The Curse Of God
Like the generation whose dead bodies lined the wilderness floor, the generation who killed God’s Son would be shut out of God’s New Covenant kingdom and would pay mightily for their crimes. That is the context we must understand if we are going to understand Matthew 24, which is one of the most misunderstood chapters in all of the Bible.
The Confusing of Curses
As a child who grew up on Disney, I learned that curses came from magic spells, brought to boil in a big black cauldron, were wielded by wicked witches in shadowy towers, and cast upon unsuspecting innocents. These evil potions turned princes into frogs and princesses into ogres, that would be locked away in castles. But, should a hero arise, discovering the magical power of eroticism, and other such things that will make you gag, then the curse would be broken by the power of love and all would turn out right again.
Perhaps nonsense like this is why I had so much trouble understanding curses in the Bible and why God was the one putting people under them.
I was never told that God invented blessings and curses as a feature of covenantal relationships and not as a weapon against the innocent. You see, a covenant is a terms-based relationship between God and man. It is a relationship where a holy God makes promises to dwell with a sinful people. To do that, laws must be instituted to limit human sin and sacrifices must be given to atone for that sin. Without that there would be no relationship.
Then, once the relationship has been codified, God gives a sign to the people to remember their commitment to God and His commitment to them. For those who obey God’s covenant, great blessings and favor end up coming upon the people. The greatest and best blessing of course is being near to and knowing God. But, for all those who hate God, spurn His commands, and live in opposition to His covenant, God would rain down curses upon them.
In the Bible, curses do not come from the hand of a malevolent tyrant but a merciful God. They are not applied to good people who need to be rescued, but to deplorable people who must be destroyed. And the way these curses are avoided is not through the triumph of a love-sick, dragon-slaying, hero but by the loving obedience of the dragon-slaying LORD.
By the time we get to Matthew 23, the people have hated God so ferociously and lived in opposition to His covenant for so long, that the cup of His bitter curses was about to tip and drown them in His suffocating wrath.
The Need for Curse
God was gracious to outline all of the stipulations, laws, and requirements in the Mosaic covenant. He gave them explicit and specific commands to obey, feasts to attend, and sacrifices to offer whenever they sinned. He gave them priests to represent them before God and to mediate reconciliation on their behalf. The point of the law was not perfect obedience lest a lightning bolt will be slammed on top of your head. The covenant was a relationship of grace with a thousand mercies for sinners to be reconciled to God. Only those with the hardest of hearts toward God would experience the curses laid out in chapters like Deuteronomy 28.
In that passage, God warns the ones who persist in covenant rebellion, that they will be brought under a total and unrelenting curse (Dt. 28:14). This curse would impact their food supply, it would poison their produce, and would kill all the livestock in their possession. It would cause the nation to be plunged into insanity, confusion, and chaos. It would doom their children, infect their citizens with incurable illnesses and diseases, rain down plagues upon the population, and leave their soldiers dead and roasting in the sun.
If the people did not repent after the first round of seven curses, an additional seven curses would be poured out onto the people with terrifying and increasing intensity. This would culminate in a bitter exile where the people would be violently removed from their ancestral lands and mistreated in a place that was not their home. If they still did not repent, even after all of that, a terrifying nation would overwhelm them, besieging them in their cities, cutting off their food supply, raping and killing them, leaving them so hungry for food that they would willingly roast their children in the fire (Dt 28:15-68). As revolting as all of this sounds, this was precisely the kind of disasters that befell Judah during the Roman invasions of AD 70.
In Malachi-like fashion, Jesus came to Jerusalem to forecast their destruction. The culmination of all of God’s covenantal fury was soon to descend upon them, destroying the root and branch of Jesse through covenantal cursing. In Matthew 21-22, Jesus came into the city with the prophetic fire (Mal. 4:1-2) but the people refused to repent. Now, in Matthew 23, His righteous indignation is boiling over and the hard-hearted people will be left to their demise.
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Our Understanding of Earth and Our Assumptions of Heaven
In God’s eyes it’s not the visibility of the gift that matters, but the diligence with which it is embraced and exercised. And this puts the onus on each of us to ask how and where God has called us to serve his purposes, then to serve then and there in his strength and for his glory, joyfully entrusting it all to him.
I think we are all guilty at times of importing our understanding of earth into our assumptions of heaven. We are all guilty of importing our understanding of how things work here to how they will work there. We look at the world we know and extrapolate to the one we don’t. I sometimes fear, though, that our thoughts of heaven are actually marred by our experiences of earth.
I have often heard people speak of those who are in heaven and use language such as “the people closest to the throne” or maybe those who “have the biggest mansions” or those who are given “the greatest reward.” And certainly there seems to be some variety to the degree of the rewards God will dispense to his people—though variety that will neither swell the hearts of those who receive more nor provoke the hearts of those who receive less (if that is, indeed, the way things work).
When I hear people use language like “those closest to the throne,” they almost invariably speak of people who are known and famous, who are acknowledged by other believers to have accomplished a lot for the Lord and for his purposes. Surely that one who preached so faithfully to such great crowds and that one who wrote books that sold so well and that one who served so committedly and so publicly—surely they are the ones who are counted great in the kingdom. Surely they are the ones who receive the greatest honor in heaven. After all, they are the ones who received the greatest honor on earth. If God’s people held them in such high esteem here, why wouldn’t God hold them in similarly high esteem there?
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Your Child Is Different, Not Less
Written by Stephanie O. Hubach |
Tuesday, October 26, 2021
God doesn’t make water boys. He creates image bearers: human beings blessed with the privilege of reflecting God’s character through whatever God given capacities they possess. This reality is caught more than taught. It is conveyed in how we treat others in our relationships and in how we treat our children throughout the day.So God created man in his own image, in the image of God he created him; male and female he created them. (Gen. 1:27)
When the younger of my two sons was in elementary school, he had a competitive relationship with one of the neighborhood boys. My son’s way of subtly getting under the other child’s skin was to lean over and whisper, “Water boy,” as he walked past him. Water boy. Why water boy? In team sports, is the water boy ever on the front page of the news? Is he given the most valuable player award? Does he get lifted to the shoulders of his teammates as they victoriously march off the field? No. The water boy is mostly invisible. He doesn’t wear the uniform. He’s less than a full-fledged team member.
As a parent of a child with disabilities, you are no doubt pain fully aware that whispers of “water boy” can be directed toward your child in countless different ways. The whispers may not be loud, but they are there. In spite of the advances in legal protections on behalf of those with disabilities, the perception that they are “less than” still permeates the atmosphere. These societal whispers can begin to get under our skin.
In God’s economy, however, different is not less than. In the opening chapter of Scripture, God reminds us of the simple truth that he loves diversity and has imparted value to every human being. He has created humankind to be diverse at the most fundamental level—that of male and female. Even more notable is that God creates every human being in his image. Every one of us is created with great value and an awesome responsibility: to bear God’s character in the world. There is no higher form of dignity. There is no greater calling.
God doesn’t make water boys. He creates image bearers: human beings blessed with the privilege of reflecting God’s character through whatever God given capacities they possess. This reality is caught more than taught. It is conveyed in how we treat others in our relationships and in how we treat our children throughout the day. When you encounter whispers of “water boy,” remember that although your child may be different, he or she is not less. Your child is endowed with inherent dignity. So, as an image bearer yourself, reflect God’s goodness, truth, and beauty into the world in how you respond to others and to your child.
Taken from Parenting & Disabilities: Abiding in God’s Presence by Stephanie O. Hubach, a recent release from P&R Publishing. Used with permission. -
How “Throw My Body in the Ditch” Theology Relates to Sexual Ethics
The church fought to teach that Jesus Christ “suffered under Pontius Pilate, was crucified, died and was buried;” But it wasn’t only doctrine about Christ they fought for. They also taught “the resurrection of the body.” The early church placed great importance upon the body. What we do in the body matters. What happens to our body matters. The church didn’t separate flesh from spirit as we do. And they certainly didn’t have a “throw me in a ditch” theology.
What started as a new dishwasher turned into an expensive kitchen remodel. When we pulled our broken dishwasher out of its happy spot, nestled under our cabinets, we soon discovered a rotting floor. We had mold.
We decided to keep pulling up floor, tile, cabinets, walls, whatever, until there was no more mold. We came to a stop when we got to our bay window area over the kitchen sink. The whole wall, studs and all, was covered in mold. That outside wall had to go.
When we got further into the project we discovered an even bigger problem. The issue which gave rise to all of our problems was a faulty foundation. Apparently cinder blocks holding hands does not a foundation make, especially when there is no drain to move water away from the house.
I could have rebuilt without touching the foundation. We could have kept fighting all the battles above the surface, and maybe even won a few of those. But it would only be prolonging the inevitable. Once the foundation is surrendered the whole thing will eventually give way.
The same is true with our Christian response to current issues of sexuality. I would argue that we are “losing” these battles because we surrendered the foundation long ago. We don’t have a leg to stand on. Today, I’ll explain one of these foundations.
Just Throw Me in a Ditch!
I’ve heard more than a handful of Christians joke that they don’t care what happens to their body after death. “Just throw me in a ditch,” they’ll say, “I’ll be in heaven with Jesus.” The idea is that our earthly body is just like a tent you’d take for a weekend camping trip—it’s only temporary. But it’s also kind of an icky and dilapidated tent that gives us all kinds of problems.
Undoubtedly, such language is taken from 2 Corinthians 5. Here Paul refers to the body as a “tent”. And he says that our preference would be “away from the body and at home with the Lord.” In other words, when I’m home with Jesus just throw that tattered old tent in the ditch.
But is that really what Paul is arguing?
If he is, it would go against not only his Jewish upbringing but also the early church. Jewish tradition completely rejected the idea of cremation and stressed a need for burying the dead. It was sign of dignity and showed the worth of the created body. Rather than moving away from this tradition, the early church continued in this.
Let’s briefly go to Paul again. Notice 1 Corinthians 15:3-4,
For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures… (emphasis mine)
Why does Paul add “buried” in there? I mean, if he died and was resurrected, isn’t it kind of redundant? And why does John tell us all about Nicodemus and Joseph of Arimathea and the tomb that Jesus was placed in?
For one, it’s to show that He was truly dead and truly resurrected. But it’s also to show us that Jesus was buried as a king. What happened to His body mattered. Because the body matters—even in death.
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