Category Archives: Culture

Arts, Bible, Christianity, Culture, History

Wine, wisdom, and sanity flow from teacher’s common touch

Capernaum, c. AD 29

(Luke 4:31–41; John 2:1–11)

HE SPEAKS the people’s language. He addresses the people’s needs. He even heals them when they’re ill. And the people of Capernaum and surrounding villages nestling near the Sea of Galilee love him.

‘He’s got real authority and power,’ said one local. ‘The regular teachers haven’t.’

The self-effacing Jesus of Nazareth, first hit the local headlines at a family wedding in Cana when the wine ran out during the extended festivities. Without a touch of the histrionics associated with quack magicians, he just filled up – of all things – the foot-washing jars with water from the well.

He then got the head waiter to take a cupful of the liquid to the best man, which must have been a miracle of persuasion in itself. But the biggest miracle was that the contaminated water had become a superb vintage wine. ‘It was a sign of what Jesus is all about,’ said John Zebedee, one of his associates. ‘He brings new life into bad situations.’

Further evidence of that was provided a few days later with two notable healings in Capernaum, the chief town of this densely populated region which Jesus appears to be making his base. The first was in the synagogue, when a demented man suddenly shouted at Jesus, ‘You’re the Holy One of God! Have you come here to torture us?’

With an authoritative word, Jesus commanded the spirit which controlled the man to leave him. He fell heavily to the ground, but was uninjured and, more remarkably, was suddenly sane.

The second incident was at the home of Simon Peter whose mother-in-law was seriously ill with a fever. When Jesus healed her, her recovery was so sudden that she cooked for the visitors afterwards.

– Ruins of the first-century synagogue in Capernaum in which Jesus would have taught.
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Arts, Bible, Christianity, Culture, History

Christ is all you need

Rome, c. AD 68

(Hebrews 1–13)

AN unsigned letter, from an unspecified address, urging Jewish Christians to endure hardship and not to compromise Christ by reverting to Hebrew traditions has been received here. Among the candidates as author, who says he was not an eyewitness of Christ, are Barnabas, Paul’s former associate, and Apollos, one of Paul’s converts. ‘The letter to the Hebrews’ describes in considerable detail the difference between the work of Christ as High Priest and the ministry of Jewish priests. Its readers, who may belong to an isolated house church or who share a common background such as the priesthood, are taught Christian truth with Hebrew imagery.

The author is aware of their sufferings (10:32–34), although whether these refer to persecution in Jerusalem or more recent events under Nero in Rome is unclear. They are encouraged to persevere by recalling the greater sufferings of Christ (12:3–4). He is superior to angels, to Moses and to the traditional priesthood, he claims. Christ’s divinity is stated, but the letter focuses on his humanity.

Christ’s sacrifice for sin remains effective for ever, he asserts, whereas ‘it is impossible for the blood of bulls and goats to take away sins’ (10:4). As a result of Christ’s death, a new covenant with God has been enacted which supersedes all previous covenants.

The letter contains numerous warnings against drifting from God (2:1), falling into unbelief (3:12, 6:4–6), isolationism and habitual sin (10:25–27), bitterness, immorality, and greed (chs 12–13). But it is also peppered with encouragements. God can be approached confidently because Christ understands human weakness (4:14–16), giving hope as secure as a ship’s anchor (7–19) and an assurance that God will keep his word (10:36).

Even if persecution seems hard, it can be seen as God’s discipline of love (12:4–11). A summary of the endurance of the saints of the past includes such unlikely characters as the prostitute Rahab and Samson, the womaniser, as well as Moses, Abraham and David. The author says they remained faithful even though they knew less of God’s purposes than his readers do now.

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Arts, Christianity, Culture, History

Give us a king!

Ramah, c. 1050 BC

(1 Samuel 8)

GROWING popular demand for a centralised monarchy has become so strong in Israel that a delegation of leaders from all 12 tribes has presented an official request for one to Samuel.

The demand stems partly from a sense of déjà-vu which is troubling many in Israel today.

Samuel is now elderly and has nominated his sons as his successors as judge. But like Eli before him, Samuel has the sadness of knowing that his sons are corrupt and far from honouring Yahweh.

Future-watchers with a sense of history are remembering the bad old days when Israel had no central leadership of any kind. Some suggest that nations with kings do better in battle.

Samuel sees the request as a rejection of all he has done for the people. But he is more grieved that the people are rejecting Yahweh as their King and leader, in preference for a human monarch.

He has warned the elders that God says that a human king will rule harshly, will over-tax his people, will restrict their liberty, extort, oppress them, and not listen to their pleas for relief.

But they are in no mood to listen. Strangely, Yahweh appears to be sympathetic despite the evident rejection of the ideal of theocracy, a state ruled by religious agreement. It is rumoured that he has authorised Samuel to appoint a king.

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