Seeing the Invisible (5)

 

 

“We look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal” (2 Cor. 4:18).

 

“For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ” (2 Cor. 4:6).

 

Returning to 2 Corinthians 4:6 (see second reflection in this series), when Paul sees creation, he sees through and beyond creation to God. Creation becomes a sacramental experience in that through creation God comes to Paul and Paul comes to God.

 

“That which is know about God is evident within them, for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understand by the things that are made, so that they are without excuse” (Romans 1:19 – 20).

 

As we have considered, when Paul read Genesis Chapter One he saw through the account of physical creation into the invisible, and seeing the invisible he saw the New Creation in Christ Jesus, he saw God shining in the darkness of our hearts to bring the light of the knowledge of His glory in Jesus Christ.

 

In Romans, we read that if we knew how to “see” creation, a vision which has been robbed from us (at least in the West), we would see not only the power of God but also His Divine Nature, or as some translations have it – the Godhead. Paul writes that these things are clearly seen. We can hardly say that today, whether we are speaking of the world or the professing church.

 

It is not the norm for us in the West to deeply see and understand God when pondering creation. Many of us see creation as something to be dominated, used, and exploited, and many of us simply don’t care about creation unless it affects us financially. This is not the same as seeing a Creator in creation, this is about us gaining understanding about the very Nature of God as we ponder and experience Creation.

 

An irony of this is that while there is a segment of the professing church that insists on the world being created in six 24-hour days, that this segment does not typically teach us to see in and beyond Creation to the Divine Nature, it does not connect Creation with experiencing God, it does not connect Creation with having an deep internal knowledge of God. Paul writes, “That which is known about God is evident within them.”

 

To believe that God created everything in six 24-hour days, without also seeing the Nature of God in and through Creation, without also knowing the One who shines in our hearts, without becoming New Creations in Jesus Christ, means nothing. It may, in fact, be dangerous. It may be dangerous because it may lead us believe we are something when we are nothing, and it can certainly be dangerous for others to think that believing in a certain Creator is akin to knowing the Trinity, that it is the equivalent of a relationship with God.

 

This is much the same as when some folks place emphasis on the historicity of Noah’s Ark. Believing that the account of Noah’s Ark is historical, whatever you think the scope was, means little or nothing if we do not know Jesus as our Ark, if we are not bringing others into the Ark of Jesus Christ.

 

If we have not encountered Jesus Christ and have come to know Him, if we are not New Creations in Him, it doesn’t matter how often we’ve had an “ark encounter,” for we are still seeing things that are visible. The things that are seen are temporal, including Noah’s Ark, including the present form of creation, there is a deeper reality – beyond the veil – for us to see and in which we are called to live in Christ.

 

I may convince the world that there was a real Noah’s Ark and a real Flood, but if I have not convinced the world that Jesus is the only Ark that matters, and that they must seek refuge and life in Him, then I have convinced people of nothing of eternal consequence.

 

Psalm 19 portrays the complementary witness of Creation and the Word, Creation came through the Word and the Word is revealed through Creation. In verses 1 – 6 we see Creation speaking, in verses 7 – 11 we see the Word, in verses 12 – 14 we see our response.

 

“The heavens are telling of the glory of God; and their expanse is declaring the work of His hands. Day to day pours forth speech, and night to night reveals knowledge” (vv. 1- 2). In other words, there is a continuous manifestation of the glory of God in creation. However, most of us are not oriented to Creation, we see the natural world as something to be consumed, not as something of which we are stewards. Hence, as we kill Creation we kill ourselves, our children, our grandchildren. What we have is never enough, we must always have more, we must always consume; and if we consume one another and consume the planet – so be it. We have gone mad.  

 

Last year as I read through Psalms, I noted every psalm that referred to Creation. This included the heavens, the sky, trees, animals, the oceans; it was comprehensive. While I may have missed something, I found that 115 psalms, out of 150, incorporated Creation in their prayers and songs to God. If we were to remove all references to Creation from Psalms, Psalms as we know it would cease to exist.  This is how central Creation was to our fathers and mothers who walked with God – this is how central Creation has been to the saints who have centered their worship in Psalms through the ages.

 

In and through Creation those who have come before us saw God. In and through Creation prior generations have come to God and have known God coming to them. While there is most certainly an experiential element to this, that is, we experience God, there are also elements of wisdom and the knowledge of God, hence Paul’s statement in Romans 1:20 that we can know the “invisible attributes” and “eternal power and divine nature” of God through Creation.

 

No doubt there are regions of the world where men and women and young people continue to see and know God through His Creation, but we in the West have sealed ourselves off from this precious communion and knowledge. We have erected an iron dome over our collective consciousness, we have hung (ironically) an iron curtain over our minds and raised multiple generations in this darkness – and this very much includes the professing church.

 

Paul looked at Creation and saw the invisible, he saw that which is eternal.

 

What do we see?

Seeing the Invisible (4)

 

 

“We look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal” (2 Cor. 4:18).

 

“Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer” (2 Cor. 5:16).

 

What does it mean to “know Christ according to the flesh”? What does it mean to no longer know Him that way?

 

Perhaps Christ’s appearances after the Resurrection can help us with this.

 

Mary heard His voice and saw Him, yet she didn’t hear His Voice or see Him, thinking Him to be the gardener. Only when Jesus spoke her name was He revealed to her (John 20:14 – 14).

 

The two disciples on the road to Emmaus enjoyed an extended walk and conversation with Jesus, one in which their “hearts were burning” while Jesus “was explaining the Scriptures,” yet they did not know who He was until they recognized Him “in the breaking of bread” (Luke 24:13 – 36).

 

The seven disciples fishing on the Sea of Tiberias did not recognize Jesus at first, and even when they did there was a strangeness about His appearance and their recognition of Him that the Biblical text does not explain. “None of the disciples ventured to question Him, ‘Who are You?’ knowing that it was the Lord” (John 21:1 – 14).

 

What can we learn from these passages about seeing Jesus?

 

Jesus did not appear to His disciples as they expected to see Him; or at least not all of the time. Even after they had seen Jesus, when He appeared again they were not sure what or who they were seeing (Luke 24:37; John 21:4).

 

Yet, throughout His life on earth, Jesus had been appearing in ways that people did not expect, in ways that most could not see, certainly in ways that the religious leaders rejected and which were an element of their motivation to kill Jesus.

 

Jesus healed on the Sabbath, He touched unclean lepers, He forgave sins, He associated with prostitutes, and tax collectors in the service of Roman oppressors. Jesus the Messiah did all of these things and some saw Him while most didn’t.

 

After Pentecost Jesus continued to appear to His followers in ways that they could not see at first. One of the most notable was in the vision He gave to Peter of unclean animals with the command, “Get up, Peter, kill and eat!” (Acts 10:9 – 16).

 

When Paul wrote, “We have known Christ according to the flesh,” he may have been thinking of his persecution of the Church, for in those days he could not conceive of the Messiah being associated with disciples of Jesus, after all, anyone who was hanged on a tree was cursed by God. Paul may have also been thinking of the confusion in Antioch over the Law and grace, a confusion that led to a public confrontation with dear Peter (Galatians 2:11 – 21). The vision that Peter had in Acts 10 was fading from him in Galatians 2. Sometimes we see Jesus and then we don’t, sometimes our wonderful vision of Jesus fades, as does our discipleship and love for Him.

 

This same dynamic is very much alive in our reading and experiencing the Bible. We see this in how Jesus and the New Testament writes engage the Old Testament.

 

Paul, prior to his conversion, would have never seen Galatians 4:21 – 31 in the Genesis account of Abraham, Sarah, and Hagar. Paul would have never seen Jerusalem and the covenant it represents as being in bondage, nor would he have seen that the true and eternal Jerusalem is above and is the mother of all of us who live in the faith of Abraham. No doubt, were Paul with us today, he would question our infatuation with geopolitical Jerusalem, our orientation toward the things of earth – things that are seen – as opposed to a Biblical orientation toward eternal things which cannot be seen.

 

Prior to his conversion, Paul would not have seen that in Christ there is only One People, and that this reality is God’s great mystery hidden from ages and generations. He would have considered such teaching worthy of death and would have insisted that the Messiah and Messiah’s Message would never appear this way (Ephesians 2:11 – 3:13). No doubt, were Paul with us today, he would be perplexed at our Jew – Gentile dispensationalism, our preoccupation with certain strains of “prophecy,” our failure to “see” that all of faith are children of Abraham – that there is a true “Israel of God” that transcends race, ethnicity, national origin, or anything that can be “seen” in the natural (Galatians 6:16).

 

In a sense, the New Testament is a picture of God in Christ appearing again and again in ways that we can only “see” by His grace and the Holy Spirit.

 

The Jews had preconceived notions as to how Messiah would look. The broader society of Jesus’ time had preconceived notions. The disciples had preconceived notions (for example, consider Matthew 16:21 – 23; John 6:59 – 69). The Church had preconceived notions after Pentecost. We always have preconceived notions. We expect Jesus to appear in certain ways, we expect Him to appear in the flesh in ways that meet our expectations, that fit our religious forms, that align with our national, political, economic, and social agendas.

 

To live seeing the invisible is to see Jesus Christ above and beyond the natural world around us, and this includes seeing Him beyond our philosophies, religious traditions, our doctrinal distinctives, our national, political, social, economic, racial, and ethnic identities.

 

“For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s seed, heirs according to promise” (Gal. 3:27 – 29).

 

If our identity is found anywhere other than in Christ, if our identification with other Christians is found anywhere other than in Christ and only in Christ, then we are living by looking at things that can be seen, and those things are temporal. Nationalism is temporal, denominations are temporal, political orientation is temporal, economics are temporal, our social norms are temporal, our comfort zones are temporal.

 

Not only does Jesus come to us in ways we do not expect, He comes to us in ways that we often instinctively reject. He comes to us as homeless, as a stranger and alien seeking refuge, as naked, as thirsty, as hungry, as a prisoner…and we reject Him at our peril, and it is very much to our peril when we teach others to reject Him! (Matthew 25:31 – 46).

 

Do we see the irony that many of us who make much of Matthew Chapter 24 ignore Matthew 25:31 – 46, which is the continuation of Chapter 24? Do we see the irony that many of us who profess a high view of Scripture, gloss over Matthew 25:31 – 46?

 

Do we not tremble that many congregations insist that their pastors only preach and teach in a way that they expect, a way that mirrors their view of Jesus, their image of Jesus – and that if pastors suggest an image of Jesus, a Biblical image, an image of touching the untouchable and loving the unlovable, that the congregations will, one way or another, do to the pastors what the religious leaders did to Jesus – they will cast them out, torture them, and crucify them.  

 

Faithful pastors in the United States have much less to fear from the world, than they do from the professing church (including other pastors).

 

Learning to know Christ “not according to the flesh,” not according to appearance, is a lifelong journey…we must always be looking for Him, for He often comes in ways we do not expect, even in ways that we may reject. He may come (and indeed He will come!) through people who do not look like us, talk like us, dress like us, eat like us, or see many things the way we do. He may come to us in images and people with whom we have nothing in common, nothing at all.

 

As we experience what it is to know Jesus in Spirit and in Truth (John 4:21 – 24), as we experience what it is to know Jesus beyond the visible, as we experience His coming to us beyond what is seen by the natural eye, then we will learn how to receive others into our lives, we will learn how to touch others in the Name of Christ – we will learn, we will finally learn, to live as the daughters and sons of God.