For Christmas, I received a copy of "Understanding the Difficult Words of Jesus" by David Bivin, an excellent book which puts the study of the Gospels into a totally new light. I will share some of Bivin’s proposals in a series of articles that perhaps many of you will find helpful, and my goal is not to deal with the speculations regarding the Hebrew (rather than Aramaic) origins of the Gospels.

One of the chief teachings of Christianity is the idea that Jesus came to judge the world. This is often equivalent with "destroying" the world. Preterists also maintain that the events of A.D. 70 were a coming in judgment of Christ. Perhaps this is true, but what does the "judgment" mean and how was it manifested?

The premise of the nature of Christ’s "second coming" is laid out in Matthew 24: As the days of Noah were, so will be the coming of the Son of Man." How exactly it will be, he clarifies in verse 39: "...they didn't know until the flood came, and took them all away, so will be the coming of the Son of Man." It is clear therefore that the coming of the Son of Man would carry away the wicked, and save the righteous. The likeness with Noah's flood is not in the way of the universal destruction, but in the way of saving the righteous.

This theme of judgment is quite different than the traditional western understanding which portrays Jesus as a vengeful judge coming to punish and destroy the world. In fact, this entire picture is simply wrong in the light of the Hebraic idioms brought to light in the Gospels.

For example, in the Hebrew language, there are several synonyms for "salvation." In fact, the word "salvation" itself is rarely used. Instead, other words, such as "righteousness" are being used to illustrate God’s salvation. In Isaiah 51:5 we read "My righteousness is near, my salvation is gone forth, and my arms shall judge the peoples." We see the standard Hebrew poetic way of expressing and emphasizing a thought or a statement: the same idea is paralleled in a completely different way in order to emphasize it:

my righteousness is near
my salvation is gone forth.

In this instance, God’s salvation and righteousness are the very same thing. In Isaiah 1:26, we read that Zion is "the city of righteousness" and in Jeremiah 23:6 and 33:16 we are told that "The Lord is our righteousness." What is even more fascinating is David’s request to God to punish his enemies in a rather strange way: "Don't let them come into your righteousness." (Psalm 69:27-28) Even Jesus encourages his disciples to "seek the Kingdom of heaven and his righteousness," rather than its righteousness. (Matthew 6:33) Christ's righteousness is Christ's salvation.

In Hebrew, the idea of judgment is also strongly tied to salvation and deliverance. In fact, the western understanding of judgment strongly differs from the eastern idea of judgment. What in our culture is perceived as vengeance and "getting even," is equated to "salvation" in the Hebrew culture. Indeed, the verb "judge" can also mean "save" as in David’s request for salvation: "Judge me, O Lord." (Psalm 43:1) God is also called "the Judge" in Judges 11:27, Isaiah 33:22) or "the Judge of all the earth" (Genesis 18:25; Psalm 94:2). In Psalms 89:14 we read that "righteousness and judgment are" are the foundation of God’s throne, and Isaiah repeatedly uses "judgment" as a synonym for "salvation." The same beautiful parallel poetry is being used by Isaiah to equate judgment and righteousness with salvation:

"Therefore judgment is far from us;
And righteousness does not reach us...

We look for judgment, but there is none;
For salvation, but is far from us...

Judgment is turned back; And righteousness stands at a distance." (Isaiah 59:9,11,14)

In addition, the judges of Israel were not vengeful leaders, but saviors and deliverers of the nation. They were military leaders charged with saving and protecting the people, not with destroying them.

In the same manner, Jesus told the disciples that at a future time, they would sit on twelve thrones as judges for the twelve tribes of Israel (Matthew 19:28), a direct reference to Psalm 122, where we see another beautiful picture of the tribes of Israel, going up to Jerusalem to be judged, i.e. saved:

"Our feet are standing within your gates, Jerusalem...
For there are set thrones for judgment, the thrones of David's house."

The disciples were not promised to be in some future earthly position that was above the rest of humanity. Rather, they were entrusted with "judging" Israel, with the salvation of their people.