Archive for the ‘Covenant’ Category
My pastor turned up this great quote from Herman Bavinck:
In short, the counsel of God and the cosmic history that corresponds to it must not be pictured exclusively—as infra- and supralapsarianism did—as a single straight line describing relations only of before and after, cause and effect, means and end; instead, it should also be viewed as a systemic whole in which things occur side by side in coordinate relations and cooperate in the furthering of what always was, is, and will be the deepest ground of all existence: the glorification of God. Just as in any organism all the parts are interconnected and reciprocally determine each other, so the world as a whole is a masterpiece of divine art, in which all the parts are organically interconnected. And of that world, in all its dimensions, the counsel of God is the eternal design. (Reformed Dogmatics, II:392)
This is a great perspective on how God relates to time and history. God is the painter to our painting, the composer and conductor to our symphony.
I want to consider how this perspective relates to the doctrine of regeneration. We generally speak of the regeneration of the Christian almost as though God reaches down and flips an invisible switch inside of us from death to life. For example, Wayne Grudem writes:
We may define regeneration as follows: Regeneration is a secret act of God in which he imparts new spiritual life to us. . . . Because regeneration is a work of God within us in which he gives us new life it is right to conclude that it is an instantaneous event. (Systematic Theology, 699-701)
This may be true as far as it goes, but it does not fully account for the way that God works with his creation and with us. Consider the example of Ebenezer Scrooge’s conversion-regeneration:
Best and happiest of all, the Time before him was his own, to make amends in!
“I will live in the Past, the Present, and the Future!” Scrooge repeated, as he scrambled out of bed. “The Spirits of all Three shall strive within me. Oh Jacob Marley! Heaven, and the Christmas Time be praised for this. I say it on my knees, old Jacob, on my knees!”
He was so fluttered and so glowing with his good intentions, that his broken voice would scarcely answer to his call. He had been sobbing violently in his conflict with the Spirit, and his face was wet with tears. (Dickens, A Christmas Carol)
In one sense, it is quite correct to say that something changed inside of Scrooge from death to life. But this is not the whole picture: it does not account for Dickens and his own steady resolve to make a new man out of Scrooge. In the same way, our understanding of regeneration should take into account how God works with his creation and how he imparts life to us. For our physical life we are dependent on God to sustain us at every moment; certainly we are equally dependent on God at every moment for our spiritual life. It is thus more proper to speak of regeneration as a settled determination on God’s part to continually fill us with life through his Spirit.
This perspective helps us in several ways. It reminds us that God is the source of regeneration, so that we are always looking to him rather than making a futile search into whether something invisible has happened inside ourselves. It reminds us that regeneration is an ongoing process. So, just as we cannot rely on past repentance and faith but must walk in new repentance and faith each day, neither can we rely on past regeneration. We must look to and ask for more help from the Spirit each day. Rather than asking “am I regenerate,” we ask “will God give his Spirit to those who ask him?” Yes (Luke 11:13), he will!
Another way to think of this is in terms of what we might call the tenses of salvation. There is a sense in which we can say we have been saved, we are being saved, and we will be saved. Likewise, we have been given new life, we are being progressively given more abundant life, and we will finally be fully given life.
Calvin speaks of regeneration as occurring progressively. In the Institutes, he refers to it as something “which [God] begins in us” (Method and Arrangement III). It will be “complete” at “the final resurrection,” (M&A III) which he refers to as “the day of regeneration or resurrection of the body” (M&A IV). Calvin identifies regeneration with the ongoing procession of the Spirit to us, saying that “we have nothing of the Spirit except through regeneration” (II.3.1). Interestingly, he identifies regeneration and mortification as two halves of repentance, to the point that he says “by repentance I understand regeneration” (III.3.9). He later speaks of the “commencement and progress of regeneration” (III.11).
This definition of regeneration also underscores that it is a change in our status and position before God at least as much as it is an internal change in our persons. We are grafted into a tree (Romans 11), into a vine (John 15); we are planted by streams of water (Psalm 1). This links it closely with other great changes in status like justification and adoption. Adoption in particular is how we come to receive the Spirit (Romans 8:15). In regeneration we enter into God’s new creation, which is to say that we are reconciled to God and made a part of his kingdom (2 Corinthians 5:17ff) — again, a change in status.
Scripture uses the term regeneration to refer to a change in our status. In Matthew 19:28, Jesus refers to his kingdom and new creation itself as the regeneration. In Titus 3:5, our baptism is called the “washing of regeneration.” In The Priesthood of the Plebs, Peter Leithart demonstrated that baptism is a symbolic form of priestly investiture, hearkening back in all its imagery to passages like Leviticus 8:15. In terms of Titus, this means we can speak of baptism not only as our investiture into priesthood and sonship, but also our entry into the new-creation kingdom that is God’s church, our enrollment into an inheritance (Titus 3:7).
On the one hand, this serves as a warning to us that we are not meant to coast on yesterday’s experiences and accomplishments. But it also serves to remind us that God is near to us, and has a settled determination to provide all that is needed to complete his work (Philippians 4:19, 1:6).
It is rare to practice the Lord’s supper without reading from 1 Corinthians 11. There is certainly nothing wrong with this, but it is odd. We have plenty of other material to draw from for communion reflections; it would take a year alone to work through passages that reference bread (or grain) and wine, not to mention food and feasting in general.
I worry that we have come to believe reading God’s instructions discharges our duty to obey them. Jesus commands us to “do this.” Considering 1 Corinthians 10-11 together with Matthew’s and Mark’s accounts, what is it that we are to do?
- Use bread
- Give thanks to God for the bread
- Break the bread
- Use wine
- Give thanks to God for the wine
- Examine ourselves to ensure we discern one another’s membership in the body
Many evangelical churches are failing on all counts listed above, possibly with a sense that it is permissible to ignore these, but without the necessary conviction that it is better to ignore them.
The last point may be the least obvious. I have argued elsewhere that Paul’s use of discern and examine is generally misunderstood. I suggest that we are failing to do this not least in failing to recognize our young children’s participation in Jesus and their full welcome to his presence and his table. We therefore, with Peter, stand condemned and out of step with the truth of the gospel (Gal. 2:11ff). If we were to work through those many food and feasting passages, we would become more sensitive to this.
The result is that we have arrived at something unnaturally stilted, unfamilial, un-supper-like. It is not straining in every way to enact a foretaste of Jesus’s marriage feast, or to welcome all those here who would be welcome there if they were to die today.
See also: Unbelievers?
If we printed red-letter Old Testaments, the pages of Leviticus would bleed redder than any of the gospels.
You cannot have King Jesus without also having his royal proclamations in the book of Leviticus.
Almost the entire book of Leviticus was dictated by Yahweh to Moses. Commentators and theologians widely agree that the appearances of Yahweh in the Old Testament are the pre-incarnate Jesus (consider John 1:18, 6:46 together with Exodus 33:11). We cannot read Jesus into every single occurrence of Yahweh (Psalm 110:1 refers to the Father); but in Israel’s exodus it is even clearer than usual that Jesus was present, since some of the imagery surrounding Sinai portrays it as God’s marriage to his people.
Leviticus was and is meant to shape the consciousness, speech and life of God’s people. It is among the books that Moses commanded Israel’s kings to copy and meditate upon (Deut. 17:18-19). It is among the books that all Israel praised so highly in Psalm 119. It constitutes part of the torah-law which, if Israel obeyed, God promised to make the envy of the nations (Deut. 4:6-8, Micah 4:1-2).
In Leviticus, Jesus speaks of animal offerings, priestly service, food, leprosy, uncleanness, sex, feasts and more. Leviticus is not Jesus’s final word on these things, but it is his word, and — we must confess — a righteous word, on these things.
Jesus speaks Leviticus, but Leviticus speaks of Jesus. All of these things have a corresponding symbolic purpose relating to Jesus and his creation. And because Jesus means to transform creation and cause his people to mature into his likeness, some parts of Leviticus have a built-in obsolescence, while other parts grow intensified and transfigured. Acts 15:28-29 gives us a brief and helpful summary of what has gone and what remains. Gone are most of the laws of food and cleanness; remaining are laws concerning idolatry and sex.
God meant for forbidden foods to symbolize the Gentile nations. It would take some time to fully develop this imagery, but there are parallels visible in the law, and God makes it very explicit in Acts 10. Fifteen hundred years of practice at being strictly separate from the world have prepared God’s people to sacrificially conquer and inherit it (Rom. 4:18); and, by the Spirit, to handle the greater responsibilities of a greater unity (Eph. 2). So now that (you might say) Jesus eats all nations into his body (pace Rev. 3:16), we as the members of his body may also take unclean animals into ourselves. Just as the nations are God’s gifts to the church (consider Eph. 4:8), bacon and shrimp are God’s gifts to his people. If you reflect on the nature of maturing, the food laws’ coming to an end is not a great surprise. We know that God’s purpose in history is to grow his church from infancy to maturity (Gal. 4, Eph. 4), and infants and adults appropriately have very different diets and boundaries. Maturity brings mature food.
Sex has symbolic potency as well. It is meant to symbolize Jesus’s union with his bride, his body, his church (Eph. 5:32). Sex and marriage were designed to point to something bigger: the one and only marriage that will survive into eternity. Even strange laws like the jealousy inspection of Numbers 5 teach us how Jesus relates to his church down to this day (consider the jealousy inspections of 1 Cor. 10-11 and Rev. 2-3). From the first Pentecost at Sinai to the last Pentecost at Jerusalem, Jesus has always related to his people as husband to bride. This has enduring implications for human marriage and sex that stretch “from the beginning” (Matt. 19, Mark 10) to the end. So unlike the food laws, restrictions on sexual relations only grow more intensified in history.
Similarly, the laws of offering and sacrifice remain in the new covenant; however, they are transformed and intensified from animal sacrifice to human sacrifice in the death of Jesus. The laws of feasts remain, but are transformed into a single feast: the Lord’s supper. The feasting is intensified as well: instead of presenting ourselves only three times a year to God (Deut. 16:16), God now summons us to dine with him every week. Israel had three annual furloughs that were a great celebration and refreshment (consider the Psalms of ascent, 120-134); we have a weekly furlough from our labor, trials and suffering as we show glad faces to our king (Neh. 8:9-12).
Jesus is king of the nations and the husband of his church, but he has established separate administrations of his rule in these realms. In the church, his kingdom is tended and guarded by the judicial binding and loosing (Matt. 16:19) of baptism and excommunication. In the civil realm, the church does not carry out Jesus’s ministry of the sword, but she is called to disciple nations and kings in Jesus’s law (Matt. 28:19-20).
While it requires deep kingly wisdom to apply this law rightly, such wisdom begins with the fear of God (Prov. 1:7, etc.) and the love of his law (Psalm 119). While we do not understand it perfectly, we confess it to be holy, righteous and good (Rom. 7:12). As in times of old, we must allow Leviticus to shape our consciousness and speech. God’s word — all of it — is still meant to be the envy of the nations, and the church has the privilege of leading the way in treasuring and proclaiming it.
I contributed the following Advent reflection on Acts 2 to the Sovereign Grace Church blog, where this is crossposted:
After the Spirit was poured out at Pentecost, Peter portrays God’s plan for history, and how he was accomplishing this through his son Jesus. As Christmas approaches, this helps us to remember where this baby in a manger was destined: a glorious king, seated on a throne with all things being put in increasing subjection to him, until he delivers the kingdom to the Father.
We recall that the flood was the first and last time God destroyed the earth itself; however, it was not the last time he brought an old creation to an end and established a new creation. To use prophetic and visionary language, in each of his covenants God tore down the sun, moon and stars of one fallen created order, and fashioned out of its very dust a new and better creation. Israel’s great exodus from Egypt was one such miraculous new creation. But even there our separation from God and the sting of the curse were highlighted: at Sinai, God’s glorious presence descended on a lofty mountain, Israel was forbidden to draw near, and only seventy elders could share a meal with God at a distance. Immediately afterwards, Israel fell into sin with the golden calf, and 3000 people were put to death. A newer and better creation was needed!
In his death, resurrection and ascension, Jesus accomplished the last and greatest exodus from the old creation into the final new creation. In contrast with Sinai, at Pentecost God’s glorious presence descended directly on his people, all of whom are now welcome to draw near and commune with him in his own house. 3000 people were then added to God’s house: in Jesus, life, cleansing and healing are now contagious rather than death and curse. The sweep of Peter’s sermon also reminds us that Jesus’s whole life was wrapped up in this mission of “loosing the pangs of death” and of renewing all creation in himself. Not just his death but his life, obedience, teaching, prayers, healings, resurrection and ascension were all working to accomplish the condemnation and destruction of the old creation in its climactic failure, and at the very same time to prepare and begin to transfigure the old creation into the new. Even in the events of his birth we see battle lines beginning to be drawn.
And until the end, it remains a contest of loyalties, a war both without and within. Peter reminds us that we participate in this glorious new creation through identification with Jesus. Repentance breaks allegiance with the old creation and all that is both good and bad in it: we repent for our sin, and even for our attempts to deal with sin and find life apart from Jesus. Faith identifies with Jesus by continually laying hold of his sacrifice for sin and welcoming his rule over all things. Finally, baptism joins us with Jesus in an exodus from the old creation, just as Noah and later all Israel passed through the waters into a new creation.
Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified. . . . Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.
Some commentators suggest that the structure of the middle section of Deuteronomy follows the ten commandments. Moses, having meditated on the law over the course of thirty-eight years in the wilderness, preaches an inspired sermon to Israel reflecting on the greater meaning and application of the law. There is some minor disagreement as to the exact boundaries within this part of Deuteronomy, but one possibility is given by James Jordan in his book, Covenant Sequence in Leviticus and Deuteronomy:
- First commandment: Deut. 6-11
- Second commandment: Deut. 12-13
- Third commandment: Deut. 14:1-21a
- Fourth commandment: Deut. 14:21b-16:17
- Fifth commandment: Deut. 16:18-18:22
- Sixth commandment: Deut. 19:1-22:8
- Seventh commandment: Deut. 22:9-23:14
- Eighth commandment: Deut. 23:15-24:7
- Ninth commandment: Deut. 24:8-25:3
- Tenth commandment: Deut. 25:4-26:19
This is in keeping with other places such as Proverbs and Matthew 5-7, where we see further wisdom drawn from reflection upon the law: Moses, Solomon and Jesus are all inspired commentators on the ten commandments. This also supports the church’s practice of striving to read and apply the commandments with maximum breadth. For example, Calvin writes that “in almost all the commandments, there are elliptical expressions, and that, therefore, any man would make himself ridiculous by attempting to restrict the spirit of the Law to the strict letter of the words.” He concludes that, “thus, the end of the Fifth Commandment is to render honour to [all] those on whom God bestows it” (Book II, Chapter 8, Section 8), since the Bible understands the term “father” quite broadly. In just the same way, the Westminster Shorter Catechism states that the fifth commandment requires us to bestow honor and perform duties “belonging to everyone in their several places and relations, as superiors, inferiors, or equals.” Paul himself seems to make this application of the fifth commandment in Ephesians 6, if we consider all of verses 1-9 to be joined together. And Moses does likewise in Deut. 16:18ff as suggested above.
This observation lends us an interesting bit of help in understanding how the Sabbath commandment can be transfigured in the new covenant from Sabbath to Lord’s day, from last day to first. In the fourth-commandment section (Deut. 14:21b-16:17), Moses mentions three of the seven feasts that God gave to Israel. We see the full list of feasts spelled out in Leviticus 23, beginning with the weekly Sabbath feast and culminating in the feast of booths. The three feasts that Moses lists here in Deuteronomy are the ones that God required to be celebrated at his house. Reading through the entire section, Moses’ application of the fourth commandment establishes the following principles:
- We obey the fourth commandment by bringing a tithe to God’s house
- We obey the fourth commandment by showing generosity and granting rest to others
- We obey the fourth commandment by keeping God’s appointed feasts at his house
These principles help us to understand how Saturday’s Sabbath is transfigured to Sunday’s Lord’s day in the new covenant. God’s house is the gathering of his people before him in worship, and in the new covenant all of the feasts of Leviticus 23 are fulfilled in one feast, the Lord’s supper. Connecting this to Moses’ application of the fourth commandment, we see that the Sabbath itself is fulfilled in the Lord’s supper. Certainly there is much more that needs to be said, but we can say this: when Jesus’s church gathers in his house to celebrate his feast with him and to bring him tribute, there the fourth commandment is being kept.
This also lends support to the practice of weekly communion.
The picture above was painted by my friend, the very talented Jermaine Powell.
God covenanted with Noah and the world:
Then Noah built an altar to the Lord and took some of every clean animal and some of every clean bird and offered burnt offerings on the altar. And when the Lord smelled the pleasing aroma, the Lord said in his heart, “I will never again curse the ground because of man, for the intention of man’s heart is evil from his youth. Neither will I ever again strike down every living creature as I have done. While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease.” — Gen. 8:20-22
Jeremiah later gave a prophecy that seems to allude to this:
“Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more.”
Thus says the Lord, who gives the sun for light by day and the fixed order of the moon and the stars for light by night, who stirs up the sea so that its waves roar—the Lord of hosts is his name: “If this fixed order departs from before me, declares the Lord, then shall the offspring of Israel cease from being a nation before me forever.”
Thus says the Lord: “If the heavens above can be measured, and the foundations of the earth below can be explored, then I will cast off all the offspring of Israel for all that they have done, declares the Lord.” — Jer. 31:31-37
I have suggested elsewhere that there are some subtleties here in Jeremiah that we typically overlook. For one, given its context, this passage has a dual fulfillment, fulfilled proximately and partially in the return from exile, and ultimately and fully in Jesus (Heb. 8-10). Furthermore, this passage and the quotations in Hebrews seem more interested with the question of whether God himself will bring an end to the covenant, and less interested in the question of whether particular individuals might break the covenant (a possibility which Hebrews itself countenances; e.g., Heb. 10:29).
Jeremiah’s apparent allusion to Genesis strengthens the notion that he is stressing God’s commitment not to end the covenant. Through Noah, God covenanted with the world that he would not destroy it. Through Jeremiah and now Jesus, God covenants with his people that he will establish them forever, never again leaving them a mere remnant in the earth.
Here is where this prophecy’s ultimate fulfillment in Jesus comes into the foreground. There was to be a remnant of the true Israel at the establishment of the church (Acts 15:16-17, Rom. 11:5). But Jeremiah and Hebrews give us the amazing assurance that, from Jesus’s resurrection onwards, there will never again be a mere remnant of the church. After Israel put her husband to death, the resurrected husband was united to a resurrected bride, “never to die again” (Rom. 6:9).
In February, pastor Joost Nixon taught a parenting conference here in the Triangle: No greater joy: keeping our kids in the Christian faith.
We didn’t have a chance to attend, but are grateful for the recordings.
I’ve also enjoyed and profited from James Jordan’s lectures, Your child in God’s world.
In his 1992 essay Pig Out? 25 Reasons Why Christians May Eat Pork, James Jordan definitively refutes the notions that the Sinaitic food laws have any continuing applicability to the church, or that they ever had any intended health value. While he focuses on the food laws and their symbolism, his comments are also applicable to other can-do-no-wrong fads that search for some basis elsewhere in the ceremonial law, such as essential oils.
The Sinaitic dietary laws were not given for reasons of health or hygiene, but were symbolic. They applied only to Israelites during the period between Moses and Christ. Noah and Abraham were not under these laws, Gentile God-fearers were not under these laws, and New Covenant Christians are not under them either. Deciding how much meat to eat, how often, and what kinds is a matter for Christians to determine for themselves in terms of sanctified common sense and the evidence of dietetic science.
Making these dietary rules a matter of faith in the New Covenant is demonic. Unquestionably this is not the intention of earnest Christians who believe that they have uncovered health secrets in the book of Leviticus. We have to remember, however, that Satan is a great deceiver, and he will mislead the very elect of God. By focusing attention on the Sinaitic dietary laws, Satan diverts attention from the one God-given food law of the New Covenant, which is to fellowship with Him at His table. God invites us to come to His house on His day and bring along some bread and wine. How many Churches serve His meal on His day (not monthly, not quarterly)? How many use bread (not wafers, not crackers, not doughnuts)? How many use wine (not grape juice, not soft drinks)? How many include the children, whom God invited in the Old Covenant, and who are surely invited today (1 Cor. 10: 1-4)? How many Churches see this meal as a covenant renewal, a time of restoring our relationship with our God? How many Churches proclaim that there is health in this covenant renewal, and sickness in abusing it (1 Cor. 11:30)?
Too many pork-haters have a low view of the Church. They replace the sacramental interpretation of the Sinaitic dietary laws with an interpretation that is little more than “medicine man religion. ” They overlook the real health giving meal, the New Covenant sacrament. As a result, they mislead the people of God.
Jacob, Supplanter was his name
Uprooting other kingdoms until he alone remained
Just like Jesus the greater king to come
All His foes will fall until He is the only one
What are some ways in which Jesus fulfills and expands Jacob’s type?
Like Jacob, Jesus was promised a great inheritance (Psalm 2:8). Unlike Esau, the interlopers of this world were too savvy to sell the stolen inheritance for a pittance (Matthew 4:8), and required actual blood for their appeasement rather than “red stuff” (Matthew 2:16-18). To secure his inheritance, Jesus pulls off the greatest righteous deception in all of history. Herod (the Edomite), Caesar, Caiaphas and Satan all believe that they have secured their coup by killing the son (Luke 2:9-18). But Jesus’s death is the very means by which he receives his inheritance and begins to execute judgment on his enemies.
Now therefore, O kings, be wise; be warned, O rulers of the earth.
Serve the LORD with fear, and rejoice with trembling.
Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled.
Blessed are all who take refuge in him.
– Psalm 2:10-12
For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles—assuming that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. — Ephesians 3:1-6
Paul speaks here of a mystery, and states clearly what it is: the Gentiles are fellow heirs with the Jews in Jesus. He has been sent to proclaim this good news to the Gentiles.
In the Greek translation of the Old Testament, the Septuagint, the same word for mystery appears in only one place: Daniel 2, 4. Nebuchadnezzar’s dream is spoken of as a mystery. This mystery is revealed to Daniel, and its interpretation is this: including Nebuchadnezzar, four earthly kingdoms would arise in succession. Following these, a stone uncut by hands “became a great mountain and filled the whole earth,” meaning that it would “break in pieces all these kingdoms and bring them to an end, and it shall stand forever.”
God had previously promised a seed to destroy the serpent and undo the curse (Gen. 3). His heel would be bruised, and he would even die and be resurrected, as Abraham expected of Isaac (Gen. 22) and as every offering testified. God had further promised David that this seed would be a son of his, and that his throne would be established forever (2 Sam. 7). The mystery of the old covenant revealed to Nebuchadnezzar and Daniel is that the promised seed would not just be king of Israel, leading the many nations in righteousness, but that he would be emperor of one kingdom that would fill the earth. So we see that in this phase of Israel’s history, even the world emperors became types of the Messiah (Isa. 44-45).
This gives us added insight into Paul’s mystery. Paul further reveals that the Messiah would not establish this world-wide kingdom either by leading Israel in victory over the nations, or by bringing the nations to be incorporated into Israel. Instead, the Messiah establishes a new kingdom that is forged equally out of Israel and the nations. Israel as much as any other nation must submit to this king and kingdom. Thus, Jesus is not only a new Isaac, David, and Cyrus, but he is even pre-Abrahamic: a new Adam, a new Noah, a new Melchizedek. He is the firstborn of an entirely new creation.
This is not entirely unexpected; with each new covenant, Israel had to die to the past and submit themselves to God’s plan for the future. So, for example, when God created a new Israel in David, it took Israel seven and a half years to repudiate Saul and accept David (2 Sam. 2-5). Israel wandered in the wilderness for forty years because of their refusal to repudiate Egypt and Egypt’s gods. This is repeated in the forty years between Jesus’s ascension and the destruction of Jerusalem.
We can also understand Paul’s mystery in terms of Babel (Gen. 11). Jesus will ultimately overcome all of the effects of sin and the curse, so that Babel will progressively be undone. But the way in which this happens is a mystery, a great surprise. The kingdom of Jesus does not return to a single language, either by dominating or destroying all other languages (sorry, Esperanto). Instead, Jesus subverts Babel by welcoming every language into his kingdom, causing every nation and language to confess his lordship. The confusion and cacophony of tongues becomes a harmony and symphony of tongues.
Pentecost, then, is a gospel event, the beginning of the accomplishment of Paul’s mystery, the good news that all nations are brought in to Jesus. We all stand on equal footing before the king of kings.