One of the great treasures of cross-cultural encounter, one of my particular interests, is how my brothers and sisters interpret the Bible and what texts they use. On Sunday, for example, Pastor Ntapo made use of a puzzling text from one of the New Testament’s oft-neglected books, the letter of Jude.
“But when the archangel Michael contended with the devil and disputed about the body of Moses, he did not dare to bring a condemnation of slander against him, but said, ‘The Lord rebuke you!’ (Jude 1:9)
Pastor Ntapo’s particular interest in this verse, on this particular occasion, was not how it fit within the flow of Jude’s argument, but what information it might offer about the spiritual world which is hidden from human eyes. The former interpretive sensibility, that of reading verses within their literary contexts, is of primary importance for me. Pastor Ntapo, likewise, has demonstrated an ability to read the Bible that way. Nevertheless, our concern to read texts in context should not necessarily preclude our ability to glean other insights from individual verses’ particular words and phrases. In fact, there are many different contexts from which a person might see a verse: not only from a literary or historical perspective but also from the perspective of one’s personal experience of the things of God within a particular culture’s worldview. It may be, in fact, that understanding a particular living culture, being more of the worldview as those of the writers of certain biblical books, is the key to unlocking the meaning of obscure texts which strain the abilities of other interpretive methods.
Another interpretive method, however, which must be in play to evaluate a person’s use of texts is the canonical. Does the way in which a person uses a text, does the message he or she draws from it, accord with the witness of scripture as a whole, that is, with the canon of scripture? My assumption is that there is a main-track, a common vein, running throughout the otherwise diverse writings of the Bible. And for me that common vein, taking as authoritative what Jesus took as authoritative, is “You shall love the Lord your God with all your heart, soul, mind, and strength; and your neighbor as yourself” (Deut. 6:4; Lev. 19:18; Mt. 22:34-40//Mk. 12:28-34//Lk. 10:25-37).
So what, then, of Pastor Ntapo’s use of Jude 1:9?
Initially, for Pastor Ntapo, the verse seemed to reveal an order for what happens to a person at his or her death. Just as the archangel Michael and the devil disputed over the body of Moses upon his death, so at our deaths two spiritual forces, one of God and one of the devil, will contend with one another for our very beings. And just as Michael had to rebuke the devil in order to secure Moses, so God’s rebuke of the devil will be the determining factor in our own entrance to heaven. If this all seems too speculative, however, the reason given for why our bodies must, like Moses’, hang in the balance at all, is only too relevant. Because Moses sinned, Pastor Ntapo explained, the devil, like God, had a claim on Moses’ life. To illustrate the nature of Moses’ sin—indeed our sin—Pastor Ntapo reminded us of the story of Moses’ disobedience with regard to securing water for his people in the wilderness (Num. 20:1-13). Moses’ sin was his failure to act, in the words of the pastor, “like God.” Whereas God told him to “command the rock before their eyes to yield its water,” Moses “lifted up his hand and struck the rock twice with his staff; water came out abundantly, and the congregation and their livestock drank” (20:8, 11).
In this case, it seems to me, the way in which Moses was supposed to be “like God” is not the same as the way in which, according to the serpent’s words, Adam and Eve would become “like God” (Gen. 3:5). Indeed, in the latter, becoming “like God” was a sin against God, the attempt of human beings to live not according to the design of their creator—“by every word that comes from the mouth of God”—but “by bread alone”—by their own methods of provision (Deut. 8:3; Mt. 4:4). Those methods of provision, Pastor Ntapo was implying, consist of using human strength, physical force, to secure blessings; like Moses, only striking the rock will bring water. By contrast, the power of God is through God’s Word—the power Moses might also have known had he spoken, by God’s command, to the rock. So, yes, though even Moses’ human strength brought forth water, it was not the water “from which one might drink and never thirst again” (Jn. 4:13-14).
In the end, what began as Pastor Ntapo’s interest to understand the hidden world became a clear exhortation for faithful living for his congregation. Just as the dispute over Moses’ body was the result of his own sin, so the patterns we set in life follow us into death. On the same principle, then, by God’s grace, through Jesus, by the peculiar power of his Word, we can drink even now the “water gushing up to eternal life” (Jn. 4:14).
-Joe
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