Blowing away the dust of history (part two)

A couple of weeks ago we began to explore the encounter between Yeshua and an esteemed Torah scholar and community leader called Nicodemus. The encounter highlighted some conceptual and theological breakpoints between general Jewish understanding at the time and the focus that Yeshua brought to Judaism. If Nicodemus had so completely misunderstood the concept of salvation, earning him a gentle rebuke from Yeshua, what else had he or might he have had missed?
One of the clash points between Messianic Judaism and other forms of Judaism is the idea of salvation itself. Consistently throughout all the Torah, and in our wider Jewish consciousness, we know and read that G-d is our salvation, and only HE can offer it and fully provide for it. That is stated in many places in the Scriptures, for example, Is 43:11-14a, Is 49:26, and Is 60:16. G-d is our salvation.These, and many others, are the verses often quoted by some in other forms of Judaism who are antagonistic towards us as Messianic Jews. And in all honesty, you can’t argue with the verses, that is what they say. The implications given to the verses, however, is wrong. So how is it that in Messianic Judaism, and even for those very first Messianic Jews of the first century, we believe and teach that Yeshua is our salvation, and therefore by implication, Yeshua is, must be, G-d?
To answer this we need to unpack something called ‘Identity theology’. There is an example of this happening in the Besorah (Good News) recorded by Luke (Lk 7:11-17). There we read that after an encounter with Yeshua the people declared ‘G-d has visited his people’ (referring to Yeshua). The key question here is: How did they know? Yeshua didn’t tell them, yet the group there at that moment knew G-d had appeared in their midst. They knew because of what Yeshua DID, not what He preached, what He DID. He was able to revoke the power of death, reverse therefore the effects of sin on life and thus demonstrate Himself to be more powerful than sin and be able to overcome its consequences. Only G-d can do that. Freedom from sin, deliverance, redemption and salvation are events far more than theology, and G-d is known by His acts, actions and events. We ‘know’ G-d is able to set free because He did it and does it. So we know that He is by nature a G-d who releases people rather than brings them into bondage. It is why G-d consistently calls to mind the deliverance from Egypt as a key character statement of who He is. G-d IS salvation, and we see Him ACT in that way because it is His character, His identity. By saving, delivering and bringing us out of Egypt He is only being true to His nature and essence.
In he Second Isaiah section the prophet develops this ‘second’ Exodus motif in a deeper spiritual way, not merely physical this time but a deeper redemption. The passages culminate in the Suffering Servant by whose death this redemption is brought about. What is extraordinary about this is that this suffering servant pattern or template revealed by the prophet of humiliation and rejection followed by exaltation and acceptance becomes the definitive revelation of who G-d is. This singular act as it breaks into history is THE experience of G-d that ultimately defines Him. In the Messianic Writings we see the same conceptual understanding applied to Yeshua: He is the Saviour (the same term used in Tanach for G-d) who brings salvation (see Lk 2:11, 1 Jn 4:14). By His sacrificial death He fully develops the Jewish concept of deliverance and salvation, a release for freedom, free to live as G-d wants us to live. The links are clear; G-d IS salvation, it is His identity. He sends His salvation to us, His Son Yeshua, both are salvation, It’s not that His name just means it, He IS it. By Yeshua’s ACTIONS He proved that He is salvation and He is G-d. He overcame death and sin in His own body. Yes, all of this is in fact obvious from and in Judaism, although in other forms of Judaism this has been masked and concealed. Yeshua IS salvation, and thus Yeshua IS G-d. He is the embodiment, the physical shape of salvation, who Is G-d. Yeshua carries the identity of G-d in Himself. As Yeshua Himself said in Jn 5, He must do ‘the works the Father has given him to FINISH’. Yeshua’s works of salvation were not new in the first century, He had been doing them for a long time as the agent of salvation in history. But He did need to FINISH them, draw the idea of salvation to its conclusion. And that Yeshua did in His own death and resurrection, a sacrifice for sins that would truly set people free.
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