Aggression and John 2.

So I’ve been working a lot recently with my youth groups on the place of ‘aggression’ in the hearts of young men, and what the Bible may have to say about it. A passage that keeps coming up is John 2:13-16 where Jesus cleanses the Temple. (Also see Matthew 21:12-16; Mark 11:12-19; Luke 19:4-47).

A key feature of this passage is it stands in dramatic contrast to the classic, westernised picture of Jesus as the ‘meek and mild, lamb-on-the-shoulder, socks and sandals’ kind of guy. Instead we have a picture of Jesus who makes a weapon, a whip of chords, and drives out those who were buying and selling in the Temple.

One member of my youth group responded to this passage by saying, ‘Well, He didn’t actually hit anybody though did he?’ It’s true, nothing is technically said about him physically ‘attacking’ anyone, however he has a weapon, he is driving people out, turning over tables, and scattering money. Thus it takes a lot for us to think Jesus was being careful not to hit anyone.

This represents much of what is taught to youth and children in churches these days. For instance, if a young person in a Sunday School (particularly a boy) shows any sign of aggression, immediately this young person is told off. Even if this aggression was defence from subtle and more worrying manipulation from another child, the aggression must be immediately snuffed out; rather than contextualised, replaced, corrected, or disciplined.

So because of this, when we get to the Temple cleansing, we need to first say, however obvious it may seem, that weapons making and using, table turning, and money scattering is an act of aggression.

Next we need to affirm that Jesus was totally without sin, never disobeyed the law, and only did what He saw His Father doing. Thus this act of aggression and its origins were not wrong or sinful.

So finally we need to think through the origins/motives of this aggression. Where did it come from, what did it spark? Lets start with what Jesus says…

“My house will be called ‘a house of prayer for all nations’, but you are making it a ‘den of robbers.’” [Mark 11:17].

This we know is zeal for His Father’s house consuming Jesus (John 2:17), but His choice of quotation is very important. The Temple was a whole load of things; it was a house of prayer, but perhaps more clearly it was a house of worship, of sacrifice, of meeting, of teaching; it was the house where God’s glory dwelled, etc.; so why does Jesus pinpoint on a house of prayer for all nations?

Jesus focus is on clear communication with God. This is what the Temple was, a place of communication with God. In fact, when you really think about it, all the Temple was was a place of communication with God. Sacrifices, worship, fellowship, teaching, were all used for the purpose of opening the people up to hear God's voice clearly, and then respond to Him appropriately.

In the same way now, Jesus, our Temple, is our place of communication with God. Godward Communication is clear, open, and not cluttered by hidden things. A ‘den’ of ‘robbers’ in contrast to this is a hiding place for people who wish to hide themselves, and hide their loot.

Thus, Jesus’ aggression is driven by responding to a cluttering of the means of communication with God. Its origins are to open up the communication channels.

This is especially important in light of the latter part of the first quote, ‘for all nations.’ All nations includes those outside Jewish nations who understand the Temple, the law, and the language of communication with God. The house of prayer should be so clear a communication space so all nations can find God accessible.

Furthermore, Jesus creates space in the Temple. He doesn’t just drive out the people; he drives out the animals, and turns the tables. He makes space. The aggression in Jesus made space; space for clear communication with God.

This seems to me to be a good parable of and test for Godly aggression. Is aggression always wrong, and where can it be right? Jesus used aggression here; it was motivated by responding to a cluttering of a means of prayer/communication with God. Put another way, it was motivated by seeing a lot of hidden things in a place where everything should be clear; the prayer space.

Jesus aggression came from and concluded with a longing to be close to, talk to, and hear from God clearly. Thus aggression can glorify God if it seeks to make space for God to be God, and to speak clearly. This can probably be applied in a variety of ways; I believe it should validate those who feel guilty because they know that should someone attack their wife/children, they would aggressively respond in order to protect. If it creates space for God’s love of justice, leadership, care, and self-sacrifice, then defending a loved one can be a righteous aggression.

However there is one far more accessible application from the passage and that is aggressively defend your prayer space. This doesn’t mean set booby traps around your bedroom; however it does mean passionately guard your heart and its space. Satan is a robber that desires your heart to be His den, and he will try to clutter up the space in your heart which should be used for prayer. Defend your prayer space. Spend time actively creating -space- to pray; go for walks so you can talk with God, get up the hour early, spend time looking at and mediating on God’s Word and God’s creation. Ask God to talk to you more clearly and show you hindering clutter. Meditate on the God you’re praying to, allow that to fill you up, and believe in the majestic privilege of prayer. Defend your prayer space.

Just one more application linked to this; defend your Jesus. In the same passage (John 2:19-20) Jesus refers to Himself as the Temple. Our house of prayer now is Jesus Christ. He is the Temple, the only way to the Father. It is through Him we come to God. Spend time with Jesus and you will spend time in the perfectly clear house of prayer. So read His word, meditate on His life, and think deeply about His last days on earth.

This deep thinking, meditating, getting up and hour early, forcing our minds on the Bible etc., takes a good deal of heart, and dare I say a deal of aggression also. Godly aggression creates space and that space is space to talk to and hear from God. So don’t simply snuff out aggression, instead ask yourself, ‘does this aggression make things hidden, or create space for God.’ The beauty of this question is it takes a lifetime to work with and grow with; so start with God. Why don’t you pray now that God will teach you about all the areas and reflexes of your heart so you can more fully and completely know Him.

Summary of John 17

Chapter 17 summarizes the farewell discourse’s relational progressions and themes. However, instead of directly communicating these themes to the disciples, he is praying to His Father, to whom He is returning. This is emotionally very tangible.

vv.1-5 expresses the mutual glorification of the Father and the Son in a context of gladness for the finished work, and heartfelt-anticipation for the climax of that work. Climatically, Jesus will be enthroned over a ‘new world’ through intense suffering and glorification.

vv.6-19 shows the sovereign handing back of the sanctified disciples to His Fathers keeping. The disciples are now not of this world; however they are sent into the world and so needing the Father’s protection, and High Priest’s cup-drinking Mediatorship.

vv.20-26 focuses believers, that they might be lead through the disciples into unity and universality: Unity in mutual service and love; mirroring the relationship of Jesus and His Father, universality as this unity is seen throughout all peoples.

Prayerfully summarizing the farewell-discourse , the relational focus shifts chiasticaly (paralleled throughout Chs.13-17):

-Father/Son (vv.1-5)
... -Father/disciples (vv.6-19)
...... -Father/all believers (vv.20-24)
... -disciples/Father (vv.22-25)
-Son/Father (v.26)

Therefore the progression brings the message to all believers, however begins and ends with God’s glorification through Jesus.

Summary of John 16

Throughout the farewell discourse, the Trinity, and the follower’s participation within this, has been relationally expounded. Jesus is central in Ch.13, the Father in Ch.14 , the disciples in Ch.15, and the counsellor in Ch.16. All four pieces importantly function throughout this moving preparation and goodbye.

vv.1-11 comfort and assure the disciples through the advocating Spirit, one who proves ‘the world’ sinful, unjust in verdict, and condemned for judgement. Indeed, the comforter vindicates the disciples and condemns the world and its ruler.

vv.12-22 accents the immediate affections of the disciples regarding this. Through intense anguish and confusion of loosing Jesus, there will be inevitable joy through the new-life of the resurrection.

Notice the emotional disposition of the disciples, stumbling through this conversation, sensitively led by Jesus, and assured by the coming Spirit who leads them further into truth. Jesus uses this assurance to warn against irretrievable scattering.

vv.23-33 again exclaims direct, world-overcoming, spirit-vindicating, access to the Father’s Kingdom, through Jesus, in Spirit-led prayer. Although emphasizing immediate tribulation and inevitable persecution, Jesus ends on a note of ultimate triumph.

Glory Trinitarianly interweaves this discourse. Jesus brings glory to his Father, as the Spirit brings the Disciples to glory in Jesus.

Summary of John 15

Followers know Father through believing in Jesus. This requires a two-fold explanation; how do Jesus and His Father relate, and how do/should Jesus’ followers participate in this relationship? The latter is the focus of Ch.15, the second stage in this affection-full farewell discourse.

vv.1-8 function metaphorically; Jesus is the vine, and his followers must be attached to him while submitting to pruning. Pruning results in fruit-bearing.

vv.9-16 expounds vv.1-8, by exampling Jesus’ relationship with the Father for the disciples; by emphasising obedience and sacrifice; and by applying fruit-bearing. Structural links such as, remaining, fruitfulness, and prayerful-fruitfulness, further accents this connection.

Notice here the covenantal-discontinuity through vv.1-16. Jesus is the vine, Jesus’ servants are friends and have direct mediated access to the Father.

15:18-16:4 shows the expectancy of a fruit-bearing, vine-remaining follower who mirrors the rejected Jesus, is persecuted by ‘the world,’ and is being prepared for the kingdom. However, as throughout the farewell discourse, the counsellor will assure and secure such a follower on this path. This section is exceptionally Trinitarian.

Notice finally, the relational paradigm flow from Jesus and His Father, to Jesus and His followers, to His followers and each other. These pieces climax in the following chapters.

Summary of John 14

Chapter 14, the beginning of the farewell discourse. It’s likely that the Chapter divisions are misplaced so Ch. 14 should begin at 13:31, which not only takes a change of pace with the sending out of Judas but begins the emotional intensity dominating the farewell discourse. This emotion is important in Ch. 14, Jesus, with the occasional affection-full interruption is giving explanation, assurance, and inevitable goodbyes.

Jesus assures his disciples that they will follow him into his Father’s house, and his going away is inevitably for that benefit. Thomas does know the way; which is Jesus. The weight of v. 6 is enormous, Jesus is the way and one must follow him even to the cross. The way is paved in anguish and suffering.

However there is deep joy and assurance, for by the coming ‘helper’ they will be kept in Jesus and as Jesus is fully in the Father, they too will know the way to the Father. The helper allows prayer Jesus’ name, which mediates with the Father.

This discourse shows the unique way to God, this is not arrogant as it is immersed in footwashing and crucifixion attitudes, and it’s kept through the Holy Spirit.

The Unique and Joy-filled time in Salvation History that we are in!

So I have been very busy these past few weeks preparing a piece on John chapter 13 for class, and have spent some wonderful time in the farewell discourse following this (Chs. 14-17).

After spending sometime in John 16 (with wise direction of Dr. Andrew Sach), I have come to focus on the joy in being a Christian at this particular stage in Salvation History.

Jesus Christ has indeed died, and rose again, and further he has ascended to the Father to prepare a place for us. However, the awesomeness in doing this is, he has now sent his Spirit.

Jesus tells his disciples time after time throughout the farewell discourse, particularly in chapters 14 and 16, that is for the disciple inevitable -good- that Jesus leaves them. For if he does not leave, he cannot send his Spirit.

We see throughout the latter half of John (as it has also been expounded in the first half), that the Father gives ALL THINGS to Jesus, the Son (13:3), and the Son has revealed ALL THINGS to the Spirit (16:14), and the Spirit teaches ALL THINGS to the disciples (16:12-15).

What is the task of the disciples? Well, the Spirits Job is the convict the world (16:1-11), and this is through the disciples. And as Jesus prays for His disciples in Ch. 17, so he prays for all who believe (17:20ff.). The disciples, through their preached and written ministry and institution of the sacraments, and instruction in prayer and spiritual gifts reveal ALL THINGS to us now as followers.

We are now in a great place! Better even than the days when Jesus walked the earth. For now he is with us -by His Spirit- and teaches us the ways of all truth. When Jesus was on earth, the disciples only knew so much, and misunderstood so much more, but at the coming of the Spirit, they had been led into all truth. And so we learn the true ways of the Father through their teaching and example.

We now know the truth, the glory of the centrality of Jesus and his work, through the revelation of the spirit. If Jesus did not ascend to the Father, and did not then send the spirit, then where would we be? Praise God, that we are convicted and led into all truth by the Spirit through the Truth of the Word.