At least, fingers-crossed, we’re hoping they don’t hurt God’s feelings.
As part of the series, I solicited questions and arguments from you all. Here’s one insisting the challenge go the other way:
“I believe in God and I ‘follow’ Jesus and I even believe he was resurrected, but I have hard time believing that Jesus is God.
I think that makes everything more confusing than is necessary (Trinity) when there’s probably another explanation. Isn’t there?”
Despite, what many people assume Resurrection doesn’t reveal Jesus’ divinity. Nor even is it meant, primarily, to secure or signal our life after death.
Resurrection is vindication.
There’s a story in 2 Maccabees that’s unknown to most Christians today but would’ve been formative for all the Jews of Christ’s day.
Antiochus IV Epiphanes is persecuting the people of Israel. But the problems aren’t all from outside Israel. A Hellenizing movement has developed and lured God’s people away from the Torah, erasing the distinctions that mark them out as the people of God.
In the story, Antiochus attempts to force seven brothers and their mother, by suffering severe torture, to eat pig.
After the first brother is killed, the others encourage each other to entrust themselves to the God who judges justly: “God will have compassion on his servants.”
Maimed and tortured, what possible deliverance can these brothers hope for? There’s personal vindication:
“You, who are marked out for vengeance, may take our present life, but the king of the universe for whose laws we die will resurrect us again to eternal life.” (2 Macc 7:9).
Just as with Easter, Resurrection here equals God’s vindication of God’s suffering faithful–and the evidence that God is a greater, more powerful King than the kings of the earth who torture and take a life.
The fourth brother professes to the king:
“Death at the hands of humans is preferable, since we look forward to the hope that God gives of being raised by him. But for you there will be no resurrection to life.” (2 Macc 7:14).
Yet it’s more than personal vindication; it’s corporate too.
The fifth of the seven brothers:
While looking at the king he said, “You, though human, have power among human beings and do what you want. But don’t think that God has abandoned our people.” (2 Macc 7:16).
You see, this brother connects their suffering with the people’s sins: the brothers are faithful, yet they are suffering for the sins of the people.
And they have faith that their suffering won’t be the last word:
“Don’t deceive yourself in vain. We suffer these things because of our own sins against our God. Things worthy of wonder have happened. But don’t think you will escape unpunished after trying to fight against God.” (2 Macc 7:18).
It’s in the long monologue of the seventh brother that the atoning significance of their death becomes central:
“We are suffering because of our own sins. If our living Lord is angry for a short time in order to rebuke and discipline us, he will again be reconciled with his own servants. But you, unholy man, the most bloodstained of all people, don’t be so proud without having cause. Bloated by futile hope, you raise up your hand against the children of heaven. You haven’t at all escaped the judgment of the almighty God, who oversees all. Now our brothers, who endured pain for a short time, have been given eternal life under God’s covenant, but you will suffer the penalty of your arrogance by the righteous judgment of God. Just like my brothers, I give up both body and life for the ancestral laws. I call upon God to be merciful to the nation without delay, and to make you confess, after you suffer trials and diseases, that only he is God. Also I hope through me and my brothers to stop the anger of the almighty, who is justly punishing our entire nation.” (2 Macc 7:32-28).
The suffering of the brothers in 2 Macc is:
Because of the people’s sins
Which in turn has provoked the just wrath of God.
Their own suffering, however, is due to a faithful obedience to God’s law.
And this should have the effect of abating God’s anger and inclining God to mercy.
To recap, in a nutshell:
A righteous one is martyred precisely because of this faithfulness.
The obedience of the martyr turns God’s anger to mercy, and the people are delivered.
Despite their faithfulness, the martyr receives another’s just penalty.
God vindicates the obedience of the faithful one by raising him from the dead.
So, to return to the question:
It’s quite possible to retain a belief in the resurrection of Jesus that does not require a corollary belief in his divinity.
Jesus, then, is the Righteous One, the Faithful One, whose obedient life lived for God all the way to the Cross, God vindicates by raising him from the dead.
Incidentally, the ‘Righteous One’ is exactly what Paul calls Jesus in Romans 1, and this story from 2 Macc is what Paul has in mind when he writes that it’s the ‘faith of Jesus Christ’ which justifies us.
Obviously someone determined towards cynicism could argue that 1st century disciples, knowing this story from 2 Macc, applied posthumously to Jesus, but even some cynicism is a bridge too far for me.
To so suggest, after all, flies in the face of 2 Macc’ logic and the rest of the tale which concludes with the formerly oppressed Jews, with God’s mercy now on their side, meting out ass-wooping violence upon their enemies.
“They called on the Lord to listen to the shed blood of those who had appealed to God for help” (2 Macc 8:3).
“Once he organized his army, the Maccabee couldn’t be stopped by the Gentiles, because the lord’s wrath had turned into mercy (2 Macc 8:5).
NOT a Jesus story.