Breathing the Spirit

Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.” And with that he breathed on them and said, “Receive the Holy Spirit.” (John 20:21-22)

As we celebrate Pentecost and the coming of the Holy Spirit, there is much we can learn about the Spirit in the Gospel According to John:

• The Spirit descended upon Jesus like a dove from heaven and remained on him (John 1:32).
• Jesus is the one who baptizes with the Holy Spirit. (John 1:33).
• What is born of the Spirit is spirit. (John 3:6).
• Everyone born of the Spirit is like the Spirit (John 3:8).
• The Spirit is of infinite measure in Christ (John 3:34).
• The giving of the Spirit is related to the glorification of Jesus Christ (John 7:37-39).

In John 14-16, Jesus speaks much of the Holy Spirit.

• The Holy Spirit is the Spirit of truth, whom the world cannot understand because it does not know him (John 14:17).
• The Spirit is the Advocate the Father sends in Jesus’ name, who teaches us everything and causes us to remember everything Jesus taught (John 14:26).
• The Spirit testifies to us about Lord Jesus, who is the Truth (John 15:26).
• The Spirit guides us into all truth, because he does not speak on his own authority but whatever he hears from the Father; he tells us of what is to come (John 16:13).
• All that belongs to the Father belongs to Jesus, and the Holy Spirit takes what belongs to Jesus and reveals it to us (John 16:14-15).

There is much more in these chapters concerning the Holy Spirit, but let us now turn to John 20:19-22. It is the evening of the Resurrection, and the crucified and risen Christ comes and stands among the disciples. “Peace be with you,” he says, and then he shows them his hands and his side. The disciples are overjoyed to see him. Jesus again says, “Peace be with you,” and adds, “As the Father has sent me, I am sending you.”

And with that he breathed on them and said, “Receive the Holy Spirit.” (John 20:22)

It is a scene that recalls a moment in Genesis, in the beginning, when God created Man. God formed humanity in the image of God and according to the likeness of God (that is, to be like God). “Then the LORD God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being” (Genesis 2:7).

The Scriptures are about the crucified and risen Christ (see Luke 24 and Reading the Scriptures), so Genesis is about the crucified and risen Christ, by whom, through whom, for whom, and in whom all things are created (Colossians 1:16-17). It is Christ who made the Man in the image of God, and it is Christ who breathed the breath of life into the Man. In the Septuagint (aka, LXX, the ancient Greek translation of the Hebrew text), the word for “breathed” is emphysao, to puff. Christ puffed into humankind the puff of life, and it was only then that what he had formed from the earth became a “living being.”

In John 20, the crucified and risen Christ “breathed” on the disciples. The word used here is the same as in the LXX of Genesis 2, the word emphysao. Just as Christ puffed the breath of life into humankind in the Garden, so here he puffed his breath on the disciples, saying, “Receive the Holy Spirit.” The Greek word for “Spirit” is pneuma, which is also translated as “breath.”

The Lord Jesus breathed on the disciples, and the Holy Spirit is that breath — the holy, life-giving breath of God. As the psalm writer says, “When you send your Spirit, they are created, and you renew the face of the ground” (Psalm 104:30). The NET Bible has it as, “When you send your life-giving breath ....” Christ gives the life-giving breath of his Spirit to his disciples, and so to the Church, which is the body of Christ, alive with his Spirit. As we confess in the Nicene Creed, “We believe in the Holy Spirit, the Lord, the Giver of life.”

The crucified and risen Christ is the “firstborn over all creation” (Colossians 1:18). As he imparts his life-giving breath in Genesis 2, so he does in John 20, and the body he formed from the earth becomes a living being.

At Pentecost, Christ gave his Spirit, his life-giving breath, pouring it out not just on the disciples but on all people (Joel 2:28; Acts 2:16-17), to renew the face of the earth. For he says, “I am making everything new!” (Revelation 21:5).

The Cross As Glorification

Whoever believes in me, as Scripture has said, rivers of living water will flow from within them. By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified. (John 7:38-39)

It was the last day of the Feast of Tabernacles. For the first seven days, the priest processioned from the Pool of Siloam to the temple and poured out water at the base of the altar. As they went, they sang words from the prophet Isaiah, “With joy you will draw water from the wells of salvation” (Isaiah 12:3). The Hebrew word for “salvation” is Yeshua, which is the name Jesus.

Now it was the eighth day, the greatest day of the feast. Jesus stood up among the crowd and in a loud voice announced that whoever believes in him, rivers of living water would flow from within them. The significance of these words on this occasion would not be lost on them. The rivers of living water would be water from the “wells of salvation” — water from the wells of Jesus.

John the Evangelist tells us that Jesus was speaking of the Holy Spirit. But those who believed in Jesus had not yet received the Holy Spirit, for he had not yet been given, and the reason for that is that Jesus had not yet been glorified. The giving of the Holy Spirit happened at the Feast of Pentecost, and is vitally connected with the glorification of Jesus. But what is the glorification to which John referred, and when would it occur?

We see something of it in the next chapter, when Jesus addresses a group of Pharisees who were challenging him. He said, “When you have lifted up the Son of Man, then you will know that I am he and that I do nothing on my own but speak just what the Father has taught me” (John 8:28).

The Greek word for “lifted up” is hypsoo, which means to elevate, or even to exalt. The “lifting up” to which Jesus referred is the cross, the crucifixion the Pharisees and Jewish leaders who would soon insist Jesus be put to. They wanted to elevate Jesus on that wooden instrument of death, but it would be an elevation they had not expected — if would be an exaltation. For in that lifting up of Jesus, they would know that Jesus is the Son of Man, and that he does not do anything on his own but does and says whatever the Father has taught him. It would be the exaltation of Jesus and the revelation of the Father.

In John 17, on the night before his crucifixion, after speaking to his disciples about the Holy Spirit and of what would come, Jesus prayed to the Father, “Father, the hour has come. Glorify your Son, that your Son may glorify you” (John 17:1). “And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was” (John 17:5 NKJV).

The hour had now come for the Father to glorify the Son and the Son to glorify the Father. It was the hour when the Son would be lifted up and the Father revealed. It was the hour of the cross. The Resurrection and the Ascension are part of that same movement, but they each in their way show reveal the glory of the cross. It is not merely because of the cross but in the cross that Jesus is “highly exalted” (hyperypsoo a compound of hyper and hypsoo) and given “the name that is above every name” (Philippians 2:9).

The Paradox of Descending and Ascending

In my last post, we looked at the Cross as Ascension, particularly in the Gospel of John. There we saw Jesus speaking of his death on the cross as being “lifted up.” The Greek word is hypsoo, which means to be elevated, and can even mean exalted. “Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,” Jesus said (John 3:14). “And I, when I am lifted up from the earth, will draw all people to myself” (John 12:32).

It is at the cross that Christ, the Lamb of God slain from the foundation of the world, is“lifted up” from the earth; it is there also that he “draws” all to himself — surely this describes his exaltation. Is this not what the apostle Paul describes it in Philippians 2:5-11, the paradox of descending and ascending?

In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death — even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.

Here we see the descent: Christ, thoroughly divine, “made himself nothing” or “emptied himself” (NET) — the Greek word is kenoo, to make empty — taking the very nature of a servant, participating fully in human nature. As humankind was created in the image and likeness of God, now God in Christ took on human likeness, to become what God intended for humankind to be. This is the Incarnation.

Thus joining himself with humankind, subject to mortality, it was necessary that he should “humble himself” (make himself low) and become obedient to death, so to deliver humankind from death. And it was necessary that he be put to death by the hands of wicked men, so to deliver humankind from wickedness and sin. Christ became obedient even to death on the cross, and by that was “lifted up.”

Here we see also the ascent of Christ: God “exalted him to the highest place.” The Greek word is hyperypsoo, a compound of hyper and hypsoo, the latter being the word Christ used of his crucifixion — this is Christ highly exalted. Further, God gave Christ the “name that is above every name.” As Theodoret of Cyrus observed, Christ “did not receive what he did not have before but received as a man what he possessed as God.”

Jesus was given the highest name so that “at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.” Is this not what Jesus said would happen? “And I, when I am lifted up from the earth, will draw all people to myself.”

We tend to think of the descent and ascent of Christ as two different things. First, he goes down, down, down, then subsequent to that is raised up, up, up — two movements with a u-turn in between. But I don’t think that is necessarily what Paul is describing here, because he is exhorting us to have the same mind toward each other as Christ has toward us. Is that so we may one day be glorified, with servant humility as but a means to that glory? Surely not.

Christ’s humility was not a means to glory but the very expression of divine glory. For God is love, and it is the nature of love to give and serve. God loved the world by giving us the Son; the Son did not come to be served but to serve, and to give his life for us. When we see the humility of Christ in his deep descent, we are not seeing the divine glory in recess but, rather, most fully revealed. The lower Christ descended into the depths of the world, to redeem it, the more his glory was made manifest, and in that way, Christ was seen to be highly exalted.

The paradox of the descent and ascent of Christ, then, is this: It is not two different things but the same thing. His descent into the earth is simultaneously his ascent into heaven — and us with him.

The Cross As Ascension

We often think of the Cross, the Resurrection and the Ascension as three events instead of  one. They seem to be separate in time; each is given its own day within the space of forty-something days. But Christ is eternal, and in the Incarnation, not only is humanity joined with divinity but time is joined with eternity, and what appears separately in time is one in eternity. In the Gospel of John, Cross, Resurrection and Ascension are one continuous movement. (See also, Cross and Resurrection As Singular Event.)

In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth. (NET Bible, study note at John 4:13)

We can find several references to ascension in John’s Gospel, but they cast it as crucifixion. We see this early, in John 3:

No one has ascended into heaven except the one who descended from heaven – the Son of Man. Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life. (John 3:13-15 NET)

Jesus speaks of descension from heaven and ascension into heaven — a downward movement (katabaino) followed by upward movement (anabaino). We may think of the descension as the Incarnation, the Logos of John 1 becoming flesh and dwelling among us — God condescending to join in union with humankind — and the humiliating death of the cross, with the descent from the cross into the grave.

But when we come to ascension, we find something unexpected. It does not begin with the resurrection but with the cross. In John 3, Jesus, understanding the Scriptures as speaking of himself, refers to the story of Moses “lifting up” the serpent in the wilderness (Numbers 21:4-9) and makes a comparison (indicated by “just as”). The point of comparison is lifting up: Moses lifted up the serpent in the wilderness; Christ must be lifted up. The Greek word is hypsoo and means to elevate or exalt.

In the Numbers 21 account, when the people turned away from the LORD, venomous snakes passed through the people, killing many. When the people turned back to the LORD, Moses was instructed to make a bronze serpent and mount it on a pole. When anyone who had been bitten would look upon that serpent, they would be healed and saved from death.

Just as Moses elevated the bronze serpent on the pole, Jesus says, so the Son of Man must be elevated, and the instrument of that elevation would be the cross. Jesus had just been talking about descension and ascension? Which one was he now speaking of by this comparison of himself with the lifting up of the serpent? Well, we can say it is descension; is it not the cross to which he is referring? Indeed it is. Yet Jesus speaks of it as ascension, being lifted up, elevated, exalted. In John 12, Jesus again speaks of it as exaltation:

“Now is the time for judgment on this world; now the prince of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show the kind of death he was going to die. (John 12:31-33)

Is this descension, or ascension? By his words, Jesus showed the kind of death he was going to die, death by crucifixion. And yet those very words speak of him as being “lifted up,” elevated, exalted. For the world was about to be judged, which is to say, there was about to be a world-changing crisis (the Greek word for “judge” here is krisis) that would set things right. The old death-dealing way of the world was about to be condemned, and the living, life-giving Christ would prevail. The “prince of this world” was about to be driven out, exorcised.

The cross is the exaltation of Christ because it is his judgment on the world, casting out darkness and death and the devil. It is his rule and reign that is exercised, and in a singular way, dramatically changing the world forever. It is ascension, and humankind, joined with Christ through the Incarnation, is ascended with him — to the Cross, to the Resurrection and to the right hand of the Father.

God in the Old Testament Scriptures

There are passages in the Old Testament which, if interpreted literally, would portray God as a Zeus-like, retributive deity. But to read them that way would be to read them very differently from how Jesus taught us to read them, and would contradict the revelation of God we have been given in Jesus Christ, who is the perfect expression of God’s being (Hebrews 1:3).

Jesus taught the disciples that the Scriptures (the Old Testament) are about him (see Luke 24 and Reading the Scriptures). So, if we read them as being about anything other than Jesus, we are reading them differently from the way Jesus taught us to read them, with the result that our “understanding” (Greek, nous) has not yet been opened (Luke 24:44-45) and a veil still covers our heart (2 Corinthians 3:13-16).

So the disciples and the New Testament authors read the Old Testament Scriptures as being about Christ and the gospel. Of course, Christ is not found in the Old Testament by a literal reading, and so they looked for him there in spiritual, allegorical and figurative readings, which was an ancient practice of Jews and non-Jews alike. The only difference is that they read the Scriptures with Christ as the interpretive key — they read them Christologically, that is, in a Christ-focused, Christ-centered way.

This is also how the early Church Fathers interpreted the Scriptures. The only early Church figure who took them in a manner like modern fundamentalist or evangelical literalism, threw the Old Testament Scriptures out altogether — because, taken literally, they present a very different portrait of God than the one presented in Jesus Christ.

The early Church Fathers, on the other hand, did not pitch the Old Testament but cherished them as being full of the gospel, because they interpreted them through Christ, with Christ as their meaning. I have written a brief series of articles about this:

• Reading with the Church Fathers (Part 1/3)
• Reading with the Church Fathers (Part 2/3)
• Reading with the Church Fathers (Part 3/3)

That last one (Part 3) may be of special interest to many because it demonstrates how the Fathers, particularly Origen, approached the “terror texts” in the book of Joshua.

It would also be instructive to see how St. Gregory of Nyssa read the Moses narrative in his Life of Moses. And St. Irenaeus of Lyon shows how the gospel was preached from the Old Testament Scriptures, in his Demonstration of the Apostolic Preaching. What is very interesting in this work is that Irenaeus does not quote the Gospels, or any of the New Testament, but demonstrates the apostolic preaching of the gospel entirely from the Old Testament Scriptures. Reading it spiritually, through the  Spirit, and understanding it through Christ — reading the Old Testament with new eyes.

Cryptic, Coherent and Contemporary

The Scriptures are about Christ. This is what he said to the Pharisees (John 5:49). It is what he taught the disciples (Luke 24 and Reading the Scriptures). The Scriptures are centered on Christ, the Alpha and Omega, the Beginning and the End. He is their source, their theme and the end for which they are given. That being so, there are at least three things that follow (forgive me as I indulge in a bit of alliteration):

• The Scriptures are cryptic. They must be opened to us by Christ, just as Christ opened them to the disciples (Luke 24:24-27, 31-32). Our understanding must be opened up to the Scriptures, just as Christ opened the minds of the disciples to understand them (Luke 24:45). They must be unveiled to us, so that we, with unveiled faces reflecting the glory of the Lord, may be “transformed into the same image from one degree of glory to another, which is from the Lord, who is the Spirit” (2 Corinthians 3:15-18).
• The Scriptures are coherent. They all hold together around one person, the crucified and risen Christ. Jesus said to the Emmaus disciples, “How foolish you are, and how slow to believe all that the prophets have spoken! Did not the Messiah have to suffer these things and then enter his glory?” (Luke 24:25-26).
• The Scriptures are contemporary. They are not about who Christ was but who Christ is. For Jesus Christ is the same, yesterday, today and forever (Hebrews 13:8). They are about the crucified and risen Lord, the Lamb of God slain from the foundation of the world, so that (Revelation 13:8).

Christ Is the Meaning of the Scriptures

What does it say? What does it mean? How does it apply? Those were the questions I was taught, in my earlier years, to ask when reading the Scriptures. But I have since come to believe that there really is no difference between the interpretation of a text and the application of it. The act of interpretation is the act of discovering meaning in a text; application is the act of discovering meaning in a text. They are both concerned with discovering meaning in the text. Application and interpretation of the text are really but two different ways of describing the same function.

In 1 Corinthians 10, when Paul speaks of Moses and the children of Israel in the wilderness, he says, “These things happened to them as types written for our instruction” (v. 11). What are they? They are types. Why are they written? For our instruction. They have meaning for us, and that meaning instructs us. Some would call that application, and so it is; but there is really no difference between that and interpretation.

We cannot know for certain what the ancient Scriptures (the Old Testament) meant to ancient readers. We cannot even know for certain what the human authors of the Scriptures understood their own writings to mean. Did the author of Exodus and Numbers understand that the crossing of the Red Sea is about Christ and baptism? Did he realize that the Rock that followed them in the wilderness is Jesus Christ, and that the water that flowed from that Rock is spiritual drink? Did he understand that the One the children of Israel rebelled against in the wilderness is Jesus Christ? It is doubtful. Did the author of the book of Jonah recognize that the sign of Jonah is about the resurrection of Jesus Christ, as Christ said it is? Again, doubtful. We could bring many more similar examples.

There is also no reason to suppose that there is only one correct interpretation of a passage. There may be many true interpretations (and there are also many interpretations that are not true). This is especially so when we consider that, though the Scriptures have many human authors, the author whose meaning matters most is God, and there is no reason to suppose that God cannot communicate any number of things to us through the divinely inspired Scriptures — but they will always be about the crucified and risen Christ.

Choosing an interpretation as the one and only interpretation and then calling the rest “applications” simply disguises the matter. The truth is that whether we call it “interpretation” or “application,” we are talking about what a text means, and that is always a matter of interpretation.

What this means when we are reading the Scriptures, particularly the Old Testament, is that we are not applying them to Christ, as if Christ were not already inherently present in them — we are not imposing Christ upon them. It is one thing to say that an interpretation is imposed upon the Scriptures; it is quite another to say that Christ is imposed upon them. Christ is neither imposed upon them nor applied to them, but the Scriptures are about him. He is always the One of whom they speak. He is the One they present to us and give witness to. For Christ, who is the Word, the Logos, the divine author of Scripture has said that they are about him.

You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me. (John 5:39)

Likewise, in Luke 24, Christ opens the Scriptures to the disciples, and opens the minds of the disciples to see that what Moses and the Prophets wrote are about him, and thus to understand them properly (see Luke 24 and Reading the Scriptures). Christ himself is the meaning of the Scriptures. So we do not apply the Scriptures to Christ, or impose Christ upon the Scriptures, as if he were external to them. Rather, we discover Christ in them as their inherent meaning.

Random Thoughts

Thoughts culled from my random file, gathered from my Twitter tweets, Facebook updates and Instagrams. About God, the mystery of the Incarnation, redemption, faith, and life in Christ. Some have come to me in moments of prayer and quiet reflection, some in interaction with others. The stuff that memes are made of. Offered as “jump starts” for your faith.

• When you love, you don’t think about sacrifice.
• The Incarnation means that Christ did not die on the cross simply instead of us but that he died as us. His death was our death so that his life is now our life.
• The Incarnation, when God became man, is the atonement — the at·one·ment. For in Christ, God has become one with all humankind. The Cross and Resurrection flow inevitably from that.
• At his baptism, Christ identified with us in our brokenness and shame, and turned us to God. In our baptism, we are identified with him in his death and resurrection.
• Lord, let the prayer of my breathing be as angels ascending and descending, inhaling the breath of your Spirit and breathing out your praise. Amen.
• God is love. Grace is the love of God reaching out to us. Glory is the revelation of that love and grace — the revelation we have in Jesus Christ.
• The holiness of God is the revelation of his love, and the justice of God is the revelation of his mercy. All is perfectly revealed in Jesus Christ.
• Let go the what ifs of the future and if onlys of the past. They keep you from the one thing that matters: this present moment with God — the only moment there is.
• Jesus did not come into the world to get mixed up with religion.
• The fast God desires is one that never ends, an ongoing process of faith being formed by the love of God.
• Repentance does not change how God sees us but how we see God.
• Sin, like repentance, does not change the way God sees us but the way we see God.
  
• It is through the gift of repentance that God shows us the way to life. It is a good day to repent.
• Life is not a passing stream of moments. It is but one moment. This one.
• Our understanding of eternal things gets flattened out in our time-bound perspective, like trying to understand a three-dimensional world from a two-dimensional point of view.
• Our true origin is not in time but in eternity, through our Lord Jesus Christ.
• We are naïve about evil until we have recognized the depths of it in our own heart.
• Pride has ten thousand faces, and every one of them is false.
• In praying, “Forgive us our trespasses,” we are asking forgiveness not only for ourselves but for everyone else as well. For there is no them; there is only us — of whom we are all a part.
• God redeems our every moment, transforming them by the blood of the Cross and the power of the Resurrection, making them all one.
• With God there is no merit system. No points are awarded or taken away. There is simply no such reckoning, and never has been. There is only the love of God surrounding us through Christ by the Holy Spirit.
• Christ has broken the gates of Hades and set us free. The only hell now is the one we create within our own hearts.
• In Christ, God has reconciled us to Himself, and so also to our true selves, who are created in the image of God.
• Though we are created in the image of God and to be like Him, still we are finite creatures and ever shall be. How then shall we suppose that anyone possesses an infinite ability to resist the love of God forever?
• There is no us and them. There is only Christ, in whom all in heaven and on earth are made one.

More random thoughts ...

From the Face of the Lord

These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes, in that Day, to be glorified in His saints and to be admired among all those who believe, because our testimony among you was believed. (2 Thessalonians 1:9-10 NKJV)

This is often supposed, by not a few evangelicals, to be a “kill” verse to any idea of Christian universalism. After all, does it not speak of “everlasting destruction”? Case closed! Or so it is thought.

What goes unnoticed is that the word for “everlasting” (aionion) does not actually, of itself, indicate any idea of endless duration. Oh, it can certainly take on such meaning when applied to God, or to the kingdom of God, or to the life we have in Christ, all of which are otherwise known in Scripture to be without end; but it does not inherently mean without end. Also unnoticed is that “destruction” (olethros) is not necessarily annihilation but may actually have a corrective, therefore, redemptive purpose — I have addressed both these points elsewhere (see “Eternal Punishment, Eternal Destruction?”). To put it simply, in this passage, Paul is speaking of chastisement in the Age to Come.

But there is something else in the verses above that is often assumed to disprove any Christian universalism, and that is the phrase, “from the presence of the Lord.” The assumption is that the “everlasting destruction” is separation from the presence (or face; the Greek word is prosopon) of the Lord. But that assumption fails on at least two counts:

First, it fails theologically, in regard to the relationship between God and creation. Paul teaches us in Colossians 1 that all things are created by Christ, through Christ, for Christ and in Christ, and continue to hold together in Christ. That being so, it is impossible for Christ to be absent from any person or thing in creation, or else such persons or things would simply cease to exist. Of course, that could be a point in favor of the annihilationist view — except that Paul also tells us in Colossians 1 that God is pleased to reconcile to himself, through Christ, all things in heaven and on earth (that is, all that has been created), having made peace by the blood of the cross.

Second, the phrase “from the presence of the Lord” (apo prosopou to kuriou) is used in only one other place in the New Testament, and it does not indicate any separation from God. We find it in Acts 3:19, where Peter is preaching in Solomon’s portico and says, “Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord” (apo prosopou to kuriou). Clearly, this has nothing to do with being separated from the Lord but is about the blessing and refreshing that proceeds from the Lord’s presence.

In 2 Thessalonians 1:9, the phrase, “from the presence of the Lord,” is not about being separated from the presence of the Lord but is about what proceeds from the presence of the Lord: chastisement in the age to come. Now, the Lord does not have two different presences, one that brings refreshing and another that brings chastisement. Christ is everywhere and always present throughout the universe, but his presence may be experienced in different ways.

The difference is not found in the Lord or his presence but in the disposition of the one who is in the presence of the Lord. For those who turn toward Christ, his presence is experienced as blessing and refreshment, but for those who turn away from Christ, his presence is experienced as torment and destruction. The presence of the Lord is life and light and love, and those who turn to Christ are prepared to receive his presence as such. But those who turn away from Christ experience his presence as torment for as long as they cling to their dead, dark ways. This is just as true in the Age to Come as it is in this present age.

But as the life of Christ overcomes death, and the light of Christ overcomes darkness, so the love of Christ overcomes hate. So the “destruction” in the Age to Come is not a destruction of persons but of the things of death and darkness and hate. It is purgative and corrective, therefore redemptive in purpose.

Make no mistake, the prospect of such drastic measure in the age to come is not pleasant but is thoroughly dreadful, to be avoided at all costs — not only for our own sake but for the sake of others as well. But it in no way forecloses God’s redemptive purpose in Christ, to bring all things in heaven and on earth to unity in Christ (Ephesians 1:9-10), and to reconcile to himself all in heaven and on earth, through Christ, by the blood of the cross (Colossians 1:19-20), “so that God may be all in all” (1 Corinthians 15:28).

The Mercy of God Rescues Us All

Through the Incarnation, Christ participates in humanity, the only humanity there is and in which we all participate. Christ participates in it with us; we participate in it with him. This is how Christ is able to save us, because he participates with us in our humanity.

This is why Paul can say, “Just as one trespass [Adam’s] resulted in condemnation for all people, so also one righteous act [Christ’s] resulted in justification and life for all people” (Romans 5:18), and “Just as in Adam all dies, so in Christ all with live” (1 Corinthians 15:22). Humankind, formerly headed up in Adam is now headed up in Christ — because of the Incarnation, and through the Cross.

The mercy of God rescues us from very real consequences, namely, the death that resulted from Adam’s sin, and the bondage to sin that death entailed. That death was never a penalty but a consequence. When God warned Adam (whose name means Man) about eating from the Tree of the Knowledge of Good and Evil, God did not say, “For on the day you eat of it I will kill you,” but, “On the day you eat of it you will die.”

It is death that is the real problem, and it is death from which Christ delivers us. “Since the children have flesh and blood, he too shared in their humanity so that by his death he might break the power of him who holds the power of death — that is, the devil — and free those who all their lives were held in slavery by their fear of death” (Hebrews 2:14-15).

At the cross, Christ broke the power of death, breaking the power of the devil, and the fear of death that enslaved us — and so the power of sin.

This does not mean, however, that sin can be winked at or simply waved off. No, sin has no place anywhere in God’s creation or in God’s creatures. It must be completely destroyed, not merely sequestered in some dark corner of creation for eternity. For sin is corruptive, destroying the lives of all in whom it exists and defiling God’s creation. That is why it must be thoroughly dealt with and purged from everyone.

God is doing this through Jesus Christ. For it is God’s purpose to bring all in heaven and on earth to unity in Christ, under the headship of Christ (Ephesians 1:9-10). It is God’s will to reconcile to himself all in heaven and on, through Christ, having made peace by the blood of the cross (Colossians 1:19-20).

All the enemies of God’s creation will be destroyed. The last enemy to be destroyed is death. As it is the last enemy, when it is destroyed, there will be no more enemies of God anywhere in Creation. All will be made subject to Christ, and Christ will be made subject to God, “so that God may be all in all” (1 Corinthians 15:26-28).

Oh, hear and believe the good news of the gospel, what God has done in Jesus Christ. For God was in Christ reconciling the world to himself, not counting our sins against us (2 Corinthians 5:19).

Christ is Our True Nature

We are already in Christ as much as we are ever going to be, and Christ is already in us as much as he is ever going to be — which is 100%! It is irrevocably so because to undo it would require undoing the Incarnation, in which Christ has united with all humankind. Indeed, it would require the dissolution of creation itself, for all things are created in Christ and hold together in him.

Our salvation in Christ is settled from the beginning. For Christ is the Lamb of God slain from the foundation of the world, and we are chosen in him from the beginning (Ephesians 1:4).

But there is a sense in which our salvation is progressive as we continue to be transformed, by the life of Christ and the Holy Spirit in us, in our experience of salvation and the redeemed nature we have in Christ.

And there is a sense in which our salvation is future, for we have yet to experience the transformation of our mortal, corruptible bodies into immortal, incorruptible bodies, like that of Christ in his resurrection.

Yet our identity in Christ remains the same throughout. We neither increase nor decrease in him, and he neither increases nor decreases in us. What increases is our awareness and experience of him and our awakening response to him. Our true nature in Christ remains constant, created in the image of God and to be like God, to participate in the divine nature (2 Peter 1:4).

There is only one human nature, of which we all partake, and it is redeemed in Christ, by his participation in this nature with us. And though we do agree with God about sin, the things that do not belong in us and in our life (this is called confession), we do not agree with any false idea that we are of a sinful nature. For Christ is now our life (Galatians 2:20) and through the Incarnation, he shares with us in the only human nature there is and has healed it, so that Christ is our true nature. So instead of agreeing with the false idea that we have a sinful nature, we agree with the gospel, and with the Incarnation, which is foundational to the gospel.

Humanity As the Likeness of God

From the beginning, the purpose and project of creation was to make Man in God’s image and to be like God (compare Genesis 1:26 with Genesis 1:27). It is important to understand that God’s plan was not just to make us in the image of God but also in the likeness of God. Before that happened, though, humankind fell to sin and mortality.

But in the Incarnation, Christ came and joined himself with humankind, uniting with us even in all our brokenness and mortality. Being life, when he finally met death on the cross, he destroyed it, not only for himself but for all humankind. For even at the cross, Christ was joined with all of us.

That is the glory of the Incarnation; it means that Christ did not die on the cross instead of us but as us. His death is not merely counted as ours (a legal reckoning), but his death truly is our death (an ontological reality), so that his resurrection likewise truly becomes our resurrection. “For as in Adam all die, so in Christ all will be made alive” (1 Corinthians 15:22).

Christ restores us to the image of God, as we are conformed to the image of Christ (Romans 8:29). Through him, we become “partakers of the divine nature” (2 Peter 1:4). That is, through Christ, we become like God, becoming through grace what Christ is by divine nature.

Some have wondered what might have happened if man had not sinned, and the Fall, however we think of it, had not occurred. But we have not been given to know that; we have only been given what actually happened in the economy of God. Whatever happened and however it happened, it happened. Yet God used it to fulfill his divine purpose in Christ, to bring all things in heaven and in earth to unity under the headship of Christ (Ephesians 1:9-10).

The cross, then, was not a waste of any kind. Nor was it God’s Plan B, a contingency in case Plan A failed. For it is precisely at the cross that we see the full glory of God revealed as other-centered, self-giving, co-suffering love. There also — and for the same reason — we see the full glory of humanity as both the image and likeness of God.

The Consuming Fire of Divine Love

The Scriptures teach us that God is love and that God is a consuming fire. That is not saying two different things but saying the same thing in two different ways. For God is simple, not a being of parts that must be held in tension or played off one against another.

To speak of God as love and as consuming fire is to say that the love of God is the consuming fire of God, and the consuming fire of God is the love of God. So, however the consuming fire of God is manifest, it has everything to do with the love of God, and has no expression apart from that love.

The consuming fire of God’s love is a refiner’s fire, purging away the dross and purifying the precious elements. It may be like the doctor’s laser burning away a cancer in the patient’s body. The doctor’s purpose is not to harm but to heal. Likewise, the purpose of the consuming fire of God’s love is not to harm but to heal and restore.

Christ is the perfect expression of God’s being (Hebrews 1:3), which is to say that God is exactly like the Lord Jesus Christ. Therefore, any interpretation of the Scriptures that portrays God in any way that is contrary to the revelation of God we have in Jesus Christ is an interpretation we must reject as being unworthy of Christ and the Scriptures.

In the New Testament, we learn the gospel-shaped truth that God is love. Love is not a possession, an item in God’s divine toolbox to be brought out as the occasion arises. Nor is love a choice God makes, extending it to some while withholding it from others. Nor is it an attribute that must be held in tension with or balanced out by other divine attributes. No, it is much deeper than all that: God is love (1 John 4:8). It is the nature of God to love — always. So, any interpretation of Scripture that portrays God as in any way contrary to Christ’s self-giving, other-centered love, or the New Testament teaching about love, is an interpretation we must reject as unworthy of Christ, of the gospel and of love.

God has always been the way he is revealed in Christ. He has not changed from the Old Testament to the New; he has always been the way Christ has revealed him in the New Testament. The understanding the Old Testament writers and prophets had about God was not full and complete. But Christ has now come, and he is the full and complete revelation of God, the perfect expression of God’s being.

In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe. The Son is the radiance of God’s glory and the exact representation of his being. (Hebrews 1:1-3)

That really is a night and day difference, but it does not mean we ought to dismiss the Old Testament Scriptures, as if the revelation of God given to us in Jesus Christ has done away with them. Quite the opposite, for Christ said that the Scriptures are about him:

You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me. (John 5:39)

We ought to read the Scriptures, then, but we ought to read them through Christ and the gospel, with a Christ-centered, cross-shaped understanding. Otherwise, we are liable to end up with ideas about God that are simply unworthy of Christ and therefore unworthy of God.

The idea, then, that God should ever act in any way that is retributive or intends harm to anyone is thoroughly unworthy of Christ, and ought to be rejected — love simply does not act that way. Rather, we ought to see the consuming fire of God as the expression of God’s love, intended not for harm but for healing, not to destroy but to restore.

Death Has An Expiration Date

The last enemy to be destroyed is death. (1 Corinthians 15:26)

Death has an expiration date, for it is the last enemy to be destroyed. After that, there are no more enemies of God. No beings at enmity with God. Anywhere. After death is destroyed, there is only life. For death is nothing more than the absence of life, and where death itself has been put to death, there is no longer any impediment to life or any lack of life. Paul continues:

For he “has put everything under his feet.” Now when it says that “everything” has been put under him, it is clear that this does not include God himself, who put everything under Christ. When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all. (1 Corinthians 15:27-28)

When death is finally eliminated, all that exists, everything that has being, everything God has created, will have been made subject to Christ, brought into alignment with Christ, put in order under him. And Christ himself will be made subject to God — not in regard to the eternal and internal unity of the Trinity, but in the economy of our salvation.

And God will be “all in all.”

A Christ-Centered, Cross-Shaped Interpretation of Revelation 19

In a previous post, Luke 24 and Reading the Scriptures, I made the point that we ought always interpret the Scriptures in a Christ-centered, cross-shaped way. In this post, I seek to apply that to the interpretation of Revelation 19.

There are several things to note about reading the book of Revelation in general. First, the book is, by its nature as apocalyptic literature (the title in Greek is Apocalypsis), a highly figurative, highly symbolic literature with high hyperbole. It is not given as a literal exposition of anything but is given to John the Revelator through signs and visions.

Second, interpretation of Revelation is famously controversial and has been subject to all kinds of interpretation — some preteristic, some futuristic, some historistic, some spiritual — and the Church has never settled on how it should be approached, let alone what it means. Indeed, the Church did not receive it into the canon without great difficulty. It was not generally accepted in the East, just as the book of Hebrews was not generally accepted in the West. But in the end, both books were finally received by both East and West and are deemed authoritative for the Christian faith.

Third, because of the highly figurative nature of the book, and because of the extreme difficulty of coming to any agreement about what it is about and how it should be read, the book of Revelation should not be used to establish doctrine.

So, fourth, the book of Revelation becomes something of a Rorschach test. That is, what people often find in it is what they bring to it to begin with. For example, some who see God as retributive, see Revelation 19 as showing Christ in a retributive mode. Others, such as myself, do not.

But here is what I do see about Revelation 19: I see Jesus coming to judge injustice and to wage war by his justice. The nature of divine justice is that it comes to set things right in the world. We see the justice of God most clearly in the Cross and the Resurrection, where Christ destroyed death and the power of the one who held the power of death — that is, the devil (Hebrews 2:14-15).

In Revelation 19, Jesus shows up on the scene with his robes dipped in blood. But whose blood is it? Has Jesus suddenly become a killer, a shedder of other people’s blood? No, that would be quite opposite to how Christ is revealed in the Gospel, as other-centered, self-giving love. But the blood that stains his robes is his own. For the Lion of Judah is the Lamb of God slain from the foundation of the world for the sins of the world. So the blood on his robes has been there from the beginning of the world — his own blood, shed for us.

His name is the Word of God, and out of his mouth comes a sword. It is not a literal sword; it is the Word of God that is quick and powerful and sharper than any double-edged sword, and it comes to discern the thoughts and dispositions of the heart (Hebrews 4:14). He comes to judge the motives and purposes of the heart, to eliminate those motives that do not belong so as to properly establish those that do. The judgment of God that comes to remove wickedness is not pleasant to endure. But it comes to heal, not to harm, for it is God purging evil from his good creation, so as to restore it to God’s original intention.

So the nations and kings of the earth are dispatched, in Revelation 19, in a very drastic and seemingly final way. The language is highly symbolic. Evil is being destroyed from God’s creatures, and it is a very serious business. But it is not intended to harm or destroy any of God’s creatures; it is intended to purge the poison of evil out of them and heal them.

Whatever happens to the nations and kings of the earth in Revelation 19-20 is not God’s final word about them. For in Revelation 21, we meet them once again, and in a very surprising way. Throughout the book of Revelation, they have been at enmity with God, embracing wickedness and making war against the Lamb and his faithful ones. But in Revelation 21, where do you suppose it is we meet them? In the Holy City, the heavenly Jerusalem that joins together heaven and earth. The City where the Lamb of God is himself the temple, the meeting place of God and humankind. The City where there is no darkness and no night, for the Lamb of God is its lamp and light. The city whose gates are never shut — never shut!

And into this City come the nations and kings of the earth, bringing their tribute with them (Revelation 21:24-26). They have been purified, for nothing impure can enter the City (v. 27). Throughout Revelation, they have been spoken of in the worst terms, but now they come into the City, purified, purged of evil. So, whatever happened to them in Revelation 19-20 is not the final word on them. Whatever happened to them was not to harm them but to heal and cleanse and purify them. (See After the Lake of Fire and Fire, Brimstone and Torment.)

Now, my interpretation is no more determinative of the meaning of Revelation 19 than yours or anyone else’s. But it is the one I see: Christ in his glory and goodness rescuing the world, even the most vile in it, for whom he has shed his own blood. In a word, what I see here is the gospel — I can only bear witness to it. And I am content that it is a Christ-centered, cross-shaped interpretation, which is as it should be.

A Christ-Centered, Cross-Shaped Interpretation of Isaiah 10:5-20

In a previous post, Luke 24 and Reading the Scriptures, I made the point that we ought always interpret the Scriptures in a Christ-centered, cross-shaped way. In this post, I seek to apply that to the interpretation of Isaiah 10.

In a literal reading of Isaiah 10:5-20, we see that God allows Assyria to come against God’s arrogant and oppressive people. Then he punishes Assyria for the willful pride and haughty eyes of Assyria and the king of Assyria. The “Light of Israel” will become a fire, the Holy One will be a flame that burns away proud Assyria. Then the remnant of Israel will return to God and rely on the “Holy One of Israel.”

Knowing Christ’s teaching, that the Scriptures are about him, and thus having the veil lifted from our heart, it is not difficult to identify Christ in this passage: He is the Light of Israel, the Holy One of Israel. And knowing that the Lord Jesus is the perfect expression of God’s being, in whom all the fullness of divinity dwells in bodily form, we must therefore reject any interpretation of Scripture that portrays God in any way that contradicts the revelation of God we have been given in Jesus Christ. God will not act in any way that contradicts how Christ acts and what Christ teaches, or else we should have to conclude that Christ is not really the full and perfect expression of God after all.

So if we read this passage as being about God taking retribution on his enemies, we are reading counter to Christ, who teaches us to love our enemies and do good to those spitefully use us. It is also counter to what Paul teaches us in Romans 12. Does God repay evil with evil? No! But God overcomes evil with good, which is precisely what Paul teaches us to do. So any idea of God doing harm to anyone runs counter to Christ and the gospel, and so, simply will not do. Otherwise, we end up worshiping a false god, a petty, Zeus-like deity. But the true God is like Christ.

But if we can only see in Isaiah 10 a god who does harm to anyone, then we are seeing a god who is not worth worshiping, but a petty, jealous, self-centered, self-seeking deity who is quite different from Christ. For Christ loves his enemies, and love simply does not intend harm. Indeed, in the New Testament, we see, through Christ, that God is love. And harming others is nowhere to be found in Christ’s example of love or in Paul’s description of it in 1 Corinthians 13. Christ does not overcome evil by hate or by harm but by the humility of the cross, and it is in the humility of the cross the we see the glory of God, grace of God, and love of God most fully revealed.

There may be several spiritual, Christ-centered interpretations about what is happening in Isaiah 10 and what Christ is doing there. But here is one that strongly impresses itself upon me: I see that there is a persistent theme of pride and arrogance, not only in the behavior of Israel but even moreso in the behavior of Assyria and the king of Assyria.

Willful pride and arrogance are spiritual enemies of the soul, and so enemies of the people of God. But God allows these spiritual enemies to test his people in order to break them of their own pride and arrogance so that they might return to God in reliance upon him. Then God deals with pride and arrogance itself through the one who is the Light, the Holy One of Israel. This is Christ, who is humble and lowly in heart, and who has conquered the pride and arrogance of the world through the humility of death on the cross.

I am reminded of Luke 22, where the disciples are arguing over which of them should be considered the greatest — they are behaving proudly and arrogantly. In verses 31-32, Jesus says, “Simon, Simon, Satan has asked to sift all of you as wheat. But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.”

Satan wants to have at all the disciples, to “sift” and test them. Jesus does not prevent this, but he tells Simon Peter in particular that he has prayed for him that his faith will not be completely overthrown, so that when Simon recovers in his faith, he will be able to strengthen and stabilize the others in their faith.

This was on the night before the cross, and Jesus saw that pride and arrogance were testing his disciples. But, of course, through the humility of the cross, Christ destroyed the power of satan, the power of pride and arrogance.

In broad strokes, what I find in Isaiah 10 is God’s people are being sifted by pride and arrogance, but then pride and arrogance are destroyed by Christ, and the people of God return and trust in him. Spiritual enemies test them; the enemies are themselves destroyed; the people turn back to Christ; the people rely on Christ. The progression we see here is the progression we find in the Gospel.

This, then, is an interpretation that takes Isaiah 10 as being about Christ and is shaped by the contours of the gospel — it is Christ-shaped and cross-shaped, which is as it should be. And it does not portray God in a way that contradicts the way of Christ.

This way of interpreting is not a novel approach. The early Church Fathers approached texts like this in the same way I have done above. See, for example, how Origen interpreted the genocide texts in the book of Joshua (Reading With the Church Fathers (Part 3/3)). See also St. Gregory of Nyssa’s “Life of Moses” (it is not very long, and it can be found online).

Of course, no one is obliged to accept my interpretation of Isaiah 10, and I make no claim that it is the only legitimate one. In fact, I noted above that there may be many other legitimate interpretations. But any interpretation of Isaiah 10, or any other Old Testament Scripture, that portrays God in any way that contradicts the way and teaching of Christ ought to be rejected as unworthy of the Christian faith. That is because Jesus Christ is the perfect expression of God’s being (Hebrews 1:3). He is the one in whom all the fullness of divinity dwells in bodily form, so that whoever has seen Christ has seen the Father.

Luke 24 and Reading the Scriptures

He said to them, “How foolish you are, and how slow to believe all that the prophets have spoken! Did not the Messiah have to suffer these things and then enter his glory?” And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself. (Luke 24:25-27)

Luke 24 records two encounters that took place on the evening of the Resurrection, two encounters that are important for how we read the Scriptures (the Old Testament). The first was when Jesus came upon the two disciples on the road to Emmaus. The second was after the Emmaus disciples came and found the Eleven disciples huddled in Jerusalem and told them what had happened; suddenly and inexplicably, Jesus was standing among them.

The Emmaus disciples had been downcast about what had happened. They had believed Jesus was a great prophet but were now very confused. Jesus had been crucified and was buried, and just that morning the tomb was found empty — and they didn’t know what to think. Now here was Jesus standing before them, though they did not realize it was him. Jesus told them how foolish they were not to believe all the prophets have spoken, about how Messiah must “suffer these things and then enter his glory.” It had all been in the Scriptures, but they had not recognized it. So Jesus interpreted Moses and the Prophets for them concerning all these things. This was no mere recital about bits and pieces scattered here and there; Jesus showed them that the Scriptures are about him, especially how he must suffer and enter into his glory — he showed them the Cross and Resurrection.

When they reached their destination, they invited Jesus to stay with them. Jesus accepted, and at table with them he took bread, gave thanks for it, broke it and gave it to them. In that eucharistic action, their eyes were “opened” (the Greek word is dienoigen, which means to open thoroughly) and they immediately recognized Jesus.

Then their eyes were opened and they recognized him, and he disappeared from their sight. They asked each other, “Were not our hearts burning within us while he talked with us on the road and opened [dienoigen] the Scriptures to us?” (Luke 24:31-32)

Jesus vanished from their sight. They had not recognized him when he first encountered them, though he was clearly visible to their physical sight. But now they could see him clearly in the Scriptures and in the Eucharistic action. Notice the two movements here: Jesus “opened” (dienoigen) the Scriptures to them. Second, their eyes were “opened” (dienoigen) at the Breaking of the Bread.

Why did Jesus open the Scriptures to them? It was because they were closed. Was Jesus carrying around all the Old Testament scrolls and then he literally unrolled them? Of course not. Yet he opened thoroughly the Scriptures to them — not a little, but thoroughly — so they could see that they are about Jesus the Messiah. Before, they had not understood them. Now they did, and now they could see Jesus clearly in them. Before, the Scriptures had been veiled to them, though they had not realized it. But now Christ thoroughly opened them, and the veil was lifted.

In the second encounter, the two Emmaus disciples were with the Eleven in Jerusalem when Jesus suddenly appeared, standing in their midst.

He said to them, “This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms.” Then he opened [dienoigen] their minds so they could understand the Scriptures. He told them, “This is what is written: The Messiah will suffer and rise from the dead on the third day, and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem” (Luke 24:44-47)

Up until now, the Eleven had not understood the Scriptures. They knew them, they heard them read, but they had not understood them who they are about. They had been with Jesus for three years, hearing his parables and teachings, witnessing his miracles, but they had not understood the Christ-centered, cross-shaped nature of the Scriptures. But now Jesus thoroughly opened their minds to understand them and see they are about Jesus.

Christ thoroughly opened the Scriptures to them. He thoroughly opened their eyes to see him in the Breaking of Bread. He thoroughly opened their minds to understand the Scriptures. He taught them that the Law, the Prophets and the Psalms — the whole of the Scriptures — are about him, about his death and resurrection and glory. And so Jesus teaches us, as well, about how to read the Scriptures: we look for Jesus in them because they are about him. But we will not find Christ in them by literal interpretation; Christ did not give us literalism as an interpretive principle, but he gave us himself as the interpretation of the Scriptures.

As we consider how the apostles and New Testament authors treated the Old Testament Scriptures, we see that they did not read them literally. When Paul speaks of Sarah and Hagar (Galatians 4), he is not giving a literal interpretation. When he speaks of the children of Israel crossing the Red Sea (1 Corinthians 10), he is not giving a literal interpretation. Or when he speaks of the Rock in the wilderness (1 Corinthians 10:40). No, he speaks of them all very differently from what a literal interpretation of the corresponding Old Testament Scriptures would yield. By the literal method, we would never see that the crossing of the Red Sea is about baptism, or that the Rock followed them in the wilderness, and that this Rock is Christ. Paul understood what Christ taught both the disciples and the Jewish leaders, that what Moses wrote was about Christ. “These things happened to them as ensamples,” Paul tells us. The word for “ensample” is typos. Paul expressly identifies them for us as types, which indicates that their meaning is about something else — and that something else is Christ. A type is

In Hebrews 10:7, the author observes that what is said in Psalm 40:7 is about Jesus the Messiah. Then he quotes the passage: “Then I said, “Behold, I have come — in the volume of the book [scroll] it is written of me — to do your will, O God.” The “scroll” here is the scroll of the Law, that is, the Torah. The phrase “volume of the scroll” does not merely mean there are bits here and there in the scroll of the Law that are about Christ, but it indicates that the whole of the scroll, everything wrapped around the spindle post of the Scripture scroll, is about Jesus.

It was not only the New Testament authors who treated the Scriptures as being about Christ, but so did the early Church Fathers. St. Irenaeus, for example, wrote Demonstration of the Apostolic Preaching, in which he shows how the Apostles and the Fathers preached Christ. The stunning thing about it is that the early apostolic preaching about Christ was not from the New Testament Gospels or epistles but from the Old Testament Scriptures. The Fathers did not arrive at this by literal interpretation but by spiritual interpretation shaped by Christ and the gospel.

Another example is St. Gregory of Nyssa, in his Life of Moses. In this book, Gregory goes through the Moses narratives in the Torah and shows that they are about Christ, the gospel of Christ and the body of Christ.

But here is a counter-example: There was one early Church figure who interpreted the Old Testament Scriptures literally, and that was Marcion. Are you familiar with him? What Marcion saw by interpreting the Old Testament literally was a portrayal of God that is quite contradictory to the revelation of God given to us in Jesus Christ. What he saw by a literal interpretation was a petty, hateful deity not worthy of our worship — and indeed, such a deity found by literal interpretation is a moral monster, hateful and petty, and not worthy of worship. So, Marcion pitched out the Old Testament Scriptures altogether.

But the early Church Fathers did not do as Marcion did. They did not abandon the Scriptures, because they understood something very important about the Scriptures that Marcion did not: the Scriptures are about Christ, through and through. So any interpretation that did not align with the revelation of God in Jesus Christ was rejected.

In Luke 24, we learn that the Old Testament Scriptures are about Christ, and until we read them in a Christ-centered, cross-shaped way, our understanding has yet to be opened to them; they remain veiled to us. But when we learn to read them as testimony to Jesus Christ, the Cross and the Gospel, we will learn to understand them the way the New Testament authors and the early Church understood them.

Below are a couple of examples of what a Christ-centered, cross-shaped interpretation of the Scriptures might look like.

• A Christ-Centered, Cross-Shaped Interpretation of Isaiah 10:5-20
• A Christ-Centered, Cross-Shaped Interpretation of Revelation 19

Cross and Resurrection As Singular Event

The Cross and Resurrection are not two different events but two different views of the same event.Yet many Christians have thought of it as a two-step plan. They have been taught that the Cross was about “paying” for sin, like a debt that was owed, in order to assuage the wrath of an angry deity. Solving the sin problem is step one, and with that neatly handled, step two is solving the problem of death.

With that kind of thinking, many have not known how to adequately think of the Resurrection in relation to the Cross. Some have supposed that the Resurrection is the assurance or proof that the so-called “payment for sin” was accepted by God and his wrath was appeased. But that is not how the Scriptures speak of  either the Cross or the Resurrection. It is not how they present the problem, nor  how they announce the resolution.

The real problem was not sin but death. In Romans 5:12, Paul tells us, “Therefore, just as sin entered into the cosmos through one man, and death through sin, so also death pervaded all humanity, whereupon all sinned” (The New Testament translation by David Bentley Hart).

Death did not come upon all because all sinned. The Greek words eph ho in that verse simply do not mean “because,” though that it is how they have often been translated in this verse. Yet, of all the other places in the New Testament where eph ho is used, it is never translated as “because,” or as having that meaning. (See Whereupon All Sinned.)

The problem was not that death came upon all because all sin but that all sin because death came upon all. The early Church understood the true problem to be that of our mortality; that is, we all die.

We do not die because we sin; we sin because we die. The answer, then, was not to treat the symptom, sin — sin could be and has been forgiven. God demonstrated “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8). God did not need to be appeased in order to forgive us; God was already kindly disposed toward us, and forgiving of us. “God was reconciling the world to himself in Christ, not counting people’s sins against them” (2 Corinthians 5:19). The Cross was not the purchase price of God’s forgiveness but the manifestation of it.

The Cross and Resurrection do not merely address the symptom (sin) but gets at the root of the problem: human mortality. The only way death can be overcome is by life, more particularly, by the One who is Life. It is through the Cross and Resurrection that death is defeated, by the life of the One who could not be defeated by death — because he is life, the source of all life from the creation of the world.

At the Cross, Christ did not go down to defeat, waiting to see if there would be victory, that is, the Resurrection. The Resurrection reveals that the Cross is the victory, that Christ disarmed the principalities and powers (Colossians 2:15), cast out the “ruler of this world” (John 12:31), destroyed the works of the devil (1 John 3:8), and through death destroyed the one who held the power of death (that is, the devil), and set free those who were held in bondage all their lives by the fear of death (Hebrews 2:14-15).

That is how the power of sin was broken, by breaking the power of death, and the power of the one who held death, thus breaking the bondage of the fear of death. (See Trampling the Fear of Death.)

In the Cross and Resurrection, Christ fully experienced death and death was overcome, inevitably, by Life. It is one event, but we see it in two different ways — and both of those ways are beautiful.

God Suffers With Us

At the Cross, Jesus, in whom all the fullness of divinity dwells in bodily form, suffered for us, with us and as us — this is the truth of the Incarnation. God suffers with us.

Through the cross and resurrection, Christ has not only delivered us but has redeemed all the suffering we experience — even the sufferings of our present crises. It is all eternally redeemed by the cross and resurrection, from the beginning of time. For, in Christ, time and eternity are irrevocably joined together, and to undo this union would require undoing the Incarnation. So, even as we experience suffering in our time, it is already redeemed by the faithfulness of Christ through the cross and resurrection.

Notice, it is the crucified and risen Lord Jesus who encounters Saul on the road to Damascus and says, “Saul, Saul, why do you persecute me?” It was not, “Why do you persecute Christians,” or “Why do you persecute the Church,” but “Why do you persecute me?” Crucified and risen, yet Christ was nonetheless suffering persecution in and with his body, the Church.

Christ Trampling Death, Bestowing Life

Christ is risen from the dead, trampling down death by death, and on those in the tombs bestowing life.

I love the icon of the Anastasis (Resurrection). Beneath the feet of Christ are the broken gates of Hades (the place of the dead) which could not prevail against him and his body, the Church.

See, at the bottom, that the “strong man” has been bound and his house has been plundered (Luke 11:21-22).

Christ has destroyed the one who held the power of death (that is, the devil) and set free those who were held in slavery by their fear of death (Hebrews 2:14-15)

See Christ taking the hands of Adam and Eve, lifting them from their graves — and with them, all humankind. “For just as in Adam all die, so also in Christ all will be made alive” (1 Corinthians 15:22).

Rejoice! And believe the good news of the gospel.