1995 issue 3 - sermon on luke 4:14-30 - the startling preaching of jesus in nazareth, part 2 -...
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signifies full and perfect rest. And the
fiftieth year is the first year after seven
sabbaths of years. Thefi rst day, or first
year
signifies newness, a new
beginning, a new day, a new era, a new
day. The Jubilee Christ came to
establish is a new day and a new order
and a new era blinging in the new
heavens and earth filled with new
people
in
Chlist.
Second, THE RAM'S HORN. The
jubilee began with the blast of a ram's
hom. The velY word, 'Jubilee, in
Hebrew is derived from a word which
means aram'shom, Ex.19:13;josh.
6:5. TIle blast of this ram's
hom
introduced and
represented
the
breaking in of a New Era, announcing
a
new
calendaric, economic, and moral
era for the holy nation. The blasting of
the ram's hom also announced the
celebration of the enthronement of a
victorious king. The underlying
principles the basic provisions of the
Mosaicjubilee were meant to set forth
would become the distinctives of the
New Era that would dawn with the
coming of the Anointed One of God,
the
Suffeling SelVant of the Lord, i.e.,
the Messiah.
Third,
THE
DAY
OF
ATONEMENT. The beginning of the
jubilee was to
be
proclaimed on the
Day ofAtonement, the tenth day of the
seventh month. This day, the New
Year's Day of the solar calendar, was
the one day of the year
upon
which all
Israel---through the transference of sins
by
Yahweh to the 'scapegoat,'
---gathered
to
receive expiation for all
sins deliberate and indeliberate. No
only therefore does Israel on the
day
of jubilee announce with
the
ram's
hom
both
a new calendaric
and economic era, but also a
time
of
new
beginnings MORALLY for
the nation.
-
Sloan
The jubilee Year began with the
Day of Atonement.
TIms was Israel
reminded
in
the most impressive
manner possible that all these social,
civil and communal blessings were
possibi'e
only
on
condition
of
reconciliation
with
God
through
atoning blood; atonement in the high est
and fullest sense, which should reach
even to the Holy of Holies, and place
the blood on the velY mercy-seat of
Jehovah. This is true still, though the
nations have yet to leam it. 11le
salvation of nations, no less than that
of individuals, is conditioned by
national fellowship with God, secured
throngh the great Atonement of the
Lord. Nat until th e nations leam this
lesson may we expect to see the clying
e \ ~ l s of the earth removed, or the
questions of property, ofland-holding,
of capital and lahor,justly and happily
solved. - Samuel Kellogg" .The Book of
Leviticus
pg. 509f, (Klock
St
Klock
Chlistian Publishers;' Minneapolis,
Minnesota, 1978 repj'int).
Fourth, THE RETURN OF
PROPERTY. This is the first of four
provisions of the Jubilee Code: all
property must be retumed, according
to
the original Mosaic disnibution,
to
the miginal owner or his family. If
because of increasing indebtedness a
jew
was forced to sell his propelty or
any part thereof, the sale was
not
to be
regarded as a pennanent alienation of
that land,
but
rather more like a lease,
i.e., the plice ofthepropeJtywas
to be
fixed according to the number of
harvests remaining between the time
of the sale
and
the next approaching
year of ubilee,
Lev.
25:25-28. - Sloan.
The theologi.cal basis forthis pennanent
inalienability of the land, (in the Land
of Promise), is the fact that Jehovah
Himself is the Owner of the land.
Because it belongs to Him, it could not
be pelmanently sold.
Fifth, THE
RELEASE
OF
SLAVES.
In the Jubilee
Year
all Jewish slaves
were released, who had been forced
into a kind of debter's slavery because
offalteling finances, Deut. 15: 12; Exod.
21:22-6. TIle theological basis forth
is
p r O \ ~ s i o n relates to theuni que covenant
relationship between Jehovah
and
Israel. Israel is the son and servant of
jehovah.
Sixth, THE CANCELLATION OF
DEBTS. The Jubilee Year is an
imensified Sabbatica]
Year;
and
in the
Jubilee, as in the Sabbath Years, all
debts, (charitable loans), were
cancelled.
In
Israel's society the
poor
were to be
assisted by
nOll
imerest-bcming, charitable loans, from
which they were released every seventh,
and fiftieth, year. This not only
heightened the sense of solidarity
among the people of Israel, it also
emphaSized the sovereign choice of
Israel by jehovah. It is because of
Yahweh's
a c t i \ ~ t y
of delivering them
from Egypt for the purpose
of
giving
them Canaan and 'to be your God' tha t
theJews are to sustain the poor among
them. Ollce again
it
is within
the
historical and theological framework
of the Exodus that these injnnctions
too are to be understood. - Sloan
Seventh, THE PROHIBITION OF
LAND CULTIVATION. The final
provision of the Jubilee laws is the
command to let the land i.e fallow,
to
rest,
\ ~ t h o u t s o w i n ~
plUning, reaping
or harvestingil for
an
entire year, evelY
fiftieth year. The people of Israel were
to trust the providing hand of
ehovah
to sustain them throughout that year.
TIle theological basis for this provision
is the creative work of God. The
Redeemer is the Creator and Provider.
The Pml heiic Use o
the ]ulJilee Laws by Isaial1
Isaiah looks forward, prophetically,
toaday, duringtbereign ofLhe Messiah,
when the provisions of the Jubilee will
be
fully
realized
in
the life of the people
of God. And so il is the book ofIsaiah
through which the language and image
of the Jubilee Year are introduced
in
the gospel of Luke, and it is therefore
the PROPHETIC USE of the Jubilee
March, 1995 ~ T H E COUNSEL of Chalcedon l' 5
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code which the present sLUdy must
take as its point
of
departure. - Sloan
Certain provisions of the Jubilee
legislation became, through the O .T.
prophets, eschatalogical themes,
i.
e.,
themes that would characterize the
effects of the work of he Messiah when
He arrived
on
th e scene. These
provisions Isaiah makes his central
themes in Isaiah
6l.
odal]u
stice
The intent
of
lhe jubilee legislation
was to bring about a socio-economic,
political, (an d spirimal-moral) reversal
ofsociety. Israeliteshad specific, social
responsibilities toward each other ,Lev.
25:17-55. And as Mary prophesied in
her
MAGN
IFICAT, LIe 1:51-53, the
Messiah would bring a global reversal
of
the human order that would bring
true
ju
stice to all men, socially,
politically
and
economically.
Restomtioll
The release of property, slaves and
debts, along with the rest f
or
tire land
during thcJubi1ec together constit
ut
ed
a kind of national restoration to the
covenant people.
Hum
an society is to
be restored under the Messiah to
dignity,liberty, justice, prosperity, and
over-all health. Luke records Peter as
explaining that th e
Mess
iah would
bring times oJreJreshing and the peliod
oj restoration oj
all
thin
gs
, about which
God
spoke by the mouth oj
Hi
s
holy
prophets
Jro
anc ient time.' Acts
3:19-21.
SpiJitual Renewal
Along with social, political, and
economic renewal will come spiritual
and personal
ren
ewal with the Jubilee
as it is realized and administered by the
Messiah. This will bring about a
renewal in
th
e
tru
e worship
of
the
Living God in spirit and in truth AND
a renewal
of
faith fulness to the
commands
of
the Savio r. In fact the
remembrance ofJehovah's saving acts
and one's devotion
lO
Him provide the
basis and motivation for the lsraelite's
social responsibilities to one another.
It is precisely in faithfulness in social
r
es
toration that the spiritual and moral
restoration of the Jubilee manifest
themselves.
So
me have tried
to
find a tension
between the social and the spiri tual
aspects of the renewal Christ came to
brin
g.
The Liberation Theologians
emphasi
ze
exdusively the social and
political reversal, (and from a Marxist
perspective at that), while the Pietists
emphasize exclusively the spiritual
renewal. But there need be no tension
when one recognizes them ulLi-faceted
relation of the social and the spirimal
in Christian renewal. This is clearly
seen in the way the provisions ofsocial
justice and spi.r-imal renewal are related
in the Jubilee legislation: 1). In every
case the social
fea
tures of the release
legislation are cJosely ,even inseparably,
related to the wors
hi
p practiCes, faith
and spiritual renewal of the individual
Israelites
and
of
the nation as
a
whole.
(2). In most cases,
th
e redemptive
ac tivit y of [he Lord and lsrael 's
confession of faith and faithfulness to
God's prescribed way of worshipping
Him
provide the theological and
motiva
ti
onalbasiso
f
the social elements
of the
ju
bilee-sabbath year legislation;
i.e., the latte r gives socio-legal
expression to the former. - Sloan.
3).
Failure
to
carry out so cial
responsibilities to each other in the
Jub ilee legislation is
th
e refusal to give
the Lord the veneration due Him. 4).
Ultimately, and that eschatologically,
both the vi tali ty of the cult (worship)
and the establishment of social justice
depend upon the gracious,
proclamatOlY activity
of
the Lord God
of )srael. - Sloan
Faith
The in frequency of the
Ju
bil
ee
Year---every 50 years---necesssited an
emphasis upon faith , i.e. , a patient,
and hopeful anticipation of Yahweh's
deliverance fro m
th
e bonds
of
6
l
THE COUNSEL
of
Cha]cedoll l' March, 1995
oppr ss
ion
into n w er of
prosperity. - Sloan
Evidcnce
that Isaialr
Uses
the Jubilee Laws Prophetically
''T lte
Favol'able Year
of the Lord
Jesus
ends
His reading
of th
e
Sc ripturewi th the words, .. tol'lTJclaim
the
Jav(1mh1c
year
of
the
Lord.
The
fact
th
at Jesus enels His reading wi th these
words is imp ortant forit isaSUMMARY
CA
PSUL
ATION
of
hatwhich has gone
before in the Scr
iptur
e reading, i.e.,
the series ofin IlniLives which describe
the particular , concrete acts
of mercy
by which Yahweh sanointeel agent
\\-ill
t)1)ify
and inaugurate Goel'snewage.
Sloan . Luke PUllJosefully uses the
word, favo
rable:
(DEKTOS), as a
further indication
of
th e centrality of
this phrase for
understanding
tb e
import
of
Jesus' reading. - Sloan. The
repe ti tion of this word in LIe 4:24
reilecLS
Luke's,
and
Jesus', intention to
give the phrase
of
4: 19 a 'climactic
position' in the reading: which fact
also aids in explaining the omission of
the ph rase about God's day of wrath.
Sloan
Also , Luke's retention of the
word
,
year, ENIAUTOS in Greek, indicates
Luke's awareness
of
the parallel, as
perpetuated by Isaiah , between the
favorable year of Jesus' reading and
the year
of
release e ~ t i c u s 25: 10.
(ENIAUTOS is used in the Septuagint's
translation of Leviticus 25:10; and as
we
have seen, Luke was steeped in that
version
of
the
Old
Testament.)
Therefore,
Lu
ke uses the same word in
the climactic phrase
or
Jesus' rea
ding
not merely to keep the parallel, but
because there is in Luke's retention
of
E
NIAUT
OS not
a quantitative
reckoning
of time (for that ,
both
Leviticus 25 and Luke use the Greek
wo rd, ETOS), b
ut rath
er
th
e signaling
of an existential, quali tative irruptIon
into the present reality of a
spe
cial age,
a new era , indeed , a res tored order
of
things ... - Sloan.
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The parallelism
of
meaning
therefore between the use of
"favorable",DEKTOS, byLnkein4:19,
and "release," APHESIS, by
Moses
in
Leviticus 25: 10 is clear:
''Lhe
jubilee
legislation proclaims a special time at
which
all
debts will be cancelled, "year
of release," and Jesus' reading too
proclaims the irruption of
a
special
age, "year,"which iSlO
he
characterized
by DEKTOS, i.e., God's favorable
acceptance of all man's
"set free the downtrodden," which is
TETHRAUSMENOI in Greek, refening
to h o ~ e Who are "shattered in fortune
and spilit, the victims of crushing
oppression.l>- Sloan.
The Ideniily
o
the Poor and
Oppressed in Isaiah 61 58
II
is vcryimportant to
rem em
beno
wholll Isaiah was referring when he
spoke of
the
poor
and the
oppressed," and how
he
conceived that
need [or their correction. Hisemphasis
is on the social, economic, political,
MORAL
and SPIRITUAL deliverance
oflclis people. In his gospel he points
to
"the Holy One oflsrael as the One who
alone will cHect a radical change in the
fortunes
o[ the
poor. And
the
transforma ion that is
promised
is
viewed
as
part
of a radical and
thoroughgoing renewal of the present
order,
lsa.
41:17-20."- Stonehouse.
debts to Him as paid
in
full" - Sloan
2
Isaiah in no way disregards the
As
accomplished by
the Lord who insists
that
men shaH recognize tbat
He
and
He
alone
has
done it, 48:5, this
announcement of
salvation,
+ : 17f,
inevitably cannot have in
view that
the poor
of
the
eanh,
as such, simply
because of their poveny,
will
be
without
want.
The poorwho ultimately
The
Parallel
Infinitive Phrases
social conditions of his
time nd
The twice-repeated
aorist infinitive verb
"proclaim," KARUXAI, of
Luke 4:18-19 is clearly
connected with Jnbilee
legislation, Leviticus
25: 10. The phrases in
Luke's record of Isaiah
6]:]
to
preach the
gospel
the
need for their correction.
His emphasis is ~ r i
the
social,
economic, politi,;;al, moral nd
spiritual deliverancf of His people.
to the poor," and
to
proc1a im release to
the captives,
and to proclaim
the
Javorable
year oj the
Lord, obviously
are meant to
be
understood
as
parallels.
To proclaim "release," (APHESIS in
Greek) refers clearly to the levi tical
proclamation of the Jubilee, dming
which time all were "released" from all
debts and from slavery. This word
seems to have the plimary meaning of
"LIBERATION" in the O.T,]er. 34:8,
15, 17; Ezek. 46: 17; Isa. 61:1; Lev.
25:10. In the N.T.,
it
appears that most
of the time the
word means
"FORGIVENESS," althougb it never
completely loses its original meaning
of "release" from debt or slavery.
Captives,
or
prisoners,
in the
phrase in Isaiah, "release to the
captives," is AIXMALOTOI in Greek,
and means "prisoners
of
war," or
anyone who is shackled by
pauperizing economic and social
conditions."- Sloan. The Messiah ~ 1 1
come
to
"release the captives," and to
their needs will be met. Who are the
"poor" and how are they
to
be delivered
from "poverty" by the Messiah? Isaiah
mentions them oftenin his prophecies,
42:6f; 29:18f; 58:6,7. Isaiah makes
it
clear that it is the poor
of
God's covenant
people that he has in view, and it is
against those who have been ordained
to
rule righteously, but who are
oppressing God's people, that the wrath
of God is pronounced.
The
Lord
en
ters
into
judgment WiLl1 the elders and p1inces
oJHis people:
'/tis
you who
have devoured
the vineyard; the plunder oj the poor is in
your
1101
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8/12/2019 1995 Issue 3 - Sermon on Luke 4:14-30 - The Startling Preaching of Jesus in Nazareth, Part 2 - Counsel of Chalced
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OJ
)ubilary Theology
in Ole Gospel
q[
Lulie. (1977. SdlOlia Press
Austin.
Texas). This book
is
a dissertation
pr
ese
nt
ed
to the Faculty
uf"n
,
co
l
ogy
of
the Univers
it
y of Basel.
Sw
itze
rl
and.
[or the Degree o[ Doctor
o[
Th
eo
l
ogy.
The Greek word. DEKTOS.
"favorable.
translates
the
Hebrew
word.
RASON.
which does
no
t
occur
in
Leviticus
25. However
t.he related
(cognate) verb. RASAJ-l,
is
used in the
context oftheJ ubilee legislation. of the
land receiving its due p a ~ n e n t of a
sabbath year fallow in Lev. 26:34. 43.
In the N.T except for
LIe 4:24.
DEKTOS.
refers to GOD'S acceptance.
n e
Hebrew verb. RASAJ-l means t
pay a debt wh
en
referring
to
the one
paying it. or conversely.
to
befavorable'
when refentng
t
God's
acce
p
ta
nce
of.
.and pleasure in the
(nOlmally sac
rifidal)
payment. The Gr
eek
word, APJ-lESIS.
translated. release. is rooted in the
cance
ll
ation ofdebts. To becominueel.
Zeeman Gontlnued from page
12
And
the
eyes of
both of them
were opened.
Si
mil
arly when Jesus
was
on
the road t Emmaus.
And he went in to tarry wi th
them.
And
it came
to
pass
as
he sat at
meat with them he took bread
and blessed it
and brake it
and gave it unto them.
And their
eyes were
opened.
And they knew him.
And
he vanished out of their
sight
and th
ey said
between
themselves:
did not our hear
t5
burnwithin
us?
n
8
l'
THE COUNSEL
of
ChaJcedoll
l'
March . 1995
Mcilhenny continued fr om pag
18
ind ude dying on a cross). but of
everything
He
told the disdples t
teach
th
e Church to
clo
....
A
LL
authori ty h
as
been
give
n to
Mein heaven and oneanh.
Go
therefore
and make di scip les of all
the
nmions
...
lca
ching
th
em
to
observe
all
that I commanded you; anello. I am
witb you always. even to the end of the
ag
e."
(Matt. 28:
18-20)0
GentlY co
nt i
nue from page 21
byper-pTeterism
r
educes it furtheTto forty
YCilrs The prophetical expTe ss
ions
of
th e kingdom tend
to
speak of an
enOTmous
peTiod
of tim
e,
eve n
employing teTms
th
ataTe frequently used
of
etemit
y.
Does
ChTis
t's kingdom
paTallel David's so that it only lasts fOT
the
same time
framel
History and Church Errors
Eleventh,
hyp eT-
pTe
teTists
eternalize
time, by allowing history to continue
forev
e
r.
Th
is
n
ot
only
goes
against
expTess
statem
ents
of Scripture, but
also
ha s Qod dea lin g with a univeTse in
which
sin
will dwell fOTever and
eveT
and
ever.
TIl
ere is no final
conclusion
to
the
matt
er
of
man 's
rebellion; theTe is
no
final
r
ec
koning wilh sin. Christ te
lls us
that
th
e judgment will be againstrcbels
in
thei
r b
odies,
not sp
iritual
bodies (Matt.
10 :28). Th
e
hypeT-preterist sys
tem
does
not reach
back faT enough (to the
Fall
and
the curse
on
th
e physical
wOTld) to
be able to und e
rs
tand the Significance
of
Tedemption as
it moves to a final,
conclusive consummation, Tidding the
cursed world of sin. The full failure of
the
First Adam must be
oveTcome
by
the full success of
th e Second Adam.
Twelfth, hypeTpre terism has serious
negative impli
ca
ti
ons
for
ecclesiastical
labor. Is the
Qrcat Commission
delimited to the
pTe-A.D. 70 era,
due
10
the interpret
at ion
of the end by
hypeT-pTete
ri
sts (Ma
tt
.
8:20)1
Is the
Lord 's Suppersupernuous today,
ha
v
ing
bee.n
fulfil
led in Christ's (al
lege
d)Second
Advent in A.D .
70
1 Cor.
11:26)?Q
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