Authors: Eugene H. Peterson
The Message Remix (285 page)
He’ll be like white-hot fire from the smelter’s furnace. He’ll be like the strongest lye soap at the laundry. He’ll take his place as a refiner of silver, as a cleanser of dirty clothes. He’ll scrub the Levite priests clean, refine them like gold and silver, until they’re fit for GOD, fit to present offerings of righteousness. Then, and only then, will Judah and Jerusalem be fit and pleasing to GOD, as they used to be in the years long ago.
“Yes, I’m on my way to visit you with Judgment. I’ll present compelling evidence against sorcerers, adulterers, liars, those who exploit workers, those who take advantage of widows and orphans, those who are inhospitable to the homeless—anyone and everyone who doesn’t honor me.” A Message from GOD-of-the-Angel-Armies.
“I am GOD—yes, I AM. I haven’t changed. And because I haven’t changed, you, the descendants of Jacob, haven’t been destroyed. You have a long history of ignoring my commands. You haven’t done a thing I’ve told you. Return to me so I can return to you,” says GOD-of-the-Angel-Armies.
“You ask, ‘But how do we return?’
“Begin by being honest. Do honest people rob God? But you rob me day after day.
“You ask, ‘How have we robbed you?’
“The tithe and the offering—that’s how! And now you’re under a curse—the whole lot of you—because you’re robbing me. Bring your full tithe to the Temple treasury so there will be ample provisions in my Temple. Test me in this and see if I don’t open up heaven itself to you and pour out blessings beyond your wildest dreams. For my part, I will defend you against marauders, protect your wheat fields and vegetable gardens against plunderers.” The Message of GOD-of-the-Angel-Armies.
“You’ll be voted ‘Happiest Nation.’ You’ll experience what it’s like to be a country of grace.” GOD-of-the-Angel-Armies says so.
The Difference Between Serving God and Not Serving HimGOD says, “You have spoken hard, rude words to me.
“You ask, ‘When did we ever do that?’
“When you said, ‘It doesn’t pay to serve God. What do we ever get out of it? When we did what he said and went around with long faces, serious about GOD-of-the-Angel-Armies, what difference did it make? Those who take life into their own hands are the lucky ones. They break all the rules and get ahead anyway. They push God to the limit and get by with it.’ ”
Then those whose lives honored GOD got together and talked it over. GOD saw what they were doing and listened in. A book was opened in God’s presence and minutes were taken of the meeting, with the names of the GOD-fearers written down, all the names of those who honored GOD’s name.
GOD-of-the-Angel-Armies said, “They’re mine, all mine. They’ll get special treatment when I go into action. I treat them with the same consideration and kindness that parents give the child who honors them. Once more you’ll see the difference it makes between being a person who does the right thing and one who doesn’t, between serving God and not serving him.”
The Sun of Righteousness Will Dawn004
“Count on it: The day is coming, raging like a forest fire. All the arrogant people who do evil things will be burned up like stove wood, burned to a crisp, nothing left but scorched earth and ash—a black day. But for you, sunrise! The sun of righteousness will dawn on those who honor my name, healing radiating from its wings. You will be bursting with energy, like colts frisky and frolicking. And you’ll tromp on the wicked. They’ll be nothing but ashes under your feet on that Day.” GOD-of-the-Angel-Armies says so.
“Count on it: The day is coming, raging like a forest fire. All the arrogant people who do evil things will be burned up like stove wood, burned to a crisp, nothing left but scorched earth and ash—a black day. But for you, sunrise! The sun of righteousness will dawn on those who honor my name, healing radiating from its wings. You will be bursting with energy, like colts frisky and frolicking. And you’ll tromp on the wicked. They’ll be nothing but ashes under your feet on that Day.” GOD-of-the-Angel-Armies says so.
“Remember and keep the revelation I gave through my servant Moses, the revelation I commanded at Horeb for all Israel, all the rules and procedures for right living.
“But also look ahead: I’m sending Elijah the prophet to clear the way for the Big Day of GOD—the decisive Judgment Day! He will convince parents to look after their children and children to look up to their parents. If they refuse, I’ll come and put the land under a curse.”
NEWTESTAMENT
NEW
TESTAMENT
TESTAMENT
The arrival of Jesus signaled the beginning of a new era.
God entered history in a personal way, and made it unmistakably clear that he is on our side, doing everything possible to save us.
It was all presented and worked out in the life, death, and resurrection of Jesus. It was, and is,
hard to believe—seemingly too good to be true.
God entered history in a personal way, and made it unmistakably clear that he is on our side, doing everything possible to save us.
It was all presented and worked out in the life, death, and resurrection of Jesus. It was, and is,
hard to believe—seemingly too good to be true.
But one by one, men and women did believe it, believed Jesus was God alive among them and for them. Soon they would realize that he also lived in them. To their great surprise they found themselves living in a world where God called all the shots—had the first word on everything; had the last word on everything. That meant that everything, quite literally every thing, had to be re-centered, re-imagined, and re-thought.
They went at it with immense gusto. They told stories of Jesus and arranged his teachings in memorable form. They wrote letters. They sang songs. They prayed. One of them wrote an extraordinary poem based on holy visions. There was no apparent organization to any of this; it was all more or less spontaneous and, to the eye of the casual observer, haphazard. Over the course of about fifty years, these writings added up to what would later be compiled by the followers of Jesus and designated “The New Testament.”
Three kinds of writing—eyewitness stories, personal letters, and a visionary poem—make up the book. Five stories, twenty-one letters, one poem.
In the course of this writing and reading, collecting and arranging, with no one apparently in charge, the early Christians, whose lives were being changed and shaped by what they were reading, arrived at the conviction that there was, in fact, someone in charge—God’s Holy Spirit was behind and in it all. In retrospect, they could see that it was not at all random or haphazard, that every word worked with every other word, and that all the separate documents worked in intricate harmony. There was nothing accidental in any of this, nothing merely circumstantial. They were bold to call what had been written “God’s Word,” and trusted their lives to it. They accepted its authority over their lives. Most of its readers since have been similarly convinced.
A striking feature in all this writing is that it was done in the street language of the day, the idiom of the playground and marketplace. In the Greek-speaking world of that day, there were two levels of language: formal and informal. Formal language was used to write philosophy and history, government decrees and epic poetry. If someone were to sit down and consciously write for posterity, it would of course be written in this formal language with its learned vocabulary and precise diction. But if the writing was routine—shopping lists, family letters, bills, and receipts—it was written in the common, informal idiom of everyday speech, street language.
And this is the language used throughout the New Testament. Some people are taken aback by this, supposing that language dealing with a holy God and holy things should be elevated—stately and ceremonial. But one good look at Jesus—his preference for down-to-earth stories and easy association with common people—gets rid of that supposition. For Jesus is the descent of God to our lives, just as they are, not the ascent of our lives to God, hoping he might approve when he sees how hard we try.
And that is why the followers of Jesus in their witness and preaching, translating and teaching, have always done their best to get the Message—the “good news”—into the language of whatever streets they happen to be living on. In order to understand the Message right, the language must be right—not a refined language that appeals to our aspirations after the best but a rough and earthy language that reveals God’s presence and action where we least expect it, catching us when we are up to our elbows in the soiled ordinariness of our lives and God is the furthest thing from our minds.
This version of the New Testament in a contemporary idiom keeps the language of the Message current and fresh and understandable in the same language in which we do our shopping, talk with our friends, worry about world affairs, and teach our children their table manners. The goal is not to render a word-for-word conversion of Greek into English, but rather to convert the tone, the rhythm, the events, the ideas, into the way we actually think and speak.
In the midst of doing this work, I realized that this is exactly what I have been doing all my vocational life. For thirty-five years as a pastor I stood at the border between two languages, biblical Greek and everyday English, acting as a translator, providing the right phrases, getting the right words so that the men and women to whom I was pastor could find their way around and get along in this world where God has spoken so decisively and clearly in Jesus. I did it from the pulpit and in the kitchen, in hospitals and restaurants, on parking lots and at picnics, always looking for an English way to make the biblical text relevant to the conditions of the people.
INTRODUCTION
MATTHEWThe story of Jesus doesn’t begin with Jesus. God had been at work for a long time.
Salvation, which is the main business of Jesus, is an old business. Jesus is the coming together in final form of themes
and energies and movements that had been set in motion before the foundation of the world.Matthew opens the New Testament by setting the local story of Jesus in its world historical context. He makes sure that as we read his account of the birth, life, death, and resurrection of Jesus, we see the connections with everything that has gone before. “Fulfilled” is one of Matthew’s characteristic verbs: such and such happened “that it might be
fulfilled
.” Jesus is unique, but he is not odd.Better yet, Matthew tells the story in such a way that not only is everything previous to us completed in Jesus;
we
are completed in Jesus. Every day we wake up in the middle of something that is already going on, that has been going on for a long time: genealogy and geology, history and culture, the cosmos—God. We are neither accidental nor incidental to the story. We get orientation, briefing, background, reassurance.Matthew provides the comprehensive context by which we see all God’s creation and salvation completed in Jesus, and all the parts of our lives—work, family, friends, memories, dreams—also completed in Jesus. Lacking such a context, we are in danger of seeing Jesus as a mere diversion from the concerns announced in the newspapers. Nothing could be further from the truth.From:
When he met Jesus, Matthew was collecting taxes for the corrupt King Herod and his Roman bosses. Matthew was a small-time collaborator in the big machine that squeezed money out of his fellow Jews. Holding the job that more than any other represented Selling Out, he wasn’t likely a guy who bothered trying to practice the Jewish way of life given by Moses. So it’s telling that Matthew’s account of Jesus’ life is the most Jewish of the four we have. He presents Jesus as the Jewish Messiah-King, fulfilling God’s law and showing how citizens of Jesus’ kingdom can really live. Matthew was one of Jesus’ twelve closest friends, an eyewitness to the events that changed everything for him.To:
Jews who believed that Jesus was the prophesied Messiah were scum to Jews who didn’t. Kicked out of the synagogues, followers of Jesus formed their own gatherings. Matthew wrote for those Jewish believers in Palestine, for whom the debate was splitting families and for whom “love your enemies” was anything but a nice ideal. But he also took care to record Jesus’ insistence that his Message was for the world, not just the Jews.Re:
Roughly 6 B.C. to A.D. 30. There were many Judaisms in Palestine at that time. Some Jews thought the animal sacrifices in the Jerusalem Temple were central; others said the Temple’s priests were corrupt and would have nothing to do with them. Matthew’s account is harshest toward the Jewish sect that was closest to what Jesus practiced: the Pharisees. The rabbis (the Pharisees’ term for “teacher”) interpreted Moses’ teachings so that ordinary people could live them. Jesus (who was also called rabbi) claimed the right to throw out their interpretations, many of which had long pedigrees, in favor of his own God-inspired understanding.
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