Jesus’ words in this Gospel begin, “I have come.” This expression brings a sense of mission to what follows. Elsewhere “the one who is coming” is a designation for the long-awaited Messiah (cf. Luke 7:19–20). Earlier in our Gospel, John the Baptist's disciples are sent to ask Jesus, “Are you he who is to come, or shall we look for another?” (Luke 7:19). Jesus answers their question by pointing to his fulfillment of the coming of the Holy Spirit in Isaiah 61, which is manifest in Jesus’ works and ministry among the people.
Jesus’ next words are anything but mild. He proclaims, "I have come to set the earth on fire, and how I wish it were already blazing!”
Fire is most often a sign of divine judgement in the Bible. It is destructive and sometimes purifies. Fire is a mixed metaphor, however, as sometimes it can be beneficial or even bring a comfort. In reference to messianic prophecies, John the Baptist promised that the one coming after him would baptize with the Holy Spirit and fire (Luke 3:16).
Later in the Book of Acts, the Holy Spirit descends as a nondestructive fire at Pentecost (Acts 2:3) to bring blessing, and to advance the kingdom. This type of fire connected with the Holy Spirit is more like the presence of God in his glory, than in his judgement.
The difference between blessing and judgment may relate to how each heart is prepared to receive this fire. While the notion of fire may well continue to have the connotation of divine judgement, this judgment is taken up in the death of Jesus on the cross to produce mercy for those who respond to the good news.
Jesus continues “There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished!” Since Jesus has already been baptized by John the Baptist, he is not referring to normal baptism with water.
Instead, it is a clear reference to Jesus’ death. In Mark 10:38–39 Jesus repeats a similar saying and makes it clear he has his death in mind. Jesus’ death is a prototype of later Christian martyrdom or a baptism of blood.
This is how Jesus’ “baptism” by death was understood in Christian traditions beginning with Irenaeus in the late second century. Some have objected that this interpretation is too broad and is reading later traditions back into Jesus’ words, since Jesus is referring here to his own death. But as we see in Mark’s parallel (Mark 10:38–39) the apostles are invited to share in the same fate.
Another consideration is the interpretation of Jesus’s death by the earliest Christian traditions. St. Paul reminds the Romans:
Baptism is compared to Jesus dying and rising again. Our own Baptism results in our being united to Christ in his death, to being in Christ, and one with his body (Galatians 3:27). In Baptism all share in Christ’s death. The indwelling presence of the Holy Spirit is also tied to Baptism (1 Corinthians 6:11; 12:13) but requires our cooperation through repentance and faith (Acts 2:38).
Jesus' final point is that the Gospel message will be a sign of contradiction in our world. Jesus asks,
Perhaps very surprising to some modern conceptions of Jesus, our Gospel says that Jesus has come to bring disunity or literally a word meaning “division into partisan and contentious units.” How can Jesus say this? Does he not come to bring us peace? It is not that God does not desire to bring us peace, but rather that only some will experience or receive the peace of Christ. Many will choose to reject the message and will not receive peace.
Earlier in Luke’s Gospel Jesus sends out the 72 disciples and instructs them, “Whatever house you enter, first say, ‘Peace be to this house!’ And if a son of peace is there, your peace shall rest upon him; but if not, it shall return to you” (Luke 10:5–6). While the peace of Christ is available to all, many will reject it. It is our response to the Gospel that determines our peace.
The Jesus we see in the Gospels is not content to leave us to our own ideas, he challenges us. In his first words of public ministry he proclaims, “Repent and believe in the gospel” (Mark 1:15), or “Repent, for the kingdom of heaven is at hand.” (Matthew 4:17). In Luke’s Gospel Jesus demonstrates his teaching with authority and power. The call to follow him results in the earliest apostles leaving everything and following him (Luke 5:11). Jesus message literally turns their lives upside down.
In our modern world, many Christians seem to think the highest Gospel value is being nice and not giving offence. We might even call this preaching the Gospel of Nice. In the name of cherished values such as accepting others and not being judgmental, we have made our highest modern value to not give offence. We should not risk challenging anyone to live differently that they desire to live following their unhampered freedom to do their own thing. We don't want to say anything that might cause someone else to be offended. Giving offence or triggering someone is a kind of new cardinal sin.
In such a world it is difficult to disagree with anyone or to have a civil conversation about differences without being cancelled as an antediluvian barbarian. There seems to be a great lack in the ability to engage in emotional regulation, to show empathy, to seek to understand. Instead, we angrily burn the bridges and cancel the other person in a flurry of name-calling.
How can we imitate Jesus in such a world?
Yes, we are to be loving, and gentle with our neighbor (Matthew 5:16, 1 Peter 3:15-16), no, we should not treat others in judgmental contempt (Matthew 7:1), but a faithful proclamation of the Gospel is a sign of contradiction which often results in rejection and suffering. Many times, it even results in martyrdom.
In this very Gospel Jesus warns us that we must put our faith above our allegiance to family and friends and be willing to be despised and rejected, just as Jesus was. Of course, not by being a meanspirited self-righteous religious person!
Yet, lovingly proclaiming the truth of the Gospel will often require each one of us to "take up his cross" and follow him (Luke 10:23). While Christ has come to offer each one of us personal peace, he has not promised “peace of earth,” but division. Jesus is a sign of contradiction in this world.
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Fire is most often a sign of divine judgement in the Bible. It is destructive and sometimes purifies. Fire is a mixed metaphor, however, as sometimes it can be beneficial or even bring a comfort. In reference to messianic prophecies, John the Baptist promised that the one coming after him would baptize with the Holy Spirit and fire (Luke 3:16).
Later in the Book of Acts, the Holy Spirit descends as a nondestructive fire at Pentecost (Acts 2:3) to bring blessing, and to advance the kingdom. This type of fire connected with the Holy Spirit is more like the presence of God in his glory, than in his judgement.
The difference between blessing and judgment may relate to how each heart is prepared to receive this fire. While the notion of fire may well continue to have the connotation of divine judgement, this judgment is taken up in the death of Jesus on the cross to produce mercy for those who respond to the good news.
Jesus continues “There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished!” Since Jesus has already been baptized by John the Baptist, he is not referring to normal baptism with water.
Instead, it is a clear reference to Jesus’ death. In Mark 10:38–39 Jesus repeats a similar saying and makes it clear he has his death in mind. Jesus’ death is a prototype of later Christian martyrdom or a baptism of blood.
This is how Jesus’ “baptism” by death was understood in Christian traditions beginning with Irenaeus in the late second century. Some have objected that this interpretation is too broad and is reading later traditions back into Jesus’ words, since Jesus is referring here to his own death. But as we see in Mark’s parallel (Mark 10:38–39) the apostles are invited to share in the same fate.
Another consideration is the interpretation of Jesus’s death by the earliest Christian traditions. St. Paul reminds the Romans:
Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. (RSVCE2, Romans 6:3-6, cf. Colossians 2:11-12).
Baptism is compared to Jesus dying and rising again. Our own Baptism results in our being united to Christ in his death, to being in Christ, and one with his body (Galatians 3:27). In Baptism all share in Christ’s death. The indwelling presence of the Holy Spirit is also tied to Baptism (1 Corinthians 6:11; 12:13) but requires our cooperation through repentance and faith (Acts 2:38).
Jesus' final point is that the Gospel message will be a sign of contradiction in our world. Jesus asks,
Do you think that I have come to establish peace on the earth?
No, I tell you, but rather division.
Perhaps very surprising to some modern conceptions of Jesus, our Gospel says that Jesus has come to bring disunity or literally a word meaning “division into partisan and contentious units.” How can Jesus say this? Does he not come to bring us peace? It is not that God does not desire to bring us peace, but rather that only some will experience or receive the peace of Christ. Many will choose to reject the message and will not receive peace.
Earlier in Luke’s Gospel Jesus sends out the 72 disciples and instructs them, “Whatever house you enter, first say, ‘Peace be to this house!’ And if a son of peace is there, your peace shall rest upon him; but if not, it shall return to you” (Luke 10:5–6). While the peace of Christ is available to all, many will reject it. It is our response to the Gospel that determines our peace.
The Jesus we see in the Gospels is not content to leave us to our own ideas, he challenges us. In his first words of public ministry he proclaims, “Repent and believe in the gospel” (Mark 1:15), or “Repent, for the kingdom of heaven is at hand.” (Matthew 4:17). In Luke’s Gospel Jesus demonstrates his teaching with authority and power. The call to follow him results in the earliest apostles leaving everything and following him (Luke 5:11). Jesus message literally turns their lives upside down.
In our modern world, many Christians seem to think the highest Gospel value is being nice and not giving offence. We might even call this preaching the Gospel of Nice. In the name of cherished values such as accepting others and not being judgmental, we have made our highest modern value to not give offence. We should not risk challenging anyone to live differently that they desire to live following their unhampered freedom to do their own thing. We don't want to say anything that might cause someone else to be offended. Giving offence or triggering someone is a kind of new cardinal sin.
In such a world it is difficult to disagree with anyone or to have a civil conversation about differences without being cancelled as an antediluvian barbarian. There seems to be a great lack in the ability to engage in emotional regulation, to show empathy, to seek to understand. Instead, we angrily burn the bridges and cancel the other person in a flurry of name-calling.
How can we imitate Jesus in such a world?
Yes, we are to be loving, and gentle with our neighbor (Matthew 5:16, 1 Peter 3:15-16), no, we should not treat others in judgmental contempt (Matthew 7:1), but a faithful proclamation of the Gospel is a sign of contradiction which often results in rejection and suffering. Many times, it even results in martyrdom.
In this very Gospel Jesus warns us that we must put our faith above our allegiance to family and friends and be willing to be despised and rejected, just as Jesus was. Of course, not by being a meanspirited self-righteous religious person!
Yet, lovingly proclaiming the truth of the Gospel will often require each one of us to "take up his cross" and follow him (Luke 10:23). While Christ has come to offer each one of us personal peace, he has not promised “peace of earth,” but division. Jesus is a sign of contradiction in this world.
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