INTRODUCTION TO THE SCRIPTURE

MATTHEW 22:15-22. Jesus' opponents attempt to entrap him with a trick question about paying taxes. In responding Jesus does not separate material things from spiritual values as some have presumed. He believed that God is sovereign over all aspects of human life.

We can extrapolate from his answer a clear definition of Christian stewardship: God has first call on all our assets.

A MORE COMPLETE ANALYSIS.

EXODUS 33:12-23. In many respects this is a most unusual if not unbelievable reading. It is written as a conversation between Yahweh and Moses. The preceding part of the chapter describes the setting. The Israelites had recovered from their apostasy in worshiping a golden calf (32:1-25). At Yahweh=s direction, Moses was about to lead them forward toward the Promised Land. The tabernacle, or tent designed for meeting with Yahweh, had been pitched outside the Israelite encampment and there Moses communed with Yahweh face to face (33:7-11). But Moses was not yet completely certain that the Israelites accepted his leadership. Then too, Moses learned that Yahweh would not go with them, having been promised an angel instead to lead the Israelites forward into hostile territory (33:2). So he asked for further help so that the people would believe that Yahweh was indeed guiding them (vss. 13-16). Was this really a matter of ALet=s make a deal?@ Actually, the passage does have a serious element of covenant-making about it.

Before the covenant with its promises could be renewed, however, a theophany had to occur. This reading tells of that experience. Yahweh not only speaks to Moses as before, but at Moses= request reveals Yahweh=s glory in hindsight. This revelation is the point of the whole chapter and serves as a prelude to the next where a second set of tablets is created symbolizing the renewal of the covenant.

We find an important development in Hebrew religious thought in this passage. As anthropomorphic as the conversation between Yahweh and Moses may be, the narrative also points out that it is Yahweh=s character, not Yahweh=s whole being, which is revealed. This is the meaning of vss. 19-20 about Yahweh=s goodness, grace and mercy, but not Yahweh=s face being seen.

No one can behold or contemplate the full essence of divinity except as God chooses to make this known (vss. 20-23). We can receive divine mercy and learn the divine will, but the whole of the mystery we call God remains forever hidden from us.

Two other anecdotal asides: The early Church Fathers used Moses hiding from the full glory of Yahweh in a cleft of the rock as a symbol of the Incarnation. This made it possible for humans to be both intelligible about God to the fullest extent possible and yet practical in living by that knowledge because God had come in Jesus, human like us. This could have been an effort to counter the Gnostic heresy in the 2^nd century. Augustus Toplady=s 18^th century hymn, Rock of Ages, cleft for me, also found its scriptural source in the cleft rock in which Moses was to hide.

PSALM 99. Recalling some of Israel's greatest spiritual leaders, the psalmist calls the people to praise the Lord for the many ways in which the Lord has blessed them. It is one of several psalms thought to have been used to enthrone God as Israel's sovereign at the beginning of a new year.

This series of Aenthronement psalms@ in the Psalter include Pss. 47, 93, 96-99. Intended for use in the temple, this psalm appears to date from the time of Zerubbabel, an Israelite and grandson of Jehoiachin, the last king of Judah who died in exile. He had been sent by Darius the Persian emperor to govern in Jerusalem at the end of the 6^th century BCE. Under his leadership and that of Joshua, the high priest, the rebuilding of the temple was completed (520-515 BCE). Hopes for the restoration of the Davidic monarchy rested on him, as referred to by Haggai as the Aservant@ of Yahweh (2:23) and by Zechariah as Athe Branch@ (3:8; 6:12). Such hopes were soon to be disappointed, for he does not appear in the narrative of the temple=s rededication (Ezra 6:16-18). His removal because of a threatened rebellion gave rise to the messianic hope for another king of David=s line who would some day rule over Israel.

This may have been a period of relative stability, although the jealousy of Israel=s neighbours following the return of many Israelites from the Babylonian captivity (586-539 BCE) may not have let it last very long (Ezra 4:1-6). Since the time of the Deuteronomists of Josiah=s reign (ca. 621 BCE), the temple had become the heart and soul of Israel=s national identity as well as its sacred centre of worship. This identity had found its full expression in the worship and sacrifices of the temple. After the return from exile and the frustration of the dream of re-establishing the Davidic monarchy, the reign of Yahweh as Israel=s true and only sovereign became all the more significant.

Psalm 99 expresses this spiritual reality in a sense of universalism derived from Second Isaiah (vss. 1-3). This exaltation in Yahweh=s sovereignty over all nations is particularly meaningful in the light of the opposition to the rebuilding of the temple by Israel=s neighbours. The psalmist also appeals to the prophetic and priestly traditions of Moses, Aaron and Samuel who worshipped Yahweh and gave the Torah to their descendants (vss. 6-7). He also lifts up the special character of Yahweh as a lover of justice (vs. 4) who is both consistent and merciful in judgment (vs. 8).

ISAIAH 45:1-7. (Alternate) Would any prophet today dare call a modern dictator whose hands were drenched with blood an agent of God? Sadam Hussein? Pol Pot? Josef Stalin? Adolf Hitler? In effect that is what the prophet of Israel=s exile in Babylon did say about the Persian emperor , Cyrus, who only recently had overwhelmed the Babylonian Empire? Now Cyrus was about to send the Israelite exiles home. This poetic declaration presents one of the best arguments that God alone holds absolute sovereignty over human history.

It is very difficult for us to see how the sovereignty of God in the day to day, year to year events of our time. But from God=s point of view time is not measured as we measure it. History can only be regarded as providential when a higher purpose can be discerned in events that occur, often over long periods of time. That requires a profound faith, a faith like that of the prophet of Israel=s exile in Babylon which had lasted for two generations (586-539 BCE). Scholars believe that this cataclysmic event of the Persian conquest of Babylon lay behind the story of the Babylonian king Belshazzar seeing handwriting on the wall which Daniel interpreted (Dan. 5:1-31). No scholar has yet resolved the discrepancy between Cyrus and Darius as the conquerors of Babylon.

The significance of this prophetic declaration that Cyrus was Athe Lord=s anointed@ who would subdue nations and open doors for Yahweh presents this theological interpretation of history as clearly as any OT passage. It was for Israel=s sake that Cyrus had been called to a mission of conquest. Yahweh=s purpose of carrying Israel=s sacred covenant forward was to be fulfilled by what historians regard as the remarkably tolerant policies of Cyrus toward the many peoples he conquered. Even though a non-believer in the eyes of the Israelites, Cyrus could still serve the divine purpose.

It would be unwise for us to transpose the prophecies of more than 2500 years ago to the events of our time and place as some preachers have tried to do. Rather, we should try to discern the purpose of God in what we see happening in the world around us. However, the affirmation of the prophet of Israel=s exile that there is one and only one God remains as true as ever. It is also true that God=s sovereignty over human history remains absolute. The reign of God will come as human events move toward the fulfillment of God=s loving purpose for all humanity, not as imperiously imposed by any single nation or empire, no matter how powerful.

PSALM 96:1-9, (10-13). (Alternate) This psalm may well have been sung at the celebration of the New Year when God was figuratively enthroned as Israel=s only sovereign. This ceremony formed the central part of the annual festival.

Three separate motifs (vss. 1-6; 7-9; 10-13) have caused some scholars to wonder if the psalm is a composite of three different poems. The first part joyfully celebrates Yahweh as the one God for all nations, Creator of the universe, whose glorious works can be witnessed before all peoples. The second part summons all people to worship God for who God is and for what God has done. Finally, at the high point of the enthronement, an exultant cry goes up from the assembled congregation acclaiming Yahweh as reigning over all creation in justice, righteousness and truth.

In ancient times when the monarchs of great powers like Egypt, Assyria, Babylonia and Persia successively exerted ruthless domination over Israel and its many small neighbouring countries, people had a fairly clear understanding of what human sovereignty meant. Yet the faith history of Israel had revealed to the Israelites an even greater sovereignty possessed and exercised by Yahweh, their God. The mighty acts of Yahweh had freed the Israelites from slavery in Egypt (ca. 13^th century BCE). It had led these wilfully independent tribes to an uneasy coalition under their own monarchs, Saul, David and Solomon (11^th-10^th centuries BCE). Their subsequent division into two kingdoms, Israel and Judah, and their continual flouting of their ancient covenant with Yahweh had led ultimately to their subjugation first by Assyrians (8^th century BCE) and then by the Babylonians (6^th century BCE). After two generations in exile in Babylon, the leaders of the nation had returned home as vassals of yet another imperial power, the Persians (539-330 BCE).

Yet we must ask how the Jews perceived the divine sovereignty that shaped their history over the millennium or more which the OT describes. The theological concept of Yahweh as their original king probably developed over a considerable period of time, no doubt influenced by other contemporary Middle Eastern cultures. It seems to have come to its logical conclusion in recognizing the covenant as a royal covenant with Yahweh to whom Israel pledged loyalty in a covenantal ceremony (Josh. 24). Human kingship derived from divine authority. The king=s role was that of a vassal of Yahweh. The coronation of a king reflected the ceremony which this psalm epitomizes. The monarch was no more and certainly no less than Yahweh=s human representative. Both were equally to be feared and obeyed, but as vice-regent the king was never worshipped as in other cultures. The significant element of Israel=s understanding of divine sovereignty appears to have rested on their belief in Yahweh as creator of both nature and humanity, and as the one whose revealed covenant determines all religious and societal relationships. From this biblical interpretation comes our Christian concept of God as Creator, Sustainer and Redeemer of all.

1 THESSALONIANS 1:1-10. The idea that Jesus would be returning very soon was common in the early decades of the church's history. Paul's letters to the Thessalonians dealt with this expectation as well as some particular local issues. In this opening salutation, the apostle praised these early converts for receiving him and their new faith so readily. He placed special emphasis on the work of the Holy Spirit among them.

Christians concerned about the distinctions seeming to be drawn today between Aspirituality@ and AChristianity@ need only refer to the NT and the letters of Paul in particular. For Paul there could be no faith, no conversion, no continuing in the Christian way while waiting for Christ=s return without the presence and power of the Spirit. This had resulted in his description of the Thessalonians as prime examples of faithfulness by Christian communities elsewhere (vss. 7-8).

Paul began his salutation with prayers for his friends in Thessalonika, one of the chief ports and capital city of Macedonia. It had been among the first places where Paul preached in Europe. His ministry there lasted for a very few weeks, centred in the synagogue. As often as not, the mission ended in turmoil caused by Jews who rejected his message (Acts 17:1-9). Some Jews, Aa great many of the devout Greeks and not a few of the leading women@ were persuaded. But this caused jealousy among other Jews who incited a riot. After only three weeks (Acts 17:2), Paul and his companions had to flee. Their work had been remarkably successful, however, as this letter indicates.

In typical fashion, Paul credited this success to the active grace of God working spiritually in the lives of his converts (vss. 4-5). This had ethical implications despite the persecution they had suffered (vs. 6) and their moral example had been heralded among other communities in Macedonia, Achaia and beyond (vs. 7-8). This effect had been marked by two main aspects of their subsequent lifestyle: they had ceased worshipping idols, presumably the idol of Caesar as chief among them; and they worshipped the Aliving and true God@ as they waited for Christ=s return and the judgment he would bring (vss. 9-10).

This passage represents a remarkable definition of what it means to live as Christians in a world of false beliefs and total unbelief.

All four gospels reflect extensively the efforts of Jesus= opponents to entrap him in spurious arguments. John did this throughout his narrative whereas the other three focus on such attempts as a prelude to their Passion narratives. This particular confrontation dealt with the relationship between the religious and the secular authorities. In making an offering in or paying required tithes to the temple, only the official coin of the Hebrew tradition, the shekel, could be used. Romans rented out tax collecting to the highest bidders who accepted whatever currency was available. In almost all Roman provinces except Judea, such coinage bore the image of Caesar=s head. This, of course, was anathema to Jews; hence the existence of money changers at the entrance to the temple. Archeologists have located a treasure trove of coins from all over the Roman Empire in just such a location.

Is this an argument for separating the religious from the secular? Probably not. More likely is the possibility that Jesus used this argument in this particular instance because it made a quick retort to what was an obvious attempt to trap him into saying something either blasphemous or treasonous. Aware of what his opponents were about, he tossed off a saying which has been extensively used and misused in similar debates ever since. The sovereignty of God which Jesus came to declare is indivisible. Hence the church has all authority to preach and to teach that the reign of divine love extends to all aspects and all relationships of human life. This includes global economics, national and international politics, as well as personal and public, individual and corporate ethical behaviour.

We can extrapolate from his answer a definition of Christian stewardship: God has first call on all our loyalties and all our assets.

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