In my last post, I began to outline what I’ve called a ‘prophetic-redemptive’ strategy for reading the Bible, focusing on an extraordinary passage in Isaiah 56.
Building on the work of various scholars, I began with the notion that, due to the contextual, ‘human’ input into the production of our sacred, divinely-inspired texts, there are some ideas recorded in the scriptures that are, shall we say, less-than-ideal. Without wanting (in any way) to write-off the scriptures completely, I instead sought to let the text deconstruct itself and to allow the prophetic voice within the text to begin to reconstruct a redemptive way forward.
In Isaiah 56, the prophet dramatically overturns the very Law, calling for the full inclusion of those who had formerly been explicitly excluded from God’s people. This prophetic over-ruling offered a liberating alternative to the so-called reforms of Ezra and Nehemiah, which sought rather to build up taller and wider physical and social walls of partition between the ‘elect’ and ‘everyone else.’
By this, I would suggest, we can hold together both the obvious ‘humanity’ and contextuality of our sacred scriptures, as well as seeking nevertheless to hear the divine voice of redemption and full human dignity through these same texts.
What I aim to do in this post, then, is to see if I can find this same prophetic voice of liberation/redemption at work in the stories of Jesus and the early Christians. I’ll do this specifically by opening up some passages from the book of Acts, in order to see how the first Christians seem to have understood the words and actions of Jesus, and how this shaped their understanding of who could be full members of the community of God centred around Jesus as Messiah.