the vision everlasting

The Revised Common Lectionary's Old Testament reading for this "All Saints' Day" is Daniel 7:1-3, 18-15.  The reading is one of those which, for the sake of brevity, omits a large middle section of text, in this case that which is found from verses 4-17.  Verses 1-3, an introduction in the text to one of Daniel's dreams, seem to be provided in the lectionary in order to set the scene for the assurance of verse 18: "But the holy ones of the Most High shall receive the kingdom and possess the kingdom forever--forever and ever."

In the context of Daniel's sense of terror produced by "the visions of his head", such an assurance is indeed comforting (7:1, 15).  Beset by the horror of strange beasts representing the arrogant and violent kingdoms of the earth which were oppressing Daniel's people, the assurance that the "holy ones" of a God greater ("the Most High") than even the kingdoms will reign is good news indeed.  But something is missing. 

Between the terror and the comfort is the revelation to Daniel of "one like a human being", the "Son of Man" whose coming to the fore signals the arrival on earth of "an everlasting dominion that shall not pass away" (7:13-14).  Though "the holy ones" or "saints" are to "gain possession of [that] kingdom", their inheritance is not conditioned by themselves but by him to whom "was given dominion and glory and kingship"--the Son of Man himself (7:14).  The saints do not move from terror to comfort by virtue of any inherent right of theirs to rule but by judgment of him who holds the power to judge (7:22, 26).  Without the "one like a human being", the "holy ones" do not rule at all.

In fact, we may go beyond the scope of Daniel's vision to say that, without the Son of Man who determines their way to the kingdom, the saints, though they should rule, are doomed to go the way of the arrogant and violent kingdoms to which they were once enslaved.  Like the "fourth beast" of the vision, "terrifying and dreadful and exceedingly strong", the saints without the Son will too "devour, break, and stamp" all who come under their authority (7:7).  Without the Son, they will do to others that which they would not have had others do to them. 

Jesus, whose favorite self-designation was "Son of Man", defines for his followers the shape of that dominion which will last.  "You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them.  But it is not so among you; but whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all.  For the Son of Man came not to be served but to serve, and to give his life a ransom for many" (Mk 10:42-45).

On this so-called "day of the dead", then, let us give thanks to God for "the great cloud of witnesses" that surrounds us, but let not them be our focus; let us look to Jesus, "the pioneer and perfecter of our faith" (Heb 12:1-2).

-Joe

“wiping away”, “laying aside”

Luke 10:1-24 is a text which has come up repeatedly for me during our time in South Africa. Several weeks ago, for example, Wayne Hochstetler, with his wife Lois worker care staff for Mennonite Mission Network, led our Mennonite worker team on a study of the text. Deep reflection on a biblical text, first alone and then in the company of others, never fails to produce valuable insights—words for life.

On that day, then, Lois pointed out something from the story which I had not noticed before: a possible meaning for the dust which the messenger of Jesus “wipes” from his or her feet “in protest” against the towns that reject the messenger. It seems to me, on the one hand, that—as the text states—the wiping away of dust is indeed for the town that rejects those who come with the “authority” of the One who sent them “ahead of him” (10:19, 10:1). Indeed, the wiping away of dust is an act of “protest against” (10:11). Such a recognition, however, need not negate Lois’s point: that the wiping away of dust is also an act for the messenger.

For those who are sent by Jesus do have a job to do. Namely, that is to proclaim “peace” and the arrival of “the kingdom of God”, accept hospitality from those who welcome, and “heal the sick” (10:5-9). But failure to remove the “dust that clings to one’s feet”, the dust acquired in the town to which one has been sent—the dust of rejection—is to destroy the messenger, to take the messenger out of the service of God. For the messenger’s own well-being, for his capacity to remain the messenger of “peace”, an emissary of “the kingdom”, and a “healer” for others, he must “wipe away the dust that clings”. Rejection of the good things that the messenger brings must not derail her calling to bring “good news” to those who will welcome it. Rejection by some must not impede acceptance by others. We must “wipe away” the rejection that “clings”, “laying aside every weight and the sin that clings so closely” (Heb 12:1), in order to remain ourselves within the “love, joy, and peace” of God’s very presence.

Perhaps it was the seventy’s very obedience to Jesus’ command of “wiping away” that enabled them to return “with joy” to the Lord. Their joy was not a feeling wholly dependent upon the good will of others; their identity was not wholly in the success of their work. Or, if their identity did lay in human acceptance or worldly success, Jesus did not permit them to dwell there. It was not the work itself—the demons cast out—but the intimacy they experienced with God while going on their way—that their “names are written in heaven”—that was their “joy” (10:17, 20). Indeed, theirs was as Jesus’ own, who “for the sake of the joy set before him”—and for no other earthly reason or rationale (for there was none)—“endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God” (Heb 12:2).

Our God, as we concluded together on that day, is a God who “absorbs” our burden. God bears the rejection we sometimes take—in order that we might press on “ahead of him . . . to every town and place where he himself intend[s] to go” (10:1). We proclaim, we forgive, we heal, we go the extra mile, in Jesus’ name, but we do not effect the acceptance of our gifts: Reconciliation is “from God” (2 Cor 5:18).

-Joe