Author: Alexander F. Venter

Live a life of love just as Jesus loved us...
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When we Presume on God – Ichabod

Reflecting on 1 Samuel 4 and following, I was struck by Israel’s presuming on God and what resulted. This story relates to what is going on in our world, and the response and role of God’s people, Jesus’ church.

When Israel lost the battle against the Philistines, they asked the right question, “Why did the Lord bring defeat upon us?” (1 Sam 4:3)

BUT they did not wait to hear God’s answer. No self-reflection. No humility. 

Instead, the prideful presumption of declaration. “Let us bring the ark of the Lord’s covenant” into battle “so that it may save us.” 

They took the visible symbol of God’s invisible Ruling Presence into battle, believing it would defeat their enemies. God was now definitely with them, on their side. Victory was assured!

BUT, the Invisible Reality, of which the material symbol spoke, was not there: “Ichabod” – “the glory has departed!” (1 Sam 4:21). God withdrew his presence, thus his power.

And they did not know it! God would NOT be presumed upon. God would NOT be used for their purpose. God would NOT be coerced into doing their will simply because they possessed the ark. So, the Philistines defeated them, again, and captured the ark. 

Therein lay Israel’s presumption: The ideology of the ark, which blinded them.

They trusted in the earthly symbol of rule, not in the heavenly Person and Presence that it represented. It’s the idolatry of what is seen, not the true worship of the true God. Human nature lusts for a visible king, a tall Saul as heroic leader to champion our cause. In so doing, in effect, we reject God’s invisible Kingship, which refuses to be used ‘on tap’ to fight our battles.

The ark was captured because it had ALREADY been captured by Israel’s ideological presumption. THAT offended God. THAT blinded them. THAT, unbeknown to them, is what emptied the outward form of its inner glory and power. THAT is Ichabod reality.

Reality is something we run into when we are wrong.

Only when Israel was defeated and the ark captured by the Philistines were their eyes opened to reality. BUT, they denied it. Refused to acknowledge it, to repent, to ask what they asked the first time round: “Why did the Lord bring defeat upon us?” In contrast, the old priest, Eli, understood what it meant and fell backwards off his chair in utter shock of Ichabod. He broke his neck and died.

How blind are those who refuse to see! It took twenty years (1 Sam 7:2) for “all the people of Israel” to mourn and seek God for the return of his Presence. Yes, sadly, twenty years of desperation to come to humility and repentance! To face Ichabod reality.

Paradoxically, God’s presence ‘returned’ to the ark when the Philistines placed it in their temple. They only saw THAT reality by its effects: The next morning they found Dagon, their national god, face down on the floor before (in homage of) the ark.

They then located the ark in other places. But wherever it went The Presence manifested in defeat of the Philistine gods. Eventually, in desperation, they shipped the ark across the border! God’s victory, ironically, was not through his people, but apart from them, despite them, in rebuke of them! 

Therefore… what can we learn from this?

How do our declarations presume on God?

How does the Church (try to) use God for its own purposes? How do we ‘capture’ God in symbols of earthly power (’state-capture’) to fight our battles?

How does ideology/idolatry of power blind us? “Just bow down to me and I will give you all the kingdoms of the earth” (Luke 4:5-7). “What will it profit a person if you gain the whole world and lose your own soul?” (Matt 16:26).

How can we identify and be delivered from ideological blindness?

How do we honour, receive and live by God’s invisible Kingship more than reliance on heroic leadership in visible government?

How do we let GOD be God, and not play God?

How do we know when we’re operating in ‘ichabod’, a form of godliness emptied of its power? Will it take twenty years of suffering desperation before we face up to it?

How can we keep humility and integrity with God – true worship of the true God – so that our outward forms of godliness have the power of God’s indwelling presence, for which they were made and meant? 

Those who have ears to hear, hear what God’s Spirit is saying to Jesus’ church and world.

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Authority – Kingdom Leading in an Uncertain World

These notes are the basis of Alexander’s presentation to the Australian Vineyard National Leadership Conference, 30 October 2020. You can view the teaching: https://youtu.be/6J3YAorIjmI


Hello, my name is Alexander Venter, and I’m a recovering sinner-pastor.
My life’s work is to understand, live and teach the teachings of Jesus.
That, for me, is essentially learning to live a life of love, just as Jesus loved us.


My Prayer for you: (from Dallas Willard)

I pray that you will have a rich life of joy and power, abundant in supernatural results, with a constant and clear vision of never-ending life in God’s world before you, and of everlasting significance in your work day by day as servant leaders – a radiant life and a radiant death.
In the Name of Jesus. Amen!


My Text: Matthew 28:16-20  (my biblical quotes are from the NIV)

Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw him, they worshiped him; but some doubted. Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”

My focus is on the authority Jesus was given by the Father, and then given to his disciples, commissioning/authorising them to go and make apprentices of him from people of all nations. We are mandated in God’s co-mission (Missio Dei) to make disciples of Jesus, not of ourselves or our church. We can only make disciples of Jesus to the degree we ourselves are his apprentices – then God’s authority operates through us in real terms.

Therefore, leadership in God’s Kingdom, in Jesus’ effective authority, is largely determined by the degree of our personal apprenticeship to him. An apprentice is a person who commits to live with, to learn from, to become like their teacher/master. The Great Omission in the Great Commission – the elephant in the room of the church – is that we make converts, church members, but not apprentices of Jesus. That is the reason why Christians and the Church are so powerless to effect change in our world. We are more a copy of the world, of prevailing culture and ideology, than a model of God’s Kingdom come.

The context into which Jesus was born and did his ministry has similarities with the context in our world today. It was a time of pressure and extremity under Roman rule, with psycho-spiritual-emotional reactions, and socio-political responses from leaders and people. Jesus offered The Kingdom of God as the answer, discipleship to him in his community, in contrast to what the other groups/parties in Judaism were teaching in response to the times (Pharisees, Sadducees, Herodians, Zealots, Essenes, Chief Priest and Elders, and ‘the sinners’). We are first followers and apprentices in Jesus’ Way of the Kingdom, then we pastor and lead in that Way. What does it mean to exercise ‘Kingdom leading’ in God’s authority, just as Jesus did, in our uncertain world? I will comment on our changed world context and post-lockdown church, then define authority, power and leading, in Daniel and in Matthew.


Our Changing Context:

The corona pandemic, among other factors, has forever changed the world we live in, the uncertain context in which we now pastor/lead. Awareness of these signs of the times will help us exercise our authority in Kingdom leading, with wisdom, compassion and fortitude.

Signs of heightened stress in times of extremity (from clinical & social psychologists):

  • Fear & anxiety – confusion & uncertainty.
  • Grief & sadness – mortality & mourning.
  • Loneliness & depression – mental health issues come to the fore.
  • Numbing the pain, escape into addictions and self-created reality and fantasies.
  • Relational stress & breakdown – marriage, family, domestic abuse, GBV.
  • Economic recession, widespread social protests/unrest, challenge of social conscience, pull back to political populist nationalism and conservative protectionism, geo-political power-plays, increased inequality, human rights violations, environmental challenges.
  • Loss of personal and social security – more crime & violence.
  • Dooms-day syndrome, end of the world prophecies, fanciful Bible interpretations.
  • Ideological clash and deception, conspiracy theories, lies and fake news.
  • The need for a savior, for metaphysical answers, seeking spirituality, return to religion.

A prophetic perspective sees it as God’s shaking, of realignment and ascendency of spiritual powers. This crisis is a kairos moment, a time of disaster/judgement and God-opportunity for Kingdom breakthrough and change – for revival. The “signs of the times” (Matthew 16:1-4) must be interpreted in light of Hebrews 12:26-29. The Lord of the heavens and the earth is shaking all things, our nations and churches, and the powers over them, that what cannot be shaken, his eternal Kingdom, may emerge for all to see. We are being tested as to how much of our lives, ministries and churches are truly built on the unshakable rock of the King, on the “gold, silver and precious stones” of living and teaching the Kingdom Jesus lived and taught, or on the “wood, hay and straw” of lip-service to the Kingdom (Matthew 7:24-27; 1 Corinthians 3:11-15).


Leading Post-Lockdown Kingdom Church:

What is the ‘new norm’ after lockdown, post-corona? Here are some of my observations that will introduce my discussion on leading in Kingdom authority from Daniel and Matthew:

  • No longer Sunday dependent church with all its performance. Don’t go back to “Sunday as usual” too quickly. Rethink how to do church differently in this changed context.
  • No longer building and office centred, no longer program driven.
  • No longer centralised preacher/pastor dependent – yet we must lead more effectively.
  • The failure of megachurch and the man of God/celebrity leadership syndrome. The average church is 70 people. That’s the reality we must work with.
  • We’ve learnt to do online church (favourite new phrase, “unmute yourself”!). It has been a necessary surrogate tool. However, the danger is that technology forms us in its image; it is not a neutral tool. List the negatives and positives of online church. Some folk will be forever lost in its convenience and smorgasbord offerings. Don’t abandon it, but balance forms of online church by using technology wisely for clear purposes.
  • BUT what is now clear:
    1) the need for community, as in face-family home churches of high touch and care, within larger congregational gatherings that meet in different ways at different times – all with corona safety protocols for love of neighbour.
    2) The need for pastoral care, intentional relational engagement, healing ministry.
    3) Continue outward missional community service, as most engaged in under lockdown.
    4) Devolve leadership by purposeful discipleship/formation to release more people and leaders to ‘go do’ ministry and mission ‘out there’, to start/lead small groups to disciple others (Vineyard ‘mantra’ IRTDM: identify, recruit, train, deploy, monitor).

All this means: it is a time to revisit and clarify our philosophy of ministry, to reflect on our mission and vision, what is of core value and priority, with greater flexibility on how it’s contextually expressed, being far more fluid and organic than programmatic. Defined by ‘doing the Kingdom main and plain’, not ‘the excellent’, ‘the experimental’, ‘the exotic’. This essentially means making apprentices of Jesus in the four irreducible dimensions of God’s unshakable Kingdom, the four Kingdom missional implications that define church:

Power Encounter: discipling our people in the ministry & power of the Spirit
Personal transformation: discipling them in character formation to Christlikeness
Social transformation: discipling them in wholistic social engagement
World mission: discipling in evangelism and church planting – a world vision


Kingdom Leading and Authority

Leadership in God’s Kingdom – leading God’s Kingdom people – starts with Jesus: his vision, theology and praxis of the Kingdom, with a focus on his understanding and use of authority. When it comes to exousia (authority), the book of Daniel is clearly Jesus’ primary source – discussed below. But, let me first define authority (exousia) and power (dymamis), and their necessary inter-relationship.

Power is the ability to do something, the innate capacity (strength) of someone or something to act with the energy/force/resource needed to make it happen (i.e. empowering).

Authority is the right to do that something, the right of action by appointment, commission, mandate (i.e. authorization – the authority to act and do certain things).

Authority is always person related whereas power can be person or otherwise related. For example, nature has innate power/energy, or spirit, which is personal power/energy. The human body is potential power activated by spirit – either human, God, or evil spirit. 

Biblically, all authority is from God, the Creator-Ruler-King. Thus, all authority is derived, given, delegated, and ultimately represents God’s authority, for better or for worse. Authority is the right of action linked to a commission, mandate or appointment, to be used or exercised in keeping with – in the spirit, boundaries and limits of – the purpose for which it is given. I.e. authority is the right to use  and  the right use of  the power/resources available to us. Thus, all authority (and power) is ultimately dependent on and accountable to God. Misuse of power is abuse of authority (authoritarianism), no longer a ‘domain/dominion’ directly under God, but a ‘domination’ of/by evil working against God. In short, authority is given and can be exercised, or neglected, or assumed, taken, usurped, resisted, abused, etc. BUT, we must be clear: all authority and its use will be held accountable by God.


Daniel, Authority and the Son of Man

The Greek Septuagint (LXX) translates the Hebrew memsalah (dominion/kingdom/authority) and the Aramaic soltana (domain/rule) as exousia in Daniel. Authority is a domain, a rule, a kingdom. As in our personal kingdom, and human national kingdoms (empires), and God’s kingdom. Therefore, ‘kingdom’ can be defined as the effective range of our will, the authority we have in real terms to make things happen, for our will to be done. Where God’s will is done, his Kingdom has come!  In summary, exousia is used in Daniel of:

  • God (Yahweh) whose rule/kingdom/dominion is eternal (Dan 4:3, 34-35; 6:26)
  • God rules over all earthly kingdoms: “the Most High is sovereign over all kingdoms on earth and gives them to anyone he wishes” (Dan 4:32).
  • All authority of human-earthly rulers derives from the spiritual realm. Ultimately from God, either directly or via angelic authorities in obedience to their divine commission; or (mostly) via spiritual powers that are fallen/evil in denial of their divine commission (Dan 10:13, 20-22; Psalm 82). Thus, the character of any visible national government represents the spiritual formation of the (corrupted) invisible authority behind it.
  • God installs and removes kings (Dan 2:21; 4:17,31; 5:20) and the spiritual powers behind them, taking away their exousia (Dan 4:35, 7:12, 10:13,20): “God does as he pleases with the powers of the heavens and the peoples of the earth. No one can hold back his hand or say to him ‘what have you done?’” (4:35).

Daniel describes four empires/kingdoms (“beasts”) that arise on earth with the spirit-powers behind them, perpetrating injustice and evil (ch 2, 7). In contrast, God’s Kingdom is “power and wisdom” (Dan 2:20), “rescues and saves, performs signs and wonders in the heavens and on the earth” (Dan 6:27 cf. 4:2-3). In the days of the fourth beast (the Roman Empire), the most brutal cumulation of all other kingdoms, “the God of heaven will set up a kingdom that will never be destroyed. It will crush all those kingdoms and bring them to an end, but will itself endure forever… the rock cut out of a mountain, not by human hands” (Dan 2:44-45).

This is how it happens (Dan7:9-27). The Ancient of Days takes his throne/seat in the heavenly court and rules against that culmination of evil embodied in the fourth empire. Then “one like a son of man” (a human) comes on a cloud into his presence and is given all authority and power:  all peoples, nations and languages worship him (a human being! v.14). They no longer worship other human rulers and the powers behind. The “son of man” represents the saints of the Most High who refuse to worship the rulers and their empowering spiritual authorities (their ideologies and idols). This mysterious human-divine figure ascends from suffering with/for the saints under the empire’s oppression (vv.21,25), and is enthroned in the heavens so that “the sovereignty, power and greatness of the kingdoms under the whole heaven (i.e. ALL exousia) will be handed over to the saints” (v.27). The people of the Most High receive God’s Kingdom-authority of “power and wisdom” that “rescues and saves, performs signs and wonders in the heavens and on the earth.” So, the Son of Man embodies the new humanity with authority restored to rule the earth (vv.18,22,26-27 cf. Gen 1:28).


Matthew’s Son of Man, Authority and Leadership in the Kingdom

Jesus based his theology and praxis of Kingdom authority and leadership on THIS prophetic worldview, believing he was Daniel’s Son of Man (his self-designation, occurring 81 times in the Gospels). Coming out of suffering and death, through resurrection and ascension, Jesus says, “All authority in the heavens and the earth has been given to me”. He is quoting Dan 7:9-27; i.e. Matthew’s Great Commission literally fulfils Daniel 7.

Jesus gives the saints, the new humanity who will rule the earth, that authority. NOT to go and take over and dominate people and nations, as the four beasts and “the rulers of the Gentiles” do in their idolatrous worship of spiritual powers (Matt 20:25). Rather, commissioned to go and make apprentices of Jesus in his Kingdom from people from all nations. Jesus: the quintessential human being, the new humanity at God’s right hand. We live King Jesus’ heavenly rule on earth, doing his will as in heaven. Indeed, we are in training for reigning in this life and the life to come on the new earth. And we lead by lived example in this great Kingdom enterprise.

The nature and exercise of this Kingdom-Authority expounded by Matthew:

Earthly confrontation after birth: Herod, puppet king of the Romans, the fourth beast, authorises the killing of Jesus – all boys two years and under are killed (Matt 2:16).

Spiritual confrontation at start of ministry: The devil himself tempts Jesus in the desert. Each time Jesus overcomes by using the authority of God’s Word (Matt 4:4,7,10).

Teaching with authority: The people recognise that Jesus taught with divine authority in contrast to the teachers of Torah who quote rabbis as their authority (Matt 7:28-29, 9:6,8).

Miracles by Kingdom exousia: Matthew 8 & 9 narrates ten miracles that introduce Jesus’ teaching, and sending the twelve on the mission of the Kingdom in chapter 10. Jesus is the new Moses (Deut 18:17-19) leading a new Exodus through ten miracles that defeat the oppressive spiritual powers which keep Israel in exile from God. In Matt 8:5-13, the second miracle, a Roman Centurion asks Jesus to exercise his authority to rescue and heal his servant. This military representative of Daniel’s brutal fourth beast (the most evil exousia, Jesus’ enemy) sees and confesses God’s exousia in the Son of Man – echoing confessions by Gentile rulers in Daniel 3:28-29, 4:34-35; 6:26-27. Because the centurion is under authority, he exercises authority to order his soldiers to dominate/enforce the will of Rome, coercing Jews into submission. He recognises Jesus has spiritual authority because Jesus evidently operates under God, using his authority as merciful power to serve and save those exiled from God, liberating them from evil dominion to do God’s will by free choice. “Speak the word and my servant will be healed.” Amazed at such understanding and consequent faith, Jesus says, “I have not found such great faith” in all the supposed people of God. The centurion has structural authority with the resources/power of the Empire to back him up. He knew Jesus has spiritual authority because God backs him up with heavenly resources/power. This exousia is clearly the basis of all Jesus’ gospel miracles that defeated the powers and freed people from enslavement.

Exousia to forgive sins: In healing the paralytic (Matt 9:1-8), Jesus quotes Dan 7:13, “the Son of Man has authority on earth”, and specifies it, “to forgive sins” – because he spoke forgiveness to the man. That causes consternation. To prove he has authority to forgive sins, he commands the paralytic to “get up and walk!” And it happens! So, evidently, his sins are forgiven. The crowd is in awe that God “has given such exousia to men.”

Exousia given for Kingdom co-mission: After modelling Kingdom authority by speaking the word in humble service, Jesus gives his apprentices “exousia to drive out evil spirits and heal every disease and sickness… freely you have received, freely give” (Matt 10:1,7). He warns them that exercising such servant authority will incur opposition and suffering.

The keys of the Kingdom: Jesus reveals his identity, the Son of Man, to his apprentices (Matt 16:13-20). Peter sees and confesses Jesus for who he is: God’s Messiah/King (only after the centurion and spiritual powers [demons, Matt 8:29] recognise Jesus for who he really is). Jesus gives Peter, thus the church, “the keys of the Kingdom”: authority to open and close, for people to enter or not, to “bind” and “loose”. Jesus had modelled using “the keys”. I think of it as having the keys to a powerful motor vehicle. We enter, activate and work with a power way beyond our own. We are transported and empowered to do God’s will. J.P Meier (Historical Jesus scholar) defines the Kingdom as a power-zone, a force-field, that Jesus lived in and operated through. If we do not drive the car responsibly, selfishly misusing the authority and power given to us, we cause harm to ourselves and others. A driver’s license (preparation and authorisation) is needed, but that does not guarantee responsible usage of the authority and power – trusted character does.

Exousia to lead in the Kingdom: For the disciples, exousia in God’s Kingdom is “being the greatest” (Matt 18:1; 20:26), “first”, “master/leader”, requesting to sit at Jesus’ right and left hand (Matt 20:20-28).
First, Jesus is shocked at such grasping presumption. He says that authority to lead/rule means immersion/fellowship in his suffering, drinking his cup: the suffering love which forms the character that can be trusted to responsibly handle such authority, to fulfil the purpose for which it is given.
Second, Jesus has “all authority”, yet he knows its limits: only the Father gives those places to whom the Father is preparing, training with the formation fit for such authority.
Third, Jesus exposes the mindset of all his apostles: the ten are angry because they too want to sit on those thrones next to Jesus – “the thrones set in place” in Dan 7:9f, the thrones Jesus had earlier spoken of to judge the twelve tribes of Israel (Matt 19:28). That reveals their dominant consciousness of exousia as position, power, prestige, title and turf. Jesus responds: The Gentile rulers and officials use authority to “lord it over” people, to enforce, control, dominate, in order for their will to be done. To make their kingdom great again! “NOT SO with you! Instead, whoever wants to be great among you, must be your servant (diakonos), and whoever wants to be first must be your slave (doulos, a stronger word) – just as the Son of Man did not come to be served, but to serve and give his life as a ransom for many.”

Here Jesus joins Daniel’s Son of Man and Isaiah’s Suffering Servant, embracing both as his identity-destiny in his co-mission with the Father, forming his life to fulfil both. I.e. the authority to lead and be great in the Kingdom is spiritual influence and power based on self-sacrificing service, not structural position and coercion based on being served. God gives authority in real terms to those who serve, as they suffer in love of those they serve, to free them from slavery to sin, sickness, demons, death, injustice, ideology, poverty (Luke 4:18). God backs them up with heavenly grace, the resources and power they need when they need it. Even if they are crucified at the hands of earthly and spiritual powers, God will vindicate them by the ultimate power: Resurrection. In short, Jesus’ exousia is the freedom to serve by laying down his life in suffering love, and to take it up again (John 10:18). As Martin Luther said, “A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all.” 

The authority that Jesus exercises is clearly from God (Matt 21:23-27): The Jewish leaders eventually come to see and recognise this in Jesus’ final week of confrontation with the powers. Unlike the people, centurion, demons, and Peter, they refuse to acknowledge and confess it. Rather, they decide to kill him. Though they think they are “the saints, the people of the Most High”, they are the real pagans serving Daniel’s fourth beast, the brutal Roman authorities. They bow the knee to and are instruments of the evil powers, the idols of Compromise and Corruption, of Temple, of Torah, of Land, of Jewishness.


That brings us back to The Great Commission: After this tour of authority and power in Daniel and Matthew, here are the summary points of what it means (from Matt 28:16-20):

Visionary Worship: Authority begins with seeing Jesus for who he really is. When they saw him, the Risen King, they bowed down and worshipped him, though some doubted (I love Matthew’s realism of the “not yet” in the brightest “already” of the Kingdom!) It is the first time in Matthew that Jews worship a human being. But this is Dan 7:14. Our only adequate response to the coming of the Son of Man, to his self-revelation, is worship. All authority and its exercise is born in vision and worship, in surrender to the authority of the Risen King.

Collaborating Co-Mission: All the authority in the heavens and the earth given to the Son of Man is given to us, the new humanity. The authority is linked to The Great Commission: go and make apprentices of Jesus from all kinds of people in all the nations. Exousia is collaboration with The King in his servant mission to the ends of the earth.

Participating Baptism: We enter and exercise collaborative authority by participation and immersion in the death and resurrection of the Son of Man, by which we die to our sin and rise to life in The Trinity. Baptism is initiation of apprentices of Jesus on confession of faith into (The Eternal Trinitarian) community. We teach/train them to daily live the meaning of their baptism – it is not a once-off ticket to get into heaven! That’s making converts, not disciples. Baptism in “the name of the Father and of the Son and of the Spirit” is plunging apprentices into the nature and character of the Trinitarian Reality:  The Life and Love of the Father and the Son by the Spirit. Learning to live eternal life (of the Trinitarian kind and quality) on earth is to do God’s will as it is in heaven. That is authority in real terms.

Transforming Character: “Teaching them to obey everything I have commanded you.” Participating baptism leads to transforming character. This is the challenge of leadership authority in the Kingdom: train apprentices of Jesus to obey everything he commanded (“teaching” was formational training). We cannot obey what he commanded simply by trying. But by training, through the Kingdom practices of Jesus, we become the kind of person who predictably obeys God when we need to. “Train yourself (and others) to be godly” (1 Tim 4:7), having the spiritual fitness to naturally and easily do what Jesus would do if he were you, in any given situation at any given time. That is transformation into the character of Christ, the fruit of the Spirit (Gal 5:22). We become like Jesus, who obeyed all his Father commanded for love of the Father (John 15:9-10), doing his will on earth as it is in heaven. Thus, God consistently backed up Jesus’ authority with heavenly power. Among Jesus’ commands is love of God and neighbour (Matt 22:34-39) and “heal the sick, raise the dead, cleanse the lepers, drive out demons” – do the works of the Kingdom (Matt 10:7-8).

Empowering Presence: “And I will be with you, in you by my Spirit, till the job is done.” The job is to make apprentices of Jesus from people of all nations, who do God’s will for love of God and people. Jesus’ abiding presence is the power of his Spirit, the charismata – enabling grace-gifts – that back up our exercise of authority. What he authorises us to do, he empowers with the resources of his Spirit. Till we complete the job (Matt 24:14)! Then the Son of Man will return on the clouds of glory to rule and reign with us at his side!

Therefore, the process of “Authority – Kingdom Leading in a World of Uncertainty” is:
From visionary worship of the Son of Man, Risen Ruling King;
To collaborating authority in his co-mission of making apprentices by lived example;
To participating baptism in his death and resurrection, living in/from the Trinitarian Reality;
To the transforming character and empowering charisma of Christ… in real terms… till our job is done!

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Corona Relief and Corruption

Off-loading my heavy heart as lamenting to God before our nation in the Hebrew prophetic tradition:

Responding to this article, I believe Ace Magashule is beyond embarrassment, incapable of shame. He should start with himself and his sons – all accused of gross corruption – before talking about corruption in the ANC (African National Congress, the ruling party in South Africa).

What an utter disaster: The corruption of the ANC knows no end. It is truly endemic. Seemingly beyond cure. Worse than the corona pandemic itself, which officials exploit (the billions set aside for corona relief for the needy) in their own corrupt greed, further bleeding the nation to death.

Not even our President, Cyril Ramaphosa, seems to be able to stem the tide of corruption. He seems lame. We all had hoped and prayed for something decisively different, something better after the seriously corrupt Zuma rule that brought our country to its knees. I still pray for that decisive difference.

After millions spent on the Zondo commission to uncover and account for state capture, for the missing billions, no significant high profile arrests, no convictions, no judgment, no imprisonment. Eskom paid over R38 bn in inflated contracts. ONLY NOW is Eskom and SIU (Special Investigating Unity) seeking to find out how it can possibly recover R3.8 bn from former executives and the Guptas.

ANC and other officials have systemically stolen from the poor & needy, let alone raped the economy. And it continues under corona, when our nation/economy is at its absolute weakest. Utter and total shame on them. God sees it all, every little last deed of corruption. God will judge. On that day, God help the corrupt.

And God help us all, because the not-corrupt will suffer (are already suffering) under the coming judgement: Look at the long darkening road of corruption, human rights violations, bloodshed, dictatorship, that has destroyed our northern neighbour, Zimbabwe. That nation is at its absolute worst right now under Mnangagwa, after he was joyfully welcomed as a liberation hero in November 2017 liberating the nation in a ‘quiet coup’ from the liberation hero, dictator Robert Mugabe.

How can a man, Mugabe’s young general, who presided over the massacre of 20 000 Ndebele a fews years after independence, liberate and lead the nation into a new era of restored justice, peace & prosperity? Those Zimbabweans who naively danced in the streets in November 2017 soon returned to weeping and wailing when Mnangagwa proved true to character – though he claimed a ‘Christian conversion’ – evidently fake by its distinct lack of righteous fruit (no ‘coming clean’ as in publicly confessing his part in the Gukurahundi of the mid 1980s, and offering himself for trial before a court of law – means nothing changed in the man). Zimbabwe is a prophetic warning to us, to South Africa, in our shameless corruption, of what God’s judgement looks like through such corrupt leaders, who reduced the (supposed) bread basket of Africa to the basket case of Africa. The prophetic warning is LOUD & CLEAR, it’s on our doorstep. Let those who have ears to hear, hear and repent, pray and act to eradicate corruption in all its forms.

In your judgements, O Lord, remember mercy! (Habakkuk 3:2)

There’s a video clip doing the rounds of Utata Mandela speaking during the transition in 1993, saying that “the corruption of the Apartheid Nationalist government was endemic”, and the ANC would “stop THAT GRAVY TRAIN”. The ANC government would be very different, would “change the culture to live within the means of their community”, taking salary cuts to help the poor & needy. Utata Mandela is now spinning at high speed in his grave at the ANC gravy train taking our nation to destruction.

All the public promises of Ramaphosa on national TV, of Mboweni and others, are empty and meaningless until we see action, arrests, prosecutions, imprisonments, recovery of (at least some of) the stolen millions & billions of rands. Is there the moral political will and strength of ethical conviction to fearlessly confront and prosecute and defeat this corruption? I pray that there is, or that it comes to those who wield the power. God knows, I pray for our President in this regard. With God all things are possible! BUT we all have to pray up, stand up, speak up, and act up against this evil, to empower the will of the few good leaders that are there, that can make the decisive different we so desperately need in our nation at this kairos moment.

The ANC has deployed, and continues to deploy officials and leaders who have little or no CHARACTER… known bullies, arrogant liars, corrupt cheaters, blatant stealers, record criminals, etc. Management and leadership at any level in society, in business, in government, is about CHARACTER, CHARACTER, CHARACTER.

Leadership is about TRUSTWORTHINESS, HONESTY, TRUTHFULNESS, INTEGRITY, DILIGENCE, DELIVERY, RELIABILITY, etc. Don’t vote for, or support, any leaders who have corrupt character. Pray and vote them out of power. Confront, expose and report their corrupt dealings. Resist them with truth and integrity, with everything in you, with God’s help. It is a life and death battle in our country.

May God give us leaders of moral character who have the ethical conviction to courageously act for the good of the nation.
May God root out leaders and officials of corrupt character at all levels of management and leadership.
May God have mercy on the poor & needy.
Please Lord, we cry out to you, hear our prayer.

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Churches to Meet or Not to Meet?

The South African government’s allowance of church gatherings (of up to 50 people) to resume at level 3,  next week Monday 1 June 2020, is exposing a divided church and society… once again! As usual, socio-ethical issues and considerations become divisive, even acrimonious. It shouldn’t be! The church ought lead the way as servant in society, and particularly in this instance. 

SOME political parties, Christian organisations and SOME denominations have been lobbying the government for opening of church meetings at level 3. And SOME argue on the basis of ‘religious rights’. The government has yielded to their request. This is not advisable. It’s based on wrong thinking, as the push back from many other church leaders and people in our society has shown. 

If we were ‘shut down’ for reasons of persecution, of faith, of conscience, etc, it would be a different matter. But, in this case, it’s a matter of health for the good of the nation. Here is the issue: If the curve had peaked and was decisively going down, it is then a consideration – as is now the case in many European nations. We have yet to see the painful peak in South Africa. Winter is here – June and July could be the worst months. To gather together now, despite all the sanitisation and distancing precautions in place, would be foolish, in my view.

Gatherings of up to 50 people, no matter where, at this point, can become places of contamination. If restaurants and cinemas and other such places are not allowed to open at level 3, why churches? Restarting businesses is a different matter: It is so the economy does not collapse and people don’t starve, though work too comes with the health risks. In our disparate societal context, suburban churches have the resources to implement all the required safety measures (which are not in themselves a guarantee of ‘safety proof’). The majority of churches, however, do not have the same luxury (in townships, informal settlements, rural areas). God forbid that church meetings become an epicentre of spreading this virulent virus.  

We can continue to BE church in the home and in society without having to go TO church in a building. Gathering together in a facility for public worship is only A PART of being church, it’s not THE part. So, we can continue to find creative ways to be and do church without having to go to church at this time, for the health and good of our nation, as servant and example.

In conclusion: ‘to meet or not to meet?’. We must go slow. We could…

A) Continue the faithful social service engagement, relational pastoral care and online church, as has been the priority throughout lockdown;

B) Resume small home groups in a lounge – like visiting a few friends – with the necessary precautions in place (masks, washing hands, social distance). This is controversial as one source says house visiting is allowed at level 3 and another says not. If it is not, then we continue online small groups.

C) Relocate the recordings and live-streaming of Sunday and other services to the church facility (if there is one), but with up to 10 people present, such as helpers, worship team, preacher, etc. This is far more controllable than 50 people (in any case, how can we control who comes and who doesn’t come? And turn away people after 50 have arrived?)

D) And to encourage the vulnerable (elderly, sickly, etc) to stay home, and to continue to care for them in the current context.

Often socio-ethical decisions involves the choice of ‘the lesser of evils’. The ‘good’ or ‘best’ for us as church is not always for the good of society. Let us be patient, bide our time, and use it in service of the nation’s greater good, for health sake. This virus is vicious and highly contagious. May we, as Church, set the example and not be part of the pandemic problem! God have mercy on us! N’kosi Sikelela iAfrika!

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The Risen Lord Renews Our Calling, Part Two: Loving & Leading

This is the second part to my teaching  on The Risen Lord Renews Our Calling: Fishing & Feasting (see my notes). A continuation of the same post-resurrection appearance of Jesus, now focused on loving and leading (see the video teaching). John shifts the attention from Peter and the disciples fishing and feasting, to Peter’s personal renewal of calling to lead, from love, with an implied contrast to John’s calling, the beloved disciple.

Using homiletical license, we can say that Jesus, the master-psychologist:

First, recreates the scene of their first calling in Luke 5:1-11, for them to relive and renew their calling in resurrection power.

Second, recreates the meal of the Kingdom feast that he frequently enacted, breaking bread and fish – his shared life, now in resurrection power.

Third, in so doing, Jesus recreates the scene of Peter’s denial of knowing Jesus while warming himself around a fire (John 18:15-27). For emphasis, John repeats the word “warm/ing” three times along with Peter’s three denials. That incident – Peter’s guilt-ridden, pain-full memory of his threefold denial – is now reversed by Jesus as he creates a new event around a new fire, a resurrection healing memory of a threefold confession and forgiveness, affirmation and commission.

Renewal of Call to Lead by Love (John 21:15-17)

Imagine the dramatic scene. Put yourself in Peter’s sandals. He was cold after swimming to the shore. He warmed himself at the fire that Jesus had made. Then, “when they had finished eating”, he turns to address Peter. Why did he wait till after the meal to address Peter? Was he contemplating what to say? Perhaps quietly praying for Peter as he had done earlier (John 17:9,15; Luke 22:31-32)?

So, as they all sit around the fire warming themselves, Jesus asks Peter three times, “Do you love me?”, and waits for his answers. Peter must have thought, “I’ve seen this movie before!” His three answers reversed the words he spoke only two weeks earlier around the fire outside the High Priest’s courtyard. Then Jesus commissions Peter, renewing the call, now not to fish people, but to shepherd his sheep – going beyond “have you caught any fish?” to “do you love me?”, beyond “doing” to “being”.

Jesus pierces Peter’s heart with the demand of love, just as Peter pierced his heart with sorrow by his shameful threefold denial (especially because he said he would die for Jesus, John 13:37). Matthew 26:69-75 shows a downward spiral of intensity around the earlier fire: Peter first denied being “with Jesus”, then swore an oath, “I don’t know the man”, finally he “called down curses on himself” to prove he was telling the truth! Now the Good Shepherd comes to seek the one sheep that has gone astray. He prayed that Peter’s faith would not fail (Luke 22:32). He knows his sheep, tenderly calls him by name (his birth name, “Simon son of John”), and gently leads him out to be the lead-shepherd of Jesus’ flock.

The three questions:

We should not read too much into the usage of agapeo (love) in Jesus’ first two questions and phileo (love) in Peter’s three answers. Scholars have shown that John uses these two Greek words for love interchangeably. The most we can say is: Jesus’ use of phileo in his third question comes down to Peter’s level of “you know I phileo you (affectionately love you)”.

The point is: Jesus wants to know, does Peter love him after he denied knowing him? To hear his verbal confession/commitment in this regard. Jesus wants to know if love the source of your ministry and leadership, indeed, life itself? Anything else will not sustain, it will subvert us. We all live and lead from mixed motives: for identity, to feel good about ourselves, for success, popularity, power, etc. The demand of love is the heart-motivation. To love is to obey Jesus (John 14:15,21). Jesus’ persistent questions of love echo the essence of God’s revelation to humanity: “Love the Lord your God with all your heart, soul, mind and strength”, “Love your neighbour as you love yourself”, “Love one another as I have loved you”, “I am the Lord your God, have no other gods before me”.

His first question “Do you love me more than these?” refers, not to the disciples sitting there, but to the fish, Peter’s fishing business and ‘life as usual’ (see my notes from last week). What or who do you really love? That ultimately is your life and worship either of God or gods – “money, sex and power” – the traditional false trinity in church history. What or who you love is your treasure. That is where your heart is.

The three confessions:

The questions face Peter with his own heart and his failure. He answers, “You know that I love you!” The words reverse “I do not know him”, and affirm his love and commitment to Jesus, despite acute awareness of his sin. In effect Peter is saying, for all of us, “Yes, Lord, you know that I love you! You know me, I can’t hide anything from you. You know I’ve messed up, that I’m weak and sinful. Nevertheless, I really do love you – as faulty as my love may be!” This is implied in his third response when he “was hurt because Jesus asked him the third time” (v17).

Jesus pressed the point. He wants to know how honestly in touch we are with ourselves. Then he can entrust his sheep to us! We are all wounded healers. To the extent we deny our own brokenness, we minister and lead from a wrong source, from faulty motivations. It leads to use and abuse God’s sheep for our own purposes, to achieve our vision, as the false shepherds of Israel did (Ezekiel 34:1-6), as the “hireling shepherds” did in Jesus’ day (John 10:1-13). Confession is indeed good for the soul. It cleanses and forgives, releases and empowers us, so that our brokenness and failures do not disqualify us in our God-given calling.

The three commissions:

Jesus’ response to Peter’s honest confessions/affirmations of love, is not to exhort him to be strong, do better, be faithful, etc, but to entrust his church to Peter! Entrust his lambs to Peter! Can you believe it? Jesus never called the successful, professionally holy, Torah obedient, theologians, lawyers, to follow him; but simple fishermen, tax collectors, sinners, prostitutes, very ordinary broken people. He patiently, lovingly, transformed them into leaders that would change the world!

“Feed my lambs, take care of my sheep, feed my sheep”. In the context it means, “feed my sheep just as I provided for you and fed you this morning.” Jesus is our example, the Chief Shepherd, who calls us to lead with him as his ‘under-shepherds’: to lovingly feed his lambs and sheep, to care for them in their pain, sin and failures, as he would if he were us. Peter later teaches this from personal experience (1 Peter 5:1-4). They are HIS sheep, not ours! The Church does not belong to the man of God, the pastor, the elders, but to Jesus! He bought it with HIS precious blood. He will hold us accountable as to how we shepherd and lead. Jesus’ commission is clearly based on his teaching in John 10:1-18, which in turn clearly refers to Ezekiel 34:1-16.

Following and Leading from Love (John 21:18-24)

Why did Jesus do this personal confrontation with Peter in the presence of the other disciples (John 21:2)? They see and hear the drama. Perhaps, because Peter said at the last Passover meal, “Even if all fall away on account of you, I will never… Even if I have to die with you, I will never disown you”. And all the other disciples said the same (Matthew 26:33-35). That happened in community around a meal and is now reversed in community around a meal. In other words, Jesus is also addressing them, through Peter. And also, because Jesus reinstates Peter as their leader. He does it in their presence because, what unfolds, shows that there is still insecurity and comparative rivalry among them, as is common among leaders and people.

After Jesus’ threefold commission to Peter, he says, “When you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want… Follow me!” (John 21:18-19). Earlier Peter had “wrapped his garment around him (for he had taken it off) and jumped into the water” to swim to Jesus (John 21:7-8). He did what he wanted, when he wanted, taking the initiative. That is the mark of youthful leadership, the ideal of freedom.

Maturity, however, is different. It faces death. It goes through death into resurrection. Leadership in the resurrection is the freedom of surrender, God’s true liberation, entered into by the obedience of “not my will, but yours be done”. The longer we “follow me”, under the loving discipline of the Chief Shepherd’s rod and the staff, we learn to lead by being led. The paradox of Kingdom leadership. We surrender initiative to him in all things, just as he surrendered initiative to his Father in all things, thereby leading by being led (John 5:17-20). It means we let go. We surrender control, trusting his patient and persistent love that initiates, defines and leads us. We learn to no longer define ourselves but allow God to (re)define us through community, through others. Incredibly vulnerable.

Like our Master who was stripped naked, flogged, and re-clothed in a purple robe (John 19:1-2), God slowly but surely strips us of that which identified and defined us in our heroic early years of ministry and leadership. God uses people and circumstance, ‘strangers’ who walk on the shore, even our enemies, to do this. We open our hands in vulnerability, even stretch them out to be nailed to a cross. We lead with spiritual authority and real influence, like Jesus, to the extent we allow ourselves to be led by those whom God uses to dress and take us to where we would naturally not want to go. That is leading in, by, and from the suffering love of God in Jesus, who suffered the brokenness of those he led, healing and transforming them in his resurrection. So, to lead in the Shepherd’s Spirit is death to self, to live his love in resurrection power.

This kind of mature selfless leadership is what truly glorifies God; just as God’s choice of Peter’s martyrdom was “the kind of death by which he would glorify God” (John 21:19); just as the Good Shepherd “glorified God” (John 12:23-27) by “the kind of death he was going to die” (John 12:33). Indeed, Peter literally “followed in Christ’s footsteps” (1 Peter 2:21), “knowing that I will soon die as our Lord Jesus Christ has made clear to me” (2 Peter 1:14). Reliable tradition says that Peter was executed by the Romans, crucified upside down at his own request, because, he said, he was not worthy to be crucified right side up like his Lord and Master. Astonishing.

To complete the story. Perhaps, in all of this we see John ‘setting the record straight’ in his old age, long after Peter had glorified God through his life and particular death. I say this because we see Peter still looking around and comparing himself with John (John 21:20-23), just as we do with other followers and leaders: “Lord, what about him?” “Why didn’t I first recognize it was Jesus?” “Does Jesus love me as much as he loves him?” “Why didn’t I get to rest my head on Jesus’ chest and listen to his heartbeat?”

Jesus’ answer is, “It’s none of your business! YOU follow me!” God’s plan and destiny for each of us is different, because we are uniquely loved and called by God. That is what gives us our value and identity, our meaning and purpose. Insecure leaders cause great damage to their fellow leaders and those who follow them. The sooner we learn to be fully secure in God’s personalized love for us, the more we surrender to that love, and learn to lead in and from love, as Jesus did.

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THE RISEN LORD RENEWS OUR CALLING – Part One

This is part of a series of teachings that began with Passover Crucifixion and Easter Resurrection – The Big Bang of New Creation (see my notes Part One and Two)
Then, Jesus Breaks Lockdown, Part 1 and Part 2
Then, The Resurrected King Changes Everything (see my notes)

These notes, on The Risen Lord Renews Our Calling: Fishing & Feasting, are reflections on John 21, the last chapter of John’s good-news story of King Jesus. I acknowledge drawing from Craig Keener, David Carson and Leon Morris in their respective commentaries on John.

The chapter has two parts (or ‘pericopes’), each with two internal subsections.
John 21:1-14, Jesus’ resurrection appearance to the disciples on the shore: a) the fishing story and miraculous catch, and b) the breakfast story where Jesus feeds them. (Part One)
John 21:15-23, Jesus’ reinstatement of Peter as leader: a) his confession and commission, and b) his unfolding future call/leadership. (Part Two)

Renewal of Calling: Fishing & Feasting, John 21:1-14

The context: The life changing events of Jesus’ traumatic death and resurrection, and his appearances to his disciples (over a period of 40 days, Acts 1:3). John records two prior appearances of the risen Lord to Peter and the gathered disciples in Jerusalem (John 20:19-29). After that, Peter and six others return to fishing (their business) in the Galilee.  

Failing at business and life as usual (John 21:1-3)

In the aftermath of all that had happened in Jerusalem, Peter and 6 others return to ‘business as usual’. This fishing story shows the well-known tradition in the gospels of Jesus first calling fishermen to follow him, to make them “fishers of people”. The story echoes Luke 5:1-11 as a renewal of that initial calling to fish people for Jesus. 

The fact that John mentions seven disciples, the number of completion, could symbolize the uncertain mind and mood of all the apostles. Peter takes the initiative (as usual, a natural leader), “I’m going out to fish”. The others follow. But that night they caught “nothing”; the same word John uses in John 15:5, where Jesus says, “without me you can do nothing”. In other words, John emphasizes their failure in going back to business and life as usual in their own resources and efforts.

Jesus gives fish – renewing their calling (John 21:4-8)

“Early morning, Jesus stood on the shore, but the disciples did not realize it was Jesus…” A repeat of Mary’s experience (John 20:1f), early morning, seeing Jesus but not recognizing ‘the stranger’ (as with the two on the road to Emmaus, Luke 24:13f). It’s the early morning darkness of dashed hopes and human failure. Yet it’s the first light of a new dawn of new creation. Through their dark experience they see Jesus on the shore of resurrection – the other side of death, the coming age – from their boat of business and life as usual, in the untamed sea of the uncertainty of this age.

They don’t recognize Jesus. That ‘stranger’ takes the initiative and calls out, “Friends, haven’t you any fish?” “No!” After a whole night of hard work! He makes them face and confess their own insufficiency of effort and resource (indeed, they can do “nothing” without Jesus, 15:5), so that they trust and obey his word: “throw the net on the right side of the boat and you will find some”. Some fish? They catch so many that they can’t haul the net into the boat, confirming Jesus’ miracles of ‘over the top’ abundance in God’s Kingdom come in him (John 2:1-11, 6:1-14).

“Then the disciple whom Jesus loved” knew “it is the Lord”. He said (confessed) it to Peter. Revelation of who Jesus really is, the Risen King, is not only by the obedience of faith, and miracles, but also by the intimacy of love. John is “the beloved disciple” who is at Jesus’ side (‘bosom’, John 13:23, 21:20), as Jesus is at the Father’s side (‘bosom’, John 1:18) – that profound intimacy is the source of Jesus’ revelation of God. The others come to know/recognize later that it’s Jesus (at the breakfast, John 21:12), but dare not ask him “who are you?” This indicates that revelation unfolds differently for each person, with intuitive immediacy (John), with responsive action (Peter), or with timidity and doubt (Thomas and the others, John 20:24-29, 21:2,12). Jesus came to the world and it did not know/recognize him (John 1:10), but his own know him because he calls us by name and we recognize his voice (John 10:3-5, 20:16).

Peter’s response to the first miraculous catch of fish when he first met Jesus, in Luke 5:1-11, was to fall to his knees and say, “Go away from me Lord, for I am a sinful man” (v8). But Jesus responded, “Don’t be afraid, from now on you will catch people” (v10) – their calling to work with him to fish people into God’s Kingdom. Now, seeing this second miraculous catch, he must be thinking, “I’ve seen this movie before!” His response this time is not to run away, but to clothe himself, dive into the sea and swim 100 meters to the shore – the impulse and passion of love to see his “friend” (v5) and “Lord” (v7), despite acute awareness of his failures. He swims over the water that Jesus walked on (6:19), crossing the unknown, from the uncertainty of business/life as usual to the shore of intimacy at Jesus’ side of resurrection.

Jesus gives a feast – confirming their calling (John 21:9-14)

Peter finds him making “a fire of burning coals with fish on it, and some bread” (a South African ‘fish braai’!) Jesus provides his own fish and bread to feed Peter and the disciples after an exhausting night that produced “nothing”. All who come to Jesus will not hunger or thirst (John 6:35). “Jesus came, took bread and gave it to them, and did the same with the fish” (John 21:13). The Resurrected Shepherd lovingly feeds his hungry sheep with his own life (John 10), with the bread of heaven (his body, John 6), with the waters of his Spirit (John 7:37-39), the power of new creation (John 20:22).

The breakfast he prepares symbolizes the Kingdom banquet/feast that he frequently enacted during his ministry. He invites the disciples to “bring some of the fish you just caught” – that he (also) provided! All we have is, literally, all from him! We are, however, invited to share what we do have, just like the little boy’s “five small barley loaves and two small fish” (John 6:9), that Jesus multiplies to feed the nations through the hands of his followers. The Kingdom is indeed a collaborative relational work with the Resurrected King, in his power, to reach all peoples, all nations. 

Peter gets up and helps the others to pull in the net. They count them: 153 fish! Commentators try to make the number mean “the nations” or all sorts of things! I agree with Keener: It was obviously so impressive that they remembered the number, and it simply suggests the great abundance of unlimited supply from the Risen Lord, at the table of The King (john 6:13-15).

John deliberately adds, “even with so many (fish) the net was not torn” (John 21:11) – in contrast to the net breaking with the first miraculous catch when they were first called (Luke 5:6). Is this a picture of the Resurrection Church, relationally joined and united as one (John 17:20-26):  God’s net to “fish the nations” into his Kingdom? And to bring them to the table fellowship of the Shepherd-King’s “abundant life” (John 10:10)?   

In Summary: Seven Lessons

1. After life-changing events like the crucifixion and resurrection – also the Corona Pandemic – we cannot simply go back to life and business as usual.

2. We must cross over to find the new normal, to live resurrection now.

3. Discipleship is hearing Jesus’ call, trusting and obeying his word, which releases his resurrection life and power.

4. The call of discipleship is to follow Jesus, to be formed into the net of his Kingdom, to fish people (the nations) for The King.

5. If we act on the revelation we have, we receive more revelation and enter the abundant fullness of the Kingdom.

6. Collaboration with King Jesus in all things, joining what we have with what he has, is the great enterprise of the Kingdom.

7. Fishing and Feasting with King Jesus is living Resurrection Now.

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The Resurrected King Changes Everything

Currently we are living between Passover and Pentecost. The period in which Jesus repeatedly revealed himself to his followers after his resurrection, in preparation for his ascension and coming of the Holy Spirit. In Church tradition, Jesus’ post-resurrection appearances in the Gospels are preached at this time. Here are my reflections on the story of Jesus’ appearance to the two on the road to Emmaus in Luke 24:13-35.

These notes are the basis of my video ‘homily’ presented Sunday 3 May 2020:
https://youtu.be/aiIqJfTrbM0

On ‘Easter Sunday’, when Jesus rose from the dead, Cleopas and his wife were on their way from Jerusalem to their home in Emmaus. He met and joined them on the road, though they did not know/recognize it was him. Jesus heard their sad story and re-interpreted it in light of his suffering and death, and resurrection to glory. Later he revealed himself to them in the breaking of bread. And disappeared! They immediately made the 11 kilometer journey – now evening – back to Jerusalem to the community of followers. They told them,
 
a) “what had happened on the way” (v35, The Journey Out),
b) “how Jesus was recognized when he broke the bread” (v35, The Pivot Point),
c) and their overwhelming joy all the way back (The Journey In)

Pope Francis, in his homily on this story, contrasts the journey out and the journey in. I have added a few other elements.

The Journey OutThe Journey In
Journey away from JerusalemJourney returning to Jerusalem
In the daylight, mostly downhill, easyAt nightfall, mostly uphill, tiring
(after 11 kilometers of the day journey!)
A journey of sadness, away from painA journey of gladness, because of joy
They don’t walk alone, Jesus is beside them – but they don’t recognize/know himThey walk alone and don’t see Jesus, but feel him closer than ever – they’ve recognized him
They tell of “the (awful) things” that happened, disappointments, shattered dreams of death  They tell of “the (amazing) things” that happened, the risen Lord, eternal life.  
The stranger re-interprets their pain in light of Messiah’s suffering, death & resurrectionThey realized their hearts burnt within them as Messiah himself opened the scriptures to them
Their destination is safety in the lockdown of their home in EmmausTheir destiny is freedom in Jesus’ Family of Resurrection in the New Jerusalem

The Journey Out and Down – Three Movements

Receiving Jesus into their journey

Jesus came to Cleopas and his wife “on the way”, offering to join and companion them. They could’ve rejected his overtures because he appeared as a stranger – his identity was hidden from their eyes. Though they didn’t recognize/know him, where he was from or where he was going, they decided to let him walk with them. Perhaps, because they were so depressed, they needed someone to talk to beside each other. However, it was risky!

Jesus comes to us in the stranger, initially keeping us from seeing that it’s him in the ‘disguise’ of ‘the other’ (as Mother Teresa said, “Jesus comes to us in the distressing disguise of the poor”). Besides strangers, Jesus comes to us in friends, family, pastor, therapist, dreams, prayer, etc. He often comes when we are in need, offering to join us in our journey. Do we make ourselves vulnerable by inviting “the stranger to our pain” to walk with us? Hoping it might be Jesus? Or turn him aside in our isolation of inner pain? Some don’t want to talk, least of all when in pain. Then we live lonely and die alone. Only when we risk allowing others into our walk can we discover it is God helping us. How do you view ‘the stranger’? How has God come to you, to journey with you?   

Receiving Jesus into their conversation & pain

They took the next step of receiving Jesus into their conversation, which meant inviting him into their narrative of pain. Their story was of “the things” (v14,15,19) that had happened to Jesus, their hoped-for Messiah-King. Yes, they felt sorry for him. But they wanted him to save them, now he was dead! It was, ultimately, about themselves, their shattered dreams of disillusionment and despair. Jesus entered their conversation. Listened deeply. Asked questions that made them “stand still” (v17), stopped them in their tracks, stopped them from walking away from their pain, from suppressing it. “What are you discussing?” (v17), “What happened?” (v19), “How are you feeling?” “Why do you see it that way?” The questions drew out their story, to relive the trauma, to own their feelings and perceptions, to disclose their confusion and dashed hopes, the rumours of resurrection, what to believe or not believe, fake news or conspiracy theories!

Having entered their conversation, the strange Messiah-King changes their narrative. He re-interpreted all of it in light of his own suffering and death, as per God’s plan foretold in the scriptures, “beginning with Moses and all the Prophets” (v27). How can a suffering and dying King save anyone? Yet, as Isaiah 53 foretold, that was God’s strange plan that “will bring you peace”; but because they rejected Jesus as their King, it was “hidden from your eyes” (Luke 19:42). However, his resurrection vindicated the meaning and purpose of his death – now the good news of salvation made known to all – the revealed reality that Jesus defeated the powers of evil. He overcame human sin, suffering and death, including corona pandemic, by taking it into his own body on the cross, and rising again to give life!

So, why not take the next step? Invite Jesus into your conversation. Into your anxiety and pain. Hear his questions. Tell him your story. Let him re-interpret all you’ve been through, what you struggle with, what has broken you, in the light of his suffering and death on your behalf. He suffered what you suffer. He understands, knows, has compassion. The Risen King changes your narrative by reinterpreting your perceptions in his promises and (sometimes mysterious) purposes. Your story finds meaning and destiny to the extent it is caught up and changed in God’s conversation of redemption, in God’s meta-narrative of transforming love, of resurrection life. What is your story? What dominates your thoughts, emotions, words? Receive Jesus into your narrative and interpret it in light of his death and resurrection.

Receiving Jesus into their home

“As they approached the village, (the stranger) acted as if he were going farther. But they urged him strongly to stay with them” (v28). Why did he act as if he were going farther? To see their response. A test. Were they happy to merely receive his comfort and counsel, his help in their time of need? Or did they want to go deeper? To host and feed him? Have him stay with them? To get to know him for who he is, not merely for what he can do for them? They not only invited, but urged him to come to their home, their safe and sacred place. He graciously accepted – did not presume or force himself on them. Little did they know, it was that third step, on “the third day” (v19, Resurrection Day), that would be the pivot, the turning point that changed everything for them!

Take this third step. Jesus is not reluctant. He’s quietly longing to be invited, to go deeper with you. Receive him into your most intimate space, your heart, the center of your being. Yes, he comes to help us when we need him. However, don’t use him for that purpose, as a means to an end. He is The End. Host him as King of your heart to “stay with” you, to get to know him for who he is, and not (only) for what he can do for you. Then…

The Pivot Point

It as “nearly evening” (v29). They prepare a meal and take their seats. Suddenly, it all shifts and turns around. The stranger takes the initiative, becomes the host. He makes it his table, his supper – by taking the bread, giving thanks (says the Hebrew blessing), breaking it, and giving to Cleopas and his wife. “Then their eyes were opened, and they recognized him!” (v31). It’s Jesus! He’s alive! The Lord is out the tomb! Suddenly, everything made sense. And in that moment, everything changed for them… forever!  

Perhaps they recognized him as he broke bread because they saw the nail prints in his wrists (his sleeves would have moved back from his hands). In all the Gospel accounts of Jesus’ resurrection appearances, he repeatedly identifies himself to his followers by the marks of the cross, marks that he will carry in his resurrection/glorified body throughout eternity, as witness of the unfailing everlasting love of God.

What has been your pivot point? Have you received Jesus into your heart? If you have, he then takes the initiative in all things. You are his home. Your table is his table. Your meal is the Lord’s Supper. He opens your eyes. Reveals himself to you. Shares his life with you, his body and blood. In so doing, he heals and transforms you, because he’s alive! He is risen in you, to make all things new!

The Journey Up and In – One Movement

Before they could do anything, Jesus disappeared! Wow! No worries! It simply adds to their overwhelming joy, now to be given to others. Immediately they journey up and in to Jerusalem, to their fellow followers, to say: “The Lord is risen!” All along the way they spoke of how their hearts burned within them, when Jesus opened and unfolded the scriptures to them. Step by step they recounted text by text, making sense of it all. Everything fell into place. And it was confirmed by their family of faith when they arrived in Jerusalem.

Conclusion

Two journeys.  Which one are you walking?

Two stories.  Which one are you living?

Two narratives.  Which one are you telling?

One pivot point.  Have you met the Risen Jesus?

Lord, stay with me!  Lord, stay with us!

Yes!  Here is my body, here is my blood.

BUT, go and tell everyone I’m alive!

I AM  The Resurrected King.

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The Big Bang of The New Creation – Part Two

This paper assumes and continues the content of Part One.

John tells the story of Jesus’ resurrection in a way that shows the new creation – new heaven & new earth – began in Jesus. As the sun begins to set on that Friday, after Jesus had died, his young broken body is taken down from the cross by two elderly sages. They tenderly wash and wrap it in cloth, with 30 kilograms of spices (very expensive, only done for kings), and place his body in a new tomb in a nearby garden (John 19:39-41).

Death entered the first garden of creation through human sin. There was no tomb in that garden, because God never intended humans to die (death is an evil invasion into pristine creation, hence the innate human fear of death – it’s our enemy). They were driven out and barred by angels from re-entering that garden. In contrast, death enters the garden near Golgotha, in Jesus’ human body. There was a new tomb in this garden, because God intended to use it to defeat death by resurrecting Jesus’ body – the body that atoned for sin on that ‘Good Friday’: The Sacrificial Lamb of God. That makes this garden a New Eden of New Creation that destroys death, that will empty all tombs (one day), that opens the way for all to enter, regenerating those who do enter with eternal resurrection life.

The Resurrection (John 20:1-18)

“Early on the first day of the week, while it is still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance” (v.1). This is the day after the Sabbath, the first day of the next week, which is the eighth day of creation. For John, that eighth day is the first day of New Creation: The Resurrection of The Last Day that Jesus proclaimed in John 11:24-25, as taught in the Hebrew scriptures (Ezekiel 37:10-12, Daniel 12:2). Many Jews believed in The Resurrection, that it would mark the end of this age and the beginning of the Messianic Kingdom.

It’s no longer Friday, Sunday has come!

The phrase, “while it is still dark”, symbolizes human hopeless, entombed by the power of evil, to be shattered by the dazzling light of this new dawn. So, the story of this new dawn unfolds. Mary comes to the tomb, only to find it empty! Shocked, she runs to tell Peter and the others. They run to the tomb. It’s empty! The strips of linen lying there just as if Jesus’ body had simply come out of them! When the youngest disciple, whom Jesus specially loved, sees it, he believes. Jesus is alive!

But Mary remains outside the tomb weeping (v.10-18). Then looks in and sees two angels, one at the head and one the feet of where Jesus’ body was laid. She was dressed in black, in mourning. They were in white, connoting a different story. The glory of God that rests between the two cherubim on the mercy seat in the Holy of Holies, is no longer there behind the curtain, no longer in lockdown in a tomb, but is out and about in the garden, in the home, on the street, in the marketplace. The ‘missing body’ that lay between the angels is the Resurrected Temple, the new Ark of the Presence, giving mercy and forgiveness, “life from above” to all who “receive him” (John 1:12-13). The stone is rolled away, the veil is torn open, heaven breaks out on earth, new creation explodes in broken creation.

The angels ask, “why are you weeping?”
She answers, “they’ve taken my Lord and I don’t know where they’ve put him!”
She then turns to look away from the tomb and sees someone standing there.
He asks, “woman, why are you weeping?”
Thinking he’s the gardener of the garden, she answers, “if you’ve taken his body, tell me where you’ve put him.”
Then Jesus says, “Mary”.
Recognizing his voice calling her by name (John 10:3), she sees him for who he is – risen and alive – and she comes to life.
Surprised and overwhelmed with joy, she turns fully toward him and “clings”, crying out “rabboni!” The warm relational “my teacher”, as opposed to the formal “Rabbi”. He says, “don’t cling to me because I must ascend to my Father and you must go tell my brothers that I’m returning to my Father and your Father.”
She then runs to tell them all she saw and all he said.

In the way John writes this dramatic, tender, eye-witness account, we cannot but pick up its meaning in the symbolic echoes of the first creation story (I have italicized the key words). Jesus, like the first Adam, rose to life in a garden, in spring (northern hemisphere), bursting with blossoms and new life. He is the New Adam in a New Garden of Eden. He is the gardener who tends New Creation in broken first creation, looking for us, calling us by name, “Mary”. She can symbolize the church, all believers, who turn away from the tomb of death and despair – to see Jesus, to hear him identify us by name, and embrace him.  

However, the whole point of this story is not that we hold onto Jesus in a possessive way, for our own comfort and healing, but that he sends us out as witnesses of New Creation! He is the Last Adam who is a “life-giving Spirit” (1 Corinthians 15:45), reversing the first Adam’s “death-giving spirit”, which infected humanity with mortality, including creation. We who turn to the Last Adam, who believe and receive, become his sisters and brothers, born again with life from above by the same Father (John 1:12-13, 3:3-8). Nowhere in John’s gospel did Jesus call his disciples “my brothers”, and God “your Father”, till this resurrection day.

New Adams & Eves – New Creation Mandate (John 20:19-23)

Then John says, “On the evening of that first day of the week, when the disciples were together…” Technically, he should say “on the second day of the week” – Sunday night was already Monday! His deliberate wording, however, emphasizes that what follows is still the first day in the Garden of Resurrection, the first day of New Creation.

The disciples are in self-imposed lockdown for fear of being arrested by the authorities. Suddenly Jesus walks in through the bolted door. He “came and stood among them”. What a shock! It’s the first time he appears to them, in John’s story, other than to Mary that morning. He greets them with the customary “Shalom alechem”, “peace be with you”. In other words: Hi, it’s me! Don’t fear! I’m here, I’m alive! Then shows them his hands and side, the marks of crucifixion. They are “overjoyed when they saw the Lord”.

He again pronounces God’s Shalom on them. Then commissions them, “As the Father has sent me, I am sending you”. With that he does an extraordinary thing: he breathes on them and says, “Receive the Holy Spirit”, and affirms his commission, mandating them with his authority: “if you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven”.

Some explanatory observations arise from this story.

First, Jesus was resurrected in a ‘trans-physical’ body (N.T. Wright’s phrase), a ‘spiritualised’ body renewed and saturated by God’s Spirit (pneumatikon body, Paul’s phrase in 1 Corinthians 15:44-45). He walks through walls, appears, disappears, yet eats food and is fully recognizable as the person they knew. They touch him, feel his wounds, hug him – he’s not a ghost as they initially thought. We will recognize and know each other by name in our resurrection bodies when Jesus returns (1 Thessalonians 4:13-18). Jesus calls his resurrection body “flesh and bone” (Luke 24:39), different to the regular “flesh and blood” (Hebrews 2:14). “Flesh and blood cannot inherit the Kingdom of God” (1 Corinthians 15:50), because “the life of the flesh in the blood” (Leviticus 17:11). In other words, blood is the principle of life in the mortal body. Spirit is the principle of life in the resurrection body – thus “flesh and bone” – transformed and governed by God’s Spirit, fully suited to eternal life and reign in God’s Kingdom throughout the coming ages.

Second, to show one’s wounds in a court of law, as proof of what took place, was common in those days. This thought as two applications:

a) Jesus chose to first reveal himself to women (in all four gospels) – the first witnesses of his resurrection. Why women? Their testimony was not accepted in Jewish courts as they were ‘unreliable witnesses’ because they ‘deceive and lie’ (male prejudice). Mary earlier told the men apostles she saw, heard and touched the Risen Lord. But only when Jesus gives them the irrefutable evidence of his wounds, do they believe and are “overjoyed”! Can you believe it? Yes, sadly, I can! This was, perhaps, Jesus’ most empowering act for women, and most rebuking act for men – to transform both!

b) Jesus identifies himself by the marks of the cross. There is a nail-pierced resurrected and glorified human body not only in heaven, but in the Godhead. In some sense the Trinity is forever ‘changed’! The Crucified and Resurrected God, bearing the marks for eternity. How do you ‘self-identify’? What identifies you? What marks do you carry? Jesus told us to take up his cross and follow him, meaning, lose your life to find real life. To the extent you die to self you live in resurrection power. It’s not a triumphalist gospel for winners, but a theology of God’s power made perfect in human weakness.

Third, Jesus’ commission and breathing (his) Holy Spirit – fresh from the resurrection – into his disciples, is a direct reference to the Genesis story. Two last explanations:

a) John uses the same words, “he breathed on them”, from the Greek translation of the Old Testament (the Septuagint) in Genesis 2:7 and Ezekiel 37:9-10. Both texts speak of God breathing (new) life into bodies: first, Adam in the garden, then Israel in prophetic renewal. Here the New Adam breathes his Spirit of Resurrection Life into a new humanity of born-again Adams and Eves. Here Israel’s Crucified but Resurrected God breathes his Ruach ha Kodesh into the new Israel, fulfilling Ezekiel’s vision. The new humanity and new Israel are the same – all who experience John 1:12-13 & 3:3-8.
John might also see Jesus’ breathing his Spirit on them as the church’s empowerment of the Spirit – their experience of John 7:37-39 and Jesus’ teaching on the Spirit in John 14 – 16. Empowerment for the New Creation Mandate. Most biblical stories tell of God’s leaders commissioning and empowering their followers before the leader dies. John’s version of Spirit-empowerment is different to Luke’s version of Pentecost. Rather than contradict, they complement each other. It’s both/and, not either/or.

b) Before and after Jesus breathes Holy Spirit into his disciples, he commissions them, sending them as the Father sent him. In the context of this resurrection story, and in the entire context of John’s gospel, this is the renewal of the creation mandate in Genesis 1:28. Be fruitful, multiply, fill the earth with Eden, rule over the creation God entrusts to you. In John’s terms, the born again and empowered church of new Adams and Eves are to take God’s Kingdom of New Creation to the ends of the earth: “Go and do what I’ve been doing, forgive sins, do miraculous signs & wonders (greater than what I did, John 14:10), bring light and life by speaking my creative word, re-Shalom the earth!”

The Conclusion (John 20:26-29)

John’s conclusion comes exactly a week later in the same house; in other words, another first day of New Creation. Jesus appears to doubting Thomas and irrefutably reveals himself as resurrected. Thomas’ response is the closing climax of the entire gospel, “My Lord and my God!” (v.28). This takes us back to the beginning, “The Word was God… and became flesh” (John 1:1,14). Jesus is indeed the Enfleshed, Crucified, Resurrected, Glorified God.

Therefore, the death, and more so the resurrection of Jesus is the Big Bang of New Creation that happens in human history. It explodes and exponentially expands God’s eternal life, the coming age, within this age, transforming broken creation. “If anyone is in Christ, the new creation has come. The old has gone, the new is here!” (2 Corinthians 5:17). And most important, we are called to take that New Creation to the ends of the earth.

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The Big Bang of The New Creation – Part One

Jesus’ death on the Friday was an enactment in his own body of the Passover meal that he celebrated with his disciples the night before – “the Lamb of God who takes away the sin of the world” (John 1:29, all biblical quotes are NIV). Jesus is the New Exodus out of the oppressive rule of sin and death, through his death and resurrection, into God’s liberating reign of forgiveness and life.

Jesus’ bodily resurrection vindicated the meaning of his death, proving him to be “the Son of God in power by his resurrection” (Romans 1:4). The gospels show, particularly John’s gospel, that Jesus’ resurrection was the ‘Big Bang’ of the New Creation (my phrase. Don’t let this phrase put you off if you disagree, read it as a metaphor). Matthew’s gospel speaks of earthquakes when Jesus died and rose again, with the Temple curtain torn open and bodies of holy people coming out of the tombs. In other words, creation convulsed in anticipation of its liberation from bondage in Christ’s death and resurrection – the New Exodus of the renewal of all things. I will, however, focus this article on John’s gospel. Beside my own insights, I have drawn on N.T. Wright, Resurrection of the Son of God.

John’s Good News Story

John sets his themes in the prologue to his ‘theological biography’ of Jesus: Creation/New Creation (“In the beginning”, John 1:1 echoes Genesis 1:1)… in the Word/Life/Light that defeats darkness (1:3-9)… regenerating/resurrecting all who receive him (1:10-13)… God’s enfleshed Temple full of glory/grace/truth… all revealing who God is (1:14-18).

The Temple theme is the (new) creation theme. Eden was a garden cathedral where heaven and earth joined. Adam & Eve, God’s human image, were priests and kings over creation on God’s behalf. The later tabernacle and Temple were full of depictions of angels as the place of heaven on earth: God’s house where God lived in the Holy of Holies among his nation of royal priests (Exodus 19:6).  

John’s prologue (John 1:1-18) is the opening of an ‘inclusio’ that closes with Jesus’ resurrection and appearances (John 20:1-21:25). The structural centre of the gospel is chapter 11, Lazarus’ return from death. And the centre of that story is Jesus’ profound statement (John 11:25-26):

“I am The Resurrection and The Life. S/he who believes in me will live, even though s/he dies; and whoever lives and believes in me will never die. Do you believe this?”   

To sew these themes into a seamless story, like Jesus’ garment (John 19:23), John speaks of days and times: “The next day…” (1:29,35,43), “the third day” (2:1,19), “the time is coming and has now come” (5:25), “the last day” (6:39,40,44,54; 11:24), and so on. It’s his symbolic way of showing that the end, the future age, has happened in Jesus of Nazareth, especially in his death and resurrection, inaugurating the new creation the Hebrew prophets predicted.

So, John says (2:1), “On the third day” there was a wedding in Cana of Galilee. Jewish readers would have noted the reference to the third day – beside the symbolism of the end-time marriage feast of God and his people when “the finest of wines” is brought out and does not run dry, when God will “destroy the shroud of death that enfolds all people” (Isaiah 25:6-8). John repeats and explains “the third day” in the next story (John 2:13-22), clearly referring to Jesus’ resurrection. The other gospel writers have this story (Jesus’ enactment of judgement on the Temple) at the end of his ministry, after he enters Jerusalem riding on a donkey. John puts it at the beginning of Jesus’ ministry, referring to his body (the Temple) being destroyed (his death), which he will raise up on the third day (his resurrection).

The wedding feast is the first of seven “miraculous signs” to “show his authority” (2:18) and “reveal his glory” (2:11, God’s Shekinah returning to Israel in the Temple of Jesus’ body). Each sign points to and is a foretaste of The Big Bang of New Creation. Sign two, healing the official’s son (4:43f); three, healing the paralyzed man (5:1f); four, feeding the 5,000 (6:1f); five, healing the man born blind (9:1f). Sign six is Jesus’ defeat of death in raising Lazarus to life (11:1f) – the center of the gospel that points to its climax: a resurrection of an entirely different order (20:1f). Clearly, John’s theology of Jesus is embedded and communicated in his stories of Jesus. The signs & wonders are the enfleshed Word speaking Life and Light into the darkness of broken creation. They defeat evil, “the prince of this world” (12:31, 14:30, 16:11), bringing order out of chaos by the hovering Holy Spirit (Genesis 1:2) – the new creation that regenerates and reorders all who “receive and believe him” (John 1:12).   

The signs culminate in the seventh, the number of completion and perfection: Jesus’ death & resurrection. It begins the second half of John’s good news biography of Jesus, 12:1, “Six days before the Passover Jesus arrived…” In other words, Jesus’ last week in Jerusalem is the final countdown to actual New Creation.

The Crucifixion (John 19:1-37)

On the sixth day of that final week, Friday, Jesus is crucified. On that day, early morning, Pilate twice presents Jesus to the people.

First, “Behold, the man!” (19:5). This echoes the sixth day of creation, humanity unveiled as God’s image, to rule the earth (Genesis 1:26-28). “The man” who Pilate reveals – in whom he finds no fault (19:4) – is a beaten and bloodied man, having been flogged to within an inch of death. The people are looking at the Second Adam, who represents brutalized humanity made in the image of sin and death. This man, God in human flesh, absorbs all humanity’s violence in his own body, thereby defeating the powers, “the prince of this world”, behind the chaotic darkness of broken creation. See God’s glory shining brightest in this image-bearer: Jesus is “glorified in this hour” of suffering and death (12:23).  

Then, “Behold, your king!” (19:14). This echoes Isaiah 52:13f, where God’s Servant-King is presented for all to “SEE… he will be raised and lifted up and highly exalted”. These are the words Isaiah uses to describe Yahweh in his vision in the Temple (Isaiah 6:1), which John refers to as “Isaiah saw Jesus’ glory and spoke of him” (John 12:41). When the Jews look at Jesus presented as “your king”, they see him (ironically, their REAL King) mockingly dressed in a purple robe with a crown of thorns thrust on his beaten brow. They were “appalled at him – his appearance was do disfigured beyond that of any man, and his form marred beyond human likeness – so he will sprinkle many nations, their kings will shut their mouths because of him” (Isaiah 52:14-15). Jesus not only memorized Isaiah’s prophetic songs of the Suffering Servant of Yahweh, but he became their living fulfilment.

On both occasions the people respond by chanting, “Crucify him! Crucify him!” So, they take him to Golgotha and crucify him. They put a sign on his cross: “Jesus of Nazareth, King of the Jews”. By mid-afternoon, “knowing that all was now completed… so that the scriptures be fulfilled” (19:28), Jesus cries out, “Tetalestai”, “It is finished!” (all three italicised words are the Greek root telos, “the end” – the end goal complete). He then bows his head and gives up his spirit (v.30). John immediately mentions the Sabbath (twice, v.31,32), the seventh day that begins when the sun sets that Friday.

In all of this John is saying: the work of (new) creation of “the Word made flesh”, over the six days, in the six miraculous signs, through the entire ministry of Jesus, is now completed in his seventh sign – his death on the cross. Thus, his work now finished, he surrenders his spirit to God. And bows his head, entering rest, in hope of resurrection. Jesus died in faith of God’s vindication of his mission, trusting God would raise him from the dead. Not like Lazarus’ resuscitation, who died again. Jesus believed he would be first – the “first-fruit” – in The Resurrection spoken of by the prophets (Ezekiel 37:10-12; Daniel 12:2). His Sabbath has come, he rests as God and all creation rested after the six days of work of first creation.

The King sleeps. Let all the earth be silent!

It’s Friday, but Sunday is coming!  In Part Two – in three days!

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Guidance in Leading A Kingdom Response to Corona

A full solar eclipse

I was asked this week to share thoughts on giving leadership in response to the corona pandemic. Pastors and spiritual leaders carry a particular responsibility before God to guide churches, and society in general, with a godly response. How do we think about this crisis, and what do we do? Note that this is from a South African context in response to developments here. But it has application globally.

Biblical thinking, theology, does matter! It leads to right or wrong attitudes and practices, depending on our underlying beliefs. How do we respond to God in faith at this time, and not react in fear to the situation? We’re living in unprecedented times: a micro-virus holds the whole world to ransom, to a lockdown not seen in our life time, with all the socio-economic-political implications. It is very serious. Our lives have changed. Globally, as I write, there are 468,644 infected & 21,191 deaths (see live tally, https://www.worldometers.info/coronavirus/). It’s a kairos moment, a time of threat AND opportunity, of disaster AND of God’s Kingdom breaking through like we’ve not seen before. How do we maximise a ‘Kingdom response’ that is life-changing at this critical time?

Kingdom-Prophetic Perspective:  How do we think biblically about this pandemic?

‘Corona’ means crown. The scientists who, in 1968 came up with the term coronavirus, noted that the virus they were looking at under the microscope resembled a solar corona, the bright crown-like ring of gasses around the sun, visible in a solar eclipse. However, corona is not king!

Jesus is King! He is the Son that shines so bright with his crown of thorns, from his throne of the cross, that his beautiful light is blinding darkness. The darkness of human sin & sickness, suffering & death – of hell itself – that he took into his own body, to overcome evil and free humanity from its power. In his death AND resurrection, Jesus is victorious and rules over evil powers, all pandemics, all catastrophes. Not in arrogant triumphalism! But in humble compassion, because he suffered, and suffers, with and for all who suffer. Mercy is the mode and manner of his majestic reign that gives light and life to all who turn to him. This is the message we seek to live and preach, of the King to whom all other crowns (coronas) must bow, the King who is the hope of the world.  

What on earth is God doing at this time?  God is shaking all things, all the kingdoms of the earth, so that what is unshakable may emerge for all to see and receive: God’s Kingdom (Hebrews 12:26-28) in his Suffering Servant, by whose wounds we are healed (Isaiah 53:5). The entire biblical message is simply: God is King… God will become King. While God is – and always will be – sovereign over all reality, including our lives, something serious went wrong after creation and turned against God. So, God will become King by defeating that evil rebellion, putting everything to right.

How then do we view pandemics and natural disasters?  They are due to the fall of humanity into sin and death, part of the chaotic rule of ha satan – Hebrew for the opposer of God, his purposes and his people. Humanity in Adam and Eve lost their God-given authority – their kingdom – to the devil, who is now “the god of this age who blinds the minds of those who do not believe” (2 Cor 4:4). Satan is the perpetrator of all that works against God and God’s purpose of Shalom-Good for humanity, of all created reality.

So, has God lost control?  No! God is King, sovereign over all. God has no equal opposite. Satanand his kingdom of evil spirits are created fallen beings. The Hebrew Testament shows that God can even use ha satan as an instrument/servant of judgement. It also means that no matter what evil does, God can ultimately use it to fulfil his purpose. More so, no matter what happens, God works in it for our good, for those who love him and are called as per his purpose (Romans 8:28). This requires faith to see what God is doing in each kairos moment. “Blessed are the pure in heart, for they will see God” (Matthew 5:8) – in all things – where God is present & active, to work with God!

What is God’s answer to corona?  The Messiah. God will become King. God becomes King in two accumulative historical steps: Jesus inaugurated God’s Kingdom 2000 years ago, in principle and power, and will consummate the Kingdom when he returns, in fullness and finality. This is to defeat and “destroy the works of the devil” (1 John 3:8), and free humanity and creation into the fullness of God’s Shalom Kingdom. Paul uses three tenses for this mystery of salvation: “God has delivered us (past)… will deliver us (future)… and will continue to deliver us (present)” (2 Corinthians 1:10). Evil has been defeated at the nailed-pierced hands of Jesus, is being defeated at the prayerful hands of the Church, will be defeated at the Second Coming. In other words, we’re in a war that we cannot lose, a life and death battle with evil in all its forms, including coronavirus.

Practical-Responsible Perspective:  How do we give leadership, what do we do?

We teach our people the Kingdom has come, meaning, we engage with conviction and courage as a time of great Kingdom opportunity to work with God (listed below). We also teach that the Kingdom is yet to come, meaning, we wait in prayerful hope for God’s breakthrough, facing reality head on, being honest about where we are at, and reaching out to others in need.

Our people must avoid two extremes: an overemphasis of Kingdom now that is presumptuous and arrogant, denying reality due to “faith in the blood of Jesus”, “corona is hyped/fake news”, “we can meet, touch each other”, “we’re immune to COVID-19 because of PSALM-91”. That’s presumption, not faith. The devil tempted Jesus with this, quoting Psalm 91; but Jesus said, “don’t put God to the test” (Matthew 4:5-7). Or, an overemphasis of Kingdom not yet that is faithless and fearful, succumbing to reality in doom and gloom, escaping into “it’s judgement, it’s the end”, “hoard stacks of food and withdraw”, “save yourself”, “the rapture can happen any moment”.

Therefore, the radical middle we lead and teach our people is…

  • As citizens of heaven PRAY ceaselessly, “May your Kingdom come and defeat this pandemic… have mercy, O God.” Pray continually for miraculous breakthrough.

  • As citizens of our nation, PRAY for the President and government as they lead us in this difficult time (1 Timothy 2:1). Pray for all health workers who put their lives at risk. Pray for all who are vulnerable, sick and dying. Pray for the poor & unemployed, for business & the economy.

  • It also means supporting and upholding the government requirements of “social distancing”, sanitization and lockdown. Distribute the list of requirements during isolation to all church members, that they may be good citizens as per Titus 3:1-2, “Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good, to slander no one, to be peaceable and considerate, and always be gentle to everyone.”

  • “Social distancing” is better reworded as “physical distancing AND social solidarity”. Keep bodily distance (1.5m) but socially engage via all the technological means available to us, for love and care of our families, friends and people in need.  LOVE = physical distancing + social solidarity. NB: think about what this (LOVE) means for so many poor and unemployed people living in townships, informal settlements, rural areas, for whom hand sanitization, running water, storing up food, working from home, social distancing, drawing on savings, means little or nothing. If we are willing, God will show us how we can do something to help those within reach. The Church can be the nail-pierced hands of Jesus to them – a shining witness of love.  

  • Make arrangements to pastorally care for your people through increased ‘high (tech) touch’ by video and audio calls, pastoral letters, Whatsapp groups, pastoral visits with bodily distancing, live-stream teachings, video recordings, getting food and medicine to those in need. Ask God to show you how to do church, and leadership, creatively different at this changing context.

  • Have special sensitivity for the elderly, singles, for those vulnerable to mental health issues, depression, loneliness, dysfunctional marriages and potential domestic abuse in the ‘pressure cooker’ of the home in weeks of lockdown.

  • Finally, the lockdown means we now have the space and time to do three things:

    a) Deepen our discipleship to Jesus by engaging more in spiritual practices like extended solitude, learning silence, hearing God, meditation & prayer, fasting, good spiritual reading & study, among other exercises. (My two books are available as a resource, Praying the Psalms, a 12 week program of meditative prayer in 12 psalms; and Doing Spirituality, where I discuss all 24 classic spiritual practices in the Christian tradition).

    b) Deepen our relationships with our closest others we live with, learning to listen and love, resolve differences & conflicts, play games together, read a book together, etc. The lockdown will test us and our relationships in new ways. Use it for personal and relational growth.

    c) Deepen our social solidarity with others in need – commented on above.  

God bless you with the grace and wisdom, the love and faith that you need at this difficult time to lead your people as Jesus would if he were you! I pray that over you in the Name of Jesus!      

I close with an honest, biblical, prophetic and practical quote from Martin Luther in giving advice to Lutheran pastors in a letter in 1527 when Wittenberg was overrun by the plague. When asked what he would do, this was his answer: 

“I shall ask God mercifully to protect us. Then I shall fumigate, help purify the air, administer medicine and take it. I shall avoid places and persons where my presence is not needed in order not to become contaminated and thus perchance inflict and pollute others and so cause their death as a result of my negligence. If God should wish to take me, he will surely find me and I have done what he has expected of me and so I am not responsible for either my own death or the death of others. If my neighbour needs me however I shall not avoid place or person but will go freely as stated above. See this is such a God-fearing faith because it is neither brash nor foolhardy and does not tempt God.”

(Luther’s Works Volume 43, pg 132, the letter “Whether one may flee from a Deadly Plague” written to Rev. Dr. John Hess).