The Son of Man

by Lois Tverberg

His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed. – Daniel 7:14

One phrase Jesus often uses to describe Himself is “The Son of Man.” Many have assumed that when Jesus uses the phrase to describe himself, he is emphasizing his humanity. That appears to be true in some places. But people are often unaware that the phrase “Son of Man” was one of the most powerful messianic claims! It is from a passage in Daniel 7:13 – 14:

In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.

This passage is about the messianic king. God had promised David that one of his own offspring would have a kingdom without end (2 Samuel 7:13), and this is who is being described here. Daniel has visions of many kingdoms rising to power, but the final kingdom that conquers them all is this kingdom of the Messiah. And this is the scene of the the great King coming to take his seat of honor and receive authority over all creation.

When we now look closer at how Jesus uses the phrase “Son of Man” to refer to himself, we can see that he is often referring to himself in terms of this passage!

At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. (Matt. 24:30)

Art of Transfiguration

We can see these in scenes the Son of Man coming in the clouds and the picture of Jesus having great glory, just as in Daniel. Here Jesus is hinting to his great glory as the Messiah by alluding to these passages, as he does many places. So, the passage in Daniel predicting the Son of Man coming in glory is central to what Jesus says about his own future, and is a prominent image in the New Testament to describe the glorified Christ on the throne in heaven. This explains Jesus’ usage of the term as prophetic toward his return as judge at the end of time, and also shows that he didn’t regard himself only as a humble human being, but as the predicted Messiah who would have a kingdom without end.


See Ch. 22, Jesus the Jewish Theologian, by Brad Young, Hendrickson 1995, p.243-52.

Photo: http://elizabethhagan.com/2014/03/02/wait/

What’s the Good News?

by Lois Tverberg

But the angel said to them, ‘Do not be afraid; for behold, I bring you good news of great joy which will be for all the people; for today in the city of David there has been born for you a Savior, who is Christ the Lord. (Luke 2:10-11)

NewspapersPeople who lived through World War II often say that there was no greater joy than on May 8, 1945, when the victory was declared in Europe. More recently, the scenes most remember in our lifetime with joy are the felling of the Berlin Wall, and recently, the toppling of the statue of Saddam Hussein. Iraqis were shouting for joy, and many who had lived in fear of torture and murder for decades said that they felt like they had been “reborn.” In all of these cases, the “good news” was that of the end of a war, or a removal of an evil political power. It was as if a nightmare was suddenly over, and a new morning had come.

Interestingly, the word in Greek that we translate “good news” or “gospel,” euaggelion, has exactly that connotation in Greek. It is great news of a victory in war, or the rise of a powerful new king. It is a translation of the Hebrew word besorah, which is wonderful news of national importance about a political change, or war won.

When we understand that the main messianic image of Jesus is that of a king, we see how this fits into what the angels were saying. They were proclaiming the news to the whole world that a new king had come, the one God had anointed (Christ) to be ruler (Lord) over all. When Paul called himself an “ambassador of Christ,” proclaiming the “gospel of the kingdom,” he was also really saying that the anointed king of the world had come.(1) Although Caesar may seem to be in power, Paul’s mission was to be a representative to the real king to proclaim his victory and invite people to enter under his reign.

Let us not forget that we serve a victorious king, who has won the war against sin and death. And may we spread the good news of his reign everywhere on earth.


(1) See the article “Paul’s Gospel and Caesar’s Empire” at this link by N. T. Wright.

Photo: Gérald Garitan

Son of God, Son of David

by Lois Tverberg

Chess pieces“I will set him over my house and my kingdom forever; his throne will be established forever.” 1 Chronicles 17:14

We know that the people of Jesus’ day were expecting a Messiah, hoping that he would deliver them from their enemies and that he would have a great kingdom. One question that we should be curious about is is what scriptures were the source of that belief.

Although the hints about the Messiah start in Genesis, it is in David’s time that God begins to make clear statements about his intentions for the future. At one point, David wants to build a temple for God, but then Nathan the prophet tells him…

“When your days are over and you go to be with your fathers, I will raise up your offspring to succeed you, one of your own sons, and I will establish his kingdom. He is the one who will build a house for me, and I will establish his throne forever. I will be his father, and he will be my son. I will never take my love away from him, as I took it away from your predecessor. I will set him over my house and my kingdom forever; his throne will be established forever.” (1 Chronicles 17:11-14)

This prophecy has been understood as having a double fulfillment. It was first fulfilled in Solomon, who built the temple, but did that which God had forbidden – he amassed a fortune and married foreign wives. His kingdom broke apart within a few years of his death. But the prophecy also spoke about a “Son of David” who would come, who would have a kingdom without end. God would be his father, and he would be God’s son. The Son of David will also be the Son of God!

The Gospels are careful to point out that Jesus has descended from David from both parents because of this prophecy. Many other prophecies talk about the “Branch” from David’s tree (Jeremiah 23:5), or the “shoot from the stump of Jesse,” David’s father (Isaiah 11:1). They are using the image of a family as a tree, and Jesus as a “branch” means that he is a descendant.

This also explains why Jesus kept speaking about the kingdom of God in his ministry — because as the Messiah, he was the King that God had sent to rule over his kingdom that would never end! And if we follow him, enter his kingdom, we will live with him forever.


For more on this topic, see “The Messiah will Build God’s House.”

What Does “Christ” Mean?

by Lois Tverberg

“If you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved.” Romans 10:9

It is always fascinating and enriching to bring the Hebraic cultural context into understanding the most important, basic words that Christians use. One of the most important is the word “Christ.” What implications does it have for us to say that Jesus is the “Christ”?

First of all, the word “Christ” comes from christos, a Greek word meaning “anointed.” It is the equivalent of the word mashiach, or Messiah, in Hebrew. But what does that mean? To be anointed is literally to have sacred anointing oil poured on one’s head because God has chosen the person for a special task. Kings were anointed during their coronation rather than receiving a crown. Even though prophets and priests were anointed, the phrase “anointed one” or “the Lord’s anointed” was most often used to refer to a king.

David being Anointed

So, the main picture of the word “Messiah” or “Christ” as the “anointed one” was of a king chosen by God. Even though we tend not to pick up on the cultural pictures, the gospels tell us many times that Jesus is this great King who has come. During Jesus’ trial, the main question that he is asked is “Are you the King of the Jews?” and he answers affirmatively:

And they began to accuse Him, saying, “We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King.” So Pilate asked Him, saying, “Are You the King of the Jews?” And He answered him and said, “It is as you say.” (Luke 23:2-3)

The fact that Jesus’ disciples and others who believed in him referred to him as “Lord” also suggests that they were giving him great honor, with the understanding that he is the Messianic King. To use the word “Lord” displays an attitude of obedient submission to a greater power. Jesus seems even to expect that those who call him Lord obey him – he said to his listeners, “Why do you call Me, ‘Lord, Lord,’ and do not do what I say?” (Luke 6:46). To call him Lord or to call him Jesus Christ is to say that he is the King that God has sent who has a right to reign over us!

This has implications about the basic understanding of what a Christian is. We tend to define ourselves by our statements of belief, but the very word “Christ” calls us to more than that. If “Christ” means King, a Christian is one who considers Jesus his Lord and King, and submits to his reign!

Photo: Lawrence OP

The Other Lost Son

by Lois Tverberg

“Look! For so many years I have been serving you and I have never neglected a command of yours; and yet you have never given me a young goat, so that I might celebrate with my friends; but when this son of yours came, who has devoured your wealth with prostitutes, you killed the fattened calf for him.” (Luke 15:29-30)

In this parable, we focus almost all of our attention on the prodigal son. But according to Brad Young, the parable really should be named, “The Compassionate Father and His Two Lost Sons.” (1) Dr. Young points out that neither son understands their father’s love, and neither has any love in his heart for the other. Both sons see their father as a paymaster, a source of blessing and gain. The younger son first sees his father as a source of cash that he could spend by claiming his inheritance, and then he sees him as an employer who might take him in. The older son has a similar attitude – he expects his father to give him some reward for his loyalty to the family, and doesn’t care about his brother who has come home.

In this parable we can see all types of relationships toward God. We certainly see the person who has rejected God in the prodigal son. Indeed, by asking for his inheritance, in this culture he would have been saying that he wished his father was dead, because he just wanted to live life enjoying the wealth he had gained apart from his family. In a similar way, many people show that they “wish God were dead” by their desire to ignore him and just enjoy all the material blessings he has showered on us, living life just to satisfy their desires.
Prodigal SonWe often don’t consider that the older son is a picture of a broken relationship too, who even though outwardly he is part of the family, he really sees the father only as a source of reward. He is a person who may be quite religious, but misunderstands God’s enormous love. Rather than valuing an intimate, trusting relationship with God, his feeling is that he must somehow earn God’s favor, and doesn’t see that he is loved in spite of all of observance and good works.

The true hero of the parable is the father who displays amazing love to his very broken family. If only we would love him with the limitless love he has for us!


(1) “The Compassionate Father and His Two Lost Sons” in Jesus the Jewish Theologian by Brad Young, Hendrickson 1995, p 143 – 154.

Photo: 7AEgfhxf52pz-Q at Google Cultural Institute

A Gift That Grows

by Lois Tverberg

“…And others are the ones on whom seed was sown among the thorns; these are the ones who have heard the word, but the worries of the world, and the deceitfulness of riches, and the desires for other things enter in and choke the word, and it becomes unfruitful.” – Mark 4:18-19

Growing flower

One year for Christmas I bought two gift boxes of potted bulbs that would bloom as a beautiful bouquet in the middle of winter, if the growing directions were followed. I kept one for myself, and I wrapped the other up and gave to some ladies at my workplace. When they unwrapped their box they “oohed” over the beautiful flowers in the picture on the box, thanked me appreciatively and set it aside. I set my own box aside for a week, and then discovered that the bulbs had sent up stems, and had been growing inside the box on their own with no light or water.

The next time I saw the ladies I saw that their box hadn’t been opened, so I told them that the bulbs were growing already. But it fell on deaf ears, and their box sat unopened in clear view of everyone for some weeks beyond that. I can only imagine that when they opened it, they were saddened to find stems that had grown, gotten yellow and never bloomed because they were not cared for.

What hit me is that this was a little like Jesus’ parable about the seed that was sown on various types of soil. In Jesus’ parable he speaks about people for whom wealth and daily cares act to choke the seed of the Word in their lives, making it unfruitful. In a related way, many of us are excited to get the “gift of salvation” and like to look at the picture on the box, but we don’t open the box and do the work of prayer, discipleship and study. We would rather be busy with our own daily activities and just be glad we are saved.

But God desires more than to give us a box with a lovely picture on it. He gave us a living gift, just like the bulbs in the box! Just like them, the gift of the Holy Spirit is alive in us too, but only can grow in us as much as we let it. How sad if the beautiful bouquet that the Lord had intended to grow from our lives would remain stifled and yellow inside of us. We need to become true disciples so we can bloom in the way he intended.


Photo: stux

Nathan’s Story

by Bruce Okkema

King David and Nathan“The LORD sent Nathan to David. When he came to him, he said, There were two men in a certain town, one rich and the other poor. The rich man had a very large number of sheep and cattle, but the poor man had nothing except one little ewe lamb he had bought. He raised it, and it grew up with him and his children. It shared his food, drank from his cup and even slept in his arms. It was like a daughter to him.
Now a traveler came to the rich man, but the rich man refrained from taking one of his own sheep or cattle to prepare a meal for the traveler who had come to him. Instead, he took the ewe lamb that belonged to the poor man and prepared it for the one who had come to him.
David burned with anger against the man and said to Nathan, “As surely as the LORD lives, the man who did this deserves to die! He must pay for that lamb four times over, because he did such a thing and had no pity.”
Then Nathan said to David, “You are the man!” – II Samuel 12:1-7

This story is a biblical masterpiece. As we watch the story unfold, we see Nathan setting up David mercilessly, using details that pull at the heart strings. A poor man uses his precious money to buy their only lamb — it becomes the family pet, it eats at their table and it lays in his arms. There is a strong sense that this poor man is sacrificing much for his family to care for this little lamb, but then it is stolen and killed by a rich man who had many of his own.

Nathan tells the story in such a way as to extract David’s words of conviction from his own mouth. It is almost too painful to watch, since David was such a man of honor who, even in the midst of his sin, shows his love for the Lord and his passion that justice be done.

The impact of the story is heightened when we consider that Uriah is from the Hittites who were enemies of the Israelites. He must have been a convert, since we see him living near the palace, eating with the king, faithfully serving the God of Israel, and his wife is observing the Jewish purification laws. When David tries to cover up his sin by coaxing Uriah to go home to his wife, Uriah self-sacrificially refused to do so because his comrades were on the battlefield.

It must have felt like a sword piercing David’s heart when he heard Nathan say, “You are the man.” Nathan goes on to confront David that he has killed Uriah with “the sword of the sons of Ammon,” sons of Lot by his daughters. In his Hebraic culture, David would certainly have seen the double meaning that they too were offspring of sexual sin. As a result, God’s word to David is that the “sword will never depart from this house” (II Sam. 12:10). We read later about all the terrible things that happen to David’s family because of this.

We had times in our own lives when we have failed, just like David. Be encouraged that there is no sin too great for God to forgive. He loves us deeply and wants us to be restored, but sometimes he needs to send a “Nathan” to bring us to confession, so praise the Lord when he does.

“If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” I John 1:9.


Photo:  Paris Psalter

The Golden Table Leg

by Lois Tverberg

Burying TreasureDo not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also. Matthew 6:19-21

(This story was adapted from a rabbinic parable.)

Once upon a time there was an old pastor who had served the Lord faithfully all of his life. He had an anointed ministry, and people found his prayers were powerful and effective. When he prayed for the sick, they often were healed. But with all of that, he was extremely poor, and he and his wife struggled daily to get by on almost nothing.

One day when they were out walking, after they had seen yet another person healed, his wife said to him, “God certainly must have prepared a rich reward for all of your years of work when you get to heaven, and he always seems to listens to your prayers. Why don’t you ask the Lord to give us just a tiny bit of your heavenly reward here on earth so that we don’t have to live in such terrible poverty?” The pastor thought this was a good idea, so right there the two of them asked the Lord to let them have a little something from what God prepared for them early, while they were still alive.

Immediately the sky opened above them, and a table leg made out of gold fell to earth right in front of them. They rejoiced and thought of all the things they could buy with this gift from God. The next morning, the pastor looked very troubled and his wife asked him what was wrong. The pastor said, “Last night I had a dream that we were sitting at a great banquet in heaven, and every family had its own table to sit around. But ours was missing a leg so that it tilted and wobbled terribly!” His wife sat down and considered this a long time. She finally said, “In that case, we must go quickly and ask the Lord to take back the gift he gave us yesterday.”

They prayed, and immediately the heavens opened, and the table leg rose back up into heaven. And this was the greatest answer to prayer of all.*

(I saw the point of this parable after I became friends with some pastors in Uganda who live in great poverty but have wonderful ministries. Where I live, there are many who do similar good work, but have a comfortable, prosperous life here in America. After seeing all the trials that my poorer friends go through, I think, personally, that the Lord will reward them for all the things they lived without in order to serve him.)


*Adapted from “The Two Legged Table” from the book Theology in Rabbinic Stories by Chiam Pearl, Hendrickson, 1997

Photo: Yelkrokoyade

Always Ready

by Lois Tverberg

“Be like men who are waiting for their master when he returns from the wedding feast, so that they may immediately open the door to him when he comes and knocks. “Blessed are those slaves whom the master will find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them…You too, be ready; for the Son of Man is coming at an hour that you do not expect.” Luke 12:36-37, 40

A friend recently told me of his belief that a certain Middle East city would be utterly wiped out in the near future because of how he read Bible prophecy. But the potential death of thousands of people didn’t seem to be much of a concern to him – he just was excited about “knowing” the future. It seems like we have watched so many gory movies that the suffering of others doesn’t seem real enough to horrify us.

Many folks are fascinated with understanding world events in the light of end-times scenarios. We feel secure by feeling we have an understanding of the story being played out before us, and we get a thrill when a Middle East headline fits our reading of Revelation. But this excitement about end-times can develop into a callous “spectator mentality” that is numb to the suffering of others.

Dog waitingJesus speaks several times about the end times too, and he said of his second coming, “of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.” (Mark 13:32). He reminds us that our attempts at date-setting are futile, because not even he knows. But when Jesus talks about being ready for his return like the servants waiting for their master, what does he mean?

Jesus’ parable is to remind us that we need to always be mindful of the fact that he will return to judge, and that we should be faithful at all times because of it.

We shouldn’t say to ourselves that if we abandon our walk with the Lord that we can just fix things later, because “later” may not come. All of us should have a special urgency to share the gospel and live lives that are a witness to Christ, that we will be found faithful when he arrives.


If you are interested in this topic, you can read “Enquiring Minds and End Times,” p. 161-164 in Walking in the Dust of Rabbi Jesus, Zondervan, 2012. You can purchase this book at the En-Gedi Bookstore. 

 

 


Photo: Nicolas Nova

A Good Day’s Pay

by Lois Tverberg

“The kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard… When those hired about the eleventh hour came, each one received a denarius. When those hired first came, they thought that they would receive more; but each of them also received a denarius…When they received it, they grumbled at the landowner, saying, `These last men have worked only one hour, and you have made them equal to us who have borne the burden and the scorching heat of the day.’ But he said, `Friend, I am doing you no wrong; did you not agree with me for a denarius? `So the last shall be first, and the first last.” – Matthew 20:1, 9-13, 16

Jesus often used parables to describe the character of God. He did not try to define or categorize him with theological abstractions, but he did paint a picture of God’s personality with colorful stories that grab our attention and sometimes surprise us.

Field Workers

This story is one example of Jesus’ way of showing God’s grace to his audiences. His picture is that of a farmer at harvest time when the grape crop is ripe and needs to be brought in. There was probably some urgency to get the crop in before the fruit spoiled or the weather changed, so that the farmer would keep hiring workers to have as much help as possible. While this may be the case, the reason that he hired the last workers was that they had not found work for the day, so that they would have nothing to bring home to their families. Day workers usually had only sporadic work and lived in poverty. Giving the last workers a full-day’s pay demonstrated his great compassion for them and desire to supply their needs.

The problem comes from the workers who began work at the beginning of the day. He had shown them the same grace by employing them as day-workers too, and they would have known the desperate needs of the other laborers. But instead of appreciating the owner’s compassion, they expected him to shower them with even greater gifts. If the man is generous, certainly he must be rich too, they assumed. His compassion made them greedy for more.

The lesson we should learn is that God is not a paymaster, and we shouldn’t serve him with the expectation of being entitled to his favor. God is just as likely to answer the prayers and bless those who have not “earned it.” And most of all, we should be careful to not resent the “latecomers” – those who may have lived terrible lives and only repent at the very end. By God’s mercy he gives grace to us all, and does not repay us according to what we deserve.


Photo: Vincent Van Gogh at Pushkin Museum of Fine Arts, Moscow