Fact and Faith

Johann_Peter_Lange

“The grand distinction between Christianity and all systems of philosophy, and all other religions, so called, consists in this, that it is not a mere system of notions, but a series of facts. Its first promulgators could all adopt, as their own, the words of John: “That which we have seen and heard declare we unto you” (1 John 1:1–3). It is this that makes it everlasting; for deeds once done can never be altered: it is this that makes it universal; for duly accredited facts fall within the reach of those also who could not follow a chain of abstract reasoning: it is this that makes it so mighty; for simple facts are stronger than the most elaborate arguments. That a thorough investigation of these facts is a duty, may be taught us by Luke; but their reality being once ascertained, it results, from his words to Theophilus, that the ἀσφάλεια of the faith can no longer be called in question. Would that they who, in reading the Gospel narratives, have continually in their mouths the words, myth, tradition, legend, might enter into the spirit of Luke’s prologue, and, after due research, might feel and experience that here, if anywhere, they are treading on the firm ground of the most unquestionable reality!”

J. P. Lange, 1802-1884

John Peter Lange and J. J. van Oosterzee, A Commentary on the Holy Scriptures: Luke, trans. Philip Schaff and Charles C. Starbuck (Bellingham, WA: Logos Bible Software, 2008), 13.

Either the Empire Saves, or the Saviour Saves: the Politics of the Gospel of Luke

Luke’s Gospel is a political challenge to the Roman Empire:

The angel declares to the shepherds that “a savior” is born (Lk 2:11) in the city of David, but theAugustus of Prima Porta unspoken fact is that a “saviour” is already enthroned in Rome-Caesar Augustus, whose monuments declare him “saviour of the world.” Against this backdrop the anticipation of a savior within Israel seems fraught with danger, as the pious figures we meet in Luke’s Gospel invoke OT promises of deliverance. Zechariah speaks of a “mighty saviour” and of being “saved from our enemies” (Lk 1:69, 71 NRSV). Simeon, who has been looking for the “consolation of Israel,” thanks God that he has lived to see God’s “salvation” (Lk 2:30) in the face of the infant Jesus. And the aged Anna rejoices over the child in the presence of all who are “looking for the redemption of Jerusalem” (Lk 2:38 NRSV). John the Baptist also speaks of a great judgment and renewal within Israel associated with the coming of the Lord. Luke summarizes John’s activity with the biblical image of preparing a highway for the divine warrior so that “all flesh shall see the salvation of God” (Lk 3:6 NRSV; cf. Is 40:5 LXX).

Leland Ryken et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 441.

Blameless In Your Lifetime

Luke describes the parents of John the Baptist, Zechariah and Elizabeth, as “righteous before God, walking blamelessly (ἄμεμπτος) in all the commandments and statutes of the Lord.” (Luke 1:6)

Paul, describing himself before his conversion, describes himself likewise: “as to righteousness under the law, blameless (ἄμεμπτος) (Philippians 3:6).
Prior to the cross, that is, before Christ’s death and resurrection, Zechariah and Elizabeth are commended for their righteousness.
After the cross (the historical death and resurrection of Christ), but yet before he is converted, Paul’s blamelessness under the law serves as a foundation, a reason, for his rejecting Christ and for his persecution of the church.
Then, after his conversion, Paul counts it all as loss:
7 But whatever gain I had, I counted as loss for the sake of Christ. 8 Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— 10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, 11 that by any means possible I may attain the resurrection from the dead. (Philippians 3:7-11).
Before a man is converted to Christ, his blamelessness under the Law is fuel for his hatred of the church; following the cross, his blamelessness under the Law is understood as an impossibility, and a loss.
Following his conversion to Christ, a man in Christ knows his blamelessness before God has a different foundation.
Paul still claims that to be blameless is a Christian’s virtue (Philippians 2:15; 1 Thessalonians 3:13).
It is expected that the Christian will be “blameless,” but not under the Law. No one alive today can, be in Elizabeth’s and Zechariah’s position. If we are to be blameless, it is by grace, and not by Law.
The Law will show us what righteousness looks like, but, because of our weakness, cannot get us there. Only God’s grace can:
Romans 8:3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh

 

We are still accountable and expected to be blameless. Are you? How are you?