He never had to figure out how to fulfill a prophecy. As far as God was concerned, he was talking about things that had already happened. When God described Judas’ betrayal of Christ, he was not foreordaining that Christ would be betrayed by a certain man. He was telling what had already happened, the betrayal that Judas chose freely to perform. David and Isaiah wrote about the crucifixion of Jesus, and Jesus predicted his own crucifixion, but the priests and elders did not think of sending Jesus to the cross until Governor Pilate offered them a choice—to free Jesus or to free a terrorist named Barabbas. When the crowd chose Barabbas, they then began demanding that Jesus be sent to the cross, which was to have been the execution of Barabbas.

The focus of the Old Testament prophecies was always the rescue mission performed by Jesus. Trying to predict our future based on Biblical prophecies is pointless, not because the prophecies are unreliable, but because they have already been fulfilled. What of Judgment Day? That Day will come, as hurricanes and earthquakes remind us, but the propheciesabout that Day were met nearly two thousand years ago. As the Son of God was hanging on a cross, the sun went dark and the earth shook, even as the prophets had described. The Father’s judgment was poured on Jesus that day, which is why Christians need not fear the coming Judgment Day. Our judgment and our rescue have already been accomplished.

The book of Revelation describes a battle at a place called Armageddon. That name, Armageddon, means the heights of Megiddo. Megiddo is an ancient city built upon a plain. Several key battles were fought upon that plain, including the battle in which King Josiah was killed. The picture of all the nations of the world gathering to fight on the heights of Megiddo (which do not exist) is an image of the world-wide rebellion of sinners. That rebellion began in Eden when Adam and Eve ate the forbidden fruit. It still rages today. It will end when Jesus appears in glory, and it will end without a bomb exploding or a shot being fired. That is the case, not because of some future event, but because of the victory Jesus won over sin and evil while nailed to the cross.

All the prophecies of the Bible are fulfilled in the life and death and resurrection of Jesus. If he should appear in glory this afternoon to raise the dead and call all people to judgment, no one could say to him, “But wait! You can’t do this yet! Something else has to happen first!” For this reason, Christians prepare themselves for the glorious appearance of Christ every day, even while we make plans for tomorrow and next year and the more distant future. We have one foot in each world—we live in this world and deal with it, while we also are citizens of the kingdom of heaven.

We read the New Testament to learn about Jesus. We also read the Old Testament to learn about Jesus. The sacrifices and holidays of the Old Testament were lessons about Jesus. Moses and the prophets wrote about Jesus. Even the commandments of God are descriptions of the perfect, sinless life Jesus lived for our redemption. It’s all about Jesus, and for us, all the news is good news. J.

The Sea of Time

“Time keeps on slippin’, slippin’, slippiin’, into the future.” Fly Like An Eagle, lyrics by Steve Miller and Steve McCarty, ©1976.

For some reason those lyrics keep rolling through my mind as I try to compose a post or two for this blog. I didn’t want to write about that song. I wanted to write something timely for Thanksgiving. I also wanted to write about a workshop I recently attended on microaggression. Somehow the two subjects keep on merging into one potential post.

I am uncomfortable when someone dismissively refers to our National Day of Thanksgiving as “Turkey Day.” I am uncomfortable when advertisers portray the best part of the four-day weekend as the opportunity to go shopping. Our National Day of Thanksgiving has already been consumed by the excesses of the traditional feast; to see even that feast and family gathering disappear for many families, because of the excessive demands of shoppers and business-owners, borders on the tragic. I remember when the Day of Thanksgiving featured a special service at church to give thanks to the Lord for all his blessings. The feast and family gatherings, the televised parade and football games, all took second place to the church service. Now that service has been moved to Wednesday night… because we are too busy celebrating Thanksgiving on the fourth Thursday of November to actually stop and give thanks.

Other potential posts are also swirling in my mind. This fall Mrs. Dim has been spending hours each day trying to clear her lawn and flowerbeds of autumn leaves. Every morning, of course, new leaves have fallen. This fall I have spent one hour a week dealing with autumn leaves. I bought biodegradable paper bags, and every Saturday I fill five bags and leave them by the curb to be taken by the city. When my grandchildren have grown, my leaves and bags will long have decomposed into fertile soil. Mrs. Dim’s leaves will still be trapped in their plastic bags.

When Christmas is on a Sunday (as it is this year), Advent is a full twenty-eight days long. Advent always includes four Sundays, but the season can be as short as twenty-two days when Christmas is on a Monday. As we observed a Super-moon this month, now we can enjoy a Super-Advent this year.

And time keeps on slippin’, slippin’, slippin’, into the future. That song has never made sense to me. I think of time as linear, and existence in time is like a train traveling down the track. Each moment of existence, there is a little more of the past and a little less of the future. It would seem that time is slipping into the past, not into the future.

But Albert Einstein demonstrated more than a hundred years ago that time and space are relative. Perhaps that is why the future exists—perhaps it is fueled by moments from the past that slip into the future. George Santayana famously said that those who do not remember the past are condemned to repeat it. (When read in context, that sentence does not mean what people think it means, but that is yet another topic to consider.) Perhaps as our memories of the past fade to gray, the future becomes correspondingly brighter.

We know that a Day is coming when history as we know it will end. The Lord Jesus will appear in glory with all his angels and with the spirits of all the saints. All the dead will be raised, and every person will stand before his throne for judgment. Some will be welcomed into his perfect new creation, while others will be sent away. To open his kingdom to unworthy sinners, Jesus has already entered this polluted creation and paid the penalty for all sins. Therefore, for those who trust in him the Day of the Lord is not Judgment Day; the Day of the Lord is the beginning of a new and eternal life. The new creation will not follow the rules of entropy and decay that we know in this world. There will be no pain, no suffering, no tears, and no death. In that world, time will indeed be perpetually slipping into the future.

For that, we can be truly thankful. J.