Life of Christ in Gospels Course Notes by Stephen Hague

Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 1 The Gospels And Life of Christ Stephen T. Hague [email protected] Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 2 Table of Contents I. INTRODUCTION TO THE LIFE OF CHRIST IN THE FOUR GOSPELS ................................................................................................... 4 A. 1. 2. 3. INTRODUCTORY BACKGROUND TO THE LIFE OF CHRIST IN THE GOSPELS ............................................................................................................ 4 The bewildering array of Jesuses ................................................................................................................................................. 4 Modern claims of those who think they are Jesus ....................................................................................................................... 5 Search for the “historical Jesus”: new searches for the Ancient of Days ..................................................................................... 5 a) b) 4. 5. 6. 7. “Life of Jesus” quest ...................................................................................................................................................................................... 6 Jesus Seminar (radical third quest) ............................................................................................................................................................... 7 Geography of the gospels .......................................................................................................................................................... 10 Languages of Jesus’ time ........................................................................................................................................................... 52 Education in Ancient Israel ........................................................................................................................................................ 52 People of Jesus’ time ................................................................................................................................................................. 54 a) b) c) Prior epochs BC ........................................................................................................................................................................................... 54 Major political provincial regions ............................................................................................................................................................... 55 Roman rule: foreign oppression in Israel .................................................................................................................................................... 56 (1) Rome 63 BC-AD 135 .......................................................................................................................................................................... 61 (2) Pax Romana ca. 30 BC-AD 170 .......................................................................................................................................................... 61 (3) Charts of Palestine in the Time of Jesus by Hanson and Oakman .................................................................................................... 62 d) Pharisees and Sadducees, Essenes, Zealots, and the Sanhedrin ................................................................................................................. 73 (1) Background ....................................................................................................................................................................................... 73 (2) The “traditions of the elders” ........................................................................................................................................................... 76 (3) Hypocrisy .......................................................................................................................................................................................... 76 (4) Jewish Messianic Expectations ......................................................................................................................................................... 78 e) Samaritans ................................................................................................................................................................................................. 85 (1) Background ....................................................................................................................................................................................... 85 (2) Messianic Hopes of the Samaritans .................................................................................................................................................. 87 (3) Samaritans in ISBE (7540) ................................................................................................................................................................. 88 8. Lineage and birth of Christ ........................................................................................................................................................ 89 a) b) Joseph? Mary? ............................................................................................................................................................................................ 89 Abraham's lineage to Christ ....................................................................................................................................................................... 89 9. Summary of the NT .................................................................................................................................................................... 91 10. The Gospels of Jesus .............................................................................................................................................................. 92 a) b) c) d) e) f) B. 1. 2. 3. 4. 5. 6. Complete NT book and chronology chart ................................................................................................................................................... 92 Distinctive materials in each Gospel ........................................................................................................................................................... 93 Matthew’s Gospel....................................................................................................................................................................................... 96 Mark’s Gospel ............................................................................................................................................................................................. 97 Luke’s Gospel ............................................................................................................................................................................................ 100 John’s Gospel ............................................................................................................................................................................................ 101 INTRODUCTION TO JESUS.................................................................................................................................................................... 102 The pre-incarnate eternal Son ................................................................................................................................................. 102 Jesus and the OT ...................................................................................................................................................................... 105 Eschatological naming metaphors of Jesus in the OT/NT ....................................................................................................... 119 Biblical images and motifs of Jesus in the NT .......................................................................................................................... 122 Jesus is both the hope and the bringer of redemption ............................................................................................................ 122 Jesus the Divine Teacher: teaching methods and qualities ..................................................................................................... 131 a) b) c) Examples of Jesus’ teaching methods and qualities ................................................................................................................................. 131 The “five discourses” of Jesus ................................................................................................................................................................... 132 Parables of Jesus....................................................................................................................................................................................... 133 7. 8. Miracles of Jesus ...................................................................................................................................................................... 142 Apostles of Jesus ...................................................................................................................................................................... 143 C. THE TWO COVENANTS’ SIGNS, SEALS, AND JESUS ..................................................................................................................................... 144 1. Signs and seals of the gospel-promise in the two covenants of works .................................................................................... 144 2. Creation and Redemption ....................................................................................................................................................... 156 3. Christ and the covenant of redemption ................................................................................................................................... 157 a) b) c) II. The two interacting levels of the covenant-promises ............................................................................................................................... 157 Two covenants diagram: creation & redemption ..................................................................................................................................... 160 The creation and redemption covenants compared and contrasted ........................................................................................................ 163 A LIFE OF JESUS BASED ON THE FOUR GOSPELS: CHRONOLOGICAL-GEOGRAPHICAL-THEOLOGICAL .................................... 165 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 3 a) B. C. D. a) b) a) b) c) 3. 4. 5. 6. E. F. III. Chronology and harmony of the gospels .................................................................................................................................................. 165 THE LIFE OF JESUS SUMMARIZED IN BRIEF............................................................................................................................................... 180 THE LIFE OF JESUS SUMMARIZED WITH SELECT TEXTS ................................................................................................................................ 180 THE LIFE OF JESUS EXPANDED WITH SELECT TEXTS .................................................................................................................................... 183 2. The structural outline of Jesus’ life and ministry ..................................................................................................................... 184 Progressive chiastic summary outline....................................................................................................................................................... 184 Seven stages of the defeat of Satan ......................................................................................................................................................... 185 Stages of building the new creational community: the Church universal ................................................................................................. 187 Stages of the advancing Kingdom of God: the new creation .................................................................................................................... 187 Five Discourses of Jesus as structure of gospels fulfilling the OT .............................................................................................................. 187 CHILDHOOD ............................................................................................................................................................................. 188 PREPARATION FOR MINISTRY AND YEAR OF INAUGURATION: AUTUMN, A.D. 27- SUMMER, A.D. 27 .................................. 189 THE LAST WEEK: SPRING, A.D. 30 ............................................................................................................................................ 303 AFTER THE RESURRECTION ...................................................................................................................................................... 324 RESURRECTION: THE FULFILLMENT OF THE PROMISE AND ESCHATOS ............................................................................................................ 328 THE (PAROUSIA) OF GOD: CHRIST’S APPEARING AND REVELATION .......................................................................................... 331 BIBLIOGRAPHY ..................................................................................................................................................................... 332 A. B. C. D. E. F. G. H. I. J. A. B. C. D. A. B. C. NT STUDIES (MSC) ............................................................................................................................................................................ 332 GOSPELS & LIFE OF JESUS ................................................................................................................................................................... 332 ACTS .............................................................................................................................................................................................. 333 MATTHEW ...................................................................................................................................................................................... 334 MARK............................................................................................................................................................................................. 334 LUKE .............................................................................................................................................................................................. 334 JOHN .............................................................................................................................................................................................. 334 JEWISH BACKGROUNDS ...................................................................................................................................................................... 334 BIBLE ENCYCLOPEDIAS/DICTIONARIES/ATLASES ....................................................................................................................................... 334 BIBLICAL/SYSTEMATIC THEOLOGY ......................................................................................................................................................... 335 JESUS & PAUL & JUDAISM .................................................................................................................................................................. 336 JEWISH STUDIES OF JESUS................................................................................................................................................................... 336 “HISTORY OF JESUS” AND THE JESUS SEMINAR ....................................................................................................................................... 337 SYNOPTIC PROBLEM .......................................................................................................................................................................... 337 NT EXEGESIS .................................................................................................................................................................................... 337 NT INTRODUCTIONS .......................................................................................................................................................................... 337 SELECT INDEX ................................................................................................................................................................................... 339 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 4 I. Introduction to the life of Christ in the four Gospels The two primary questions of the Bible: OT: who is the Son promised to Adam and Eve? NT: who is this Man, Jesus? The overarching developmental themes in fulfilling the proto-Euangelion of Gen 3: • Stages of the defeat and vanquishing of Satan. • Stages and foretastes of the reversal of the curse. • Stages of the grafting onto the OT church in building of the NT church. • Stages of the escalated unveiling of the Kingdom of God. • Stages of the revelation of Jesus as the Messiah, Prophet, Priest, King. A. 1. Introductory background to the life of Christ in the Gospels The bewildering array of Jesuses ➢ See “Who do People Say I Am? representations of Christ in cinema” by Arthur Metz English Labri lecture here. There have been a bewildering variety of Jesus’ proposed in recent years: “There are as many Jesuses as there are Jesus scholars.” Scott Mcknight What Jesus did you grow up with? • The unknowable Jesus (Neo-orthodoxy) • Jesus the political revolutionary or social revolutionary (Marxist) • Jesus the hippie and homosexual • Jesus my buddy and fellow traveler and psychotherapist • Jesus the hypothesis • Jesus the schemer (Passover Plot, etc) • Jesus the liberal Jew • Jesus the Process theologian • Jesus the contemplative mystic • Jesus the ethicist • Jesus, the Christ of Faith • Jesus of History (“historical Jesus”) • Jesus the existentialist (Bultmann’s existential encounter) • Jesus the Rationalist • Jesus the failed eschatologist blunderer (death was failure) • Jesus the Apocalyptist • Jesus the Modernist • Jesus the dialectician • Jesus the secular humanist (exemplar right living) • Jesus of the mystery cults • Jesus of the Gnostic myths (DaVinci Code) • Jesus of “myth” (mythological Jesus) • Jesus the dramatist (the gospel story is a play) • Jesus the peasant and vegetarian-proletariat • Jesus the nice (effeminate) middle-class teacher of brotherly love and humanitarian ethics, who wandered about in clean white robes spreading good cheer • Jesus the existentialist Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 5 John 7:37-41 On the last and greatest day of the festival, Jesus stood and said in a loud voice, “Let anyone who is thirsty come to me and drink. 38 Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.” c 39 By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified. 40 On hearing his words, some of the people said, “Surely this man is the Prophet.” 41 Others said, “He is the Messiah.” Still others asked, “How can the Messiah come from Galilee? 42 Does not Scripture say that the Messiah will come from David’s descendants and from Bethlehem, the town where David lived?” 43 Thus the people were divided because of Jesus. 44 Some wanted to seize him, but no one laid a hand on him. 2. Modern claims of those who think they are Jesus ➢ List of people who claim to be Jesus • Sun Yung Moon (the Moonies) • Magnum Photos Now: Beyond the Bible – Jonas Bendiksen Presents The Last Testament1 o o o o 3. ➢ ➢ ➢ ➢ ➢ “Surely I am coming back soon.” – The New Testament’s penultimate verse prophesying Jesus Christ’s imminent return remains one of history’s defining sentences. Christians have waited two thousand years for the second coming of Jesus Christ, when it is said he will bring about the “End Times”, judge mankind and correct our hopelessly flawed existence. If he came, what would Jesus say about our contemporary world, and not the least what would today’s people would make of the Son of God? Two years ago Magnum photographer Jonas Bendiksen started a personal project to chronicle seven men who all publicly claim to be the biblical Messiah returned. Some are powerful and have thousands of followers, others are true underdogs, with only a handfu l of disciples. All are united in the faith that they themselves are the Chosen One and have come to save the world. In this unique presentation, Bendiksen will show the photographs and tell the stories he has collected, exploring the boundaries of religious faith, and a world in need of salvation. From England, Brazil, Russia, South Africa, Zambia, Japan and the Philippines, Bendiksen immersed himself amongst the disciples of these men, and in each situation creates an invitation to imagine each of the claimants to be “The One”. Bendiksen’s overriding theme is the mechanics of religion itself, a force that continues to shape society. The result is an exploration that encourages reflection about the boundaries of belief, while simultaneously telling a unique, colorful and surprising story. Search for the “historical Jesus”: new searches for the Ancient of Days See J.Still, “The Search for the Historical Jesus” in reserve folder. See C. Brown, “Historical Jesus, Quest of” in handouts. See W.L. Craig, “Rediscovering the Historical Jesus” in reserve folder. See M.H.Burer, “A Survey of Historical Jesus Studies” in reserve folder. See other files from www in reserve folder. “The modern historian presupposes the interrelation and interconnection of all events in an unbroken line of immanent causes . . .”2 “New Testament theologians who work within and for the church hope to hear the text rather than echoes of their own voices because they believe the perspective of the text, and not their own presuppositions should shape the identity of the church.”3 “If the historical claims are untrue, the theological edifice must necessarily crumble.” 4 1 Accessed Jan 2022 https://www.magnumphotos.com/events/event/magnum-photos-now-beyond-the-bible-jonas-bendiksen-presentsthe-last-testament/ 2 McDonald and Porter, Early Christianity, p. 10. 3 Thielman, Theology of the NT, p. 34. 4 Thielman, Theology of the NT, p. 30. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 6 Many scholars call for a separation of the ‘historical’ and ‘theological’ tasks. Their assumption is that faith (theological persuasion) cripples by prejudice the interpreter of the text! Yet, they deny their own naturalistic, secular assumptions do as much prejudicing. (See Thielman, Theology of the NT, ch 1) Modern historians hold to several key principles outlined by McDonald and Porter:5 • Principle of autonomy: there is no authority but reason. • Principle of correlation: each event emerges out of, and must be understood in relation to, the historical context in which it appears.(God is only immanent and continuous in history) • Principle of a closed universe in an unbroken continuum of cause and effect of natural events.(no particular event can be called final) • Principle of analogy: relies on known events to understand the unknown (or past), assuming the repetition of history idea. (an event without an analogy thus cannot be considered history: e.g., the resurrection of Jesus) • Principle of probability: commonplace principle, requires historian to rely on their own experience, senses, perception, and reflection. McDonald and Porter make the peculiar move of accepting these tenets of modern historiography, and conclude that the resurrection of Jesus does not fit what is “properly called historical and open to historical investigation.” Thus, they argue that “The resurrection of Jesus is best left out of the realm of the historical, in the most technical sense of the term, and allowed to be confessed as a unique and revelatory event brought about by the activity of God. The reality of the resurrection of Jesus is only known through an encounter with the living Christ.”6 Further, “the final judgment about the supernatural intervention of God in history, including his raising of Jesus from the dead, is reserved for faith, not for historical inquiry.”7 And even further, “truly there appear to be no strictly rational, scientific, or historical reasons for confessing the lordship of Jesus Christ.”8 a) “Life of Jesus” quest This “quest” seeks “authentic” life behind the text. This is essentially related to the search described by the “historical Jesus.” I have to strongly (indeed, vehemently) object to this quest and its conclusions. Both their concessions to modern naturalistic historiographical assumptions and their deduction that Jesus’ resurrection must be considered entirely “outside the realm of the historical” are terribly erroneous and dangerous notions. I hope I completely misunderstand their point, for if I do not, then we have an example of another evangelical concession to neo-orthodoxy heresy. Indeed, the resurrection of Jesus is unique in history, but that does not place it outside the realm of historical inquiry. Indeed, because it was in history verified by the authority of many witnesses (especially as found in the Gospels), we have no good reason to subjectivize belief in it to strictly “an encounter with the living Christ.” Indeed, their acceptance of the first tenet of modern historiography that there can no longer be any truly authoritative texts is their falling off point from orthodoxy. The so-called “search for the historical Jesus” presupposes that the historical portrait and record presented in the NT Gospels cannot be accepted at “face value.” Indeed, for the more radical extreme on this search for the historical Jesus, the biblical text itself poses the most serious obstacle in discovering who Jesus was and what he did! Thus, the scholar is forced to look behind the text to attempt to find the Jesus of history who has purportedly been transmuted and transformed by the biased NT record. Further, according to some scholars, Jesus had a personal intention of (“Jesus’ self 5 McDonald and Porter, Early Christianity, pp. 10-17. McDonald and Porter, Early Christianity, p. 17. 7 McDonald and Porter, Early Christianity, p. 17. 8 McDonald and Porter, Early Christianity, p. 17. 6 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 7 understanding”) to establish a new religion. This would have also fueled the NT writers’ presentation of Jesus in their revisions of the “historical Jesus.” This quest for the “holy grail” of the “real Jesus” ironically presupposes that a real Jesus did exist in history, even though the conclusions of this search have generally diminished all supernatural and spiritual value of the life of Jesus presented in the NT. It leaves the question remaining as to precisely why the entire world was forever altered by the testimony of the eyewitnesses to Jesus’ life, death, and resurrection, if it was only a more-or-less fabricated mythology of first century believers. The story of Jesus is a kernel of truth wrapped in fictions, thus according to the more recent versions of the search for the historical Jesus, we must produce a “new gospel” of Jesus “that squares with the best knowledge we can now accumulate.”9 The categories described in the following sections overlap to some degree, and have involved a progressive history in modern times: the so-called 1. “old quest” (ca. 1778-1906): The first quest flowed out of 18th century proposals that raised doubts about Jesus’ life, death, and resurrection (H.S. Reimarus, D.F. Strauss, K. Lachman, H.E.G. Paulus, K.A. von Hase). A.Schweitzer essentially ended this early “quest” for the “real” Jesus that came to be seen as obscured by the biblical text through his book The Quest for the Historical Jesus. He concluded that such a quest for Jesus in the NT was altogether impossible. 2. “interim quest” (1906-1953): The preceding quest eventually led to a renewed quest for the historical Jesus by R. Bultmann who sought to reconstruct the words of Jesus through form criticism. Form criticism, however, could only theoretically establish the “life situation” of a text, and thus he was left with the “Christ of faith” (the mythological Christ created by the early church). The modern interpreter is left with only futile attempts to distinguish the “historical” Christ from the mythological Christ of faith. Indeed, the only possible thing is to appropriate an existential decision for the Jesus of faith. 3. “new quest” (1953-1980’s): the quest for the historical Jesus, subsequent to Bultmann, was sparked in part by E. Käsemann who criticized Bultmann’s mythological conclusions, wanting a Jesus more rooted in history. See also J.M. Robinson and N. Perrin. 4. third quest” (1980-present): Jesus is perceived as a historical man of first century Judaism. This is held on the two extremes of radical (the Jesus Seminar, below) versus conservative hermeneutics (C.F.D. Moule, G.E. Wright, I.H. Marshall). b) Jesus Seminar (radical third quest) The Jesus Seminar claimed to seek the “authentic” words behind the text. They use four main criteria to determine what is “authentic”: 1. Language: the probable origin-language (Aramaic, Semitic, Greek?) 2. Theology: (Jewish or Greek?) 3. Attestation: (How many times and where?) 4. Distinctiveness: (typical or atypical?) Their quest for the “authentic” Jesus relied on several categories for his words about which they vote with colored beads: 1. unlikely: black beads 2. somewhat unlikely: gray beads 3. somewhat likely: pink beads 4. possible/likely: red beads It comes as no surprise that the “red letter” edition of the Jesus Seminar attributes to Jesus less than 20% of Jesus’ words recorded in the NT. Indeed, the results of the Jesus’ seminar scholars are more about what these scholars believe about Jesus than what the NT authors believed about Jesus: in the Jesus Seminar’s appraisal of Jesus he was but “the Jewish 9 Funk, “Opening Remarks,” p. 2. See fn. 12 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 8 equivalent of a Greek philosopher” who never claimed to be the son of God or to forgive sins, and whose crucifixion was an accident after which he was thrown into a dirt grave and rotted.10 To deny the claims of these experts would leave the vast majority of Christians in all times guilty of idolatry and apostasy, for they would have been deceived into believing in and worshipping a god of their own making! It can be affirmed that the idolatry of Jesus Seminar is just that: they have redefined the God of the Bible, redefined the gospel, and manufactured a new-god unworthy of anyone’s worship, but one that is very politically correct and minds his modern manners. Jesus in this new religion becomes a cross-cultural mystic who advocates homosexual rights and socialized medicine (sounds a bit like a geriatric hippie to me!). It should be noted that the Jesus of history discovered by Reimarus, and the early proponents of the search for the Jesus of history, would be startled to meet the new Jesus of the Jesus Seminar! The following excerpt gives the true spirit of arrogance and presumption these men express who call themselves courageous for their willingness “to constantly border on blasphemy”: The opening remarks of Jesus Seminar founder Robert Funk, presented at the first meeting held 21–24 March 1985 in Berkeley, California We are about to embark on a momentous enterprise. We are going to inquire simply, rigorously after the voice of Jesus, after what he really said. In this process, we will be asking a question that borders the sacred, that even abuts blasphemy, for many in our society. As a consequence, the course we shall follow may prove hazardous. We may well provoke hostility. But we will set out, in spite of the dangers, because we are professionals and because the issue of Jesus is there to be faced, much as Mt. Everest confronts the team of climbers. We are not embarking on this venture in a corner. We are going to carry out our work in full public view; we will not only honor the freedom of information, we will insist on the public disclosure of our work and, insofar as it lies within our power, we shall see to it that the public is informed of our judgments. We shall do so, not because our wisdom is superior, but because we are committed to public accountability. Our basic plan is simple. We intend to examine every fragment of the traditions attached to the name of Jesus in order to determine what he really said—not his literal words, perhaps, but the substance and style of his utterances. We are in quest of his voice, insofar as it can be distinguished from many other voices also preserved in the tradition. We are prepared to bring to bear everything we know and can learn about the form and content, about the formation and transmission, of aphorisms and parables, dialogues and debates, attributed or attributable to Jesus, in order to carry out our task.11 There are profound and more obvious reasons we have decided to undertake this work. The more profound and complex reasons may be deferred until a subsequent session of the Seminar. A statement of the more patent motivations will serve this occasion adequately. We are launching these collective investigations in the first instance in response to our students, past, present, and future. Once our students learn to discern the traditions of the New Testament and other early Christian literature—and they all do to a greater or lesser extent under our tutelage—they want to know the ultimate truth: what did Jesus really say? Who was this man to whom the tradition steadily refers itself? For a change, we will be answering a question that is really being asked. Make no mistake: there is widespread and passionate interest in this issue, even among those uninitiated in the higher mysteries of gospel scholarship. The religious establishment has not allowed the intelligence of high scholarship to pass through pastors and priests to a hungry laity, and the radio and TV counterparts of educated clergy have traded in platitudes and pieties and played on the ignorance of the uninformed. A rude and rancorous awakening lies ahead. What we are about takes courage, as I said. We are probing what is most sacred to millions, and hence we will constantly border on blasphemy. We must be prepared to forebear the hostility we shall provoke. At the same time, our work, if carefully and thoughtfully wrought, will spell liberty for other millions. It is for the latter that we labor. This culminates in Funk’s following accursed proposal: 10 11 Paraphrased from W.L. Craig, “Rediscovering the Historical Jesus,” p. 1. From http://www.westarinstitute.org/Jesus_Seminar/Remarks/remarks.html Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 9 “What we need is a new fiction that takes as its starting point the central event in the Judeo-Christian drama and reconciles that middle with a new story that reaches beyond old beginnings and endings. In sum, we need a new narrative of Jesus, a new gospel, if you will, that places Jesus in the grand scheme, the epic story.”12 Consider the sobering NT response to such proposals: 2 Cor 11:4 For if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the one you received, or a different gospel from the one you accepted, you put up with it easily enough. Gal 1:6-9 I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are turning to a different gospel— 7 which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. 8 But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned! 9 As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned! In contrast to the true gospel, false gospels are spiritual bondage to those who embrace them. 12 Funk, “Opening Remarks,” p. 2. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 10 4. NT Roman world 1. Achaia 2. Adriatic Sea 3. Aegean Sea 4. Alexandria 5. Alexandria 6. Antioch 7. Antioch (Syria) 8. Athens 9. Caesarea 10. Carthage 11. Colossae 12. Corinth 13. Crete Geography of the gospels 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. Cyrenaica Cyrene Damascus Derbe Dura-Europa Egypt Ephesus Fair Havens Heliopolis Herculameum Iconium Illyricum Laodicea Lystra Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 11 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. Macedonia Miletus Mount Sinai Nabatea Palmyra Pergamum Petra Philadelphia Pompeii Rome Samaria Sardis Seleucia Sicily Sidon Smyrna Syria Tarsus Thyatira Troas Troas Tyre Tyrrhenian Sea NT Palestine 1. Ascalon 2. Beersheba 3. Beth Shean 4. Bethany 5. Bethlehem 6. Caesarea 7. Caesarea Philipi 8. Capernum 9. Chorazin 10. Dan 11. Dead Sea 12. Decapolis 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. Emmaus Engeddi Galilee Gaza Gezer Golan Heights Hebron Idumea Idumea Jaffa Jericho Jerusalem Jaffa Jordon River Judea Lydda Masada Mt. Ebal Mt. Gerizim Mt. Hermon Mt. Tabor Nabatea Nain Nazareth Perea Philadelphia Phoenicia Qumran Samaria Sea of Galilee Sidon Tekoa Tiberias Tyre Wadi Arnon Wadi Jabbok Wadi Yarmuk Wadi Zered Geography of Palestine ➢ ➢ See Monsoon Master Map from the Geobasics Study Guide: Part Three – Southern Area online in “backgrounds” folder See Satellite Bible Atlas Broader context: 1. Fertile Crescent 2. Levant Names: Canaan (son of Ham), Promised Land, Israel (Jacob), Palestine (Philistines), Holy Land Land mass: 1. 6500 square miles 2. 130 miles from N to S 3. 69 miles from E to W Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 12 Main Geographical regions 1. Mediterranean Sea (Great Sea) 2. Coastal Plain 3. Shephelah Hills 4. Central Mountains 5. Wilderness of Judea 6. Jordan Rift Valley 7. Transjordan mountains 8. Plain of Jordan (Jericho) 9. Eastern Desert 10. Negev 11. Upper Galilee 12. Lower Galilee Water bodies: 1. Sea of Galilee (Chinnereth, Gennesaret, Tiberias, Gennesar) is fourteen miles long and apx. 8 miles wide, thirtythree miles in circumference, and deepest at apx. 140 ft. Averaging at some 700 feet below sea level, it is the lowest freshwater lake on earth. The River Jordan and underwater springs feed the lake. 2. Lake Huleh (Semechonitis) is north of the Sea of Galilee, and is a major migration point for hundreds of millions of birds the major rift valley between Africa, Europe, and Asia. 3. Jordan River is 134 miles long with an altitude drop of 3000 feet at twenty two feet per mile. Averaging eighty to a 180 feet in width at a depth of five to twelve feet. 4. Dead Sea (Salt Sea, Sea of the Plain, and Eastern Sea) is at 1292 feet below sea level, forty six miles long, with the deepest regions at 1300 feet. The salt content is so rich that fish die within minutes of exposure. The salt leeches from the salt deposits near the shores of the sea, and makes up some twenty-five percent of the solid material in the water and thus gives it buoyancy. Nations of Canaan (Deut 7): 1. Hittites 2. Girgashites 3. Amorites 4. Canaanites 5. Perizzites 6. Hivites 7. Jebusites Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 13 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 14 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 15 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 16 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 17 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 18 13 13 McRae, Archeology of the NT, p. 71. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 19 14 14 Macmillan Bible Atlas, p. 146. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 20 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 21 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 22 15 15 Bible History Online: Galilee Area in the Time of Jesus - Bible History (bible-history.com) Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 23 Holman Bible Atlas, map 108 16 16 From Holman Bible Atlas, map 108 (see Bible Maps Archive (studylight.org). Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 24 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 25 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 26 Bethlehem Bethlehem as the birthplace of Jesus has not been questioned, having extensive corroboration and a long history of the traditional site (several churches are built over the site). 17 17 Map of Ancient Bethlehem (godweb.org) and Bethlehem (1912) (kchanson.com) bethleem Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 27 18 Nazareth 18 Map from 12 Top-Rated Tourist Attractions in Bethlehem | PlanetWare Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 28 Jesus lived in this small and village here for his youth. Archeologists have found that Nazareth was an agricultural settlement with many winepresses, olive presses, and caves for grain storage, and cisterns for water and wine.19 20 Capernaum 19 20 McRay, Archaeology, p. 157. Nazareth 1912 map. Castaneda Library, Map Collection/U. of Texas Austin, TX Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 29 Capernaum became the center of Jesus’ Galilean ministry (after his rejection in Nazareth). Jesus taught extensively in and around Capernaum, doing numerous miracles there. It is widely believe that a synagogue uncovered there is the one in which Jesus preached. Many scholars also believe that a house discovered there is that of the Apostle Peter, and one of the places that Jesus would have stayed during his ministry in Capernaum.21 22 21 22 McRay, Archaeology, p. 164. Map of Capernaum site from Map of Capernaum in the first century – Ritmeyer Archaeological Design Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 30 Capernaum23 Decapolis 23 Final town plan of Capernaum from Callegher 2007: 16-17. Reproduced... | Download Scientific Diagram (researchgate.net). Final town plan of Capernaum from Callegher 2007: 16–17. “Crosses mark loci in which Late Roman Fine Ware with stamped crosses were discovered.” Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 31 ➢ ➢ See below “Decapolis and the Lands Beyond” from the Bible Visual Resource Book. See “Major political provincial regions,” p. 55. Ten cities that were formed into a league to resist Semitic encroachment from the east and the west. They were established after the post-Alexander era of immigration and settlement along the trade routes there formed by the Fertile Crescent: Philadelphia, Gerasa, Pella, Scythopolis, Damascus, Gadara, Dion, Canatha, Raphana, and Hippos. These cities gained independence (63 B.C.) due to Greek resistance to Jewish pressures in the Maccabean era. The cities were each set up like Greek city-states, having their own coins and governments. They were characterized by considerable prosperity and largely Gentile populations. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 32 24 24 Source: Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 33 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 34 25 25 Macmillan Bible Atlas, p. 148. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 35 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 36 26 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 37 Topography of Jerusalem27 26 27 Carta Atlas of Biblical Jerusalem, p. 38. Carta Atlas of Biblical Jerusalem, p. 42. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 38 28 Ritmeyer, “Reconstructing Herod’s Temple in Jerusalem,” in Secrets of Jerusalem’s Temple Mount, pp. 2-3. See Ritmeyer, Secrets of Jerusalem’s Temple Mount (updated), p. 72-75. 28 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 39 29 29 Ritmeyer, “Locating the Original Temple Mouint,” Secrets of Jerusalem’s Temple Mount (updated), p. 76. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 40 30 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 41 31 Ritmeyer, “Locating the Original Temple Mount,” in Secrets of Jerusalem’s Temple Mount, pp. 38-39. For color illustrations, see Ritmeyer, Secrets of Jerusalem’s Temple Mount (updated), p. 72-75. 31 Ritmeyer, “The Structure of Herod’s Temple – Why We Can Rely On The Description in Middot,” Secrets of Jerusalem’s Temple Mount (updated), p. 131. 30 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 42 32 32 Son Light Publishers three-dimensional view of Jerusalem. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 43 33 33 Backhouse, Kregel Pictorial Guide, pp. 11-12. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 44 The Old City of Jerusalem today, National Geographic Society map, April 199634 34 The Old City of Jerusalem today, National Geographic Society map, April 1996. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 45 35 35 Old City Jerusalem by the Israel Ministry of Tourism, “Jerusalem Visitors Map,” prepared by the Survey of Israel, 2000. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 46 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 47 (above)Google 3d picture of Temple Mount today Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 48 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 49 http://www.bible-history.com/map_jesus/ Map of the Last Passover and Death of Jesus 1 The Golden Gate 2 The Temple 3 The Court of the Gentiles 4 The Last Supper 5 The Garden of Gethsemane 6 House of Caiaphas 7 Fortress of Antonia 8 Herod's Palace 9 Hasmonaean Palace 10 Golgotha Scriptures Conclusion Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 50 36 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 51 Herod’s Temple by Kregel37 36 37 Scripture Press, Atlas, p. B28. Backhouse, Kregel Pictorial Guide, pp. 16-17. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 52 5. Languages of Jesus’ time ➢ See M.O, Wise, “Languages of Palestine,” IVP Dictionary of Jesus and the Gospels, pp. 434-444. Jesus probably spoke a dialect of Aramaic, and may have spoken or knew both the High and Lower forms of Hebrew, as well as having competence in Greek, according to Wise. (below)Diagram of languages in NT times38 6. Education in Ancient Israel The level and quality of education in ancient Israel included: • A strong emphasis on knowing God and towards the development of holy character. • Knowing the law/Torah was front and center. • Emphasis on knowing their own history (of deliverance) and maintaining cultural, national pride. • Largely the responsibility of the home it began at toddler age. • The fathers’ role was prominent in insuring (sons especially) education was complete and included also teaching them trades. • The mothers' role was especially prominent in educating the daughters with a focus on domestic skill, that also included the many tasks of agricultural life, and they were generally taught to read and sometimes to write, especially the latter wherever they had a private tutor. Though the rabbis discouraged formal female education in the Law, there were prominent highly educated women. • In such a close-knit religious community, the children all learned extensively of Hebrew religious beliefs and practice, such as the close relationship of vocation (mostly agricultural) to their faith and their seasonal cycle of festivals. Thus, education (catechism) was interwoven into all of life to varying degrees, as in homeschooling today. • Formal education, while focused on the Scriptures, would include the basic disciplines of reading, writing, math, music and was done over the centuries to varying degrees by the Levites (priests), prophets, scribes, lawyers, 38 M.O, Wise, “Languages of Palestine,” IVP Dictionary of Jesus and the Gospels, p. 441. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 53 • • • • • • • rabbis, and elders. There is apparently no clear evidence of formal schools organized for the sole purpose of education until NT times. Gentile proselytes were catechized, baptized, and circumcised (males). Education in NT times was generally more consistent for the young through the maintenance of elementary schools. In exile, the synagogue became the educational center, attended by both males and females though sitting apart. Greek influence became a point of tension for Jewish education after the return from exile and the rise of Hellenism follow ng the Persian period. Overall, it is thought that literacy among Jews was relatively high, esp. being a people of the Book. Besides being educated and catechized extensively at home, Jesus presumably was also educated in the synagogue school. Jesus welcomes women as learners and those who supported his teaching ministry. Women played a prominent role in both the OT and the NT in every aspect of life and education except for that reserved for the elders and rabbis, etc. Christ in the House of His Parents (The Carpenter's Shop) by Everett Millais39 39 Accessed May 21, 2024 at https://en.wikipedia.org/wiki/Christ_in_the_House_of_His_Parents#/media/File:John_Everett_Millais__Christ_in_the_House_of_His_Parents_(%60The_Carpenter's_Shop')_-_Google_Art_Project.jpg Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 54 7. People of Jesus’ time a) Prior epochs BC Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 55 ❖ ❖ ❖ ❖ ❖ ❖ Persian: 450-330 BC Greek (Hellenistic): 330-166 BC Egyptian: 323-204 BC Syrian: 204-165 BC Maccabean (Hasmonean): 166-63 BC Roman: 63 BC -1453 A.D. NT Backgrounds timeline40 b) Major political provincial regions ❖ Galilee: mostly Jewish occupied, from Carmel to Lebanon, where Jesus centered his ministry ❖ Perea: Jews and gentiles beyond the Jordan+ ❖ Decapolis: “ten cities” occupied mostly by Greeks (see p. 30) 40 Reader’s Digest: Jesus and His Times, pp. 52-53 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 56 ❖ Samaria: central region, annexed to Judea ❖ Judea: southern, largest region c) ➢ Roman rule: foreign oppression in Israel See Tenney for extensive discussion of Roman world, pp. 3-79. 41 41 Spivey and Smith, Anatomy, p. xviii. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 57 42 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 58 43 (above)Pantheon in Rome44 42 Bible Visual Resource Book, p. 181. Bible Visual Resource Book, p. 185. 44 The Pantheon in Rome by Stephen Hague. 43 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 59 (below)Herodian.45 45 Herodium fortress, Times Atlas of the Bible, p. 159. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 60 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 61 1. (1) Roman chronology Rome 63 BC-AD 135 Antipater Herod G Archelaus Antipas Philip Herod A. I Herod A. II (2) 43BC 37-4BC 6AD (Judea) 4BC-AD39 (Galilee) 4BC-AD34 (tetrarchy) AD41-44 AD 100 Pax Romana ca. 30 BC-AD 170 Augustus 30BC-AD14 Tiberius 14-37 Gaius C. 37-41 Claudius 41-54 Nero 54-68 (Menachem - Jewish Revolt 66-70) Galba, Otho, Vitellius 68-69 Vespasian 69-79 (Masada) Titus 79-81 Domitian 81-96 (persecution) Nerva 96-98 Trajan 98-117 Hadrian 117-138 The social structure of the Roman Empire consisted essentially of five classes of people: (1) members of the Roman senatorial families, who had such positions because of great wealth: (2) members of the equestrian class, who arrived at their positions because of wealth or because of significant contributions to the service of the state; (3) freemen and freewomen, who were born as free Roman citizens and who may or may not have been wealthy; (4) freed men and women, who had bought their freedom or had it purchased for them; (5) slaves, whose indenture ran the gamut from immensely dangerous work, such as in mines, to positions in the household.46 Coliseum (S.Hague) 46 MacDonald and Porter, Early Christianity, p. 80. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 62 (3) Charts of Palestine in the Time of Jesus by Hanson and Oakman Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 63 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 64 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 65 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 66 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 67 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 68 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 69 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 70 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 71 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 72 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 73 d) (1) Pharisees and Sadducees, Essenes, Zealots, and the Sanhedrin Background (above)Jewish High Priests in Graeco-Roman times by Bruce.47 Matt 23:13 “Woe to you, teachers of the law and Pharisees , you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let those enter who are trying to. Matt 23:15 “Woe to you, teachers of the law and Pharisees , you hypocrites! You travel over land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are. Matt 23:23 “Woe to you, teachers of the law and Pharisees , you hypocrites! You give a tenth of your spices—mint, dill and cummin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. Matt 23:25 “Woe to you, teachers of the law and Pharisees , you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. Matt 23:27 “Woe to you, teachers of the law and Pharisees , you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean. Matthew 23:29 r “Woe to you, teachers of the law and Pharisees , you hypocrites! You build tombs for the prophets and decorate the graves of the righteous. Matt 27:62 The next day, the one after Preparation Day, the chief priests and the Pharisees went to Pilate. 47 Bruce, Israel and the Nations, pp. 234-235. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 74 In many regards, orthodox Christians have more in common with the Pharisees than with the Sadducees. It must be remembered that there were true believers among the Pharisees, and not all were Christ-haters. Indeed, many became Christians. Pharisees zealously tried to observe OT law, tithing, observance of the Sabbath, ritual purity. Josephus notes differences between the Sadducees and the Pharisees: in contrast to the Sadducees, the Pharisees believed in the immortality of the soul (and resurrection), the sovereignty (fate) of God, and they took an strong interest in “representing” the common man. Resurrection is the background to Jesus’ response to the Sadducees in Mark 12:18-26, where Jesus would have agreed with the Pharisees. Another significant episode involved the apostle Paul who, ironically, was defended by some Pharisees of the Sanhedrin in Acts: Acts 23:6-10 Then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, “My brothers, I am a Pharisee, the son of a Pharisee. I stand on trial because of my hope in the resurrection of the dead.” 7 When he said this, a dispute broke out between the Pharisees and the Sadducees, and the assembly was divided. 8 (The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees acknowledge them all.) 9 There was a great uproar, and some of the teachers of the law who were Pharisees stood up and argued vigorously. “We find nothing wrong with this man,” they said. “What if a spirit or an angel has spoken to him?” 10 The dispute became so violent that the commander was afraid Paul would be torn to pieces by them. He ordered the troops to go down and take him away from them by force and bring him into the barracks. “Beyond an absolute insistence on the unity and holiness of God, the election of Israel and the absolute authority of the Torah for him, all the stress in the Pharisee’s religion was ethical, not theological. Our Lord’s condemnation of them has to be interpreted in the light of the undoubted fact that they stood ethically higher than most of their contemporaries.”48 ➢ See also Paul the Pharisee: Phil 3:5; Acts 23:6. PHARISEES: Their roots can be traced to the second century B.C— to the Hasidim, during the Maccabean period, and opposing the militaristic Hasmoneans and favoring spiritual solutions instead of political, thus becoming separatistic.49 ▪ Along with the Torah, they accepted as equally inspired and authoritative, all material contained within the oral tradition ▪ On free will and determination, they held to a mediating view that made it impossible for either free will or the sovereignty of God to cancel out the other. ▪ They accepted a rather developed hierarchy of angels and demons. ▪ They taught that there was a future for the dead. ▪ They believed in the immortality of the soul and in reward and retribution after death. ▪ They were champions of human equality. ▪ The emphasis of their teaching was ethical rather than theological. “The Pharisees are those who are esteemed most skillful in the exact explication of their laws, and hold the position of the leading sect.”50 SADDUCEES: They probably had their beginning during the Hasmonean period (166-63 B.C.). They gained their political power from Rome and were exemplified in their control of the Sanhedrin. Contrasting with the Pharisees, their concerns were largely political and not spiritual, and even were against the Pharisees’ religious orthodoxy. Their demise occurred c. A.D. 70 with the fall of Jerusalem. ▪ They denied that the oral law was authoritative and binding. ▪ They interpreted Mosaic law more literally than did the Pharisees. ▪ They were very exacting in Levitical purity. ▪ They attributed all to free will. ▪ Rationalistic and naturalistic, they argued there is neither resurrection of the dead nor a future life. 48 J.D Douglas, New Bible Dictionary, electronic ed. of 2nd ed., p. 925. Wheaton, IL: Tyndale House, 1982; Published in electronic form by Logos Research Systems, 1996. 49 This summary of Jewish sects is from the Bible Visual Resource Book, p. 185. 50 Josephus, Wars of the Jews, 2, 162. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 75 ▪ ▪ ▪ They rejected a belief in angels and demons. They rejected the idea of a spiritual world. Only the books of Moses were canonical Scripture. “The Sadducees take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil. And they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please.”51 ESSENES: They probably originated among the Hasidim, along with the Pharisees, from whom they later separated (I Maccabees 2:42; 7:13). They were a communal group of very strict and zealous Jews in Qumran (Dead Sea) who took part with the Maccabeans in a revolt against the Syrians, c. 165-155 B.C. See A. Morrison, “The Two Jerusalems” (OneDrive) on the Essenes and the Kabbala and their interest in magic and mysticism, as well as the occult. Not mentioned in the NT. ▪ They followed a strict observance of the purity laws of the Torah. ▪ They were notable for their communal ownership of property. ▪ They had a strong sense of mutual responsibility. ▪ Daily worship was an important feature along with a daily study of their sacred scriptures. ▪ Solemn oaths of piety and obedience had to be taken. ▪ Sacrifices were offered on holy days and during sacred seasons. ▪ Marriage was not condemned in principle but was avoided. ▪ They attributed all that happened to fate. “The Essenes reject pleasure as an evil, but esteem continence and the conquest over our passions, to be a virtue.”52 ZEALOTS: They originated during the reign of Herod the Great c. 6 B.C. and ceased to exist in A.D. 73 at Masada. ▪ They opposed payment of tribute for taxes to a pagan emperor (Rome), saying that allegiance was due only to God. ▪ They held a fierce loyalty to the Jewish traditions, as Pharisees, and yet political radicals. ▪ They were opposed to the use of the Greek language in Palestine. ▪ They prophesied the coming of the time of salvation. “The Zealots should be remembered primarily for their thwarting of the nobility’s plan to negotiate a settlement with the Romans. Moreover, the Zealots were not the Fourth Philosophy mentioned by Josephus; indeed, they were not a sect or philosophy at all. Furthermore, the Zealots were not in the vanguard among those who were agitating for rebellion, but once the revolt was underway and the only choice was to fight or to flee, and they stayed and fought to the death.” 53 SANHEDRIN: see articles on drive 1.1. Synedrion. In the LXX synedrion (syn, “together” and hedra, “a seat”) had no fixed meaning and translated a variety of Hebrew words (ma̱Ps 25:4 [Mt 26:4]; sôd-, Prov 11:13; dîn, Prov 22:10; qāhāl, 26:26). By the end of the Maccabean period synedrion is wide spread in the Greek literature for the supreme Jerusalem council. The Hebrew word sanhēdrîn, a transliteration of synedrion, is also used in the Mishnah for the Jerusalem court (m. Soṭa 9:11). In the Gospels synedrion refers to the Jerusalem council (Mt 26:59; Mk 15:1; Jn 11:47; cf. Acts 5:27). In Matthew 5:22 and 10:17 (par. Mk 13:9) any judicial body may be in mind, such as the Sanhedrin, a local Jewish council or a group in the Christian community. In Luke 22:66 synedrion probably refers to the assembly room. 51 Josephus, Wars of the Jews, 8, 164-165. Josephus, Wars of the Jews, 8, 120. 53 “The Zealot party per se was not formed until the winter of A.D. 67-68” (W.J.Heard, “Revolutionary Movements,” Dictionary of Jesus, p. 696). LXX Septuagint m. Mishna Soṭa Soṭa par. parallel passage in another/other Gospel(s) 52 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 76 Josephus also uses the term for the Jerusalem council (Ant. 14.167–80; Life 62) and for the five districts and councils created in Palestine by Gabinius (Ant. 14.89–91). In other Greek literature of the period a “sanhedrin” was often a council of representatives from various constituencies (e.g., Diodorus 16.41).54 SCRIBES: the transmitters of the OT Hebrew text who were scholars and legal authorities (later called rabbis) from both the Sadducees and the Pharisees who opposed Jesus whenever he did not follow traditional practices. They were professional students and teachers of the OT, responsible for upholding and transmitting the legal decisions made (by Pharisees and the Sanhedrin) that were based on the law of Moses, and perpetuated the “traditions of men” that Jesus often confronted. They served the Sanhedrin and are thought to have sided with the Pharisees (according to Josephus). (2) The “traditions of the elders” Matt 15:2 “Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat.” Matt 15:3 He answered them, “And why do you transgress the commandment of God for the sake of your tradition? Matt 15:6 So, for the sake of your tradition, you have made void the word of God. Mark 7:4 and when they come from the market place, they do not eat unless they purify themselves; and there are many other traditions which they observe, the washing of cups and pots and vessels of bronze.) Mark 7:5 And the Pharisees and the scribes asked him, “Why do your disciples not live according to the tradition of the Mark 7:8 You leave the commandment of God, and hold fast the tradition of men.” Mark 7:9 And he said to them, “You have a fine way of rejecting the commandment of God, in order to keep your tradition! Mark 7:13 thus making void the word of God through your tradition which you hand on. And many such things you do.” Gal 1:14 and I advanced in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers. Col 2:8 See to it that no one makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ. 2 Thess 3:6 Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from any brother who is living in idleness and not in accord with the tradition that you received from us. Much of the hermeneutics of the Pharisees was a combination of the written law of the Torah and the oral law of the traditions of the elders. The Pharisees sought to make fulfilling the law easier by redefining much of the stringent aspects of the law into less demanding ones. Mark 7:10-13 For Moses said, ‘Honor your father and your mother,’ and, ‘Anyone who curses his father or mother must be put to death.’ 11 But you say that if a man says to his father or mother: ‘Whatever help you might otherwise have received from me is Corban’ (that is, a gift devoted to God), 12 then you no longer let him do anything for his father or mother. 13 Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that.” As Silva notes: “Jesus, however, had little patience with this kind of hermeneutics. Quoting Isaiah’s condemnation of hypocrisy, he accused the Pharisees of nullifying God’s commands by means of human tradition (Mark 7:10-12, 13).”55 Contrary to widespread opinion, Jesus did not seek to abolish the OT law and its stringent demands, but rather to counter the false teaching of the lax Pharisaical traditions. He never countered their orthodoxy in regards to the OT, but rather their bad hermeneutics and their hypocrisy. (3) ➢ Hypocrisy See Pharisees above. “Hypocrisy is vice’s tribute to virtue.” [anon] Ant. Antiquities of the Jews Life Life of Flavius Josephus 54 Joel B. Green, Scot McKnight and I. Howard Marshall, Dictionary of Jesus and the Gospels (Downers Grove, Ill.: InterVarsity Press, 1992), 728. 55 Silva, Biblical Hermeneutics, p. 117. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 77 Redemption: internalization of God’s law and holiness. Hypocrisy: strict externalization of God’s law without internal regeneration. Hypocrisy is profession without the internal/external practice. Of course, no one is perfected in this life, but we must remember Jesus adamantly warned against having externals without internal reality. His condemnations of the scribes and Pharisees is a case in point. The fool is one who thinks he can fool man as well as God with appearances, outward show, and trappings. The fool lives in serious denial. There is a humor in the Bible about folly, but it is God’s perspective, not simply our ridicule of folly. It is God’s proclamation: “Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God, the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe (1 Cor 1:20). Also, “God chose the foolish things of the world to shame the wise . . .” (1 Cor:1:27). Other aspects of hypocrisy involve lawless living, false worship, false pretense, false interpreters of the law and scripture, and nullifying of God’s word by scripture twisting. “All three Synoptic Evangelists in their varied ways render their verdict that Jesus’ opponents came to him under false pretenses, flattering him and giving the impression that they sought his considered response to a difficult issue but actually seeking only to trap him.” 56 Isa 44:25-26 Isa 44:25 who foils the signs of false prophets and makes fools of diviners, who overthrows the learning of the wise and turns it into nonsense, ) to be honest. They hoped to Lu 20:20 Keeping a close watch on him, they sent spies, who pretended ( catch Jesus in something he said so that they might hand him over to the power and authority of the governor. Mk 12:15 Should we pay or shouldn’t we?” But Jesus knew their hypocrisy ( ). “Why are you trying to trap me?” he asked. “Bring me a denarius and let me look at it.” Mt 15:7-8 You hypocrites! Isaiah was right when he prophesied about you: 8 ”‘These people honor me with their lips, but their hearts are far from me. Mt 23:13-36 “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let those enter who are trying to. 15 “Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are. 16 “Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.’ 17 You blind fools! Which is greater: the gold, or the temple that makes the gold sacred? 18 You also say, ‘If anyone swears by the altar, it means nothing; but if anyone swears by the gift on it, he is bound by his oath.’ 19 You blind men! Which is greater: the gift, or the altar that makes the gift sacred? 20 Therefore, he who swears by the altar swears by it and by everything on it. 21 And he who swears by the temple swears by it and by the one who dwells in it. 22 And he who swears by heaven swears by God’s throne and by the one who sits on it. 56 See R.H. Smith, “Hypocrite,” Dictionary of Jesus, p. 353. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 78 “Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cummin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. 24 You blind guides! You strain out a gnat but swallow a camel. 25 “Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. 26 Blind Pharisee! First clean the inside of the cup and dish, and then the outside also will be clean. 23 (right woodcut)Jerome, Saint, in Latin, Eusebius Hieronymus (347?-419 or 420), Father of the Church, Doctor of the Church, and biblical scholar, whose most important work was a translation of the Bible into Latin (see Vulgate).57 “Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean. 28 In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness. 29 “Woe to you, teachers of the law and Pharisees, you hypocrites! You build tombs for the prophets and decorate the graves of the righteous. 30 And you say, ‘If we had lived in the days of our forefathers, we would not have taken part with them in shedding the blood of the prophets.’ 31 So you testify against yourselves that you are the descendants of those who murdered the prophets. 32 Fill up, then, the measure of the sin of your forefathers! 33 “You snakes! You brood of vipers! How will you escape being condemned to hell? 34 Therefore I am sending you prophets and wise men and teachers. Some of them you will kill and crucify; others you will flog in your synagogues and pursue from town to town. 35 And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar. 36 I tell you the truth, all this will come upon this generation. 27 (4) Jewish Messianic Expectations58 ➢ See Bateman, Herbert W. IV, Darrel L. Bock, and Gordon H. Johnston. Jesus the Messiah: Tracing the Promises, Expectations, and Coming of Israel’s King. Grand Rapids: Kregel, 2012. ISBN 978-0-8254-2109-9. “In later times the religious consciousness was concentrated upon the hope of the future.”59 Two key principles: ▪ Works (of Israel) = observance of the law ▪ Faith = belief in a better future (zeal for law to obtain reward) The Messianic hope (generally accepted expectations): • A hope for a better, glorious future for the nation was the supreme concept: morally purified, respected by the Gentiles, enemies destroyed, wise governance, internal justice, peace, happiness, and prosperity. Bodily resurrection also featured in this hope, in order for deceased individuals to partake of the glorious future of the nation when it arrives. Some considered the resurrection only for the righteous/just. (see resurrection pp. 251, 294). 57 Microsoft® Encarta® Encyclopedia 2002. © 1993-2001 Microsoft Corporation. Emil Shürer, A History of the Jewish People in the Time of Jesus Christ, pp. 126-187. On eschatology and Judaism and the OT, see Beale, NT Biblical Theology, pp. 117-128. 59 Shürer, A History, p. 128. 58 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 79 • It developed from a strictly national to international(world) hope, in which the future kingdom of God comprised all of humankind: the Messiah would judge and rule over the entire world. The destruction of Israel’s enemies was central to this, but positively the New World under the rule of God and his Anointed One. The benefits of this New World would come from heaven above, the glorious new Jerusalem descending with the King-Messiah. (133-134). Daniel’s influence on the Messianic ideals: God will deliver Israel and judge the nations and kingdoms of this world. The nations will serve Israel, and the righteous will be resurrected to share the universal dominion of the saints. Extrabiblical examples from the Apocrypha: See DSS at https://www.deadseascrolls.org.il/explore-the-archive/manuscript/4Q58-1?locale=en_US Ecclesiasticus (also see Judith, 2 Macc, Bar.): penal judgment upon the heathen (138), deliverance of Israel from its troubles, gathering of those dispersed, everlasting duration of the nation and Davidic dynasty. Tobit: Jerusalem will be rebuilt with gold and gems, and all the heathen will be converted. (139) Wisdom of Solomon: Platonistic – true happiness only after death, the righteous will one day judge the heathen. Sibyllines (a collection of twelve books, ca. 140 B.C.): God will send a King from the east to end all war, but the heathen kings will attack the Temple and Holy Land, but God will intervene and his enemies will perish. The people of God will then have peace and protection when God establishes his holy, eternal (theocratic) kingdom over all people, including the heathen who will bring their offerings from all over the world to Jerusalem. God will dwell on Zion over universal peace in the world, and his law will be acknowledged among all. (140) Enoch (late 2nd cent. B.C.): A vision of divine judgment in a last powerful attack by the heathen that is miraculously countered by God who is then enthroned and sits in judgment over the fallen angels and apostate Jews. The old Jerusalem is replaced with a new Jerusalem for all pious Jews. The Messiah then appears and the heathen are converted and pray to him. (141-2) Psalterium Salominis (Pompey, 63-48 B.C.): God is king over Israel, the “Lord Messiah,” and David’s house will be everlasting. Considering Roman rule, the hope is expressed that God would raise up a righteous Prince of David’s throne to rule and crush their enemies, to cleanse Israel (Jerusalem) of the heathen, to gather a holy people, to judge the tribes, to remove all unrighteousness, and divide the land according to the tribes. The heathen will serve him and see his glory. The King is the Lord’s anointed, wise, pure from sin, strong by the Holy Spirit, endowed with miraculous powers, striking his enemies with the word of his mouth. This King will lead the people in holiness without pride, all the while he is an actual human king (142-143). Life after death and a resurrection of the body is also indicated. Examples from the Psalterium Salominis:60 ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ 60 Lord, you chose David to be king over Israel, and swore to him about his descendants forever, that his kingdom should not fail before you. (v. 4) See, Lord, and raise up for them their king, the son of David, to rule over your servant Israel in the time known to you, O God. (v. 21) He will gather a holy people whom he will lead in righteousness; and he will judge the tribes of the people that have been made holy by the Lord their God. (v. 26) He will distribute them upon the land according to their tribes… (v. 28) And he will purge Jerusalem (and make it) holy as it was even from the beginning. (v. 30b) And he will be a righteous king over them, taught by God. There will be no unrighteousness among them in his days, for all shall be holy, and their king shall be the Lord Messiah. (v. 32) And he himself (will be) free from sin, (in order) to rule a great people. He will expose officials and drive out sinners by the strength of his word. And he will not weaken in his days, (relying) upon his God, for God made him powerful in the Holy Spirit and wise in the counsel of understanding, with strength and righteousness. (vv. 36-37) Faithfully and righteously shepherding the Lord’s flock, he will not let any of them stumble in their pasture. (v. 40b) This is the beauty of the king of Israel which God knew, to raise him over the house of Israel to discipline it. (v. 42) From Craig A. Evans, “Messianic Hopes and Messianic Figures in Late Antiquity,” JGRChJ 3 (2006): 9-40, p. 13-14. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 80 Testaments of the Twelve Patriarchs: priestly and royal figures (vaguely Messianic), salvation will arise from Levi in a High Priest from Judah, someone who is a King who will restore the Davidic kingdom. DSS examples61 4Q521 (125-75 BC): “Messianic Apocalypse” speaks of a human ‘Messiah, whom heaven and earth will obey.’ Things expected to take place: God’s ‘Spirit will hover over the poor, and he will renew the faithful with his strength’. He will free prisoners, restore the sight of the blind, heal the wounded, make alive the dead, and proclaim good news to the poor.62 See Ps 146. Adapted from Craig A. Evans, “Messianic Hopes,” pp. 17-19. Accessed 5/1/2023 https://www.deadseascrolls.org.il/explore-the-archive/image/B-496234. See Craig Evans, “Messianic Hopes”: “The parallels to Jesus’ reply to the imprisoned John the Baptist (Mt. 11.5 = Lk. 7.22). Jesus’ reply, like 4Q521, is heavily dependent upon words and phrases drawn from Isa. 26.19, 35.5-6 and 61.1-2. The parallels suggest at the very least that Jesus’ reply would have been understood as an implicit claim to a messianic role (though whether principally in a royal or prophetic capacity remains an open question)” (pp. 17-18). 61 62 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 81 4Q246 (40 BC): (Aramaic) a seer interprets a vision, or dream, to a king. Many think that the “son of God” and “son of the Most High” figure, whose “kingdom will be an eternal kingdom,” and who will make peace on the earth after which all people will pay him homage This is clearly a messianic figure (though disputed). New Testament parallels are suggestive.63 See Dan 7:13. Accessed 5/1/2023 https://www.deadseascrolls.org.il/explore-the-archive/image/B-284683. See Craig Evans, “Messianic Hopes”: “The angelic announcement in Lk. 1.32-35 offers several striking parallels to 4Q246. Because the angel’s epithets are obviously intended to convey messianic import in the context of the Gospel of Luke, it is reasonable to assume that the epithets of 4Q246 do also. Thus, although the anticipated actions of the figures envisioned in Luke and 4Q246 are significantly different, the common language suggests that both writings are speaking of the Messiah” (p. 18). “The portrait of the Messiah in the sectarian writings is consistent and makes use of terminology such as ‘Messiah’ (CD 12.23– 13.1; 14.19 [ = 4Q266 18 iii 12]; 1QS 9.11; 1QSa 2.11-15, 20-21; 4Q252 1 v 3-4), ‘branch of David’ (4Q161 7–10 iii 22; 4Q174 1–2 i 11; 4Q252 1 v 3-4; 4Q285 5 3-4), and ‘Prince’ or ‘Prince of (all) the congregation’ (CD 7.19-20 [ = 4Q266 3 iv 9]; 1QSb 5.20; 1QM 5.1; 4Q161 2–6 ii 19; 4Q285 4 2, 4 6; 5 4; 6 2; 4Q376 1 iii 1). In the Damascus and Community Rule documents, the coming of the Messiah is linked with the coming of the High Priest (i.e. the ‘anointed one of Aaron’). . . (p. 18). The Messiah of the Dead Sea Scrolls is similar at points to the Messiah of Psalms of Solomon 17 and 4 Ezra. However, the former portrayal is less exalted and is more closely linked to the High Priest and the legal, priestly interests of the community of the New Covenant. In the latter portrayals nothing is said about the role of the High Priest. Perhaps the most distinctive feature of Qumran’s Messiah is his association with the restored priesthood. He cooperates with the High Priest, perhaps is even subordinate to him . . .” (p. 19). 63 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 82 4Q458 (75-50BC): speaks of a Messiah who is anointed to have victory as a righteous man and warrior over the uncircumcised and evil.64 4Q252 (30-40 BC): mentions several prominent OT figures (selectively from Gen 6-49) and prospectively looks towards a royal human Messiah coming. Contains the phrase, “the scepter shall not depart from Judah . . ” (Gen 49:10). The Righteous Branch of the line of Judah will have an enduring dynasty, and seems to be a single royal figure, not a diarchy.65 Bateman, Herbert W. IV, Darrel L. Bock, and Gordon H. Johnston. Jesus the Messiah: Tracing the Promises, Expectations, and Coming of Israel’s King. Grand Rapids: Kregel, 2012. ISBN 978-0-8254-2109-9, pp. 1-330. These authors claim that the intertestamental period portrait of messianic expectation is not entirely clear nor consistent and that we must understand the historical context of the Maccabean/Hasmonean history in the context of the Persian/Hellenistic/Roman world. The evidence for considerable dormancy of messianic expectations is what probably resulted in the negligible messianic content in non-canonical literature during much of the intertestamental period. The conclusions include a portrait of a multiplicity of messianic figures in circulation during the period before Jesus’s ministry. “Nevertheless, among the diversity of eschatological figures, the royal Messiah is the one most frequently profiled, though not exclusively, as a righteous person from the line of David who restores Davidic rule over his people.”66 Terms like “messiah,” “anointed,” or “anointed one” () in the DSS and noncanonical Pseudepigrapha speak variously of a prophet, priest, king, and a heavenly figure.67 There has also been found in Qumran DSS the expectation of a diarchy type messianic expectation of two Messiahs in a binary relationship as king and priest (see the Davidic Branch and the crowned High Priest in Zech 6:9-14). These messianic expectations may not have included divine aspects for the messiah(s)expected, but rather that the anointed figures are human. In the least, it is of interest for our NT record of the incarnation of God in Christ, in that these DSS texts suggest that the Messiah will be human. Clarity on this diarchy is lacking in the present material available. On the other hand, the diarchy theme has been interpreted by some rather to be a single Messiah with priestly and kingly functions, and this would accord more with a biblical portrayal of a singular Messiah who is a Prophet, Priest, and King. It may be that the noncanonical texts reflect a confusion in interpreting the diverse (and complementary) motifs that represent the coming Messiah in the OT. 64 Accessed 5/1/2023 https://www.deadseascrolls.org.il/explore-the-archive/image/B-298215 Bateman, Bock, Johnston. Jesus the Messiah, p. 269. 66 Bateman, Bock, Johnston. Jesus the Messiah, p. 254. 67 Bateman, Bock, Johnston. Jesus the Messiah, chart on p. 255. 65 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 83 68 68 Bateman, Bock, Johnston. Jesus the Messiah, charts on p. 255 and 264. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 84 69 They conclude four major points on messianism in the DSS texts: 1. unanimously support a human Jewish king 2. mostly portray a royal and righteous Messiah (and some by way of condemning apostates and the unrighteous) 3. some texts display a diarchy and some display a single messianic figure 4. a few portray a royal military Messiah From N.T. Wright, Paul: In Fresh Perspective, Minneapolis: Fortress, 2005. In chapter 3, “Messiah and Apocalyptic,” Wright looks at the concept of messiahship itself, demonstrating how Paul’s view of Jesus as Messiah enables him both to draw on the categories of Jewish apocalyptic in a new way and to integrate those categories with those of creation and covenant. Wright summarizes the Jewish messianic expectations and then demonstrates how they are all “solidly present in Paul’s use of Christos for Jesus”: (1) The Messiah is the true king of Israel and hence the Lord of the world (Rom 1:3–4; 15:12); (2) the Messiah will successfully fight Israel’s ultimate battle against the forces of evil and paganism (1 Cor 2:6–8; 15; Col 2:14–15); (3) the Messiah will build the temple, the house to which Israel’s God will at last return and live (1 Cor 3; 6; Rom 8:1–11); (4) the Messiah will thus bring Israel’s history to its climax, ushering in the new world of which prophets and others had spoken; (5) the Messiah will act in all this as Israel’s representative (Gal 2:16; Rom 3.23–26: pistis Christou, the faithfulness of Jesus the Messiah); (6) in another sense the Messiah will act as God’s representative or agent to Israel and hence to the world (Rom 3:21–26, etc.: dikaiosyne theou, God’s covenant faithfulness) 69 Bateman, Bock, Johnston. Jesus the Messiah, chart on p. 271. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 85 For what we proclaim is not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake. For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ. 2 Cor 4:5-6 e) (1) Samaritans Background ➢ ➢ ➢ ➢ ➢ John Macdonald, The Theology of the Samaritans (Philadelphia: Westminster, 1964), pp. 362-71. Moses Gaster, The Samaritans (London: Oxford, 1925), pp. 90-93. Reinhard Pummer, The Samaritans, Institute of Religious Iconography, State University Groningen, Leiden: E.J. Brill, 1987. Shurer, E. Jewish People in the Time of Jesus Christ, Second Division, vol 1, pp. 5-10. J. D. Purvis, The Samaritan Pentateuch and the Origin of the Samaritan Sect (HSM 2; Cambridge, MA: Harvard University, 1968). According to Reinhard Pummer, in 1987, “Samaritans are the smallest religio-ethnical group in existence.” (Pummer, p. 1). Some 500 people in total (in Nablus, Holon, and Tel Aviv.). To maintain their identity requires faithful adherence to their traditions from generation to generation, suggesting a very tenacious lot of folks. The Samaritans believe they are the original Israelites that remain from a schism in Israel when Eli moved the ark of the covenant from Shechem to Shiloh (source for this is the Samaritan Book of Joshua, ch 43). They so revered the Pentateuch/Torah that they never received into their canon the Prophets and Writings.70 They claim descent from Joseph, while Jews are descendants of Judah.71 Thus, they believe that Judaism was a heretical split, an apostatized heresy chronicled in the Writings and Prophets. They did, however, affirm monotheism, and many Jewish practices and beliefs, and indeed were generally considered Jews by the southern Jews, though not accepted as such in practice (though in regards to the law they were close to the Sadducees).72 That is, they were perceived as a mixed people, thus not strictly like foreigners, nor indeed were they perceived as pagans. “In addition to the Samaritan Pentateuch, which is an edition of the original Hebrew, the Samaritans have also preserved a version (or Targum) of the Pentateuch in the Samaritan dialect of Aramaic, dating from the early years of the Christian era, and an Arabic version of the Pentateuch, made about the eleventh or twelfth century. They have other literature as well, including a book of Joshua, based on the canonical Joshua, but not regarded as canonical by the Samaritans themselves, and a chronicle carrying their traditional history from Joshua’s time down into the Christian era” (Bruce, Books and Parchments, p. 122). 71 “The name by which they call themselves is Shamerim, ‘observers [of the Torah].’ They understand themselves to be the descendants of the Joseph tribes of ancient Israel, as Jews are descendants of the tribe of Judah. Judaism as a heresy is traced to the priest Eli, who is said to have established a rival sanctuary at Shiloh. Thus, for them, the history of the Israelite faith as traced in the second and third divisions of the Jewish Bible is not of sacred but of apostate history. The Samaritans have for Scripture only the Pentateuch, and that in their own distinctive redaction. The chief error of the Jews, according to the Samaritans, is in having edited the Torah to minimize the importance of Gerizim and in having erected a Temple in Jerusalem. In addition to Eli and Solomon, Samaritans cite also Ezra and Hillel for having led the Jews astray: Ezra for having corrupted the text of the Pentateuch and Hillel for having introduced deviant legal and calendrical interpretations. As a priestly dominated community at odds with Pharisaic interpretations, the Samaritans invite comparison with the Sadducees of NT times and with the Karaites of later times. Comparisons have also been made with the Essenes and with the type of early Christianity represented in the Gospel of John. Indeed, recent studies of early Samaritan traditions reveal early Samaritanism as but one of a greater complex of disparate religious movements and ideologies within Judaism (broadly defined) prior to the destruction of the Jerusalem Temple in A.D.” 70. Paul J. Achtemeier, Publishers Harper & Row and Society of Biblical Literature, Harper's Bible Dictionary, 1st ed. (San Francisco: Harper & Row, 1985). 899. 72 “They acknowledged the unity of God and the authority of Moses as the greatest of the prophets; they observed the Jewish rite of circumcision on the eighth day, the sanctification of the Sabbath, and the Jewish annual festivals. Nay, they even relinquished the preDeuteronomic standpoint of the worship of Jahveh upon high places, accepted the whole Pentateuch as the law of Israel, and consequently acknowledged the unity of the Jewish worship. It is only in the circumstance of their transferring this worship not to Jerusalem but to Gerizim that we perceive the after effect of the older standpoint. Here, according to the somewhat suspicious account of Josephus, they built in the time of Alexander the Great15 a temple of their own; and even after its destruction by John 70 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 86 The tensions between the North/South are very ancient in Israel/Judah, and particularly so after north became a mix of Jewish and Babylonian pagans, as relayed 2 Kings 17:24-40 (NIV): Tiglath-Pileser deported the first bunch of people from the north in 732, and then Sargon II removed many more eleven years later . . . 2 Kings 17:24-40 The king of Assyria[Sargon II] brought people from Babylon, Cuthah, Avva, Hamath and Sepharvaim and settled them in the towns of Samaria to replace the Israelites. They took over Samaria and lived in its towns. 25 When they first lived there, they did not worship the LORD; so he sent lions among them and they killed some of the people. 26 It was reported to the king of Assyria: “The people you deported and resettled in the towns of Samaria do not know what the god of that country requires. He has sent lions among them, which are killing them off, because the people do not know what he requires.” 27 Then the king of Assyria gave this order: “Have one of the priests you took captive from Samaria go back to live there and teach the people what the god of the land requires.” 28 So one of the priests who had been exiled from Samaria came to live in Bethel and taught them how to worship the LORD. 29 Nevertheless, each national group made its own gods in the several towns where they settled, and set them up in the shrines the people of Samaria had made at the high places. 30 The men from Babylon made Succoth Benoth, the men from Cuthah made Nergal, and the men from Hamath made Ashima; 31 the Avvites made Nibhaz and Tartak, and the Sepharvites burned their children in the fire as sacrifices to Adrammelech and Anammelech, the gods of Sepharvaim. 32 They worshiped the LORD, but they also appointed all sorts of their own people to officiate for them as priests in the shrines at the high places. 33 They worshiped the LORD, but they also served their own gods in accordance with the customs of the nations from which they had been brought. 34 To this day they persist in their former practices. They neither worship the LORD nor adhere to the decrees and ordinances, the laws and commands that the LORD gave the descendants of Jacob, whom he named Israel. 35 When the LORD made a covenant with the Israelites, he commanded them: “Do not worship any other gods or bow down to them, serve them or sacrifice to them. 36 But the LORD, who brought you up out of Egypt with mighty power and outstretched arm, is the one you must worship. To him you shall bow down and to him offer sacrifices. 37 You must always be careful to keep the decrees and ordinances, the laws and commands he wrote for you. Do not worship other gods. 38 Do not forget the covenant I have made with you, and do not worship other gods. 39 Rather, worship the LORD your God; it is he who will deliver you from the hand of all your enemies.” 40 They would not listen, however, but persisted in their former practices. When repatriation of Judah began to happen under the Persians (ca. 400 BC), the Samaritans were refused a part in the rebuilding of the temple, so they built their own temple on Mt Gerizim, near Shechem. All the same, it seems that idolatry had largely ceased in the Northern kingdom as it had in the southern, during their captivity in exile. Samaritans in the NT Matt 10:5 These twelve Jesus sent out with the following instructions: “Do not go among the Gentiles or enter any town of the Samaritans. Luke 9:52 As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem. 52 And he sent messengers on ahead, who went into a Samaritan village to get things ready for him; 53 but the people there did not welcome him, because he was heading for Jerusalem. 54 When the disciples James and John saw this, they asked, “Lord, do you want us to call fire down from heaven to destroy thema?” 55 But Jesus turned and rebuked them, 56 andb they went to another village. Luke 10:33 But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. Luke 17:16 He threw himself at Jesus’ feet and thanked him—and he was a Samaritan. John 4:7 When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?” John 4:9 The Samaritan woman said to him, “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans.a) John 4:22 You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. John 4:39 Many of the Samaritans from that town believed in him because of the woman’s testimony, “He told me everything I ever did.” John 4:40 So when the Samaritans came to him, they urged him to stay with them, and he stayed two days. Hyrcanus, Gerizim continued to be their sacred mountain and the seat of their worship.16 They did not indeed participate in the further development of Pharisaic Judaism, but rejected all that went beyond the injunctions of the Pentateuch. Nor did they accept any of the sacred writings of the Jewish canon except the Pentateuch. But for all this the right to call themselves "Israelites" cannot be denied them, so far, that is, as religion and not descent is in question.” Schurer, The Jewish People, Div II, Vol I, p. 7. a Some manuscripts them, even as Elijah did b Some manuscripts them. And he said, “You do not know what kind of spirit you are of, for the Son of Man did not come to destroy men’s lives, but to save them.” And a Or do not use dishes Samaritans have used Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 87 John 8:48 The Jews answered him, “Aren’t we right in saying that you are a Samaritan and demon-possessed?” Acts 8:25 When they had testified and proclaimed the word of the Lord, Peter and John returned to Jerusalem, preaching the gospel in many Samaritan villages. Samaria in the NT Luke 17:11 Now on his way to Jerusalem, Jesus traveled along the border between Samaria and Galilee. John 4:4 Now he had to go through Samaria. John 4:5 So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph. Acts 1:8 But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” Acts 8:1 And Saul was there, giving approval to his death. On that day a great persecution broke out against the church at Jerusalem, and all except the apostles were scattered throughout Judea and Samaria. Acts 8:5 Philip went down to a city in Samaria and proclaimed the Christa there. Acts 8:9 Now for some time a man named Simon had practiced sorcery in the city and amazed all the people of Samaria. He boasted that he was someone great, Acts 8:14 When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. Acts 9:31 Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord. Acts 15:3 The church sent them on their way, and as they traveled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the brothers very glad. What are some of the key themes in these texts that jump out at you? What are some of the related stories/texts that come to mind? The Parable of the Good Samaritan and the story of the Samaritan healed of leprosy both demonstrate, contrasting with the Jews in the stories, that even those outside Israel were to be commended for their righteous deeds and faith, and also that the gospel would go to all the nations. Needless to say, Jesus also travelled through there himself bearing witness to the Samaritans. Though the disciples wanted fire to consume the inhospitable Samaritans (Lu 9:54), Jesus rebuked them. (2) Messianic Hopes of the Samaritans ➢ See MacDonald, Theology of the Samaritans, “The Second Kingdom,” pp. 359-371. The basis of Samaritan messianic hopes is found in Deuteronomy 18:15 The LORD your God will raise up for you a prophet like me from among your own brothers. You must listen to him. According to what is often called the “Second Kingdom” theology of the Samaritans, they held to two main periods, one of divine favor on the earth and one an everlasting period of ideal life in the “upper world” (MacDonald, p. 359). In between these, there would be a period of divine disfavor: Rahutha: period of divine favor (Moses to Eli) Panutha: period of divine disfavor (Eli to Raheb) Taheb: period of restoration of worship at Gerizim, in which Moses becomes somehow identified with the Taheb or “Restorer.” The Restorer would bring an end to persecution and bring military victory, as in the Jewish conception. But the Samaritan Restorer is more like a Priest (like Moses) who restores true, purified worship at Gerizim, including the sacrificial system, and also reunites Israel and Judah. (Some later Samaritan texts indicate that the Restorer will also forgive sins.) Taheb would establish a true theocracy through a victorious apocalyptic war against the enemies of Israel. According to John MacDonald, “Markah declares that the Taheb will reveal the truth (Memar IV.12) . . .’ ➢ This Taheb is probably the One whom the woman refers to at the well of Sychar in Samaria. That is, the Restorer was not identical to the Jewish and Christian conceptions, and may explain why the woman never herself a Or Messiah Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 88 calls Jesus the Savior(?), though the townspeople do. To this day, the Samaritans who do not believe in Christ still await the Taheb Restorer! (cf. Simon Magus). Also, this period of Restoration is preparation for the world cataclysm, Day of Judgment/vengeance. “They have preserved their traditional expectation of the Messiah, whom they call the Taheb, or ‘Restorer’; they envisage him primarily as a second Moses-- the one of whom Moses said: ‘Yahweh your God will raise up for you a prophet like me from along you, from your brethren—him you shall heed’ (Deut. 18: 15). They distinguish two main divisions of their history—the period of divine favour (rahutha) from Moses to Eli, and the period of divine displeasure (panutha) from Eli to the Taheb, through whom the divine favour will be restored. It was perhaps the Taheb that the woman at Jacob’s well had in mind when she said, ‘I know that Messiah is coming . . . when he comes, he will show us all things’ (John 4:25); if so, it was with the Taheb that Jesus identified himself when he replied to her, ‘I who speak to you am he’ (John 4:26).”73 (3) Samaritans in ISBE (7540) Heb: shomeronim; Grk: Samareitai, New Testament; (singular), Grk: Samarites): The name "Samaritans" in 2 Ki 17:29 clearly applies to the Israelite inhabitants of the Northern Kingdom. In subsequent history it denotes a people of mixed origin, composed of the peoples brought by the conqueror from Babylon and elsewhere to take the places of the expatriated Israelites and those who were left in the land (722 BC). Sargon claims to have carried away only 27,290 of the inhabitants (KIB, II, 55). Doubtless these were, as in the case of Judah, the chief men, men of wealth and influence, including all the priests, the humbler classes being left to till the land, tend the vineyards, etc. Hezekiah, who came to the throne of Judah probably in 715 BC, could still appeal to the tribes Ephraim, Manasseh, Issachar, Asher and Zebulun (2 Ch 30:5,10,11,18 ff); and the presence of these tribesmen is implied in the narrative of Josiah's reformation (2 Ch 34:6 f). Although the number of the colonists was increased by Esar-haddon and Osnappar (Assur-bani-pal, Ezr 4:2,9 f), the population, it is reasonable to suppose, continued prevailingly Israelite; otherwise their religion would not so easily have won the leading place. The colonists thought it necessary for their own safety to acknowledge Yahweh, in whose land they dwelt, as one among the gods to be feared (2 Ki 17:24 ff). In the intermixture that followed "their own gods" seem to have fallen on evil days; and when the Samaritans asked permission to share in building the temple under Zerubbabel, they claimed, apparently with a good conscience, to serve God and to sacrifice to Him as the Jews did (Ezr 4:1 f). Whatever justification there was for this claim, their proffered friendship was turned to deadly hostility by the blunt refusal of their request. The old enmity between north and south no doubt intensified the quarrel, and the antagonism of Jew and Samaritan, in its bitterness, was destined to pass into a proverb. The Samaritans set themselves, with great temporary success, to frustrate the work in which they were not permitted to share (Ezr 4:4 ff: Neh 4:7 ff. etc.). From the strict administration of the Law in Jerusalem malcontents found their way to the freer atmosphere of Samaria. Among these renegades was Manasseh, brother of the high priest, who had married a daughter of Sanballat, the Persian governor of Samaria. According to Josephus, Sanballat, with the sanction of Alexander the Great, built a temple for the Samaritans on Mt. Gerizim, of which Manasseh became high priest (Ant., XI, vii, 2; viii, 2 ff). Josephus, however, places Manasseh a century too late. He was a contemporary of Ezra and Nehemiah (Neh 13:28). When it suited their purpose the Samaritans claimed relationship with the Jews, asserting that their roll of the Pentateuch was the only authentic copy (see PENTATEUCH, THE SAMARITAN); they were equally ready to deny all connection in times of stress, and even to dedicate their temple to a heathen deity (Josephus, Ant, XII, v, 5). In 128 BC, John Hyrcanus destroyed the temple (XIII, ix, 1). In the time of Christ the Samaritans were ruled by procurators under the Roman governor of Syria. Lapse of years brought no lessening of the hatred between Jews and Samaritans (Ant., XX, vi, 1). To avoid insult and injury at the hands of the latter, Jews from Galilee were accustomed to reach the feasts at Jerusalem by way of Peraea. "Thou art a Samaritan, and hast a demon" was an expression of opprobrium (Jn 8:48). Although Jesus forbade the Twelve to go into any city of the Samaritans (Mt 10:5), the parable of the Good Samaritan shows that His love overleaped the boundaries of national hatred (Lk 10:30 ff; compare 17:16; Jn 4:9). During the Jewish war Cerealis treated the Samaritans with great severity. On one occasion (67 AD) he slaughtered 11,600 on Mt. Gerizim. For some centuries they were found in considerable numbers throughout the empire, east and west, with their synagogues. They were noted as "bankers" money-changers, For their anti-Christian attitude and conduct Justinian inflicted terrible vengeance on them. From this the race seems never to have recovered. Gradually-dwindling, they now form a small community in Nablus of not more than 200 souls. Their great treasure is their ancient copy of the Law . 73 Bruce, Books and Parchments, p. 122. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 89 8. Lineage and birth of Christ ➢ See All the Genealogies of the Bible, p. a) Joseph? Mary? Illustration from BibleStudy.org74 The two genealogical records of Jesus: • Matthew begins with Abraham and goes forward to Jesus. • Luke begins with Jesus and goes backwards to Adam. • Both accounts are very similar from Abraham through to David. • Both accounts diverge from David to Jesus. • Matthew may have been following the line of Joseph, Jesus’ earthly father, patrilineal, a descendent of David’s son Solomon, giving us the LEGAL line. • Luke may have been following the line of Mary, matrilineal, Jesus’ mother, a descendent of David’s son Nathan, giving us the ROYAL line. • Both accounts seem to emphasize that Jesus was the legitimate royal heir to the Davidic throne. • Both accounts suggest the promises of God to Adam (Luke) and to Abraham (Matthew) have been fulfilled in Jesus. • Both accounts reflect the OT prophecies that the Messiah would be from the line of David: Ps 110:1; 2 Sam 7:12 (Ps 89:34); Mic 5:2. • Both accounts stress the virgin birth of Jesus, reflecting the OT prophecies: Isa 7:14 (8:8, 10 LXX). • Both accounts may involve telescoping of records, where generations are left out (how many?). b) Abraham's lineage to Christ OT Genealogies [God] Adam Seth Enosh Kenan Mahalalel Jared Enoch Methuselah Lamech Noah Shem Arpachshad Shela 74 Comparison of Jesus’ Genealogies75 Matthew 1:1–17 Luke 2:23–28 God Adam Seth Enos Kenan Mahalalel Jared Enoch Methuselah Lamech Noah Shem Arphaxad Cainan Shela http://www.biblestudy.org/maps/abrhline.html Joel B. Green, Scot McKnight and I. Howard Marshall, Dictionary of Jesus and the Gospels (Downers Grove, Ill.: InterVarsity Press, 1992), 257. 75 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 90 Eber Peleg Reu Serug Nahor Terah Abram Isaac Israel Judah Perez Hezron Ram Amminadab Nashon Salma Boaz Obed Jesse David Solomon Rehoboam Abijah Asa Jehoshaphat Joram Ahaziah Joash Amaziah Azariah Jotham Ahaz Hezekiah Manassah Amon Josiah Jehoiakim Jeconiah Pedaiah (the brother of Shealtiel) Zerubbabel Abraham Isaac Jacob Judah Perez Hezron Ram (Aram) Amminadab Nahshon Salmon Boaz Obed Jesse David Solomon Rehoboam Abijah Asa Jehoshaphat Joram Uzziah (= Azariah) Jotham Ahaz Hezekiah Manassah Amon Josiah Jeconiah Shealtiel Zerubbabel Abiud Eliakim Azor Zadok Heber Peleg Reu Serug Nahor Terah Abraham Isaac Jacob Judah Perez Hezron Ram (Arni) Admin Amminadab Nahshon Salmon Boaz Obed Jesse David Nathan Mattatha Menna Melea Eliakim Jonam Joseph Judah Simeon Levi Matthat Jorim Eliezer Joshua Er Elmadam Cosam Addi Melchi Neri Shealtiel Zerubbabel Rhesa Joanan Joda Josech Semein Mattathias Maath Naggai Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 91 Achim Eliud Eleazar Matthan Jacob Joseph [Mary] Jesus 9. Hesli Nahum Amos Mattathias Joseph Jannai Melchi Levi Matthat Heli Joseph Jesus Summary of the NT • • • • • • The NT consists of twenty-seven books, 260 chapters total (89 chapters from the gospels of Christ). The NT consists of nine authors (or ten if Hebrews is by Paul). They were all Jews, except for one. The books were all written c. A.D. 45-100. The various genres of the NT: historical narrative, epistles, prophecy, dialogue (two or more people), discourse (extended remarks of one person), parables, poetry, quotations and allusions, didactic (sermon on the Mt), hortatory (exhortations and encouragements), apocalyptic (Thess, Matt, Rev). The NT is broadly chronological: o Gospels: life and ministry of Christ to the world and believers. o Acts and epistles: apostolic ministry to the church and world. o Revelation: life and ministry of the local church now facing the “last days.” The NT was written in largely in the order of the books in our canon: Gospels are found in traditional view of their order of writing, and Revelation is most likely the last book written. See chronology of writing of the books by Irving(right) Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 92 10. The Gospels of Jesus a) Complete NT book and chronology chart Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 93 b) Charts by House: Distinctive materials in each Gospel Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 94 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 95 76 76 Thomas, Charts of the Gospels, p, 48. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 96 The most frequently mentioned OT figures in the NT: Moses (80x), Abraham (74x), David (60x), Elijah (29x). c) Matthew’s Gospel Matthew: (60’s) Written by Matthew, the tax-collector Levi become disciple and Apostle. His Gospel is most closely aligned with the OT. Jesus is presented as the Messiah-King and the son of David who fulfills OT prophecy as paramount to his mission, thus appealing to a Jewish audience (Greek speaking), though his vision does include the universal aspects of the great commission. Papias (A.D. 130, wrote that Matthew wrote in Hebrew (Aramaic). Mk 2:14 As he walked along, he saw Levi son of Alphaeus sitting at the tax collector’s booth. “Follow me,” Jesus told him, and Levi got up and followed him. Lk 3:24 the son of Matthat, the son of Levi, the son of Melki, the son of Jannai, the son of Joseph, Lk 3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi Lk 5:27 After this, Jesus went out and saw a tax collector by the name of Levi sitting at his tax booth. “Follow me,” Jesus said to him, Lk 5:28 and Levi got up, left everything and followed him. Lk 5:29 Then Levi held a great banquet for Jesus at his house, and a large crowd of tax collectors and others were eating with them. Mtth 9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax collector’s booth. “Follow me,” he told him, and Matthew got up and followed him. Mt 10:3 Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; Mk 3:18 Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot Lk 6:15 Matthew, Thomas, James son of Alphaeus, Simon who was called the Zealot, Acts 1:13When they arrived, they went upstairs to the room where they were staying. Those present were Peter, John, James and Andrew; Philip and Thomas, Bartholomew and Matthew; James son of Alphaeus and Simon the Zealot, and Judas son of James. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 97 ESV:77 Jesus' earthly story begins in the town of Bethlehem in the Roman province of Judea (Matthew 2:1). A threat to kill the infant king led Joseph to take his family to Egypt (Matthew 2:14). When they returned, God led them to settle in Nazareth in Galilee (Matthew 2:22,23). At about age 30, Jesus was baptized in the Jordan River and was tempted by Satan in the Judean desert (Matthew 3:13;4:1). Jesus set up his base of operation in Capernaum (Matthew 4:12,13) and from there ministered throughout Israel, telling parables, teaching about the kingdom, and healing the sick. He traveled to the region of the Gadarenes and healed two demon-possessed men (Matthew 8:28ff); fed over 5000 people with five loaves and two fish on the shores of Galilee near Bethsaida (Matthew 14:15ff); healed the sick in Gennesaret (Matthew 14:34ff); ministered to the Gentiles in Tyre and Sidon (Matthew 15:21ff); visited Caesarea Philippi, where Peter declared him as the Messiah (Matthew 16:13ff); and taught in Perea, across the Jordan (Matthew 19:1). As he set out on his last visit to Jerusalem, he told the disciples what would happen to him there (Matthew 20:17ff). He spent some time in Jericho (Matthew 20:29) and then stayed in Bethany at night as he went back and forth into Jerusalem during his last week (Matthew 21:17ff). In Jerusalem he would be crucified, but he would rise again. § d) Mark’s Gospel Mark: (50’s or 60’s). Written by Mark (John Mark), a convert to Christian faith whose mother had a house in Jerusalem where believers often met (Acts 12:12). He was a helper to the Apostle Paul, but had a temporary breach of trust (Acts 15:36-39) until sometime later (2 Tim 4:11). Papias (A.D. 130) wrote that Mark was the interpreter and recorder of Peter’s teachings. The simplest narrative of steady action (“immediately”). Jesus is presented as the Servant of YHWH and Son of God. Mark’s audience appears to have been largely Gentile, emphasizing the action of the story of Jesus’ life, passion, and resurrection. Thus, the cross is paramount, as is the call to discipleship. Mark was probably closely aligned with the ministry of Peter in the regions of Rome. Acts 12:12 When this had dawned on him, he went to the house of Mary the mother of John, also called Mark, where many people had gathered and were praying. Acts 12:25 When Barnabas and Saul had finished their mission, they returned from Jerusalem, taking with them John, also called Mark. Acts 15:37 Barnabas wanted to take John, also called Mark, with them, 77 The small maps and text descriptions in blocks are form the ESV WORDsearch Bible Study Software.Copyright 1987-2000, iExalt, Inc. All rights reserved. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 98 ESV:78 Of the four Gospels, Mark's narrative is the most chronological--that is, most of the stories are positioned in the order they actually occurred. Though the shortest of the four, the Gospel of Mark contains the most events; it is action packed. Most of the action centers in Galilee, where Jesus began his ministry. Capernaum served as his base of operation (Mark 1:21;2:1;9:33), from which he would go out to cities like Bethsaida-where he healed a blind man (Mark 8:22ff); Gennesaret--where he performed many healings (Mark 6:53ff); Tyre and Sidon (to the far north)--where he healed many, drove out demons, and met the Syrophoenician woman (Mark 3:8;7:24ff); and Caesarea Philippi-where Peter declared him to be the Messiah (Mark 8:27ff). After his ministry in Galilee and the surrounding regions, Jesus headed for Jerusalem (Mark 10:1). Before going there, Jesus told his disciples three times that he would be crucified there and then come back to life (Mark 8:31;9:31;10:33,34). 78 The small maps and text descriptions in blocks are from the ESV WORDSearch Bible Study Software.Copyright 1987-2000, iExalt, Inc. All rights reserved. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 99 Rembrandt(below)798081 79 Rembrandt. Rembrandt. 81 Rembrandt. 80 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 100 e) Luke’s Gospel Luke: (60) Written by Luke, a Gentile convert to Christ who was a well-educated physician, and who accompanied Paul on his second missionary journey and to Paul’s first imprisonment in Rome. Luke was very faithful to Paul (2 Tim 4:11). His Gospel sis very orderly account written with great literary style. Appeals to both Jews Greeks through combined Semitic and Hellenistic language and sensitivity, emphasizing the place of Gentiles in the plan of redemption. Important themes: Jesus as Son of Man, prayer, good news of the gospel, the Holy Spirit, women and the poor, home settings, compassion. Col 4:14 Our dear friend Luke, the doctor, and Demas send greetings. 2 Tim 4:11 Only Luke is with me. Get Mark and bring him with you, because he is helpful to me in my ministry. Phil 24 And so do Mark, Aristarchus, Demas and Luke, my fellow workers. ESV:82 Luke begins his account in the temple in Jerusalem, giving us the background for the birth of John the Baptist, then moves on to the town of Nazareth and the story of Mary, chosen to be Jesus' mother (Luke 1:26ff). As a result of Caesar's call for a census, Mary and Joseph had to travel to Bethlehem, where Jesus was born in fulfillment of prophecy (Luke 2:1ff). Jesus grew up in Nazareth and began his earthly ministry by being baptized by John (Luke 3:21,22) and tempted by Satan (Luke 4:1ff). Much of his ministry focused on Galilee--he set up his "home" in Capernaum (Luke 4:31ff) and from there he taught throughout the region (Luke 8:1ff). Later he visited the Gerasene region, where he healed a demonpossessed man (Luke 8:36ff). He fed more than 5000 people with one lunch on the shores of the Sea of Galilee near Bethsaida (Luke 9:10ff). Jesus always traveled to Jerusalem for the major festivals, and he enjoyed visiting friends in nearby Bethany (Luke 10:38ff). He healed ten men with leprosy on the border between Galilee and Samaria (Luke 17:11), and helped a dishonest tax collector in Jericho turn his life around (Luke 19:1ff). The little villages of Bethphage and Bethany on the Mount of Olives were Jesus' resting places during his last days on earth. He was crucified outside Jerusalem's walls, but he would rise again. Two men on the road leading to Emmaus were among the first to see the resurrected Christ (Luke 24:13ff). § (right)Rembrandt’s Christ Healing the Blind Man83 82 The small maps and text descriptions in blocks are form the ESV WORDsearch Bible Study Software. Copyright 1987-2000, iExalt, Inc. All rights reserved. 83 Rembrandt. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 101 f) John’s Gospel John: (80’s or 90’s) Written by the “beloved” disciple of Jesus, one of the twelve disciples chosen by Jesus. John was probably Jewish, and had a home in Capernaum. He became a pillar of the church (Gal 2:60-10), and also wrote the Revelation. John writes advanced theological reflection. Jesus is presented as the Son of God from a Jewish perspective (“the disciple whom Jesus loved”) but was universal in his evangelistic appeal to the Greek world to believe in Jesus as the true Son of God. Very profound theological sense and presentation, Jesus is the fulfillment of OT typology and symbolism (temple, sacrifice, etc.). Due to the remarkable distinctives of John, involving the socalled “Synoptic Problem” of the similarities of the other three gospels. Unique material in John: the pre-existence of Jesus as eternal deity, emphasis on miracles as grounds for believing, no parables as in other gospels, but contains numerous metaphors relating to such “I am statements” (water, light, bread, vine, door, way, shepherd, life), 50% focus on the passion week, and much discourse material relating private conversations and public speeches. The ministry of Jesus in Judea before John the B. was put in prison, emphasis on polarities of light and darkness, truth and falsehood, hate and love, hot and cold, God and Satan, evil and good. Acts 1:13 When they arrived, they went upstairs to the room where they were staying. Those present were Peter, John, James and Andrew; Philip and Thomas, Bartholomew and Matthew; James son of Alphaeus and Simon the Zealot, and Judas son of James. Acts 3:1 One day Peter and John were going up to the temple at the time of prayer—at three in the afternoon. Acts 3:3 When he saw Peter and John about to enter, he asked them for money. Acts 3:4 Peter looked straight at him, as did John. Then Peter said, “Look at us!” Acts 3:11 While the beggar held on to Peter and John, all the people were astonished and came running to them in the place called Solomon’s Colonnade. Acts 4:1 The priests and the captain of the temple guard and the Sadducees came up to Peter and John while they were speaking to the people. Acts 4:3 They seized Peter and John, and because it was evening, they put them in jail until the next day. Gal 2:9 James, Peter c and John, those reputed to be pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the Jews. ESV:84 John's story begins as John the Baptist ministers near Bethany on the other side of the Jordan (John 1:28ff). Jesus also begins his ministry, talking to some of the men who would later become his twelve disciples. Jesus' ministry in Galilee began with a visit to a wedding in Cana (John 2:1ff). Then he went to Capernaum, which became his new home (John 2:12). He journeyed to Jerusalem for the special feasts (John 2:13) and there met with Nicodemus, a religious leader (John 3:1ff). When Jesus left Judea, he traveled through Samaria and ministered to the Samaritans (John 4:1ff). Jesus did miracles in Galilee (John 4:46ff) and in Judea and Jerusalem (John 5:1ff). We follow him as he fed 5000 near Bethsaida beside the Sea of Galilee (Sea of Tiberias) (John 6:1ff), walked on the water to his frightened disciples (John 6:16ff), preached through Galilee (John 7:1), returned to Jerusalem (John 7:2ff), preached beyond the Jordan in Perea (John 10:40), raised Lazarus from the dead in Bethany (John 11:1ff), and finally entered c Greek Cephas; also in verses 11 and 14 The small maps and text descriptions in blocks are form the ESV WORDsearch Bible Study Software.Copyright 1987-2000, iExalt, Inc. All rights reserved. 84 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 102 Jerusalem for the last time to celebrate the Passover with his disciples and give them key teachings about what was to come and how they should act. His last hours before his crucifixion were spent in the city (13:1ff), in the Garden of Gethsemane (John 18:12ff). He would be crucified, but he would rise again as he had promised. B. Introduction to Jesus 1. The pre-incarnate eternal Son ➢ See inserts of ST notes (R.Dunzweiler) and House chart (below) [[complete this with texts and exposition]] ➢ In considering the human, incarnate life of Jesus, it is important to recognize his Trinitarian, eternal, pre-incarnate life as the Son of God. Jn 1:1–2 (NASB95) In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. Jn 8:57–58 (NASB95) So the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?” 58 Jesus said to them, “Truly, truly, I say to you, before Abraham was born, I am.” Jn 3:13 (NASB95) “No one has ascended into heaven, but He who descended from heaven: the Son of Man. Jn 17:5 (NASB95) “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was. Jn 17:18 (NASB95) “As You sent Me into the world, I also have sent them into the world. Jn 17:23–24 (NASB95) I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me. “Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world. Jn 12:41 (NASB95) These things Isaiah said because he saw His glory, and he spoke of Him. ➢ In his incarnation he is manifested fully as the Son of God from all eternity: Jn 1:1–2 (NASB95) In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God John 1:18 No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him. ➢ God is the one who speaks the universe into existent through the Son, the LOGOS of all creation. He is the Word of the Father: Is 55:11 (NASB95) So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it. Jn 1:3 (NASB95) All things came into being through Him, and apart from Him nothing came into being that has come into being. ➢ His pre-incarnate presence in the OT is noted: Jn 1:14 (NASB95) And the Word became flesh, and dwelt [tabernacle]among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. ➢ He “pitched his tent” to be present with his people: Ex 25:8–9 (NASB95) “Let them construct a sanctuary for Me, that I may dwell among them. 9“According to all that I am going to show you, as the pattern of the tabernacle and the pattern of all its furniture, just so you shall construct it. Ex 33:7 Now Moses used to take the tent and pitch it outside the camp, a good distance from the camp, and he called it the tent of meeting. And everyone who sought the LORD would go out to the tent of meeting which was outside the camp. 2 Sam 7:6 (NASB95) “For I have not dwelt in a house since the day I brought up the sons of Israel from Egypt, even to this day; but I have been moving about in a tent, even in a tabernacle. Ps 15:1 (NASB95) O LORD, who may abide in Your tent? Who may dwell on Your holy hill? ➢ God was present among his people in the OT sanctuary. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 103 ➢ God is present among his people in Christ, the new tabernacle/temple. ➢ His doxa-glory is revealed and he is glorified: John 12:41 (NASB95) These things Isaiah said because he saw His glory, and he spoke of Him. John 13:31–32 Therefore when he had gone out, Jesus *said, “Now is the Son of Man glorified, and God is glorified in Him; 32 if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately. John 17:1 Jesus spoke these things; and lifting up His eyes to heaven, He said, “Father, the hour has come; glorify Your Son, that the Son may glorify You, John 17:4–5“I glorified You on the earth, having accomplished the work which You have given Me to do. 5“Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was. John 12:23–33 And Jesus *answered them, saying, “The hour has come for the Son of Man to be glorified. 24 “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. 25 “He who loves his life loses it, and he who hates his life in this world will keep it to life eternal. 26“If anyone serves Me, he must follow Me; and where I am, there My servant will be also; if anyone serves Me, the Father will honor him. 27“Now My soul has become troubled; and what shall I say, ‘Father, save Me from this hour’? But for this purpose I came to this hour. 28“Father, glorify Your name.” Then a voice came out of heaven: “I have both glorified it, and will glorify it again.” 29 So the crowd of people who stood by and heard it were saying that it had thundered; others were saying, “An angel has spoken to Him.” 30 Jesus answered and said, “This voice has not come for My sake, but for your sakes. 31“Now judgment is upon this world; now the ruler of this world will be cast out. 32“And I, if I am lifted up from the earth, will draw all men to Myself.” 33 But He was saying this to indicate the kind of death by which He was to die. ➢ God revealed his law in the OT and fulfilled in now in Christ. Jn 1:16–17 (NASB95) For of His fullness we have all received, and grace upon grace. 17 For the Law was given through Moses; grace and truth were realized through Jesus Christ. ➢ The light and life that is God himself is in Christ himself. John 1:4–5 (NASB95) In Him was life, and the life was the Light of men. 5 The Light shines in the darkness, and the darkness did not comprehend it. John 1:7–9 He came as a witness, to testify about the Light, so that all might believe through him. 8 He was not the Light, but he came to testify about the Light. 9 There was the true Light which, coming into the world, enlightens every man. • Christ is full of grace and truth. • OT picture of God’s covenant faithfulness to Israel Ex 34:6 Then the LORD passed by in front of him and proclaimed, “The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; Jn 1:14 (NASB95) And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. Jn 1:17 For the Law was given through Moses; grace and truth were realized through Jesus Christ. ➢ “Only begotten” (monogenes) – emphasis on “one and only one” as with Abraham and Isaac: Gen 22:2, 12, 16 “Beloved Son” – Jn 1:18; 3:16, 8 1 Jn 4:9 Jn 3:6 – His monogenes Daniel 7:13-14 – “Son of Man” Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 104 85 85 House, Wayne Charts of Christian Theology. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 105 2. ➢ ➢ ➢ ➢ ➢ ➢ ➢ ➢ Jesus and the OT See Beale and Carson, Commentary on the NT use of the OT, Baker. See “Apostolic use of the OT” and “Types of Jewish interpretation” in NT Survey I course notes. See Archer and Chirichigno, OT Quotations in the NT. See Bruce, NT Development of OT Themes. See Longenecker, Biblical Exegesis. See class syllabus: Evans, “Old Testament in the Gospels,” Dictionary of Jesus, pp. 579-590. See Hasel, NT Theology, pp. 171-203. See France, Jesus and the OT. An entire book could be written here on the OT in the life and teaching of Jesus. As we study the life of Christ, let us keep in the background the OT (in so far as possible) to help us understand him, his mission, and his interpretation of the OT. Especially important is his complete fulfillment of the OT hopes, promises, prophecies, typologies, motifs, and prefigurations. As noted at the beginning, the two primary questions of the Bible are: • OT: who is the Son promised to Adam and Eve? • NT: who is this Man, Jesus? Therefore, the NT should never be published independently of the OT, for they are so intrinsically linked as two books of one revelation that divorcing them poses a threat to properly grasping the whole story of redemption. One cannot read the NT without being constantly, verse by verse, drawn back into the OT world and its story of redemption. The promise of redemption, and its provisional state, found in the OT are only fully grasped when we read of its completion in the NT. Likewise the realization of NT redemption is only fully understood in light of the OT promise and history of redemption. OT motifs that are central to redemption history can be summed up under the three main headings of redemption history: Old Testament: ▪ Creation (Gen 1-2) ▪ Fall of creation (Gen 3) ▪ Redemption of creation (Gen 3 and following) New Testament: Recreation (renewal) in redemption(elect). Restoration of creation in redemption(church). Redemption complete(glorification and new heavens and earth). The NT is a completion of the OT, but not in the sense that the OT is inferior to the NT. Old Testament: past ▪ Predicts/prophesies ▪ Foreshadows/types ▪ Condemnation (law) OT theology foundation New Testament: present and future Fulfills both in part and in whole. Completes, realizes, consummates. Completes deliverance from condemnation NT theology continues and builds on OT There are no theological principles in the NT that are not begun in the OT. The Covenant promise, “I will be their God and your will be my people,” is fulfilled in the NT creation of a universal people of God in the church of Jesus Christ. This phrase is repeated hundreds of times in various forms in the OT/NT. It is woven through the entire structure of the history of redemption. That structure can be considered using various analogies, each having past/present/future interrelations functioning as a whole and unified expression, in which all the parts are understood only in relation to the whole, such as . . . (taken from the Biblical Theology course notes and the “Exegetical research/writing outline template for form and content”): • Music: as a fugue is exposition, development, and recapitulation, a linear whole made up of constituent parts . . . • Art: as a tapestry/painting/sculpture is texture, contrasts, a comprehensible whole made up of constituent parts . . Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 106 • Literature: as story is character, purpose, significance, context, setting, action, a linear whole of constituent parts . . OT/NT/Past/Present/Future correlations (motifs, prefigures, types, etc.) The Biblical Theological Storyline Past texts (creation/fall covenantal context) Creation/Fall Present textual context Redemption Future later texts Recreation Biblical Theology is about the Missio Dei of “I will be your God, and you will be my people” Biblical Theology is to read the Bible as one unified story as a way to develop good biblical-theological reading habits. We approach the text in the contextual way the text teaches us to do so: as a response to the prophetic voice of God in the whole of Scripture inviting us to “call to mind the deeds of the Lord,” remembering the past in the present to prepare for the future. Retrospection – Whenever we read and study a biblical text we begin by looking back retrospectively to the past texts in the history of redemption to recollect, to remember, to recall, to recapitulate the promises and deeds of the Lord to discover and identify any connections between that previous history and the later text(s) under consideration (for example: predictions, prophecies, prefigurations, typologies, motifs, themes, images, symbols, ideas, theology, people, events, foreshadows, allusions, echoes, etc. that point forward). This brings us next to a close . . . Reflection – We then reflect intensively on the present text to discover everything we can of the redemptivehistorical meaning of the text in its immediate context by carefully investigating and examining all of the observable innertextual grammatical-historical-theological data (for example, fulfillments, realizations, of previous predictions, prophecies, prefigurations, typologies, motifs, images, themes, symbols, ideas, theology, people, events, foreshadows, etc., that point backward and forward). This brings us forward to . . . Prospection – We then look forward prospectively to any later texts to explore the possible correlations within the history of redemption that relate back to the text under consideration and that shed important interpretive light on the text’s connections to the near or distant future, also including any retrospective or prospective aspects of those later texts (for example: fulfillments or relationship to previous predictions, prophecies, prefigurations, typologies, motifs, themes, symbols, images, ideas, theology, people, events, foreshadows, allusions, echoes etc., that point backward and forward). This opens the way for . . o Introspection – in response to the biblical-theological conclusions derived from our study of the text, in humility we self-examine, to reconsider our path, to reoconfigure our philosophical and cultural assumptions, to identify any deviation from our trust in God and to bring us to prepare to repent where needed, returning to the path of God with a retrospective and prospective perspective of hope, faith, and trust in God’s promises and work in the Spirit for reclamation, restoration, renewal, restructuring, refiguration, renovation, sanctification of the heart and mind and imagination with reoriented-recalibrated wills of trusting faith and love by repairing the lost ways and returning to deeper faith and obedience. Such application of internalizing the truths of Scripture should lead us into a “hermeneutic of adoration” and it must be governed only by what can rightly be considered biblical prescription . . . o Prescription – the prophetic word of Scripture admonishes, exhorts, and encourages us to love and obey God in Christ the Messiah who is revealed in every aspect of the story. “God’s relationship with Adam and established in the garden of Eden provides the basis and contours of the relationship between God and his people throughout history. There we see that God’s provisions of creation for Adam and Eve in the past (Gen 1:3-25, 29; 2:8-14) were the foundation upon which they were to obey him in the present (Gen 1:26-28; 2:15), the result of which would be continuing in his covenant blessing in the future (Gen 2:16). As we have seen, this interplay between the past, present, and future in relationship to God is at the very centre of biblical theology.”86 86 Scott J. Hafemann, “Covenant Relationship,” in Central Themes in Biblical Theology, p. 40. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 107 Hasel notes several primary patterns of unity between the OT and the NT: See unity discussion in Hermeneutics course notes. ▪ Historical connections: the history of redemption of God’s people is a continuous history. “Spiritual Israel stands in a direct line of continuity with literal Israel.”87 That is, Israel’s history is our history, as true NT believers. We stand in the same stream of redemptive history, and thus we are intrinsically linked with that continuous history, for that history continues (though revelation has presently ceased). ▪ Scriptural dependence: The NT depends largely on OT conceptions. There are over two hundred quotations of the OT in the NT, as well as countless allusions. ▪ Vocabulary: Hebraisms abound in the NT. The theological words of the NT are linked with theological conceptions of the OT, often being enriched in their NT context. NT citations of the OT are influenced by Hebrew, Greek, and Aramaic. ▪ Themes: Every major, and many minor, themes in the NT have a correspondence in the OT. “One thinks immediately of creation, promise, faith, election, righteousness, love, sin, forgiveness, judgment, salvation, eschatology, messianism, people of God, remnant, and many others.”88 ▪ Typology: the OT reveals the type, the NT reveals the anti-type, or fulfillment. Caution must be exercised in the application of typology: there must be a direct relationship (correspondence) between the OT and NT counterparts. Many hold that we should only call a type what the scriptures clearly indicate or call a type. Remember that typology must always be distinguished from allegory! ▪ Promise and fulfillment: The OT leans forward to the NT, anticipating, although this does not describe every aspect of the relationship. The eschatological element of revelation is a major thread tying the testaments together. ▪ Salvation history: there is a single plan of redemption, and thus there is a unity of perspective regarding redemption. I prefer the term redemption-history, in an effort to avoid the historical-critical connotations associated with “salvation-history.’ ▪ Eschatological perspective: the future focus of both testaments also particularly unites the two testaments. In this sense, both testaments are incomplete. “The NT completes the OT incompleteness and yet moves beyond to the final eschaton. From the OT to the NT and beyond there is one continuous movement in the direction of the eschaton, the coming Day of the Lord.”89 F.F. Bruce elucidates some of the major OT themes found in the NT: ▪ The rule of God ▪ The salvation of God ▪ The victory of God ▪ The people of God ▪ The Son of David ▪ The Servant Messiah ▪ The Shepherd King My habitual procedure in the study of this subject is to examine the New Testament interpretation of the Old Testament exegetically, to consider each instance of Old Testament quotation; allusion or application in its immediate New Testament context. This procedure, I am sure, is basic and indispensable. But when it has been followed, the occasion arises to stand back at some distance and view the whole picture -- in particular, to consider the dominant motifs which recur throughout the biblical literature and bind the two Testaments together. We may, for example, trace the Paradise motif from its introduction in the primaeval narrative of Genesis to the picture of Paradise Regained in the last vision of the Apocalypse. We may trace the passage from the earthly to the heavenly Jerusalem as we move from Melchizedek’s city of Salem (if indeed that was Jerusalem) to the New Testament portrayal of the Jerusalem that is above, metropolis of all true believers. We may trace the bread of life, the water of life, the light of life, from their earliest appearance to their utilization as symbols for the saving word of Christ in the Fourth Gospel. 87 Hasel, NT Theology, p. 186. Hasel, NT Theology, p. 189. 89 Hasel, NT Theology, p. 196. 88 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 108 Or we may consider what N. W. Porteous describes as “images which are the vehicles of the Old Testament revelation”, among the more important of which he enumerates “the Election of Israel, the Covenant at Sinai-Horeb, the People of God, the Rule of God implied in the image of God as King, the Fatherhood of God, the Word of God, the Presence in the Temple, the ‘Messianic’ figure, the Servant of the Lord, the Son of Man.”90 It is important to acknowledge and understand the difference between continuity and discontinuity between the two testaments.91 There is similarity and dissimilarity, continuity and discontinuity. This is a subject in which much hermeneutical and exegetical confusion could be avoided if we retained these distinctions clearly. Evans suggest that the OT has three functions in the Gospels:92 1. legal: determining what is required of the faithful. 2. prophetic: determining what has been and will be fulfilled in Jesus. 3. analogical: determining comparisons and analogies between the NT and the OT, as in typology. According to Jesus, the OT law would never pass away in significance (Mt 5:17-20) (see discussion, pp.). Indeed, in his teaching, Jesus repeatedly intensified the law by stressing the internal aspects of the law properly applied. Jesus’ teachings on the law. Whereas much of Jesus’ teaching only reaffirmed commonly held views of the law, wherever common assumptions were legalistic or hypocritical Jesus condemned them in no uncertain terms. In other words, not all of Jesus’ teaching was a departure from “traditional” understandings of the OT and the law. Jesus was perceived to be a lawbreaker by the rabbis (e.g. the Sabbath), but it rested in divergent interpretations, not in the mutually shared assumptions of the validity of the law. According to Jesus, the prophets were being fulfilled in his coming. Jesus’ message contained the same themes against unbelief and sin as the OT prophets. He spoke “prophetically” throughout his ministry. Jesus was also importantly a prophet of the future (Mt 11:23; 23:38-39; Mk 13:14; Lk 21:34-35). According to Jesus, his ministry compared to that of OT figures (e.g., Elijah and Elisha, Lk 4:25-27), Jonah (Mt 12:38-39), the OT priests and the temple (Mk 11:17), the rejected stone (rejected son) (Ps 118:22-23; Mk 12:10-11), Evans also further draws on the OT to highlight Jesus’ parables (see parables, p.):93 Many of Jesus’ parables either reflect or are based on the OT. The parable of the sower (Mk 4:3-9) may illustrate the truth of Isaiah 55:10-11 that God’s Word is always fruitful, giving bread to the sower (see also Jer 4:3 [“sow not among thorns”]; Is 6:13 [“the holy seed”]). The parable of the mustard seed (Mk 4:30-32) alludes to passages that speak of worldwide kingdoms (cf. Ezek 31:5-6; Dan 4:9, 18). The parable of the good Samaritan (Lk 10:30-37) is surely based on the story of the merciful Samaritans in 2 Chronicles 28:815 (see v. 15, where the naked and wounded Judeans are clothed, provided with food and drink, anointed, carried on donkeys and taken to Jericho by Samaritans). The parable of humility (Lk 14:7-14), in which Jesus urged his hearers to recline at the lower positions around the table, is based on the advice given in Proverbs 25:6-7: “Do not put yourself forward in the king’s presence or stand in the place of the great; for it is better to be told, ‘Come up here,’ than to be put lower in the presence of the prince” (cf. Sir 3:17-20). The excuses proffered by the invited guests of the parable of the great banquet (1k 14:15-24; cf. m. ‘Abot 4:16: “[Prepare to] enter the banqueting hall”) approximate those found in Deuteronomy 20:5-7. The parable of the prodigal son (Lk 15:11-32) is probably commentary on the Deuteronomistic legislation concerned with the rights of inheritance of the first-born son and of the punishment for a rebellious son (cf. Deut 21:15-17, 18-21). Similarly, the parable of the lost sheep (1k 15:3-7; cf. Mt 18:12-14) may reflect the command to restore a lost sheep or ox to its owner (Deut 22:14; cf. Jer 31:10-14, parts of which read:” ‘He who scattered Israel will gather him, and will keep him as a shepherd keeps his flock.’. . . Then shall maidens rejoice . . . and the young men and the old shall be merry”). Legislation concerning displaced or runaway servants (Deut 23:15-16) and the charging of interest (Deut 23:19-20) may underlie the parable of the dishonest manager (1k 16:1-8). The parable of the rich fool may echo the words of the Preacher (Eccles 8:15: “to eat and drink, and enjoy himself’). The saying about salt (Mk 9:50; Mt 5:13) may reflect Job 6:6 (“Can that which is tasteless 94 90 Bruce, NT Development, p. 18. See the debate in Feinberg, Continuity, Discontinuity. 92 Evans, “Old Testament in the Gospels,” p. 579. My following comments are based roughly on Evans’ content. See also Evans, “NT use of the OT.” 93 Evans, “Old Testament in the Gospels,” p. 583. 94 France, Jesus and the Old Testament, pp. 259-263. 91 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 109 be eaten without salt?”). The parable of the dishonest judge (Lk 18:1-8) likely reflects Sirach 35:12-20. Jesus’ statement “All who exalt themselves will be humbled; and all who humble themselves will be exalted,” found sometimes appended to his parables (Lk 14:11; 18:9-14; cf. Mt 23:12), derives from Ezekiel 2 1:26 (cf. Job 22:29; Prov 29:23). When in the parable of the fig tree (Mk 13:28-31) esus says, “Heaven and earth will pass away, but my words will not pass away” (v. 31), he not only echoes various OT passages that speak of the abiding permanence of God’s Word (cf. Is 40:8; 55:11; Ps 119:89), he has implied that his words equal the very words of God. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 110 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 111 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 112 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 113 See France’s extensive discussion of Jesus’ quotations of the OT in which he divides them into five categories:95 1. Those which agree with both the LXX and the MT. 2. Those which differ from both the LXX and the MT. 3. Those which agree with the MT against the LXX. 4. Those which agree with one text of the LXX against another. 5. Those which agree with the LXX against the MT. For our purposes, it is only necessary to be aware of the importance of this subject, as well as the fact that we must avoid oversimplifying the complexities of the issue of NT quotations (see p. ). The NT relies heavily on the OT for its understanding of redemption history and its relationship to the NT fulfillment of that hope of redemption. This is true not only of the gospels and Acts but overwhelmingly so for all the epistles and Revelation. Jesus’ view of the OT is naturally the background to his use of the OT:96 • Jesus understood the OT to be true space-time history. • Jesus thus understood the history of the OT to straightforward accounts of historical fact. • Jesus understood the OT historical accounts as literal, not ‘spiritual,” records of events. • Jesus believed firmly in the final authority of the OT, as in all his arguments with religious leaders. • Jesus believed that the OT should and could be studied and understood. • Jesus believed the ethics of the OT corresponded with a proper understanding of the spirit of the law. • Jesus firmly believed in the inspiration of the OT as the revelation (word) of God. • Jesus firmly believed in the necessity of the fulfillment of OT prophecy. http://www.wga.hu/art/b/bruegel/pieter_e/08/10adulte.jpg 95 96 France, Jesus and the Old Testament, p. 27. Drawn in part from the suggestions of Wenham, Christ and the OT, pp. 16-49. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 114 97 97 Charts of NT quotations of OT passages from Walton, Charts of the NT, pp. 28-32. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 115 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 116 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 117 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 118 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 119 3. Eschatological naming metaphors of Jesus in the OT/NT ➢ For more discussion, see notes “Names and Titles of Jesus in the Bible” • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • I AM Lord The true high priest – the perfect mediator (Heb 9:24-28). The true king – 2 Sam 7:14 (the name messiah is derived from the anointing of Hebrew priests, prophets, and kings). The true prophet – the word of God lived and proclaimed perfectly. The truly wise man – the revealer of God’s wisdom. The true shepherd – the protector and guide for God’s people. The divine warrior – conquers death, Satan. The branch – Isa 4:2; 11:1; Jer 23:5; 33:15; Zec 3:8; 6:12. The shoot – Is 11:1; 53:2. Servant (Suffering) Messiah/Redeemer/Savior The deliverer/redeemer – from sin Isa 59:20, 21; 27:9; Jer 31:33, 34; Rom 11:26. Son of David – 2 Sam 7 for Davidic promise (NT clarifies). Son of Man – Daniel 7 (70x in the Synoptics). Suffering Servant – Mk 8:31 (a theme that Jesus’ contemporaries greatly misunderstood) Mt 16:21-22) see Lu 23:40-43; 24:13-21. King of kings – the one who brings God’s kingdom (“kingdom of God” not in OT) (1 Tim 6:15). The Anointed One: Ps 2:2; Dan 9:25; Acts 4:26. Last Adam Word of God (Logos) God’s Image (The True Image) Crucified One Light of the world Bridegroom Sustainer Alpha and Omega Glory of God Presence (temple) Root Branch Water/River Rock Friend Passover Son of David 1 Chron 29:22 They ate and drank with great joy in the presence of the LORD that day. Then they acknowledged Solomon son of David as king a second time, anointing him before the LORD to be ruler and Zadok to be priest. 2 Chron 1:1 Solomon son of David established himself firmly over his kingdom, for the LORD his God was with him and made him exceedingly great. 2 Chron 30:26 There was great joy in Jerusalem, for since the days of Solomon son of David king of Israel there had been nothing like this in Jerusalem. 2 Chron 35:3 He said to the Levites, who instructed all Israel and who had been consecrated to the LORD: “Put the sacred ark in the temple that Solomon son of David king of Israel built. It is not to be carried about on your shoulders. Now serve the LORD your God and his people Israel. Matt 1:1 A record of the genealogy of Jesus Christ the son of David, the son of Abraham: Matt 1:20 But after he had considered this, an angel of the Lord appeared to him in a dream and said, “Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 120 Matt 9:27 As Jesus went on from there, two blind men followed him, calling out, “Have mercy on us, Son of David!” Matt 12:23 All the people were astonished and said, “Could this be the Son of David?” Matt 15:22 A Canaanite woman from that vicinity came to him, crying out, “Lord, Son of David, have mercy on me! My daughter is suffering terribly from demon-possession.” Matt 20:30 Two blind men were sitting by the roadside, and when they heard that Jesus was going by, they shouted, “Lord, Son of David, have mercy on us!” Matt 20:31 The crowd rebuked them and told them to be quiet, but they shouted all the louder, “Lord, Son of David, have mercy on us!” Matt 21:9 The crowds that went ahead of him and those that followed shouted, “Hosannab to the Son of David!” “Blessed is he who comes in the name of the Lord!”c “Hosannad in the highest!” Matt 21:15 But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple area, “Hosanna to the Son of David,” they were indignant. Matt 22:42 “What do you think about the Christa? Whose son is he?” “The son of David,” they replied. Mk 10:47 When he heard that it was Jesus of Nazareth, he began to shout, “Jesus, Son of David, have mercy on me!” Mk 10:48 Many rebuked him and told him to be quiet, but he shouted all the more, “Son of David, have mercy on me!” Mk 12:35 While Jesus was teaching in the temple courts, he asked, “How is it that the teachers of the law say that the Christa is the son of David? Lk 18:38 He called out, “Jesus, Son of David, have mercy on me!” Lk 18:39 Those who led the way rebuked him and told him to be quiet, but he shouted all the more, “Son of David, have mercy on me!” Lk 20:41 Then Jesus said to them, “How is it that they say the Christa is the Son of David? Anointed/Anointed one – Messiah is the translation of the Aramaic <*vijA of the corresponding Hebrew of (<*viy~j) (passive forms derive from , <*v*j, “to anoint”). Anointing corresponds to a setting apart for service, whether for a king (2 Sam 12:7; 1 Ki 19:15), priest (Ex 29:7; Num 35:25), prophet (1 Ki 19:16; Isa 61:1), or sacred objects for service in sanctuary (Ex 40:9-11; 29:36). Oil poured upon the head was the ordinary means of induction. Kings: anointed at succession, denotes divine appointment, divine relation and reverence, and the presence of the divine Spirit. The verb is found only 2x in prophets in regard to sacred anointing (Isa 61:1; Dan 9:24). Adjective/noun is used some 40x in the OT to refer to an anointed one, whether king (also Cyrus, Isa 45:11; Acts 13:32ff; cf. Heb 1:5; 5:5), or Messiah (Ps 2:2) (though some argue a double reference is generally required, Ps 110:2-6[1-5]). Lev16:15 (Heb 6:22) He shall then slaughter the goat for the sin offering for the people and take its blood behind the curtain and do with it as he did with the bull’s blood: He shall sprinkle it on the atonement cover and in front of it. Heb 6:20 where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek. Lev 4:3, 5 High priest 3 ”‘If the anointed priest sins, bringing guilt on the people, he must bring to the LORD a young bull without defect as a sin offering for the sin he has committed. 5 Then the anointed priest shall take some of the bull’s blood and carry it into the Tent of Meeting. Dan 9:25-26 Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’ It will be rebuilt with streets and a trench, but in times of trouble. 26 After the sixty-two ‘sevens,’ the Anointed One will be cut off and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed. b A Hebrew expression meaning “Save!” which became an exclamation of praise; also in verse 15 c Psalm 118:26 d A Hebrew expression meaning “Save!” which became an exclamation of praise; also in verse 15 a Or Messiah a Or Messiah a Or Messiah Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 121 Ps 105:15 (1 Chron 16:22) metaphorically sacrosanct 15 “Do not touch my anointed ones; do my prophets no harm.” Isa 45:1 – Cyrus: “anointed one” 1 This is what the LORD says to his anointed, to Cyrus, whose right hand I take hold of to subdue nations before him and to strip kings of their armor, to open doors before him so that gates will not be shut: 1 Sam 2:10 – The central eschatological figure: 10 those who oppose the LORD will be shattered. He will thunder against them from heaven; the LORD will judge the ends of the earth. “He will give strength to his king and exalt the horn of his anointed.” 2 Sam 22:57 (Ps 18:51) He gives his king great victories; he shows unfailing kindness to his anointed, to David and his descendants forever.” Hab 3:13 You came out to deliver your people, to save your anointed one. You crushed the leader of the land of wickedness, you stripped him from head to foot. Selah Ps 2:2 The kings of the earth take their stand and the rulers gather together against the LORD and against his Anointed One. Ps 20:6 Now I know that the LORD saves his anointed; he answers him from his holy heaven with the saving power of his right hand. Ps 28:8 The LORD is the strength of his people, a fortress of salvation for his anointed one. Ps 84:9 Look upon our shield, O God; look with favor on your anointed one. Ps 89:39[38],52[51] 38 But you have rejected, you have spurned, you have been very angry with your anointed one. 51 the taunts with which your enemies have mocked, O LORD, with which they have mocked every step of your anointed one. Ps 132:17 “Here I will make a horn grow for David and set up a lamp for my anointed one. Anointed and spirit links: Zech 4:6-14 So he said to me, “This is the word of the LORD to Zerubbabel: ‘Not by might nor by power, but by my Spirit,’ says the LORD Almighty. 7 “What are you, O mighty mountain? Before Zerubbabel you will become level ground. Then he will bring out the capstone to shouts of ‘God bless it! God bless it!’” 8 Then the word of the LORD came to me: 9 “The hands of Zerubbabel have laid the foundation of this temple; his hands will also complete it. Then you will know that the LORD Almighty has sent me to you. 10 “Who despises the day of small things? Men will rejoice when they see the plumb line in the hand of Zerubbabel. ”(These seven are the eyes of the LORD, which range throughout the earth.)” 11 Then I asked the angel, “What are these two olive trees on the right and the left of the lampstand?” 12 Again I asked him, “What are these two olive branches beside the two gold pipes that pour out golden oil?” 13 He replied, “Do you not know what these are?” “No, my lord,” I said. 14 So he said, “These are the two who are anointed to serve the Lord of all the earth.” Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 122 1 Sam 16: 2-3 But Samuel said, “How can I go? Saul will hear about it and kill me.” The LORD said, “Take a heifer with you and say, ‘I have come to sacrifice to the LORD.’ 3 Invite Jesse to the sacrifice, and I will show you what to do. You are to anoint for me the one I indicate.” Isa 61:1 The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, Jesus is both anointed one and the bearer of the Spirit. Ja 5:14 - a literal anointing Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. 4. Biblical images and motifs of Jesus in the NT98 Humanity: found in human form, increased in wisdom, shepherd of sheep, bridegroom of bride, abused, refugee, stranger, scorned one, dinner guest, host. Controversialist, head of family, Israel Salvation: Savior, leader, path-blazer, Lord, Divine warrior, victor, liberator of slaves, suffering servant, suffering righteous one, sacrifice, kind master, bread, water, wine, vine, source, light, life Transcendence: Alpha and Omega, wisdom, Word of God, temple presence, Son of God, Son of Man, Heavenly Adam Vocation: Christ, Messiah, King, destroyer and builder, Priest, Prophet, sage, wise man, teacher, itinerant, healer, person of prayer and meditation 5. Jesus is both the hope and the bringer of redemption Heb 1:1-3 In the past God spoke to our forefathers through the prophets at many times and in various ways, 2 but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. 3 The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. Mt 23:29-32 Woe to you, teachers of the law and Pharisees, you hypocrites! You build tombs for the prophets and decorate the graves of the righteous. 30 And you say, ‘If we had lived in the days of our forefathers, we would not have taken part with them in shedding the blood of the prophets.’ 31 So you testify against yourselves that you are the descendants of those who murdered the prophets. 32 Fill up, then, the measure of the sin of your forefathers! Lk 24:25-26 He said to them, “How foolish you are, and how slow of heart to believe all that the prophets have spoken! 26 Did not the Christ have to suffer these things and then enter his glory? Prophet, Son: Jesus is the true Prophet expected. May we take this as a sobering reminder that the prophets’ words are God’s word to us to believe. “Jesus is the prophet who renders all other prophets meaningful.” Jesus is the “fullest prophetic word.”99 Mk 1:14-15 – the time is fulfilled or see NRSV, NIV, etc NIV After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. 15 “The time has come,” he said. “The kingdom of God is near. Repent and believe the good news!” RSV Now after John was arrested, Jesus came into Galilee, preaching the gospel of God,15 and saying, “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel.” NASB And after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God,15 and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” 98 99 From the IVP Dictionary of Biblical Imagery, pp. 437-450. Goldsworthy, Preaching p. 90 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 123 The gospel of the whole Bible is the redemption of God’s people, restoring them to his kingdom. His presence is restored to them. More than restored, for it now indwells them through his Spirit. Col 1:16-19 – the center of the eschatos of all the ages is Jesus Christ. 15 He is the image of the invisible God, the firstborn over all creation. 16 For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. 17 He is before all things, and in him all things hold together. 18 And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. 19 For God was pleased to have all his fullness dwell in him, Rom 1:1-4 – God’s gospel, the prophecy and the gospel promise 1 Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God— 2 the gospel he promised beforehand through his prophets in the Holy Scriptures 3 regarding his Son, who as to his human nature was a descendant of David, 4 and who through the Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead: Jesus Christ our Lord. Rom 4:25 – Resurrection shows Jesus to be the Son of God (see resurrection below) He was delivered over to death for our sins and was raised to life for our justification. “Salvation history is the process of eschatology being worked out in the history of our world .”100 OT prophecy of Christ – Christ is the eschatos – the goal of redemption, God incarnate is redemption for human beings. All prophecy points to his first coming – the second coming is consonant with the first, it is always consonant with the implicit assumption of the creator-redeemer’s faithfulness to his promises in the revelation of redemption. The second coming completes what was accomplished in the first coming. That is, OT prophecies always point to the first coming of Christ.101 2 Pet 3:2-7 I want you to recall the words spoken in the past by the holy prophets and the command given by our Lord and Savior through your apostles. 3 First of all, you must understand that in the last days scoffers will come, scoffing and following their own evil desires. 4 They will say, “Where is this ‘coming’ he promised? Ever since our fathers died, everything goes on as it has since the beginning of creation.” 5 But they deliberately forget that long ago by God’s word the heavens existed and the earth was formed out of water and by water. 6 By these waters also the world of that time was deluged and destroyed. 7 By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men. Rev 11:15 The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever.” 1 Cor 15:28 When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all. “Eschatology begins in the eternal purposes of God according to which ‘he chose us in Christ before the foundation of the world to be holy and blameless before him in love’ (Eph 1:4).”102 Why Jesus said he came:103 1. To serve others and give his life as a ransom (Mtt 20:28) 2. To seek and save the lost (Lk 19:10) 3. To preach the good news of the kingdom (Mk 1:38) 4. To fulfill rather than abolish the OT law (Mtt 5:17) 100 Goldsworthy, Preaching, 79. See Goldsworthy, Preaching, p. 93. 102 Goldsworthy, Preaching, p. 89. 103 List derived mostly from Wellum, God the Son Incarnate, pp. 165-166. 101 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 124 5. 6. 7. 8. 9. 10. 11. To call sinners to himself, not the “righteous” (Mtt 9:13l Mk 2:17) To bring a sword and division not peace (Mtt 10:34; 10:35) To bring fire on the earth (Lk 12:49) To bear witness to the truth (Jn 18:37) To do the will of the Father (Jn 6:38) To bring the light to those in darkness (Jn 12:46) To say what the Father instructed him to say (Jn 8:28) “I have come that they may have life, and have it to the full.” Jn 10:10 “I have come in my Father's name, and you do not accept me . . .” Jn 5:43 “For I have come down from heaven not to do my will but to do the will of him who sent me.” (Jn 6:38) Who is Jesus?: adapted from Beal, The Temple [included in lecture to on the Letter to the Hebrews]. MT: the Biblos Genesis (the book of the genealogy or generations or “genesis,” alludes to Gen 2:4) points back to the creation and forward to the new creation that will be brought about by Christ who inaugurates the new age. ▪ Jesus is the end-time Adam, the True son of God. ▪ Jesus passes all the tests and temptations of Adam/Israel as the “Last Adam.” ▪ Jesus defeats the Devil (analogously to Adam who failed to do so). Who resists all temptations, casts out Satan, as Adam should have done. ▪ Jesus defeats the forces of unbelieving paganism of the Canaanites (whom Israel failed to defeat). ▪ Luke identifies Jesus as the last Adam. (p. 172) ▪ Jesus fulfills the promise of Israel’s restoration. Mt 4:12-16 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 125 ▪ ▪ ▪ ▪ ▪ ▪ ▪ Jesus heals the spiritual and physical results of the curse, thus restoration of the creation begins. In the new temple, Jesus heals (also in the physical temple). Jesus is mocked about the temple (Mt 27:40). The new temple replaces the old, fulfilling Zech 6:12-13).104 Jesus rises from the dead, the new creation is assured. Jesus begins the destruction of the earthly temple and creation of the new temple and the restoration of the Presence through atonement. Jesus’ death – temple is destroyed in part and the curtain is torn, and earthquake foreshadows complete destruction of the earthly temple. Jesus’ procures forgiveness of sins at the new temple which is now localized in Jesus – the new temple of God’s Glorious Presence on earth. Jesus provides the promised eschatological rest for God’s people (Mt 11:28-30), for all who are weary and need rest. The Sabbath rest is eternal, though not a static cessation of vocation and activity. Jesus is both Son of God (Israel) and Son on man (Adam) who accomplishes what Adam as son failed to accomplish, and what Israel as son failed to accomplish. Jesus links heaven and earth: John 1:51 o ▪ ▪ ▪ He then added, “I tell youb the truth, youc shall see heaven open, and the angels of God ascending and descending on the Son of Man.” and Gen 28:12 He had a dream in which he saw a stairwaya resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it. 13 There above itb stood the LORD, and he said: “I am the LORD, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. 14 Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring. Jesus breathed into his disciples (echoes Gen 2:7), incorporating them into the new creation and new temple. They become the vehicle for life-giving forgiveness that comes only from Christ. John 20:22 21 Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.” 22 And with that he breathed on them and said, “Receive the Holy Spirit. 23 If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven.” Pentecost (may have been in the temple) fulfills Jesus’ prophecies of the new temple. The new temple is Jesus himself, the locus of forgiveness. Tongues of fire represent the theophany of the heavenly temple and they correspond to Babel (linking with Gen 10-11). The reversal of the judgment at Babel – “God causes representatives from the same scattered nations to unite in Jerusalem in order that they might receive the blessing of understanding different languages as if all these languages were one.”105 Pentecost signals the destruction of the old creation and the beginning of the new creation in Christ. Christ is the Cornerstone of the new creation! Jesus’ resurrection Matthew 21:42 (NIV) Jesus said to them, “Have you never read in the Scriptures: “ ‘The stone the builders rejected has become the capstonea; the Lord has done this, and it is marvelous in our eyes’b? Mark 12:10 Haven’t you read this scripture: “ ‘The stone the builders rejected has become the capstonea; Tell him this is what the LORD Almighty says: ‘Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the LORD. 13 It is he who will build the temple of the LORD, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two.’ b The Greek is plural. c The Greek is plural. a Or ladder b Or There beside him 105 Beal, The Temple, p. 202. a Or cornerstone 104 12 b Psalm 118:22, 23 a Or cornerstone Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 126 Ps 118 Give thanks to the LORD, for he is good; his love endures forever. 2 Let Israel say: “His love endures forever.” 3 Let the house of Aaron say: “His love endures forever.” 4 Let those who fear the LORD say: “His love endures forever.” 5 In my anguish I cried to the LORD, and he answered by setting me free. 6 The LORD is with me; I will not be afraid. What can man do to me? 7 The LORD is with me; he is my helper. I will look in triumph on my enemies. 8 It is better to take refuge in the LORD than to trust in man. 9 It is better to take refuge in the LORD than to trust in princes. 10 All the nations surrounded me, but in the name of the LORD I cut them off. 11 They surrounded me on every side, but in the name of the LORD I cut them off. 12 They swarmed around me like bees, but they died out as quickly as burning thorns; in the name of the LORD I cut them off. 13 I was pushed back and about to fall, but the LORD helped me. 14 The LORD is my strength and my song; he has become my salvation. 15 Shouts of joy and victory resound in the tents of the righteous: “The LORD’s right hand has done mighty things! 16 The LORD’s right hand is lifted high; the LORD’s right hand has done mighty things!” 17 I will not die but live, and will proclaim what the LORD has done. 18 The LORD has chastened me severely, but he has not given me over to death. 19 Open for me the gates of righteousness; I will enter and give thanks to the LORD. 20 This is the gate of the LORD through which the righteous may enter. 21 I will give you thanks, for you answered me; you have become my salvation. 22 The stone the builders rejected has become the capstone; 23 the LORD has done this, and it is marvelous in our eyes. 24 This is the day the LORD has made; let us rejoice and be glad in it. 25 O LORD, save us; O LORD, grant us success. 26 Blessed is he who comes in the name of the LORD. From the house of the LORD we bless you.a 27 The LORD is God, a The Hebrew is plural. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 127 and he has made his light shine upon us. With boughs in hand, join in the festal procession upb to the horns of the altar. 28 You are my God, and I will give you thanks; you are my God, and I will exalt you. 29 Give thanks to the LORD, for he is good; his love endures forever. ▪ The gospel seed links with the cornerstone of the temple (see also Stephen in Acts 7) Acts 4:10-11 then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. 11 He is “‘the stone you builders rejected, which has become the capstone.ab Acts 3:25-26 And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, ‘Through your offspring all peoples on earth will be blessed.’ c 26 When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked ways.” Acts 6:13-14 They produced false witnesses, who testified, “This fellow never stops speaking against this holy place and against the law. 14 For we have heard him say that this Jesus of Nazareth will destroy this place and change the customs Moses handed down to us.” Genesis 22:18 and through your offspringb all nations on earth will be blessed, because you have obeyed me.” b Or Bind the festal sacrifice with ropes / and take it Or cornerstone b Psalm 118:22 c Gen. 22:18; 26:4 a b Or seed Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 128 Blaise Pascal’s Pensées (1660) translated by W. F. Trotter (WWW public domain book): 727. During the life of the Messiah. Aenigmatis [An enigmatic riddle]. Ezek. l7. His forerunner. Malachi 3. He will be born an infant. Is. 9. He will be born in the village of Bethlehem. Micah 5. He will appear chiefly in Jerusalem and will be a descendant of the family of Judah and of David. He is to blind the learned and the wise, Is. 6. 8. 29. etc.; and to preach the Gospel to the lowly, Is. 29; to open the eyes of the blind, give health to the sick, and bring light to those that languish in darkness. Is. 61. He is to show the perfect way, and be the teacher of the Gentiles.Is. 55; 43. 1-7. The prophecies are to be unintelligible to the wicked, Dan. 12; Hosea 14. 10; but they are to be intelligible to those who are well informed. The prophecies, which represent Him as poor, represent Him as master of the nations. Is. 52. 14, etc.; 53; Zech. 9. 9. The prophecies, which foretell the time, foretell Him only as master of the nations and suffering, and not as in the clouds nor as judge. And those, which represent Him thus as judge and in glory, do not mention the time. When the Messiah is spoken of as great and glorious, it is as the judge of the world, and not its Redeemer. He is to be the victim for the sins of the world. Is. 39. 53. etc. He is to be the precious corner-stone. Is. 28. 16. He is to be a stone of stumbling and offence. Is. viii. Jerusalem is to dash against this stone. The builders are to reject this stone. Ps. 117. 22. God is to make this stone the chief corner-stone. And this stone is to grow into a huge mountain and fill the whole earth. Dan. 2. So He is to be rejected, despised, betrayed (Ps. 108. 8), sold (Zech. 11. 12), spit upon, buffeted, mocked, afflicted in innumerable ways, given gall to drink (Ps. 68), pierced (Zech. 12), His feet and His hands pierced, slain, and lots cast for His raiment. He will rise again (Ps. 15) the third day (Hosea 6. 3). He will ascend to heaven to sit on the right hand. Ps. 110. The kings will arm themselves against Him. Ps. 2. Being on the right hand of the Father, He will be victorious over His enemies. The kings of the earth and all nations will worship Him. Is. lx . The Jews will continue as a nation. Jeremiah. They will wander, without kings, etc. (Hosea 3), without prophets (Amos), looking for salvation and finding it not (Isaiah). Calling of the Gentiles by Jesus Christ. Is. 52. 15; 55. 5; 60.etc. Ps. 81. Hosea 1. 9: "Ye are not my people, and I will not be your God, when ye are multiplied after the dispersion. In the places where it was said, Ye are not my people, I will call them my people." 728. It was not lawful to sacrifice outside of Jerusalem, which was the place that the Lord had chosen, nor even to eat the tithes elsewhere. Deut. 12. 5, etc.; Deut. 14. 23, etc.; 15. 20; 16. 2, 7, 11, 15. Hosea foretold that they should be without a king, without a prince, without a sacrifice, and without an idol; and this prophecy is now fulfilled, as they cannot make a lawful sacrifice out of Jerusalem. 729. Predictions.- It was foretold that, in the time of the Messiah, He should come to establish a new covenant, which should make them forget the escape from Egypt (Jer. 23. 5; Is. 43. 10); that He should place His law not in externals, but in the heart; that He should put His fear, which had only been from without, in the midst of the heart. Who does not see the Christian law in all this? 730.... That then idolatry would be overthrown; that this Messiah would cast down all idols and bring men into the worship of the true God. That the temples of the idols would be cast down, and that among all nations and in all places of the earth. He would be offered a pure sacrifice, not of beasts. That He would be king of the Jews and Gentiles. And we see this king of the Jews and Gentiles oppressed by both, who conspire His death; and ruler of both, destroying the worship of Moses in Jerusalem, which was its centre, where He made His first Church; and also the worship of idols in Rome, the centre of it, where He made His chief Church. 731. Prophecies.- That Jesus Christ will sit on the right hand, till God has subdued His enemies. Therefore He will not subdue them Himself. 732. "... Then they shall teach no more every man his neighbour, saying, Here is the Lord, for God shall make Himself known to all." "... Your sons shall prophesy." "I will put my spirit and my fear in your heart." All that is the same thing. To prophesy is to speak of God, not from outward proofs, but from an inward and immediate feeling. 733. That He would teach men the perfect way. And there has never come, before Him nor after Him, any man who has taught anything divine approaching to this. 734.... That Jesus Christ would be small in His beginning, and would then increase. The little stone of Daniel. If I had in no wise heard of the Messiah, nevertheless, after such wonderful predictions of the course of the world which I see fulfilled, I see that He is divine. And, if I knew that these same books foretold a Messiah, I should be sure that He would come; and seeing that they place His time before the destruction of the second temple, I should say that He had come. 735. Prophecies.- That the Jews would reject Jesus Christ, and would be rejected of God, for this reason, that the chosen vine brought forth only wild grapes. That the chosen people would be fruitless, ungrateful, and unbelieving, populum non credentem et Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 129 contradicentem.* That God would strike them with blindness, and in full noon they would grope like the blind; and that a forerunner would go before Him. 736. Transfixerunt.*(2) Zech. 12. 10. * Is. 65. 2. "A rebellious people, which walketh in a way that was not good." *(2) "They have pierced." That a deliverer should come, who would crush the demon's head, and free His people from their sins, ex omnibus iniquitatibus;* that there should be a New Covenant, which would be eternal; that there should be another priesthood after the order of Melchisedek, and it should be eternal; that the Christ should be glorious, mighty, strong, and yet so poor that He would not be recognized, nor taken for what He is, but rejected and slain; that His people who denied Him should no longer be His people; that the idolaters should receive Him, and take refuge in Him; that He should leave Zion to reign in the center of idolatry; that nevertheless the Jews should continue for ever; that He should be of Judah, and when there should be no longer a king. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 130 The hope of redemption in Messiah Jesus As background to all of the themes under this subheading, are the themes of hope and waiting. The backdrop to all of redemption history is the hope of God’s people who are waiting on God’s redemption, whether it is personal, national, or particular. Waiting is not limited to either specific waiting for answered prayers, or just generalized waiting on the Lord in some spiritual sense. Waiting covers the entire range of hoping in the Lord. The focus of hope is on YHWH, not simply on particulars of blessing, etc. That is, though the hope may be about particulars, it would be a vain hope if not rooted in God himself. Thus, all waiting and hoping in the Lord is a looking God-ward, for God is the only source of real hope. This rests in the reality that God is actually present in history and humans. Without this covenant-presence, there could be no hope, for humans are finite, the world is “too much for us,” and we are incapable of delivering ourselves, though we try. We despair of life when we have no ground for true hope. Hoping and waiting in biblical terms assumes the steadfast endurance that comes only from true faith. Hope is rooted in the promises of God which are rooted in the unchanging character of God, while God’s purposes are rooted in his perfect will. His justice in all his purposes is executed with the perfections of his character, so that God’s people can always rest assured that hope for justice will not be deferred forever. The promises of God are not always seen in each “historical event” from the vantage point of present life, but in the end all events will be seen as having worked out the redemptive promises of God. Even when hope is not specified, there is expectancy, for hope in God is real hope. In a culture saturated with the “prosperity gospel,” we are inclined to view hope in strictly material terms (new job, housing, family, health, etc), yet hope subsumes these concerns in the broader realm of redemption and sanctification. As Job cried out, “Though he slay me, yet will I hope () in him; I will surely defend my ways to his face” (Job 13:15). “Faith in the sovereignty of the covenant God, obedience to the restored law of Moses, patience to wait for a vision postponed, confidence in the ultimate vindication of their purposes in history, and expectation of the expansion of God’s kingdom despite all signs to the contrary—these were the responses of Israel’s finest sons and daughters in circumstances that tried them almost to breaking-point.”106 106 D.A. Hubbard, “Hope in the OT,” TynBul, 1983: 33-59. Quoted in Daniel Schibler, “,” NIDOTE, p. 895. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 131 6. Jesus the Divine Teacher: teaching methods and qualities107 “In both the popular and scientific mind today there is a widespread romantic notion that regards Jesus and his disciples as uneducated country folk. This appraisal overlooks the role that teaching and learning played among pious Jews already at that time.”108 a) Examples of Jesus’ teaching methods and qualities Jesus taught with divine authority, as was consistently acknowledged by both believers and unbelievers. Jesus taught by word and by example. Jesus was compassionate and merciful, taking all individuals seriously. He did, however, rebuke and chastise those with hard-hearts, while encouraging those with open hearts. Jesus’ teaching drew heavily on common knowledge of the known world (points of contact), and particularly on the concrete language of home, live, and trades of the people he addressed. Jesus excelled at “getting their attention.” Jesus relied heavily on “problems” in those he addressed as the platform for his teaching. Jesus’ teaching was often communicated in the course of conversations, while also in more formal settings and style (as in his “discourses”). Some of his discourses were very short, some longer, some in public, some in private. Jesus had a very clear understanding of his task, his aims, and his Father. Jesus taught widely, though discriminately, also choosing twelve to disciple closely, whom he sent out to also teach others. Jesus taught openly to the general populace, and also at times in secret (private), while also teaching at times in the synagogue . Jesus exercised considerable adaptability to his audiences, using each opportunity to communicate God’s truth to both groups and individuals. Jesus employed rhetorical devices, such as posing questions to his listeners. Jesus employed logical arguments, and with the brilliance and profundity only possible to the Son of God. He employed logical devices, such as “proceeding from the lesser to the greater” (a fortiori), as in the Sermon on the Mount. Jesus employed much repetition. Jesus employed many illustrations, similes, metaphors, contrasts, irony, paradoxical sayings (Mt 20:27), symbolism, imagery, apparently contradictory sayings (Lu 12:51). Jesus employed poetic forms, as in Hebrew parallelism. Jesus employed numerous OT allusions, assuming considerable knowledge of the OT in his audience. He often interpreted the “new” in terms of the “old” (called apperception). “The old modifies the new, and the new enlarges the old.”109 Jesus was intensely interested in communicating his role in the history of redemption. He consistently taught as the One fulfilling the OT promises (and Shema, Deut 4 and 6) and the law (intensifying the law). 107 Adapted from Guthrie, A Shorter Life of Christ, ch. 8. See also Herman Harrell Horne, Teaching Techniques of Jesus. Grand Rapids: Kregel Publications, 1973. 108 R. Reisner, “Teacher,” Dictionary of Jesus and the Gospels, IVP, p. 806. 109 Horne, Teaching Techniques, p. 111. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 132 Jesus employed parabolic forms, mostly in the latter part of his ministry, which are easy to remember. Their goal was not to obscure his meaning. Although the parables seem to conceal truths, Blomberg notes: “Just as one of God’s prophets [Asaph in Ps 78] spoke under inspiration to disclose narratives previously hidden from some of God’s people in his day, so now the divinely inspired Jesus in his parables reveals previously hidden truth (particularly about the nature and timing of God’s kingdom) to audiences of his day.”110 Also, “parables not only conceal but also reveal and that often they reveal that which has been previously concealed.”111 Matt 23:8 (NIV) “But you are not to be called ‘Rabbi,’ for you have only one Master and you are all brothers. (NASB) “But do not be called Rabbi; for One is your Teacher, and you are all brothers. Other writers summarize the teaching Jesus:112 Albert Bond, the Master Preacher: Gentleness, simplicity, sincerity, originality, variety Daniel P. Kidder, Homiletics: Instructiveness, directness, adaptability, austerity David J. Burrel: Simplicity, picturesqueness, versatility, use of Scripture, optimism, tone of authority b) The “five discourses” of Jesus ➢ See the structural outline of Jesus’ life and ministry, p. 183 The “five discourses” of Jesus describe what many scholars consider the main divisible sections of Jesus’ teaching in the Gospel of Matthew (These discourses have many important OT correlations113): 1. The Sermon on the Mount: Mt 5-7 – discipleship, prayer, kingdom-ethics – OT correlations: Jesus is the new Moses, circumcised in the Temple (Edenic Promise), and baptized in the Jordan (True Priest), triumphed in the wilderness temptations (the Last Adam), preaching the exposition of the law on the mountainside (the True Prophet). 2. First Commission for disciples: Mt 10 – twelve sent out to preach the Kingdom to Israel – OT correlations: as Moses sent the twelve into the Promised Land before the military conquest (war against Canaanites), Jesus commissions twelve to carry the gospel of the kingdom to Israel for spiritual conquest (war against Evil one). 3. Parabolic Discourse: Mt 13:1-53 – kingdom of heaven – OT correlations: Jesus the truly Wise Man teaches the deep truths of the kingdom of God, In Nazareth they all asked, “Where did this man get this wisdom and these miraculous powers?” (Mt 13:52). 4. Church Discourse: Mt 18 – the kingdom of heaven and the church, and Peter the rock – OT correlations: exposition of the OT/NT gospel of salvation and the marks of the peoplee of God, the true church. 5. Olivet Discourse: Mt 23-25; Mk 13; Lk 21 – coming of the end and the approaching of the new world to come – OT correlations: Jesus, enters his temple as the True High Priest and “cleanses” it and teaches God’s truth there. Jesus, the Last and True Prophet, fulfills Deut 18 and the long-awaited Messiah who would speak God’s word to Blomberg, “Matthew,” Commentary on the NT Use of the OT, p. 49. Blomberg, “Matthew,” Commentary on the NT Use of the OT, p. 50. 112 From W.W. Wiersbe, The Wycliffe Handbook of Preaching and Preachers, Moody, 1984. 113 For a discussion of OT parallels to the five discourses, see “The 5 Discourses of Jesus” by Brian Phillips (Accessed August 9, 2016 at https://www.circeinstitute.org/blog/5-discourses-jesus). 110 111 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 133 God’s world perfectly. As Jeremiah and Ezekiel, he prophesies woes against the religious, lamenting Jerusalem’s coming destruction in A.D. 75 as did Jeremiah and all who witnessed it in 586 BC. See p. 314. c) Parables of Jesus ) ; : pertaining to expressions which are not to be understood Parables ( literally, but symbolically or figuratively – ‘symbolically, allegorically, figuratively, so to speak.’ ‘from where he received him back, so to speak’ He 11.19. Parables were a common form of teaching in the extra-biblical literature of the rabbis. Parables are the short stories Jesus told to teach something about the gospel of redemption. These stories are typically not historically verifiable, nor do they need to be, for they are illustrative of important spiritual truths. They are short, extended metaphors that are defined by their name as that which is “placed beside” in order to compare ( and to throw). Some object to considering them extended metaphors, because they illustrate likeness not representation.114 It is often said that parables teach only one point, but it is more accurate to say that even though they each have a main point they may convey more than one theme. Parables are more than pedagogical or homiletical, for they are redemptive historical lessons of Biblical Theology. There is a relationship between the events depicted and the revelation of the Kingdom of God and the Missio Dei. The King’s message of the kingdom is not always obvious, yet the mystery is revealed. Parables are not so obscure as they are simple explanations in pictorial form that the King and his kingdom are being revealed. There is considerable disagreement on how many parables Jesus taught (Trench says 30, Bruce says 33 or more, Julicher says 53, B.T.D Smith says 62). Whatever one concludes, we can affirm that parables were a good portion of what Jesus taught. Throughout the history of interpretation parables have been allegorized extensively, but during the Reformation there was an attempt to repudiate allegorization of the parables, while even in post-Reformation times allegorization is still done. Some interpreters see a connection between Jesus’ parables and the OT (see Commentary on the NT Use of the OT). Questions to ask the parables:115 What was the original audience? Use context to determine. How does the historical and/or cultural background illumine the parable? Are any OT figures or parables or rabbinic parables helpful in understanding the parable? What was the meaning of the parable for the original audience? Use context, exegesis, background, audience to determine meaning. What is the main point of the parable (in contrast to allegory) that is being illustrated by the parable? Determine what question is being answered by the parable. Do we gain any additional insight into the parable from further revelation since the parable was first given? What is the historical setting (context) of the parable? What is the literary setting (context) of the parable? What is the redemptive historical significance of the parable in relation to redemption and the establishment of God’s kingdom? What does the parable convey of the principle of fulfillment without consummation, the so-called “now and not yet” motif? How may the parable be generalized for our situation today? ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Primary considerations for parables:116 Seek to understand the “earthly details” (for recipients). The cultural context of parables is crucial: imagery of farming, harvesting, plants, trees, lamps, animals all had symbolic significance in Jewish culture.117 114 Bullinger, Figures of Speech, p. 751-752. Adapted from R.C. Newman (BTS, NT727). 116 Adapted from Mickelsen, Interpreting the Bible, p. 229. 117 P. Fowler notes some of these in his Hermeneutics syllabus (NGTS, 2003): the sower casts seed on unplowed ground before plowing in Israel; harvests, weddings, and wine were symbols of the end of the age; the fig tree was a symbol of Israel; lamps were 115 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 134 Remember that parables appeal to the basic human interest in stories, thus serving the practical purpose of teaching in a form that is readily accessible to a broad audience. They also serve the practical purpose of “indirect” teaching that assumes the human dislike for being confronted directly. Indeed, parables serve to “disarm” recipients, as do stories (2 Sam 12:1-10). Despite what was said in #2, the parables are not always easy to interpret! And this is related in part to #3. Note the attitude and spiritual condition of the original hearers. Note the reason Jesus was prompted to use the parable. State concisely the main point (give reason). Relate main point to basics of Jesus’ teaching. Note any generalizing sayings in the parable (may be key). Do not build a doctrinal system on a parable (Lk 16:19-31). Where details are explained try even harder to uncover the main emphasis. The fact that occasionally traits of allegory should be blended in with a parable is natural since the function and purpose of the two may disclose a common objective. Relate the main emphasis to present day readers. Remember that their situation may be quite different from those of the original hearers. Consider the conclusion of the parable as probably conveying the central point (“punch line”). Remember the main purpose of the parables is to teach. Parables illumine the truth for believers walking in faith but they also “obscure” the truth to the hard hearted. Mk 4:11-12 He told them, “The secret of the kingdom of God has been given to you. But to those on the outside everything is said in parables 12 so that, ”‘they may be ever seeing but never perceiving, and ever hearing but never understanding; otherwise they might turn and be forgiven! “There is enough light for those who desire only to see, and enough darkness for those of contrary disposition.”118 “There is enough light to enlighten the elect and enough obscurity to humiliate them. There is enough obscurity to blind the reprobate and enough light to condemn them and deprive them of excuse.”119 Verily thou art a God who hidest thyself (Isa 45:15) Silva makes the important point, regarding this theme of “hardening the hearts of unbelievers, that “one should not infer that the words of Mark 4:11-12 describe the exclusive reason for Jesus’ use of parables.”120 This “moral problem” creates the same dissension among NT interpreters as it does among OT interpreters where it is found in the OT. It is often noted as a problem by those lacking faith and understanding of the full gospel message of the Bible, for they fear it implicates God somehow. This involves a fundamental failure to realize that the revelation of God to humanity in the OT era, and the coming of the Messiah in the NT era, would not bring universal peace, nor would they immediately usher in the universal reign of the Messiah. Indeed, the “entrance” of God into human affairs typically creates, besides God-fearing revival, a great disturbance and rebellion among sinners. Many people believe that the “books should be balanced in this life,” because they fail to realize this is not the reality. Perfect and complete justice will be realized only in the final eschaton. The revelation of God brings peace to those who receive it and unrest and turmoil to those who reject it. Jesus claims to fulfill OT prophecy in teaching in parables. It may also be proposed that this claim brings us back to God’s creation of the world through speech. The one who speaks in Ps 78 has divine knowledge of things hidden since the creation of the world. This could only be God himself. Ps 78:2 I will open my mouth in parables, I will utter hidden things, things from of old— Mt 13:35 So was fulfilled what was spoken through the prophet: “I will open my mouth in parables, I will utter things hidden since the creation of the extinguished by placing them under baskets; straying lambs will lie down and need to be carried back; one part of leaven in dough would be enough to feed 162 persons. The best reference on biblical imagery is the IVP Dictionary of Biblical Imagery. 118 Pascal, Pensées, # 149. 119 Pascal, Pensées, # 236. 120 Silva, Biblical Hermeneutics, p. 111. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 135 world.” It is also noteworthy that this Psalm that Jesus claims to be fulfilling also states that the deeds of the Lord would not be hidden from the children: the truth would be proclaimed to all – Ps 78:3-4 what we have heard and known, what our fathers have told us. 4 We will not hide them from their children; we will tell the next generation the praiseworthy deeds of the LORD, his power, and the wonders he has done. This aspect of the perspicuity of the proclamation (of parables, etc.) contrasts with, but also complements, the above mentioned motif of the hardening of the heart. It also corresponds with the promise that Jesus would speak plainly of his Father (after the resurrection): Jn 16:25 Though I have been speaking figuratively, a time is coming when I will no longer use this kind of language but will tell you plainly about my Father. Blomberg states regarding Asaph’s psalm: “What is hidden from a new generation of Israelites must be disclosed so that they can learn from their history and in turn pass it on to generations to come.”121 Jesus presented most of his parables after the time he was rejected by the religious leaders in Mt 12:22-45 ~ Mt 12:24 But when the Pharisees heard this, they said, “It is only by Beelzebub, the prince of demons, that this fellow drives out demons.” Matt 13:1-3 That same day Jesus went out of the house and sat by the lake. 2 Such large crowds gathered around him that he got into a boat and sat in it, while all the people stood on the shore. 3 Then he told them many things in parables, saying: “A farmer went out to sow his seed. Mt 13:10-13 The disciples came to him and asked, “Why do you speak to the people in parables?” 11 He replied, “The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. 12 Whoever has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. 13 This is why I speak to them in parables: “Though seeing, they do not see; though hearing, they do not hear or understand. The gospel context of parables is central to the meaning of the parables. Whenever we fail to preach the parables in their context they quickly are reduced to moral lessons for Christians to obey, thus completely reversing their contextual import of the glorious gospel of grace in Christ. What is the “point” of parables? They are more than pedagogical or homiletical marvels (though they are that); they are profoundly redemptive-historical in picturing events that portray the revelation of the kingdom of God! The mystery of the kingdom is that it is present but not always obvious (see Ladd in following paragraph). In Christ Jesus it was revealed fully, even though many could not see that it had come in him. The parables teach that the divine purpose of God was hidden in part until fully revealed (Rom 16:25-26). The kingdom comes into and works in the fallen world where Satan seeks to usurp God’s rulership. In the midst of that, God’s power is given to bring blessings, life, forgives, deliverance . . . The parables illustrate our present reality in which the kingdom has come in power, but not yet has every knee bowed. The kingdom is like a seed that will grow into the largest tree of all. Therefore, the supernatural aspect of the kingdom is paramount in the parables: the important thing is not how fast it grows, but that it is growing, if even at times imperceptible to us. In fact, contrary to appearances and expectations, the kingdom comes in humility of shame before glory; that is, the King himself must suffer humiliation/death before the kingdom can be assured. This King must conquer all that is opposed to its establishment before it can be eternally visible and complete. Ladd describes the kingdom as follows:122 Blomberg, “Matthew,” Commentary on the NT Use of the OT, p. 49. G.E. Ladd, “Kingdom of Christ, God, Heaven,” Baker Evangelical Dictionary of Theology, pp. 607-611. See scriptures on the Kingdom of God in file on OneDrive, “the two kingdoms.” 121 122 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 136 • • • • • God’s reign and rule as heavenly King in the OT. God’s authority and rule given by the Father to the Son in the NT. Christ’s rule in the soteriological redemption of people, deliverance form the powers of evil (1 Cor 15:23-28) and their eventual destruction, even death itself. Dynamic rule of God that has come and is coming; even though God’s rule is presently active over all, at the end of the age it will be complete in all. Jesus defeated the curse and Satan at the cross, yet will destroy Satan at his Return. Supernatural kingdom: the kingdom of God can only come by God’s purpose and design. Deliverance from evil is only possible through god. Men receive the kingdom, they cannot establish it. Mysteriously the kingdom comes as God purposes; it is not always visible, obvious to us. Parables are not meant to be obscure or complex, but simple explanations of the kingdom revealed. For example, the parable of the sower is about the Word that contains and reveals the mystery of God (Lk 8:11). The seed itself is the Word of God that is the seed of the Kingdom of redemption. Christ the Logos himself is the Sower of God’s word about the kingdom and its redemption to come. The Sower and his Word being planted will bear its fruit in season. The tares are the enemies of the planted seed, but in the end the tares will be exterminated and will not hinder the growth of the wheat. This teaches the theme of the present and future aspects of the kingdom, and that judgment is temporarily postponed at present, and thus there is a co-mingling of good and evil in the world until the Word himself returns to claim his kingdom. Jesus in this parable does not tell us why judgment is being postponed, but it was a difficult concept for first-century Jews to grasp since they anticipated the victory of Messiah would be immediate and complete. Altogether, the parables of the sower, the tares, and the dragnet teach that we now have a time for sowing for the kingdom come, but it too will end with the kingdom consummated.123 Ridderbos suggests that parables clarify the meaning and special character of the kingdom that began with Christ’s coming and delay of the Last Judgment. He suggests that the Sower has priority over the other parables, and is the starting point and key to the other parables. The “purpose of the parable is again to elucidate the relationship between what is now seen of the Christ and what was expected of him, also according to the parable, what may still be expected of him.”124 The Parables of Jesus in the Dictionary of Jesus and the Gospels Markan Parables Mark Matthew Bridegroom’s Guests 2:19–20 9:15 Unshrunk Cloth 2:21 9:16 New Wine 2:22 9:17 Strong Man Bound 3:22–27 12:29–30 Sower 4:1–9, 13–20 13:1–9, 18-23 Lamp and Measure 4:21–25 Seed Growing Secretly 4:26–29 Mustard Seed 4:30–32 13:31–32 Wicked Tenants 12:1–12 21:33–46 Budding Fig Tree 13:28–32 24:32–36 Watchman 13:34–36 Parables Shared by Matthew and Luke (Q) Wise and Foolish Builders 7:24–27 Father and Children’ Requests 7:9–11 Two Ways/Doors 7:13–14 Leaven 13:31–32 123 124 Some thoughts here were modified from Ridderbos, Coming of the Kingdom, pp. 136-148. Ridderbos, Coming of the Kingdom, p. 143. Luke 5:33–39 5:36 5:37–39 11:21–23 8:4–8, 11–15 8:16–18 13:18–19 20:9–19 21:29–33 12:35–38 6:47–49 11:11–13 13:23–27 13:20–21 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 137 Lost Sheep 18:12–14 Wedding Banquet 22:1–14 Thief in the Night 24:42–44 Faithful and Unfaithful Steward 24:45–51 Talents and Pounds 25:14–30 Parables Found Only in Matthew Good and Bad Trees 7:16–20 Fishnet 13:47–50 Wheat and tares 13:24–30, 36–43 Treasure 13:44 Pearl 13:45–46 Unmerciful Servant 18:23–35 Laborers in the Vineyard 20:1–16 Two Sons 21:28–32 Wise and Foolish Maidens 25:1–13 Sheep and Goats 25:31–46 Parables Found Only in Luke Two Debtors Good Samaritan Friend at Midnight Rich Fool Barren Fig Tree Tower Builder Warring King Lost Sheep Prodigal Son Unjust Steward Rich Man and Lazarus Jumble Servant Unjust Judge Pharisee and Tax Collector Parables Found only in John Good Shepherd (10:1–18; cf. Mt 18:12–14; Lk 15:1–7) True Vine (15:1–8) Chart above on parables of Jesus by Green125 15:1–7 14:15–24 12:39–40 12:42–46 19:11–27 7:41–50 10:25–37 11:5–8 12:13–21 13:6–9 14:28–30 14:31–33 15:1–7 15:8–10 15:11–32 16:1–8 16:19–31 17:7–10 18:1–8 18:9–14 “No part of any gospel should ever be preached on before we have at least given some consideration to the whole Gospel as a theological statement.” 126 125 Joel B. Green, Scot McKnight and I. Howard Marshall, Dictionary of Jesus and the Gospels (Downers Grove, Ill.: InterVarsity Press, 1992), 596. 126 Goldsworthy, Preaching, p. 228. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 138 127 127 House, Charts of the NT, pp. 109-111. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 139 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 140 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 141 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 142 7. Miracles of Jesus Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 143 8. Apostles of Jesus Others: Paul, Barnabus, James (Jesus’ brother), Andronicus and Junia (Rom 16:7) Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 144 The Twelve as they are found in the Synoptic Gospels and Acts128 Matthew 10:2–4 Simon, called Peter, first Andrew, brother of Peter James son of Zebedee Philip Bartholomew Thomas Matthew the tax collector James son of Alphaeus Thaddaeus (or Lebbaeus) Simon the Canaanean Judas Iscariot the betrayer C. Mark 3:16–19 Simon, named Peter James son of Zebedee John, brother of James Philip Bartholomew Matthew Thomas James son of Alphaeus Thaddaeus Simon the Canaanean Judas Iscariot the betrayer Luke 6:13–16 Simon, named Peter Andrew, brother of Peter James Philip Bartholomew Matthew Thomas James son of Alphaeus Simon, called the Zealot Judas son of James Judas Iscariot the betrayer Acts 1:13 Peter John James Philip Thomas Bartholomew Matthew James son of Alphaeus Simon the Zealot Judas son of James The two covenants’ signs, seals, and Jesus The first promise was immediately after the fall of Adam and Eve: Gen 2:15 (NASB) And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel.” It is this promise that lays the foundation for all subsequent biblical history of redemption. It is this promise that is fulfilled in the birth, circumcision, baptism, life, death, resurrection, and return of Jesus. It is this promise that begins the New Covenant. The new covenant does not begin in the New Testament; it begins immediately after the covenant of creation is broken in Eden. The life of Jesus illustrates in all of its details an unpacking of this promise with signs and wonders, escalating the fulfillment of the promise. Each of the subsequent OT signs are reminders of this original covenant-promise, and each reiterate and reaffirm that promise, that God will reverse the curse on creation and crush the head of the one who began the deception that led to the fall of humanity. The one (a human) who would bring this about would be from the line of the woman, the one first deceived by the serpent. This would also include the “bruising of the heel” of this progeny of the woman. Nevertheless, that bruising would eventually conclude with a new creation, a redemption of the earth and God’s people. This final mercy of God would come through this One promised here, in both his first and second appearings. Therefore, we read the life of Jesus in light of the initial proto-euangelion (“first gospel”) to Adam and Eve, and in light of all the subsequent covenant-promise reaffirmations (see below “Signs of the Covenant,” and p. 260). Therefore, each event and miracle-sign in Jesus’ life are affirmations that the curse is being reversed, and the Kingdom of has come and will come. We also read the story of Jesus in the Gospel accounts as a fulfilment of the many other Messianic OT prophecies and promises and motifs and typologies (Adam, Eden, Presence, sacrifice-propitiation, Prophet, Priest, King, Savior, Suffering Servant, Healer, Redeemer, Prince of Peace, Immanuel, etc., etc.). 1. Signs and seals of the gospel-promise in the two covenants of works ➢ The following are selections from an essay I wrote and presented at ETS, 2022, “Signs and Seals of the Two Covenants of Works in the History of Creation and Redemption.” God who made the world and all that is in it desires the sign and seal of the to be known. But not just known in some abstract or non-personal sense; rather, he wants to be personally known by self-aware and reasoning creatures by his holy Name and character in his glorious being, and that this knowledge of God comes covenantally. The storyline of the entire Scripture, and for Biblical Theology, is governed by the truth that the Lord would be God of his people. In contrast to the false, covenant-breaking knowledge promised by the Liar in Eden, that they would know good and evil and be like 128 Joel B. Green, Scot McKnight and I. Howard Marshall, Dictionary of Jesus and the Gospels (Downers Grove, Ill.: InterVarsity Press, 1992), 179. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 145 God, true knowledge of the infinite, eternal, holy, glorious Creator was already the reality in their pristine paradise. And, they themselves were already made in the image of God and had no further need to become “like God.” After their deception, hope of any ongoing knowing relationship rested solely in the promise of God that a future reversal would be fully manifested, but only in a Son of Adam and Eve. As God covenanted to fulfill this promise, comprising the Missio Dei, that his glory and name would be known in all the earth, he purposed from before the foundation of the world to be known by creatures, like him, as made in his glorious image and likeness.129 The story of this relationship can be understood as the history of the covenant of creation and the covenant of redemption. Breaking the first covenant of creation, they do not become more like God, but less, and thus grow even to dislike God; nor do they come to know him more, but by nature come to forget him and spurn his holy presence and Name, falling far short of his glory. Yet, the continuing story is that this merciful God promised through a covenant of redemption to reverse the consequences of their rejection of the creation covenant, but that this would necessarily only be possible through the saving actions (works) of one of their descendants. I propose therefore that there is a simple beauty to the structure of that story, one in which we can see two overarching covenants in biblical history: the creation covenant (Gen 1-2) and the redemption covenant (beginning in Gen 3 and continuing to the present). As will be developed below, each of these covenants is a works-covenant, though that does not comprise the sum of their features, conditions, and benefits.130 We must acknowledge that 129 See Appendix on the Eternal Covenant Pactum Salutus, p. Error! Bookmark not defined.. There are others who make this basic twofold creation/redemption covenant distinction, such as Palmer Robertson: “Because of these limitations in the terminology ‘covenant of works’ and ‘covenant of grace,’ different designations for these two great covenantal epochs are desirable. The terms ‘covenant of creation’ and ‘covenant of redemption’ may serve much more appropriately as categorizations of God’s bond with man before and after the fall. The ‘covenant of creation’ refers to the bond which God established with man by creation. The ‘covenant of redemption’ encompasses the various administrations by which God has bound himself to man since the fall” (O. Palmer Robertson, The Christ of the Covenants [Phillipsburg, NJ: Presbyterian and Reformed Publ. Co., 1980], p. 57). Also see Meredith Kline: “’For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous’ (Rom 5:19). There was a first man Adam and a first covenant of works. And for the redemption of the lost world there is a second and last Adam, the Adam from heaven (cf. l Cor 15:45-49), and another covenant of works. This second covenant was kept, this second man was obedient and his obedience under this covenant of works is the foundation of the gospel order. The redemptive program as well as the original kingdom order in Eden is thus built on the principle of works. This fact is obscured when the traditional usage applies the term Covenant of Works to distinguish it from the gospel order. The terms used here in place of the traditional Covenant of Works and Covenant of Grace are Covenant of Creation and Covenant of Redemption. . .” (Meredith Kline, By Oath Consigned, Grand Rapids, 1968, p. 37; id., Kingdom Prologue, self-published edition at GordonConwell Theological Seminary, 1993, p. 86). Kline revised this statement in a 2000 edition, but the substance remains the same: “Indeed, the principle of works forms the foundation of the gospel of grace. If meritorious works could not be predicated of Jesus Christ as second Adam, then obviously there would be no meritorious achievement to be imputed to his people as the ground of their justification-approbation. The gospel invitation would turn out to be a mirage. We who have believed on Christ would still be under condemnation. The gospel truth, however, is that Christ has performed the one act of righteousness and by this obedience of the one the many are made righteous (Rom 5:18,19). In his probationary obedience the Redeemer gained the merit which is transferred to the account of the elect. Underlying Christ’s mediatorship of a covenant of grace for the salvation of believers is his earthly fulfillment, through meritorious obedience, of his heavenly covenant of works with the Father” (Kingdom Prologue, 2000 edition, p. 101). Though there are more than one interpretive takeaways, it is my view that this works understanding of the covenants is supported by the language of the WCF 7.2 “The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience” (see “covenant of life,” fn. 131). The Confession calls the covenant following the Fall of humanity the “Covenant of Grace,” but it should be noted that this covenant required the works of the Messiah to be fulfilled: “This covenant of grace is frequently set forth in Scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed” (WCF 7.4). The same is found in the Westminster Larger Catechism, questions 31-32. It is unfortunate that this use of what appears to be contrasting terms, “covenant of works” and “covenant of grace,” obscures the works component in the covenant of redemption that procures grace, in that obedience and compliance were necessary in both cases to fulfill their purposes, as the Confession states clearly. See further on the works of the eternal redemption covenant, fn. 131 and Appendix, p. Error! Bookmark not defined.. 130 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 146 the creation covenant in Eden does not include a formalized covenant ceremony (nor does it include the word ), but this does not preclude an effort to understand the paradisal relationship as covenantal. In its form and content the narrative of Eden reflects covenantal concepts and relationship that has prominent features common to Ancient Near Eastern suzerain-vassal covenant treaties of the peoples of the OT world: ▪ identification of a Suzerain and participants (Gen 1:1, 26) ▪ historical prologue (1:2-29) ▪ stipulations (1:28; 2:16-17) ▪ deposit, witnesses (1:31; 2:1) ▪ curses/sanctions (2:17; 3:8-19) ▪ conditional blessings (1:28; 2:3).131 The redemption covenant (or new covenant132) begins in Gen 3 with God imposing the penalties and curses of the creation covenant sanctions/prohibitions after they broke their covenant relationship with God. The redemption covenant between Adam/Eve and their Creator includes all the same features as the creational covenantal relationship, but expands on it, and is then historically followed by a series of subsidiary covenants that carry forward reaffirmations and further messianic expansions of the original redemption covenant promise. Those reaffirmations are seen in those covenants each confirmed by signs with Noah, Abraham, Moses, and David.133 131 See Appendix on the Edenic works covenant of life (testamentum pactum), p. Error! Bookmark not defined.. The “new covenant” idea in the OT is found explicitly only in Jer 31:31 but is considered an “everlasting covenant” (‫עֹולם‬ ָ֔ ‫)ב ִ֣רית‬ ְּ (Isa 55:3; 61:8; Jer 32:30; 50:5; Ezek 16:60; 34:26; 37:26; see also Gen 9:16; 17:7, 13, 19; Lev 24:8; Nu 18:19’ 2 Sam 23:5; 1 Chron 16:17; Ps 105:10; Isa 24:5; Jer 32:40; 50:5; Ezek 37:26) and a “covenant of peace” (‫לֹומי‬ ִ ‫)ּוב ִ ִ֤רית ְש‬ ְ (Isa 42:6; 49:8; 54:10; 55:3; 61:8; see also Nu 25:12; Jos 9:15; 2 Sam 3:21; 1 Ki 3:15; Ps 55:20; Ezek 34:25; 37:26; Mal 2:5 ; Heb 13:20). The transtemporal aspect of “everlasting” indicates that we can render each of the redemption covenants as within this new covenant. Also, since the “first gospel” promise is found in Gen 3, this indicates that the new birth (regeneration) and redemption became available then as the defining feature of the new covenant. This view is supported further by the transforming nature of the new covenant: the internalization of the law of God on the heart (Jer 31:31) and the heart of flesh (renewed) by the Holy Spirit of God enabling obedience to God’s law (Ezek 36:26-27; 11:1819). On consideration of this renewing of the heart, a true regeneration, it would not be warranted to restrict the reality of this only to late biblical history nor only to the New Testament church as is often done. There has been a “grafting” into the redemption covenant from its inception. 133 OT covenants are often divided into bilateral, conditional (suzerain/vassal) and unilateral unconditional (Royal land grants). Conditional Suzerain/vassal treaties: Adamic (Gen 1-2), first Abrahamic (Gen 15), Sinaitic (Ex 19-24). Unconditional treaties: second Abrahamic (Gen 17), Phinehas (Num 25), Davidic (2 Sam 7). The Edenic may have both elements, as they all contain interacting aspects of both conditionality and unconditionality (see graphic and comments on this in Appendix, p. Error! Bookmark not defined.). The question already arises here as to whether and when we can classify any covenant as one strictly of “works” or “grace,” as so often the covenant of creation and the covenant of redemption are characterized. Or, as some call the covenant after the fall a covenant of grace and the Edenic (creational) covenant preceding the fall as a covenant of works. This unnecessary bifurcation obscures the works orientation of the covenant of redemption, since the (new) covenant as a covenant of redemption rests entirely on the expectation and need for the sinless Last Adam to fulfill all the works of the covenant and God’s law to procure redeeming grace for his elect people. The covenant of creation in Eden required extensive works, but not salvificly for grace. As noted already, we say then for purposes of discussion that from our vantage-point the redemption covenant is entirely one of grace conferred, whereas from God’s vantage point it is entirely one of works fulfilled (or confirmed). The concept of a sign is a metaphor or figurative expression that signifies something, and in God’s infinite creativity he communicated with us in Scripture through hundreds of motifs and images. Those I am focusing on here are some of the most prominent in the Bible since they convey covenantally the Messianic hope in the four subsidiary, or ancillary, covenants of redemption. The Hebrew word for sign ([79x OT], LXXσημεῖον) in the covenant sign examples is found in each of those I will highlight except for the original creation covenant in Eden before the Fall. This word for sign and the word for covenant (first occurrence of  is Gen 15:18), are not found in the Edenic context but both concepts can be seen there. Signs in the OT include a range of considerations: things that point to God’s glory and power (like the plagues on Egypt), the seasons, prophetic signs and enactments and fulfilled prophetic words and proclamations, miracles (see also [wonder/sign];  and involve writing or signing). Signs were given from God, and thus are human-ward, and are meant to convey knowledge of God, memorial remembrance of God in his promises and actions, as a witness, evidence, a marker, memorial stones, or pointer, and as confirmation of commissions by God (Ex 3:12; 7:3, 5, 17; 10:2; 31:13; Deut 4:34-35; 6:22; 7:19; 11:1-7; 26:1-11; Judg 6:17; 1 Sam 10:3ff; Is 38:7; Jer 44:29; 1 Sam 2:34; 14:19; 2 Ki 19:29). The signs are sometimes connected to faith in God’s promises and presence since the signs sufficiently reveal God as the only true basis for 132 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 147 The creational commission continues through the entire history of the redemption covenant134 Through each of the various ages of the post-fall, redemption covenant, given after the Fall of Adam and Eve, there is a horizontal continuation of all the primary components of the original creational, covenantal, cultural commission. Though all aspects of the original creation covenant are touched deeply by corruption and God’s curse on the ground and the body, there is ongoing stewarding dominion over the earth. Though it is proximate, since oftentimes it knows great pain and toil and tears, vocation under the post-fall continuation of the creational ordinances is to be dignifying and not degrading (notwithstanding the reality of the spiritual battle and the evils perpetuated on humans by their fellow humans). Labor (as all of life’s activities) under life’s constraints, is to be done as in the presence of the Lord God and to his glory. God’s purpose is to create a people who glorify him and enjoy him forever. In this profound way, the creational commissions continue perpetually to safeguard us against meaninglessness and insignificance in life, and especially since redemption is comprehensive Our redemption begins now of the whole of life of the whole person and of the whole creation. and continues horizontally forever Importantly, our redemption begins now and continues horizontally forever in the space-time creation in the space-time creation (redemption is not vertical escape from (redemption is not vertical embodied existence). This means that there is nothing “menial” within rapture-escape from embodied God’s creational commissions since the whole earth is full of his glory (Num existence). 14:20-23; Ps 19; 140:24; Isa 43:6-7; Eph 1:3-14) and Christ is Lord of all creation. Consequently, there is no secular realm or atom in the universe since God is repletively present in all! Summary of the primary creational commissions that have ongoing significance for all of our human life, and that are seen in every era of the biblical story: ▪ As image-bearers: we are to reflect and expand the knowledge of the glory of God in all creation.135 The creational roles of Adam/Eve each illustrate the sanctity of the high calling of being human as a confidence and trust. Contrarily, rejection of God’s signs is unbelieving rejection of God himself (Num 14:11). The same can largely be said for the NT concept of “signs.” See Mtt 12:39; 16:4; Mk 8:12; Jn 10:21 (works are evidence). A seal is confirmatory of covenants and the covenant-makers (see ). In the A.N.E., it was common practice to place seals made of stone, wood, and clay, metal (rings) (as impressions in wax or other materials) on covenants, transaction deeds, business and purchase agreements, as marks of authenticity, ownership, and authority. Even though the words for seals may not be associated in each covenant making event in the OT, I suggest that in divine covenants the seals were the surety of the metaphoric signs of the promissory elements. For example, in the promise to Adam/Eve of a descendant (seed-progeny) who would crush the Serpent’s head, the promise to Abraham of multitudes of descendants (seed-progeny) in the circumcision sign, and the promise to Noah in the rainbow sign that such catastrophic judgment on the earth would never happen again, and the promise of an eternal King on the throne of David. The faithfulness of God in keeping his promises is the seal in these subsidiary covenants of redemption. In this way the sign and its signification is understood as the seal, the surety of the promissory sign. For example, in the NT, “And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them” (Rom 4:11). See also signs and seals: Deut 32:34; Esth 3:12; Jer 32:10, 44; 1 Ki 21:8; Neh 9:38-10:1; Job 37:7; 38;14; Isa 29:14; Dan 9:24; 12:4, 9; Jn 3:33; 6:27; 1 Cor 9:2; 2 Tim 2:19; Rev 5:1-2; 9; 7:2, 3, 8). 134 For a classic discussion of the creation ordinances, see John Murray, Principles of Conduct: Aspects of Biblical Ethics (Grand Rapids: Wm.B.Eerdmans Publishing Company), 1981. 135 Similarly, Christopher Wright describes both the continuity and the discontinuity with the previous creational context: “At one level, all the basic infrastructure of God's great creation project is still there. The heavens and the earth follow their allotted rounds and seasons. Crucial boundaries are being preserved between the clay and the night, the sea and the dry land, the earth and the great deep, human and divine realms. Vegetation and animals are proliferating as intended. Human beings are multiplying in families and nations and spreading to fill the earth. But at another level everything is tragically adrift from the original goodness of God's purpose. The earth lies under the sentence of God's curse because of human sin. Human beings are adding to their catalog of evil as the generations roll past jealousy, anger, murder, vengeance, violence, corruption, drunkenness, sexual disorder, arrogance. With God's permission but hardly with their Creator's best pleasure, animals are being killed for food. Women enjoy the gift of childbirth along with suffering and pain. Men find fulfillment in subduing the Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 148 reasonable/spiritual worship and service (Rom 12), and this continues and expands in the redemption covenant: o Through vocation/labor: agriculture, building, naming (taxonomy and the exploration of all creation for discovery and the development of knowledge that is motivated to apprehend the glory of God in creation and the fruit of which inspires untiring and ceaseless worship of God), and all forms of cultural creation (as image bearers who reflect his glory). These involve stewardship of both God’s gifts of talent and the superabundant resources of creation. o Through prophetic roles in the creational commission: interpreting correctly the reality of God’s universe, discerning truth from falsehood and good from evil, applying and living according to the law of non-contradiction (A ≠ non A), that includes the grand task of taxonomy in differentiating one thing from another by naming all things, exploring and differentiating within the created orders of all things. In this task, human knowledge of all things would never cease to accumulate (God is infinite), and human creative activity would have flourished beyond our present imagination. To build a wealth of increasing knowledge about all things accessible to the human person, interpreting the truth of God as it relates to all creation, also building knowledge of all philosophical categories of inquiry (epistemology, ontology, metaphysics, etc.) and of all disciplines of study of the universe. The prophetic creational commissions can be summarized as upholding the sanctity of life, of creation, and of truth. Adam and Eve failed to exercise this prophetic role given to them to discern and identify the lies of the Liar and reject them. Yet, the prophetic commissions continue, though based on both general and special revelation, with the help of God’s Spirit. o Through a priestly role in monotheistic worship of God the Redeemer and the mediation of the glory of God to all the earth as the means of expanding the image of God through all creation, to mediat e communing relationship with God the Creator/Redeemer, of intimate fellowship, and to guard the Garden sanctuary of God’s glorious presence. Adam and Eve failed in their priestly role to guard the Garden against the corruptions of the Satanic liar and thus failed to treasure above all things their fellowship with God and communing in his glorious presence. The later laws of the sanctuary were designed to continue the creational commissions to protect the place that represented his glorious, holy presence, since it also prefigured the eventual new creation filled with his glorious presence.136 “Worship is in fact the goal of mission in Eden, filling the earth by multiplying image bearers in the temple of God’s presence who would worship and reflect God’s glory to the ends of the earth.”137 o Sabbath rest (Gen 2:2; Ex 20:11; 31:17): the divine pattern of God’s creational activity, six days of creation, and then rest, was to be the everlasting reminder of the creation of all things. It has often been thought that the creation covenant would have been fulfilled through complete obedience and result in a glorious final state. In such a view, the Sabbath for both the creation covenant and the redemption covenant represents the ultimate consummation of the Missio Dei of both God’s creational and redemptive purposes in revealing his glory. Worship of God is earth, but with sweat and frustration. Both enjoy sexual complementarity and intimacy, but along with lust and domination. Every inclination of human hearts is perduringly evil. Technology and culture are advancing, but the skill that can craft instruments for music and agriculture can also forge weapons of violent death. Nations experience the richness of their ethnic, linguistic and geographical diversity along with confusion, scattering, and strife” (Wright, The Mission of God: Unlocking the Bible’s Grand Narrative [Downers Grove: IVP, 2006], p. 198). John Goldingay suggests a continuity between the creational and the post Fall/Flood worlds, summarizing the post Gen 1-11 scenario: “At the end of this story of God’s starting over, God’s world exists in a state that partially guarantees that the aim of creation will be achieved. God underwrites the rhythm of the day and the rhythm of the seasons. The process of filling the earth is under way. The structures of marriage, the relationships of parents and children, and the broader network of the extended family are firmly established. The patterns of agricultural life, shepherding, arts and crafts are in place. Nations have come into being. OT Theology, vol 1 (Israel’s Gospel, Downers Grove: IVP, 203, p. 190). 136 See instructions for work/labor/serve (‫ )עֲבֹ דָ ה‬to guard/keep/protect (‫)שמַ ר‬ ָׁ the sanctuary of God’s presence in Num 18:5-6. The NT imagery of believers continues such imagery for those commissioned to represent Christ in a pagan society as “living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2:4-9). 137 Beale and Kim, God Dwells, p. 17. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 149 implicit in the Sabbath principle, not for inactivity, but for restful, reflective worship of God. The Sabbath rest has meaning primarily in providing true significance to the vocational labor of human callings. The Sabbath principle recalls the creative works of God and his cessation from creating the universe. It also bears heavily on the redemption covenant view of the Sabbath rest in salvation provided by the coming Savior (Heb 4),138 and as he would cease from his redemptive works on the eve of the Sabbath and be buried in the grave until his resurrection. o Through a royal role of co-regency dominion, administration, and stewardship over all creation. Adam and Eve were commissioned to co-reign in creation with God who is King over all creation, but they also failed here by allowing a lying creature to usurp their dominion and to subjugate them to untruth and deceptions about God and his creation. The sanctity of their life was compromised and corrupted: the sanctity of truth and knowledge was compromised, and the sanctity of their creational commission was compromised along with their calling to bless the world and it became instead a curse on the world. Yet, in the redemption covenant the royal role continues in both creational ▪ stewardship: preservation, respect, guarding of creation and ▪ dominion: royal reigning and administration of creation (and in heavenly places in Christ) o Through monogamous marriage and family: the great and beauteous gift of monogamous marriage that gives procreation, family, community, and the possibility of human civilization. o Through God blessing the world with covenant shalom through Israel as an ethical exemplar of holiness and godly virtues, ambassadors, and witnesses, even mediators, of the glory of God to all the nations and of his purposes and salvation in the redemption covenant of expectation in the Messiah coming. As the creation was designed to dwell in his glorious presence forever at the completion/fulfillment of the probationary creation covenant, this anticipation continues in hope for the completion of the redemption covenant by Messiah (as pictured in the Sabbath, see Hebrews 4 on Sabbath rest). ▪ The multifaceted, creational, “cultural” (see fn. Error! Bookmark not defined.) commission of the covenant of creation is the foundation of, and is continued in, the new covenant of redemption which begins in Gen 3. In both cases, God’s design is for the extravagant flourishing of his creation in his glorious presence. That is, the Great Commission of the NT is rooted in the Great commissions of the creation covenant, and should not be separated, since both are structured to show forth God in his glorious perfections. o Despite all the failures, the creational commission did not cease but has continued in the redemption covenant until the present, albeit under the corrupting power of human sin. o The four-fold redemption-covenant signs, seals, affirmations, expansions To outline the covenant of redemption, we can trace the biblical-theological correlations between the various covenants as they are identified with a sequence of signs that progressively reveal the answer in picture form to the main question of the OT, “Who is the Son to be born to Adam and Eve” and the main question of the NT, “Who is this Man . . .? as follows: • The covenant promise of redemption and its accompanying signs are all human-ward signs, not God-ward signs. That is, the promises of God were always given with a sign and a seal that were from God (not from their recipients). The signs of the covenant and its promises are God’s initiatives that are fulfilled and completed by God himself, and not by those who receive them. Further, these are not signs of the recipients’ faith or personal faith “decision.” • The first gospel-promise (proto-evangelion) of redemption was given to Adam and Eve of a seed (human male descendent) who would crush the head of the serpent, though being “bruised,” was pictured in the seed motif that was a sign from God of that covenant-promise of redemption (Gen 3:15; Luke 24:27; Rom 16:20; Gal 3:19; Heb 2:14). It is this promise that lays the foundation for all subsequent biblical history of redemption. It is this Heb 4:9-11 “There remains, then, a Sabbath-rest for the people of God; 10 for anyone who enters God’s rest also rests from their works, just as God did from his. 11 Let us, therefore, make every effort to enter that rest, so that no one will perish by following their example of disobedience.” 138 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 150 • • • promise that is fulfilled in the birth, circumcision, baptism, life, death, resurrection, ascension, and return of Jesus. It is this promise that begins the New Covenant. The new covenant does not begin in the New Testament; it begins immediately after the covenant of creation is broken in Eden.139 Each of the subsequent OT covenants become further signs and reminders of this original covenant-promise, and each reiterate and reaffirm that promise, that God will bring One seed who will reverse the curse on creation and crush the head of the one who began the deception that led to the fall of humanity. The “everlasting” sign and seal of the covenant-promise to Noah was a rainbow140 that recalled the judgment on the earth through a global flood and pointed forward to the eventual removal of the curse from the earth and points toward redemption of the earth (Gen 7 8:21f; Gen 9:16-17), and the frequent new creation theme in both the OT and NT. Most significantly, this promise to Noah reiterates and narrows the messianic seedpromise of Gen 3. Though God’s response to this global sin was global judgment, it was followed with some remarkable blessings that God would replenish the earth with life and that he would dwell with Shem and that their descendants would be fruitful and multiply and once again fill the earth. Thus, God gives a name in the narrowing of the line of the covenant seed-promise to Adam and Eve to the Semites. Further, God would never bring such a catastrophic destruction on the earth ever again. This foreshadows the eventual removal of the Gen 3 curse on the ground and the final renewal of the earth. Contrary to those who believe that God is going to destroy the earth in the end, God promised that the earth and its cycles of blessing would continue forever! The sign and seal of the “everlasting" covenant-promise to Abraham was circumcision (Gen 17:13-14, 23-27), and the continuation of the seed-promise of a line of descent that would bring redemption for the innumerable multitude from all the nations who would share in the redemption-promise (ending in the fulfillment of this when Jesus is born, circumcised, and “cut-off” in his crucifixion).141 Notably, this promise to Abraham follows in the wake of the disaster at Babel wherein they sought vainly to make a name for themselves. YET, even in his judgment on Babel God is merciful to them and will make a name for them according to his plan and purpose in the Semitic line of Abraham which would be a blessing to the entire world! God’s response was global in nature. In this instance, the blessing of the covenant-Seed promise would be a gospel blessing to all the world (Gal 3:15-19)! God would make a name for his people through the descendants of Abraham, the father of multitudes of the faithful (this becomes the centerpiece of Paul’s epistles to the Romans and Galatians, that the core of the gospel is justification by grace through faith alone). God would bless Abraham with a name, a great nation of multitudes (physically, but more importantly spiritually), that God’s blessing to all the nations would be that of mercifully given free grace. Abraham would be the vehicle of blessing to all the nations of the world, thus clarifying Israel’s chief role as God’s chosen people to bear witness to the promises of God and God’s glory before the nations as the progenitors of the coming Messiah and the fulfillment of the promise of redemption to all the world as introduced to Adam and Eve and to Noah (Gen 12:2-3, 7; 15:18-20; 17:4-8; 22:15-18). Salvation is entirely God’s grace, not human works (Gen 15:6; Rom 4:11; Gal 3:19-29; Heb 11:7). There was a close correlation with the circumcision sign of the covenant and the covenant-sign of the Passover, since all (including foreigners) who wanted to celebrate the Passover had to be circumcised (Ex 12:48). This was important, because of the backward reference to the seed-promise to Adam and Eve pictured in circumcision (with Abraham), and also because of the redemption from Egypt (passing over the sons), as well as the other frequent motif of redemption that this sign illustrated the spiritual (regeneration) circumcision of the heart (Deut 10:16). The Passover became the most important Jewish festival, since it pictured their I am not sure where the common assumption arose that correlates the “old covenant” and the “new covenant” respectively with the OT and the NT, but this is misleading since the New Covenant (of redemption) began in Gen 3 (see Appendix, p. Error! Bookmark not defined.). Examples of these phrases in the Bible are discussed below (p. Error! Bookmark not defined.). There is, all the same, an extensive overlapping of the ages of the covenants, in that the old creational covenant of works comes under the Sinaitic law of God as requisite fulfilment of the new covenant of redemption by the Messiah promised in Gen 3. The giving of the law does not annul the covenant-promise of redemption but rather affirms it (see Gal 3:16-18). Further, the perspective adopted here is that all the OT covenants are a sequential revelation of the one new covenant of redemption. Each successive covenant builds on the creational covenant and is are expansions and reiterations of that messianic covenant-promise of redemption to Adam and Eve. 140 It is possibly a military image here of a weapon of war, wherein the bow of God’s wrath has been withdrawn (Kimble and Spellman, BT, p. 293). 141 The NT extensively affirms that Jesus fulfills the OT covenantal expectations and hopes: see Adamic (Rom 5); Abrahamic (Rom 4); Mosaic (Acts 3:22; Heb 3:5); Davidic (Mk 12:35). [add here] 139 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 151 • • deliverance through animal sacrifice (atonement) and through the blood sprinkled on the doorposts, all of which prefigured the spotless, Messianic Passover Lamb who was to come and celebrate the Last Passover before his atoning death (“cut off”) which fulfilled the seed promise to Adam and Eve of a Redeemer (Mt 26:17; Mk 14:12; Lk 22:7-8; Jn 19:36; 1 Cor 5:7). The other sign and seal of the covenant-promise to Moses and Israel was the Sabbath rest as God’s promise of shalom, prefiguring the final renewal of creation, and the redemption of those who receive it as a result of the Messiah’s works of redemption (Ex 31:12; Ezek 20:12; Heb 4:9). The key theological theme in this important covenant-sign was that they would remember that “I am the LORD, who makes you holy,” reaffirming the seedpromise to Adam and Eve and to Abraham, ultimately pointing forward to the Messiah who would fulfill it by redeeming his people from among all the nations. The Sabbath sign sealed the promise of the coming rest from works-righteousness that redemption would bring (Heb 4) and was repeatedly affirmed by Jesus who claimed to be the Lord of the Sabbath (Mtt 12:8; Mk 2:28). We therefore continue to celebrate the Sabbath rest on the weekly Lord’s Day to be reminded of our present, and eternal, rest in the completed works of salvation that Christ accomplished for us. King David also received a sign of the covenant in the promise to have a son on his eternal throne (2 Sam 7:1316; 1 Ki 2:33; 2:45; 9:5; 1 Chron 17:11; Isa 9:6; 11:1, 10). This sign wonderfully portrays the everlasting, kingly reign of the one who fulfills the Messianic seed-promises to Adam and Eve and to Abraham (Ps 89:36; Isa 9:7). This person would necessarily be divine, since only God is eternal (Lam 5:19; Mat 25:31). The NT tells us plainly that this King in the line of David is Jesus (Lu 1:32-33; Acts 2:30-36; see also Heb 1:8; Rev 4:10; 5:6, 10). The King of kings fulfills all the covenant-signs of the promise of redemption, uniting all the motifs we find in each of those signs. Significantly, the sign of the throne was accompanied with the promise of a “house” (bayit, Heb word 15 ‫ )ּביִ ת‬to be built for David, a sone would build a house for David and a throne that would be everlasting. The ultimate fulfillment is the completion of the temple in the resurrection of the future Son of David and the building of his everlasting dynasty (Zech 6:14-15; Mtt 26:61; 27:40; Jn 2:19). Yet, David’s everlasting throne depended on faithful obedience of the kings (2 Sam 7:14-15; 1 Chron 22:11-13; 28:4-10; 1 Ki 6:11-13), a reality only ever satisfied in the future messianic Son in the line of David (Jer 23:5-6; 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; Acts 2:31). The history of their failures was counterbalanced by the persistent mercy and grace of God extended to Israel in honoring his promise to David, and which ultimately foreshadowed prefiguratively the gospel of grace fulfilled in David’s Son. Despite the eventual exile for disobedience, the fallen house and throne of David would be restored (). The Davidic promise also included final deliverance from their enemies: Lk 1:71-75. “Perhaps the most significant element in the progressive revelation of eschatological messianism in Hebrew Scripture was God’s promise to David of an everlasting throne.”142 • In the NT era, Jesus fulfills all of the covenant signs and seals of the OT as he answers the question, “Who is the Son to be born to Adam and Eve?” And God said, “I will be with you. And this will be the sign to you that it is I who have sent you: When you have brought the people out of Egypt, you will worship God on this mountain.” Ex 3:12 You performed miraculous signs and wonders in Egypt and have continued them to this day, both in Israel and among all mankind, and have gained the renown that is still yours. Jer 32:20 How great are his signs, how mighty his wonders! His kingdom is an eternal kingdom; his dominion endures from generation to generation. Dan 4:3 142 Herbert W. Bateman IV, Darrel L. Bock, and Gordon H. Johnston, Jesus the Messiah: Tracing the Promises, Expectations, and Coming of Israel’s King (Grand Rapids: Kregel, 2012), p. 59. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 152 The miracles of Jesus are also a sign that the covenant-promises were being fulfilled in him, the promised Messiah from the line of Eve and from the promised eternal line of King David: After the people saw the miraculous sign that Jesus did, they began to say, “Surely this is the Prophet who is to come into the world.” Jn 6:14 Yet, many then refused, and still do, to believe God’s clear and sufficient signs: Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him. Jn 12:37 They refuse to believe even though the evidence of the signs he has given is more than enough evidence for them to believe: God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will. Heb 2:4 Covenant signs are all human-ward, not God-ward signs It can therefore be proposed in conclusion that the signs and seals of the covenant of redemption, and the meaning of the signs, never derive from those who receive them. They all are from God to those of us who receive them from him. They have never been God-ward signs, since they are from God to us, not from us to God. This is the beauty of the signs; they are human-ward, and from God who fulfills them (since he always keeps his promises). Not even our faith in believing the signs is a sign, nor is our baptism a sign of our promise to God or of our faith in him. No, even baptism is God’s sign and seal that he is redeeming his people and creation, the seed of Eve and Abraham; it too is a sign that the covenant-promise is being fulfilled in us and our children, since he is faithful. All the signs picture poetically his covenant and covenant promises of redemption to reverse the curse and to restore his creation, wherein those who believe will dwell forever in his shalom of Sabbath rest. All the signs, as all the covenants, represent and reaffirm the one new covenant of redemption that began with the promise to Adam and Eve of a Redeemer who would reverse the curse and crush the serpent’s head. Of utmost importance is the promissory nature of the covenant of redemption embodied in each of the various signs and seals of the covenants.143 The works and miracles of God in the Old Testament are also signs of his to encourage those who believe his covenant-promise of redemption to continue in faith: Christopher Wright captures the sum of the matter: “Noah is there in the vision of a new creation, a new heavens and a new earth after judgment. Abraham is there in the ingathering and blessing of all nations from every tongue and language. Moses is there in the covenantal assertion that ‘they will be his people and God himself will be with them and be their God,’ and ‘the dwelling of God is with men and he will live with them.’ David is there in the Holy City, the new Jerusalem, and in the identity of Jesus as the Lion of Judah and Root of David. And the New Covenant is there in the fact that all of this will be accomplished by the blood of the Lamb who was slain. This is the omega point of the long sweep of covenantal history through the Bible. The covenants proclaim the mission of God as his committed promise to the nations and the whole of creation. The book of Revelation is the covenantal declaration ‘Mission accomplished.’” Jesus makes YHWH known to all the earth as the express image and glory of God the Creator and Redeemer. He makes known the name, glory, and holiness of God to all the nations, fulfilling the Missio Dei that God be known fully again in all the earth. This explains the continuity and correlation between all the covenants, their signs and seals, in the history of redemption, as Christ fulfills all of them: from the seed-promise of one who will crush the head of the Liar, to the rainbow hope of the removal of the curse on the ground and of a coming new creation, to the circumcision sign with Abraham who will bless all the nations with a great multitude of people who know YHWH in the coming Messiah, to the Sabbath sign of redemption-rest secured through the works of the Messiah’s propitiatory shed blood and broken body celebrated in the Lord’s Table for God’s people in all the earth who know 143 This is expressed in Ephesians 2:12 that refers to the “covenants of the promise” (cf. Gal 3:16-18; Rom 9:4). Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 153 and love YHWH as those who celebrate the passing over of their guilt in Adam through the Last Adam who is the eternal King sitting on the throne of David as the exalted Lord of lords and King of kings, and who is the True Prophet and the True High Priest. 1. The Two Signs and Seals of the ordinances of the redemption covenant for the present age: Baptism and the Lord’s Supper Concerning the manner, mode, and timing of our ordinances of baptism and the Lord’s Table. Since it is unlikely that we will come to agreement on the mode and timing of either of these ordinances, it is my hope nevertheless to build a bridge on which we can together share joyful fellowship in the glorious promises of God that his name and glory will be known in all the earth among his redeemed people from all the nations as we celebrate those promises to us in their present signs and seals of baptism and his Table of remembrance. The story of redemption profoundly and perfectly conveys in the signs and seals of the covenant that God will keep his promises towards us, despite the reality that we his people so often do not keep ours. In this, we can thankfully affirm that the gospel of redeeming grace fulfilled by Christ’s works was the same for Adam and Eve, Abraham and Moses, as it is for us. Presently, two of the Old Testament signs (circumcision and Passover) carry over for the church today with tremendous theological importance in our ordinances of baptism and the Lord’s Supper. Those present-day signs of the covenant have deep continuity with the OT signs, since their significance as signs is not negated but rather strongly reaffirmed in the New Testament church. The two great ordinances in the OT correspond with continuity to the two great NT ordinances (sacraments): OT Significance NT Significance Circumcision Sign of the covenant-promise Baptism Sign of the covenant-promise Passover Sign of the covenant-promise Lord’s Table Sign of the covenant-promise It can be proposed that the transition in the NT from the signs of the covenant in circumcision and Passover have become for all the nations baptism in water and celebration of the Lord’s Table (our communion). Though there were various other signs of the covenant, as noted already, the two primary ordinance, ritual-signs (circumcision and Passover) alone carry over to the ritual-signs in the two sacraments of the Christian church (see Shorter Catechism, p. ). That is, circumcision was a covenant-sign of the promise but could not procure what it signified, since only the Spirit of God can renew a person’s heart, to which the sign pointed in part. It was a two-fold sign that only God could bring the promised seed of the line of Eve, and that only God could make the heart new (and that this could not be inherited simply by being of Jewish descent): No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Rom 2:29 Circumcision was a sign in Israel, as is baptism in the NT church, that God will fulfill his redemption-promises, since it is his sign that he is faithful to his covenant of redemption. Therefore, baptism into Christ is an ongoing sign from God to us, not a sign of our promise to him, or of our faith; it too cannot itself produce what it signifies, but only the God who promised: For in Christ all the fullness of the Deity lives in bodily form, 10 and you have been given fullness in Christ, who is the head over every power and authority. 11 In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, 12 having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead. 13 When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, 14 having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. Col 2:9-14 The baptism discussed here in correlation with circumcision is not primarily about the water baptism itself; it is about the death of Christ, being cut off for his people (especially see Lu 12:49-50). Thus our “baptism” with Christ Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 154 here is not about water but about our own hearts (sinful nature) becoming circumcised through Christ's baptism of death on the cross. That is, it is about justification and its subsequent sanctification. This too is “human-ward,” since we know this circumcision only by God's power. The water of baptism itself is also a sign of the promise that God is the one who saves, and only through the Son of Eve, and it is his resurrection that assuredly sealed it: . . . and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ . . . 1 Pe 3:21 Further, Jesus’ circumcision and purification “according to the law of Moses” surely was not a sign of his salvation, or just that he was a Jewish son (Lu 2:21-30), but rather it was a sign of the fulfillment of the seed-promise that the Messiah would be born of a woman. His circumcision, as all the other signs, pictured graphically that the promise to Eve would be a male descendent (Gen 3:15) who would be struck (“cut off”) and to Abraham (and to all circumcised male infants) it would be descendants more numerous than the sand and stars that they would bless “all the nations of the earth” (Gen 22:17-18). This is beautifully expressed by Simeon when he praised God in the temple while holding the circumcised Christ: “my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the Gentiles, and for glory to your people Israel” (Lu 2:30-32). Therefore, this sign powerfully demonstrates the human-ward gospel of salvation for all who believe; it is for all who are the adopted sons of Abraham by faith and not by natural descent (Rom 9:6-7). Because the birth of the “seed” promised to Adam and Eve was fulfilled, Jesus’ circumcision is the end of circumcision of male Jewish children in the fulfilled new covenant, resulting in a complete transition to baptism as the ongoing sign of the covenant-promise to all Jews and gentiles in the church (Acts 15). Similarly, Jesus’ baptism (and the Father’s affirmation) surely could not have been a sign of his repentance and faith but was a reaffirmation of God’s promise to redeem his people. It was the initial sign to John the Baptist and Israel that the promised messianic Son of God had come (Jn 1:32-34) to fulfill all righteousness (Mt 3:15).144 Baptizing both Jews and Gentiles (Mk 1:4), John’s baptism indicated that in regards to the covenant-promise that all peoples would now need the baptism of Christ to partake fully of the covenant-promises, and thus showing that OT circumcision only pointed to this new order of the Spirit’s eschatological outpouring fulfilling those promises. Jesus’ baptism thus inaugurated this new emphasis on the covenant-promise to all the nations that the Son of God would baptize the nations in the Holy Spirit, thus sealing that promise. This is why the covenant-promise still holds such meaning for those households who continue placing the sign of the promise on their children through water baptism, and also upon those who enter the covenant-community later in life through embracing and trusting the promises of God. In both cases, the human-ward meaning is the same: it is God, in keeping his promise, who saves his people. Peter at Pentecost proclaimed this truth in saying, “The promise is for you and your children and for all who are far off . . .” when he told the large crowd of those gathered from all the nations (Acts 2:1-11) to “repent and be baptized, every one of you,” and they would then receive the gift of the Holy Spirit (Acts 2:38-39).145 Following this Christological reading of the OT signs, when Jesus is baptized as God’s faithful beloved Son this starkly contrasts with God’s unfaithful son Adam in Paradise and unfaithful son Israel in the wilderness. After Adam’s failure in Eden, he is cast out into the wilderness of the world under God’s curse. After Israel’s Exodus from Egypt and baptism through the Sea (Ex 14) they are led into the wilderness and tested for forty years, and they fail miserably. But Jesus, after his baptism, is led into the wilderness of his testing for forty days and successfully vanquishes the Evil one through his obedience. The Last Adam, who is True Israel, fulfills the covenant promise and thus confirms all the signs and seals of the redemption-covenant. Lastly, Jesus’ last Passover meal recalls the sign of the covenant so clearly portrayed in Egypt when the angel of the Lord passed over the sons (seed-promise) of Israel but slew the sons of Egypt (Exo 12:13). The Passover meal (lamb) was to be celebrated as a sign for all subsequent ages (Num 9:1-14; Exodus 34:25; Deut 16:1). This sign was about Note: the baptism of John is not directly called a “covenant-sign,” but it can reasonably be deduced that its correlation with the OT rite of circumcision of male infants, the baptism and circumcision of Gentile converts, and the baptism of female converts, has covenantal significance in relation to the OT promise of redemption. 145 I would add that this gives us a rationale to allow baptized children, who can cognitively understand (and believe) at least the rudiments of the meaning of the Lord’s Table, to also celebrate this sign of the covenant-promise. It should not be withheld from them, in my view. 144 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 155 the promise of atonement, at the heart of redemption, showing what is requisite for salvation. This sign was most profoundly fulfilled in the death of Christ (Lamb of God) who celebrated the Passover with his disciples on the eve of his crucifixion (Mat 26:2; Mk 14:12-25; Lu 22:14-21; Jn 13), commanding them to continue to celebrate his substitutionary, atoning sacrifice with the bread and wine of the Lord’s Table of communion to remember him until he returns to claim his everlasting kingdom (Lu 22:19). His Passover death was the fulfillment of the covenantpromise from God that the Priest-King Messiah would reverse the curse of guilt inherited from Adam and remove the curse on the ground. Earlier, John the Baptist had also reaffirmed this aspect of the covenant-promise when he cried out about Christ Jesus at his baptism, “Behold, the Lamb of God who takes away the sins of the world” (Jn 1:29). Jesus fulfills this anticipated Messianic propitiation for sin when he himself completes what he compares to baptism in his death (clearly here not a reference to his water baptism; compare Col 2:11–12): But I have a baptism to undergo, and how distressed I am until it is accomplished! Lu 12:49-50 In conclusion, all these gospel-promise signs represent and reaffirm the one covenant of redemption that began with the promise to Adam and Eve of a Redeemer who would reverse the curse and crush the serpent’s head. They are not signs of diverse things (that is, all sign-covenants were related to the new covenant promise of redemption). Nor are any of the signs presently abrogated (“everlasting” covenant) since the signs have the same significance in all ages because they each point towards the completion of the gospel’s covenant-promise of redemption and new creation to be consummated at the return of the Messiah at the end of the age. Paul makes this clear to the Galatians that the covenant and its signs continue in Christ for the people of God for all the ages: Brethren, I speak in terms of human relations: even though it is only a man’s covenant, yet when it has been ratified, no one sets it aside or adds conditions to it. 16 Now the promises were spoken to Abraham and to his seed. He does not say, “And to seeds,” as referring to many, but rather to one, “And to your seed,” that is, Christ. 17 What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, to nullify the promise. 18 For if the inheritance is based on law, it is no longer based on a promise; but God has granted it to Abraham by means of a promise. Gal 3:15-17 In sum, the unity of all of the covenant-signs is seen in Christ who fulfills the seed-promise sign (in his birth, circumcision, and death), the rainbow-promise sign (judgment of God satisfied, new creation assured), the Sabbathpromise sign (“Lord of the Sabbath” brings Shalom-rest), the Passover-promise sign (the Lamb of God dies as final atonement for guilt), and now reigns forever on the throne of David (Son of David), having sealed them all by his death, resurrection, and ascension. Therefore, we continue to baptize and to celebrate the Lord’s Passover Table: to remember his covenant-promise, and to look forward to its final consummation at his glorious return. This is the good-news of each gospel-promise-sign. In conclusion It has been my hope that we can find some agreement on the broad contours of my exposition of the character of the two covenants. My objective here was in part to bring some clarification and simplification to our use of such terms as covenant of creation, covenant of redemption, covenant of works, and covenant of grace, and especially the new covenant versus the old covenant.146 Since these are used in contradictory ways, for example equating the old covenant with the Old Testament and the new covenant with the New Testament has created serious misunderstanding. And this also restricts the concept of the covenant of grace solely to NT while conversely restricting the covenant of works concept exclusively to the OT. In each of these bifurcations, the gospel that includes both God’s works in the NT Christ The “old covenant” is the administration of the OT law and sanctuary system of priests and sacrifices that should not be equated with the redemption covenant, or the “new covenant” of the new heart (regeneration). Rather, the “old” covenant is but the shadow of the reality of the redemption-covenant that is fulfilled in Christ’s works; it pictures the retroactive and timeless reality of the redemption of God’s people in both the OT and the NT. The old administration of the sanctuary system never produced regeneration nor redemption, but was a necessary institution for propitiation for guilt and sin and to prepare the world for the coming of the perfect Lamb, the Son of Eve who would satisfy the redemption covenant. The old administration ended when it is completed in Christ. In Christ’s redemptive works he satisfies both the creation covenant and the redemption covenant. See “old covenant” and “new covenant” in Heb 8:13 “By calling this covenant ‘new,’ he has made the first one obsolete; and what is obsolete and outdated will soon disappear.” 146 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 156 and God’s grace in the OT law is truncated and both Testaments are divorced theologically. The covenant of redemption is one of both works and grace, as was the covenant of creation.147 2. Creation and Redemption Covenants of works or grace? The “two covenants” in the history of redemption through the covenant-promise: The questions surrounding the covenants and their promises touch on many aspects of interpretation. The least of which is not the matter of conditionality and unconditionality in the covenants. I believe that considering the covenants, as primarily two covenants each containing aspects that are conditional and unconditional, that we avoid the pitfall of an either-or argument that denies one aspect to all, or some, of the covenants. Primarily, we see that there are eternal-unconditional aspects to the promises that can never be lost even though the conditional-temporal-spatial aspects can be lost for any given generation of the rebellious. Ultimately, the covenant-promise represents the eternal promise of redemption that will include the fulfillment of the promise of the progeny (messianic seed and all true believers), promise of prosperity and land (the very eternal kingdom of God, “new heavens and earth”), and the promise of the presence (the incarnation and second coming), consummating this promise. From the divine vantage-point, the promises to Abraham, Moses, and David all relied intrinsically on the actual satisfaction by unfallen/sinless Jesus of the truly conditional works aspects of the redemption-covenant (see “two covenants” chart below). From the fallen human vantage-point, the eternal promise is received as unconditional and by grace, indeed the promise can be received only through faith. Though the WCF describes the covenant of redemption a covenant of grace, it makes very plain that this covenant was entirely dependent upon the works of Jesus to fulfill it: The Westminster Confession of Faith, Chapter VII Of God's Covenant with Man I. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their blessedness and reward, but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.[1] 1. Isa. 40:13-17; Job 9:32-33; 22:2-3; 35:7-8; Psa. 113:5-6; Luke 17:10; Acts 17:24-25 II. The first covenant made with man was a covenant of works,[2] wherein life was promised to Adam; and in him to his posterity,[3] upon condition of perfect and personal obedience.[4] 2. Gen. 2:16-17; Hosea 6:7; Gal. 3:12 3. Gen. 3:22: Rom. 5:12-20; 10:5 4. Gen 2:17; Gal. 3:10 III. Man, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a second,[5] commonly called the covenant of grace; wherein he freely offereth unto sinners life and salvation by Jesus Christ; requiring of them faith in him, that they may be saved,[6] and promising to give unto all those that are ordained unto eternal life his Holy Spirit, to make them willing, and able to believe.[7] 5. Gal. 3:21; Rom. 3:20-21; 8:3; Gen. 3:15; see Isa. 42:6 6. John 3:16; Rom. 10:6, 9; Rev. 22:17 7. Acts 13:48; Ezek. 36:26-27; John 6:37, 44-45; I Cor. 12:3 IV. This covenant of grace is frequently set forth in Scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.[8] 8. Heb. 9:15-17 V. This covenant was differently administered in the time of the law, and in the time of the gospel:[9] under the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come;[10] which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah,[11] by whom they had full remission of sins, and eternal salvation; and is called the old testament.[12] 9. II Cor. 3:6-9 10. Heb. 8-10; Rom. 4:11; Col. 2:11-12; I Cor. 5:7 11. I Cor. 10:1-4; Heb. 11:13; John 8:56 147 In the redemption covenant, the necessity of works to procure everlasting life (as in the creation covenant) are indicated in the NT: Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 157 12. Gal. 3:7-9, 14; Psa. 32:1-2, 5 VI. Under the gospel, when Christ, the substance,[13] was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of baptism and the Lord's Supper:[14] which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fullness, evidence and spiritual efficacy,[15] to all nations, both Jews and Gentiles;[16] and is called the new testament.[17] There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.[18] 13. Col 2:17 14. I Cor. 1:21; 11:23-25; Matt. 28:19-20 15. Heb. 12:22-24; II Cor. 3:9-11; Jer. 31:33-34 16. Luke 2:32; Acts 10:34; Eph. 2:15-19 17. Luke 22:20 18. Gal. 3:8-9, 14, 16; Rom. 3:21-22, 30; 4:3, 6-8, 16-17, 23-24; 10:6-10; Heb. 4:2; Gen. 15:6; Psa. 32:1-2; I Cor. 10:3-4 3. Christ and the covenant of redemption a) The two interacting levels of the covenant-promises Many have found it problematic that the covenant promise, “I will be your God and you will be my people,” does not fit conveniently into the Mosaic/Sinaitic covenant. This was the catalyst in historical-critical views that placed most of the law after the prophets at the end of the OT canon. Many attempts have been made to devalue the law of God given at Sinai to Moses, some even claiming that the law did not belong to Israel (Noth). The distinction between two kinds of covenants has helped clarify the issue: Unconditional, unilateral, promissory covenant: Abrahamic-Davidic promises. Conditional, bilateral covenant: Mosaic-Sinaitic. Some also call the Abrahamic/Davidic covenants conditional (O.T. Allis, R.Youngblood), yet Kaiser disagrees saying that there are no conditional stipulations attached to the Abrahamic or Davidic promises, even though obedience was required in both covenants.148 Kaiser writes, “the ‘breaking’ or conditionality of the Abrahamic/Davidic covenant can only refer to personal and individual invalidation of the benefits of the covenant, but it cannot affect the transmission of the promise to the lineal descendants.”149 This does not, however, take into account the possibility that the covenants all had both conditional and unconditional aspects and benefits: the Abrahamic/Davidic covenant-promises of temporalspatial prosperity (land), progeny, and presence of God all had, on the temporal-spatial level, conditional aspects/benefits: they could all be revoked for any generation of the rebellious. While, at the same time, the unconditional, eternal aspects/benefits of the same promises were intact in the Messianic hope: promised kingdom (land), promised progeny (of Messiah and the “seed” as those who believe), promised presence (incarnation completed the promise of presence, second coming will consummate the promise of presence). There are some difficulties in determining what aspects fit into the conditional-temporal-spatial aspects of the covenants and which ones fit into the unconditional-eternal aspects of the covenants, but I believe making this distinction prevents us from either-or arguments which exclude one or the other aspect from some of the covenants. Indeed, the Abrahamic-Davidic promise corresponds to the post-fall covenant-promise of redemption to Adam, which, contrary to many interpreters, certainly would contain the eternal certainty of the promise in the Messiah, but also the certain conditionality of the covenant benefits dependent upon the requisite works the law would demand. This is expressed in the two covenants chart, p. 156. And I try to resolve the relationship of these two facets in the next section below. Kaiser makes another helpful observation: “There was an obligation to transmit he unconditional promise to each Davidic generation, even though that was not in itself a guarantee that each transmitter was also 148 149 Kaiser, Toward Rediscovering, p. 152. Kaiser, Toward Rediscovering, p. 154. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 158 automatically a participant in the benefits of that promise, for they came only by faith and that faith was attested only be obedience.”150 The two levels of the covenant-promises:151 ▪ Conditional: temporal/spatial, conditioned on obedience of Israel ▪ Prosperity: land (rain, crops). Creation and dominion ▪ Progeny: seed (children) (line of the promise) ▪ Presence: God’s covenant-sanctuary-presence (glory/name). Provisionally restored relation with God ▪ Unconditional: spiritual/eternal (conditioned on obedience of Messiah) ▪ Prosperity: land and the eternal kingdom of Heaven. New creation and dominion ▪ Progeny: spiritual seed of all who believe, Kingdom-people from all the nations in the universal church. The line of the Messiah Presence: God’s indwelling covenant-presence (glory/name) in all believers. Perfectly restored relation with God The following illustration combines the ideas in section a. on the unity of the covenants, and the content of the boxes above. LAW & COVENANT • Prosperity: land (rain, crops). Creation and temporal dominion, • Progeny: seed (children) (line of the promise) (of all who believe), • Presence: God’s covenantsanctuary-presence (glory/name). Provisionally restored relation with God through propitatoryatonement. • law and blessing Conditional: temporal/spatial, conditioned on obedience of Israel Unconditional: spiritual/eternal (conditioned on obedience of Messiah) • Prosperity: land and the eternal kingdom of Heaven. New creation and eternal dominion. • Progeny: spiritual seed of all who believe, Kingdompeople from all the nations in the universal church. The line of the Messiah. • Presence: God’s indwelling covenantpresence (glory/name) in all believers. Perfectly restored relation with God through Christ. • promise and blessing Law and Covenant 150 Kaiser, Toward Rediscovering, p. 154. Some scholars (like J. Bright) claim a dual theme of condition/unconditional covenants vacillates throughout the prophets, each prophet stressing one or the other. This is a misunderstanding of the dynamic relationship between these two concepts, as well as between the law, covenant, and grace. Redemption is always by grace via the works of the law. That is, the law is good, reflecting God’s character, and is the vehicle of grace through Christ Jesus who fulfilled the works of the law. 151 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 159 The dual themes of judgment and blessing are found in all the prophets, signifying this dynamic relationship of the conditions of the covenant. The eternal kingdom is conditioned on the obedience of the Messiah, and grace results towards believers in the Messiah. Considering the law-covenant context of the promises, there is always the threat of judgment alongside the promise of blessing in redemption. “All of the blessings of the covenant would have come to Israel if only they had been willing to live according to the law of the Lord. Ultimately the people will discover their only hope lies in the law promulgated by the Lord’s chosen servant (Isa 42:4c).”152 The ultimate objective of the old covenant and its promises is spiritual, not just material. Although there were indeed temporal blessings in the covenant, the covenant itself was never properly understood as strictly temporal/spatial. The conditional aspects of the covenant were dependent upon the obedience of the nation, whereas the eternal and spiritual aspects of the covenant were unconditional (from Israel’s vantage point), for the promise was redemption, which none could accomplish apart from God's divine work. “The resolution to the problem [of conditional and unconditional] must begin by noting that certainty of fulfillment is not the same things as absence of conditions.”153 That is, redemption was conditioned upon the obedience of the Messiah. The spiritual/eternal components of the covenant-promises thus parallel the material/temporal/conditional components of the promises in terms of their significance, highlighting their complete dependence on God for the realization of the spiritual/eternal covenant blessings. The “though” above refers to the fact that though all this is true, since we now live in between two eras (the old covenant and the new Jerusalem), there will be a correspondence in the eternal kingdom to the material aspects of the covenant. Ultimately, in the New Jerusalem, the material aspects of the covenant promises will also be fully realized, since the goal of redemption is recreation and the restoration of all of creation. In this way, we can see the overlapping correlations between the material/temporal and the spiritual, eternal, and material promises. Perhaps, it can be said that the temporal aspects of the covenant are presently suspended during the age of the church, and will be fully realized in the eternal kingdom. The eschatos of the promises is the restoration of creation through redemption. 152 153 Roberston, Christ of the Prophets, p. 145. Roberston, Christ of the Prophets, p. 142. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 160 All of God’s promises are in essence eschatological b) Two covenants diagram: creation & redemption In the story of creation-fall-redemption/recreation, the context of the entire Scripture is covenantal, so to keep it simple the chart below summarizes the two covenants that encompass all the various divine covenants between God and his creation. The creation covenant on the left corresponds with the redemption covenant on the right, showing some of the continuities and the discontinuities between them, and gives a rough outline of the main contours, themes, motifs, prefigurations, images of the history of redemption and God’s missional purposes in creation and redemption. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 161 Two Covenants Creation Covenant Redemption Covenant Manifested glory of the eternal triunity of God Mediated glory of the eternal triunity of God Prologue to the Redemption Covenant. A covenant of confirmation or commencement with Adam/Eve: “God had finished the work he had been doing” (Gen 2:2). ▪ A covenant of life. A probationary covenantal relationship with no formalized covenant-cutting ceremony needed in the natural relationship between God and Adam/Eve (anticipates later ANE suzerain-vassal treaties that included formal features and conditions). ▪ Their covenantal obligations were unfulfilled due to Adam’s active, defiant disobedience in seeking moral autonomy from God: “Like Adam, they had broken the covenant” (Hos 6:7). Epilogue to the Creation Covenant. A covenant of conferment or consummation to Adam/Eve realized through Christ’s preceptive/penal (active/passive) obedience: It is finished . . .” (Jn 19:30) ▪ A covenant of life. A perpetual covenantal relationship formalized and expanded in the post-fall context (Gen 3) through each of the subsequent covenants with messianic signs and seals tracing the seed promise (reflecting features of ANE suzerain-vassal treaties). ▪ Fulfilled when Jesus said, “It is finished” (Jn 19:30). “Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance—now that he has died as a ransom to set them free from the sins committed under the first covenant” (Heb 9:15). Creation ordinances: to bless the earth (a creationalvocational covenant of works (of life), or nature, with probationary obligation to fully obey). Representative and imputative. Creation thus connects in all points with redemption, in that all creation is blessed by God. Redemption ordinances: to bless the earth (new-creational vocational covenant of works (of life), of redemption, with obligation to fully obey). Representative and imputative. Redemption thus connects at all points with creation, in that it brings more than just restoration of the original blessings of creation. Works of Commission: (first)Adam/Eve (Gen 1:26-28; 2:15): o Know and love God immediately in perfect communing fellowship o Covenantal obligations of benevolent dominion-stewardship over creation exercised through image/likeness of God in humanity: -- rule, administer  -- subdue  -- serve, tend, work  -- keep/guard, watch, preserve -- be fruitful  -- name the creation (taxonomy)  -- eat? o Represent God as ambassadors, as a witness-testimony, to God’s glory. Expand the glorious presence of YHWH in all the earth. o “Fill the earth”: fruitful monogamous procreation and stewardship/work Sabbath-rest cycle of (first) Adam/Eve (Gen 1:26-28; 2; 8:17; 9:1; 12; 26:22; 35:11; Ps 72: 8; 128:3; Jer 23:3; Ezek 36:11; Zech 9:10) commission passed to children. o Naming (language) of creation (taxonomy). o Creational works of first Adam: culture-making through creative life, developing the riches of the potentialities of God’s good creation. Building and expanding human civilization in all the earth to bless all with flourishing and shalom. Broad Characteristics: o Unconditional, eternal blessings (material/spiritual). Potential for eternal life (Tree of Life). Abundant flourishing of Shalom. See Appendix, p. Error! Bookmark not defined.. o Relies on promises/character of God. Works of Commission: fallen Adam/Eve (Gen 3:1-24 [1:26-28; 2:15]; cf. Noah, 6:18; 8:17; 9:1-28): o Know and love God mediately in restored communion through sanctuary/law/sacrifice o Covenantal obligations of dominion-stewardship over re-creation exercised through renewed image/likeness of God in humanity (these are assumed to continue after the Fall): --rule, administer  -- subdue  -- serve, tend, work  -- keep/guard, watch, preserve -- be fruitful  -- name the creation (taxonomy)  -- eat? o Represent God as ambassadors, as a witness-testimony, to God’s glory. Proclaim the coming glorious presence of YHWH in all the earth (may “the whole earth be filled with his glory” Ps 72:19). o “Fill the earth”: fruitful monogamous procreation (Mtt 11:25; 19:14; 21:15; Rom 8:16), and obedient work-Sabbath-rest cycle, spiritual children, and stewardship/work commission passed to children. o Naming (language) of creation (taxonomy). o Redemptive works of last Adam, Jesus Christ (Jn 5:17). o Culture-making through creative life, developing the riches of the potentialities of God’s good (though cursed) creation. Building and expanding human civilization in all the earth to bless all with flourishing and shalom. Broad Characteristics: o Conditional (perfect obedience), spiritual-eternal blessing. o Unconditional, eternal blessings of life everlasting (material/spiritual) (Trees/River of Life). Superabundant flourishing of Shalom (resurrection/glorification). Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 162 o Procreational dimension: family, theocratic community. Expansion to all the earth. o Vocational dimension: cultivating, subduing, stewardship, cultural and pro-creational artistry. Creation-care: the master gardener reflects the Master Gardener as “world shaper” “architect of space.” Specific Characteristics: Prepares for Redemption Covenant o Implicit. Divine initiative. Bilateral. Probationary. Preservative. Legal representation/federal head. o Principle of law: Creation ethic typifies Mosaic law. o Innocence (moral): earth/humanity blessed. o Moral clarity and certitude: law of God implicit. o Internal/external law of God. Indwelling of Holy Spirit. o Creational commission mandate to obey: probationary aspects of conditional covenant (perfect obedience) (Eden/Presence/Life): temporal blessings/cursings/sanctions. o Temporal/spatial non-soteriological common grace (or favor) known by all: God gave in love his creation. Possible life eternal in God’s unmediated glorious presence. o Established in Edenic paradise on earth (microcosm): sanctuary of the unmediated Presence of God. o Adam is federal head of all humanity. Patriarchal authority in family and creation. Result of obedience: life. o Preservation, development of image of God in humanity. Image of God privileged humanity over creation: dominion. o Sons of God by creation. Bear the unmarred image and likeness of God and the glory of God immediately. o “Dominion” (subduing and multiplying) reflects sinless subjection to God. Guard Eden [against evil?]. o Sabbath: denotes God is Lord of all creation. Signifies “creation rest.” Work is not slavery. Worship is preeminent and all-inclusive since God is Lord over all life. No secular realm. o Administered through one covenant. o Eschatos for humanity is sinless, perfect unmediated communion with God and each other. o Guardians of the sanctuary: priestly witness & interpretive functions. Unveiled Presence preserved. Stewards of the knowledge of God. o Representatives/witnesses (ambassadors) of God’s theocracy: kingly functions as vice-regents of the Great King overseeing paradise. o Recipients/administrators of God’s general and specially revealed word: prophetic functions of prelapsarian revelations. Eschatological focus. Interpretive role: gaining greater knowledge and mastery of revealed wisdom. Naming (taxonomy). Stewards of the knowledge of God. Witnessdemonstration-testimony to the glory of God to that he is known in all the earth. Expand the glory of God in all the earth. o The reality of blessing forms the heart of the creation covenant and encapsulates the entirety of the creational Missio Dei that God be known in all the earth for who He is, o Relies on promises/character of God. Promise of the “seed.” o Procreational dimension: family, ecclesiastical community. Mission of God to all the nations. o Vocational dimension: cultivating, subduing, stewardship, cultural and pro-creational artistry. Creation care: the master gardener reflects the Master Gardener as “world shaper” “architect of space.” o Gen 12:2-3; 17:2,6; 22:17-18; 26:3-4, 24; 28:3-4, 13-14; 35:11-12; 48:34; Ex 1:7, 12, 20; Num 23:10-11 Specific Characteristics: Subsumes Creation Covenant o Explicit. Divine initiative. Bilateral. Provisional. Remedial. Intensification/progression. Legal representation/federal head. o Principle of law: Mosaic law typifies Messiah’s work (Last Adam fulfills entirety of the Edenic/Mosaic law). o Depravity (moral): Satan, earth, and human body cursed. o Moral confusion and incertitude: revelation of law needed. o Internal/external law of God: “law of Christ” (Gal 6:2; 1 Cor 9:21). Regeneration/sanctification and re-indwelling work of Holy Spirit. o Redemptional commission and mandate to obey. Conditional aspects: temporal blessings/cursings/sanctions (land/progeny/prosperity): Israel. [Un]conditional aspects (eternal promises): Messiah’s perfect obedience: new creation, unmediated glorious Presence of God. o Eternal, soteriological grace known through faith (in Messiah) by elect, and common grace known by all. o Exile from Eden: mediated Presence typologized in sanctuary (microcosm) on earth and established in paradise in new heavens and earth (macrocosm). Exodus and return of the elect remnant. o Signs of “new” covenant: Edenic/Adamic/Abrahamic seed/circumcision; Noahic rainbow; Mosaic Passover/Sabbath; Davidic throne. NT: baptism/Lord’s Table. OT Ordinances/sacraments of circumcision continues in Baptism and Passover continues in the Lord’s Table. o Christ is federal head of all the elect. Messianic authority over believers and Paradise restored. Result of obedience: soteriological grace for sinners. o Sabbath: denotes God is Lord of his exodus people. Signifies “redemption rest.” Work is not slavery. Worship is preeminent and all-inclusive since Jesus is Lord over all of life. No secular realm. o Administered through diverse covenants: Noah (rainbow sign), Abraham (circumcision sign), Moses (Passover and Sabbath signs), David (eternal throne sign) and completed through federal head of Messiah’s active obedience. The covenant with Abraham/Sarah (father and mother of nations) serves as the primary fountainhead in which the circumcision sign continues seed-promise to Adam and Eve for the Missio Dei to all the nations: that God would redeem his people and restore them to his glory. But to bless all the nations, he must leave Babylon, “Go . . . so that you will be a blessing” (two imperatives: go (‫ )לֶ ְך־‬and be (‫)ו ְֶהי ֵ֖ה‬. o The creational motif of blessing forms the heart of the redemption covenant and encapsulates the entirety of the Missio Dei that God be known in all the earth for who He is, and to be loved and to love as he loves, to restore his creation to his glory, to bring salvation to all creation through the line of Abraham in Christ, and to remove all evil and corruption from the creation.154 Despite the present curse on creation and the reality of death, the redemptional commission “It is the blessing of God that links creation and redemption, for redemption is the restoration of the original blessing on creation” (Wright, Mission of God, p. 219). 154 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 163 and to be loved and to love as he loves, manifesting his glory to all creation, to bring blessing to all creation through the line of Adam/Eve. Their creational commission blessed all creation as stewards, to protect, guard, have dominion over creation, to preserve, and to be fruitful. ~ Cultural & Prophetic commission: application of law, wisdom in creation commission under covenant). ~ Priestly-kingly-prophetic commission: godly dominion over creation c) continues to bring the creational blessings of stewardship, protection, dominion, preservation, and fruitfulness. o Eschatos for humanity is redemption: God’s mediated presence restored. Covenant-promise: “I will be your God . . .” o Christ is the true image of God (not the “likeness”) o Renewal of the image of God in Christ: Redemption/renewal of creation. Regeneration, justification, sanctification, resurrection of body, glorification. Reversal of curse. o Sons of God by redemption/adoption/re-creation. Bear the image of God and the glory of God through Christ. o “Dominion” reflects both sin and sanctification. It is to reflect the Edenic ideal of benevolence not domination. o Guardians of the sanctuary: priestly & interpretive functions in typological, provisional sanctuary under post-lapsarian law revealed. Veiled Presence restored. “A kingdom of priests” and “holy nation” (Ex 19:5-6; Rev 1:6). o Representatives (ambassadors) of God’s theocracy: kingly functions as vice-regents of the Great King’s post-lapsarian law revealed over limited theocracy of the redeemed. o Recipients/administrators of God’s general and specially revealed word: prophetic functions of mediating and applying God’s special post-lapsarian revelations. Stewards of the knowledge of God. Eschatological focus. Interpretive role: gaining greater knowledge and mastery of revealed, (general) wisdom. Naming (taxonomy). Witnessdemonstration-testimony to the glory of God in Christ in all the earth. Mission of God to the nations: God’s paradigmatic people as a light to the lost so that he is known. o Sacrifice in sanctuary prefigures Messianic redemption: judgment, provisional propitiation, atonement prefigures Messiah. ~ Cultural & Prophetic commission: application of law, wisdom in creation/redemption commission under covenant. ~ Priestly-kingly-prophetic commission: godly dominion over creation through Christ the Prophet-Priest-King ~ Gospel mandate: great commission. The creation and redemption covenants compared and contrasted The storyline of redemption-history is covenantal. The entire OT narrative of the history of redemption is structured and shaped through the presentation of this sequence of reconfirming covenants. This means that each of the OT covenants is accompanied by God’s promissory signs; he does not just promise redemption, he gives clear signposts that point forward to the coming One who fulfills all these signs. They also point back to the original promise in Gen 3 that a descendant (seed-sign) of Adam and Eve would complete the promise represented by them all. The biblical covenants are major signposts in the story that the Scriptures tell.” 155 155 Kimble and Spellman, Biblical Theology, p. 65. They suggest that the covenantal structure of the history of redemption is a kind of anchoring context that “puts readers in a prime position to read each of the covenant narratives in light of the others and see any historical, textual, and theological development between them” (ibid, p. 67); “the way the covenants build upon one another also implies an important sense of progression and development” (ibid., p. 68) Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 164 Two Covenants and Four Reaffirmations Adamic covenant (Gen 1-3) Creation-covenant of works (probationary) – vocation of Adam/Eve fails – covenant broken, land and Presence lost (Gen 1-3). Redemption-covenant of works: a Messianic Son who will crush the Serpent’s head, though he will be struck in his heel. Exile from Eden. • Davidic throne-sign covenant (2 Sam 7, 1 Chron 17; Ps 89; 132) - eternal & unconditional Eternal Kingly progeny (seed) to bless world Place/Prosperity (land) Jerusalem endures YHWH's Presence Zion-theology God is faithful "everlasting covenant" Judgment wrath, decreation and preservation Place/Prosperity (land) People/Progeny (seed) Be fruitful/fill the earth YHWH's Presence Mountain God is faithful "everlasting covenant" •Noahic rainbow-sign covenant (Gen 6-9) everlasting Messiah • Mosaic/Israelite Sabbath and Passover signs covenant everlasting Law of God given Place/Prosperity (land) People/Progeny (seed) A witness to nations of holiness and YHWH's glory-Presence Zion-theology God is faithful "everlasting covenant" Covenant Promise Place/Prosperity (land People/Progeny (seed) to bless all the world YHWH's Presence Zion-theology God is faithful "everlasting covenant" • Abrahamic circumcision sign covenant (Gen 12-22) everlasting Creation & Redemption-covenants of works (perpetual) fulfilled – vocation of King Jesus succeeds as descendent (seed) of David – Land & Presence restored. Return from exile. ◼ The sign and seal of the covenant-promise to Adam and Eve was a descendant, a seed (line of Seth), a Son. ◼ The sign and seal of the covenant-promise to Noah (line of Shem) was a rainbow. ◼ The sign and seal of the covenant-promise to Abraham (line of Shem) was circumcision. ◼ The sign and seal of the covenant-promise to Moses on Sinai was the Sabbath. ◼ The sign and seal of the covenant-promise to Israel (line of Shem) of atonement for sin was the Passover. ◼ The sign and seal of the covenant-promise to David (line of Judah) was an eternal throne. ◼ The signs and seals of the covenant-promise to the church are the sacraments (ordinances) of water baptism and the Lord’s Table of Passover remembrance that continue the OT circumcision and Passover signs, respectively. “I will be your God and you will be my people.” Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 165 II. A life of Jesus based on the four gospels: chronological-geographicaltheological a) ➢ Chronology and harmony of the gospels For a complete synopsis of all four Gospels in the Greek and English with textual notes, see Kurt Aland, ed., Synopsis of the Four Gospels. For a sample on the Triumphant entry of Jesus into Jerusalem, see p. 307. Credible harmonization of the Gospel narratives is possible, even if not perfect in every single incidence, since each author had particular purposes and audiences that influenced their organization of the material. Because we cannot always be perfectly satisfied that the accounts are completely harmonized, it does not mean we cannot get a sufficient grasp of their harmony and consistency.156 This question especially corresponds to the issues of the chronology and historicity of the Gospels themselves, but it can be affirmed that the similarities and the overall harmony of the Gospels indicate fully authentic historical accounts for them all. In seeking to harmonize the life of Jesus, it is done for purposes of understanding the unified witness of all four inspired authors to the whole story, yet we must be careful not to diminish the unique integrity of each individual witness, assuming that each is inspired for particular purposes. While acknowledging the individual Gospels as each inspired witnesses with important perspectives and emphases, we also affirm the validity of seeing each of these together in the context of the whole presentation of the life of Jesus. Indeed, we read harmonistically so as to more adequately compare the accounts in terms of their similarities and differences. Differences between the accounts can usually be understood as complementary perspectives/emphases, and not in any case are they contradictions. Comparatively, the Gospel of John is the most difficult to harmonize chronologically with the Synoptic Gospels. John’s purpose may have been largely to supplement the Synoptic Gospels, otherwise he may have written independently of them. Silence about an incident by one author that is mentioned in another(s) does not impugn in any way the historical credibility of the author who is silent on the incidence; it only shows that one author gave more information, or unique information, that simply complements the entirely of the four Gospel accounts of Christ’s life. Inspiration and infallibility do not demand that any particular author know all incidences nor record all that was known (see Jn 21:25).157 As Tenney states it: “The Gospels are much more concerned with presenting a persona than with writing a story. Not the completeness or the order of the account, but its significance is important. The differences between the varying reports indicate that they are supplementary, and probably undesignedly so as far as the human authors are concerned.”158 156 The earliest example of an attempt to harmonize all four gospels is from Tatian in A.D. 170. He was a disciple of Justin. See discussion of the distinctives of each Gospel account, pp. 93. 158 Tenney, NT Survey, p. 210. 157 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 166 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 167 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 168 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 169 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 170 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 171 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 172 159 159 Foster, Studies in the Life of Christ, p. 1398. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 173 160 160 Nelson’s Complete Book of Maps and Charts, Thomas Nelson, 1993. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 174 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 175 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 176 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 177 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 178 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 179 The birth, life and death of Jesus can be charted as follows: H. W. Hoehner161 Jesus’ Birth Winter 5/4 B.C. Herod the Great’ Death March/April 4 B.C. Commencement of the Baptist’ Ministry A.D. 29 Commencement of Jesus’ Ministry Summer/Autumn A.D. 29 Jesus’ First Passover (Jn 2:13) April 7, A.D. 30 Jesus’ Second Passover April 25, A.D. 31 Jesus at Feast of Tabernacles (Jn 5:1) October 21–28, A.D. 31 Jesus’ Third Passover (Jn 6:4) April 13/14, A.D. 32 Jesus at Feast of Tabernacles (Jn 7:2, 10) September 10–17, A.D. 32 Jesus at Feast of Dedication (Jn 10:22–39) December 18, A.D. 32 Jesus’ Death Friday, April 3, A.D. 33 Jesus’ Resurrection Sunday, April 5, A.D. 33 Jesus’ Ascension (Acts 1) Thursday, May 14, A.D. 33 Day of Pentecost (Acts 2) Sunday, May 24, A.D. 33 Texts, geography, redemptive-historical exposition: H. W. Hoehner Hoehner, Harold W., Ph.D. Professor of New Testament Studies, Dallas Theological Seminary, Dallas, Texas, USA. 161 Hoehner, “Chronology,” in Joel B. Green, Scot McKnight and I. Howard Marshall, Dictionary of Jesus and the Gospels (Downers Grove, Ill.: InterVarsity Press, 1992), 122. See full article on OneDrive. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 180 B. The life of Jesus summarized in brief162 CHILDHOOD Silent years: Lk 2:51-52 PREPARATION FOR MINISTRY AND THE YEAR OF INAUGURATION YEAR OF POPULARITY REJECTION AND YEAR OF OPPOSITION Begin less than one full year of ministry THE LAST WEEK AFTER THE RESURRECTION C. The life of Jesus summarized with select texts An outline of Jesus’ ministry CHILDHOOD ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ Genealogy, Mt 1:1-17; Lk 3:23-38 (OT prophecy: Ps 110:1; 2 Sam 7:12 [Ps 89:3-4]; Mic 5:2) Annunciation and birth, BETHLEHEM, ca. 6/5 B.C., Mt 1:18-25; Lk 2:1-7 (virgin conception/birth of Jesus [OT prophecies: Isa 7:14 [8:8, 10 LXX]) in Bethlehem (Mic 5:2 [2 Sam 5:2; 1 Chron 11:2]) Angels visit shepherds who visit Jesus, BETHLEHEM, Lk 2:8-20 Circumcision and presentation in the temple, JERUSALEM, Lk 2:21-40 Magi/wise men visit Jesus, BETHLEHEM, Mt 2:1-12 Escape to Egypt of Jesus’ family, NILE DELTA, Mt 2:13-18 (OT prophecy: Hos 11:1) Herod kills children in Bethlehem, BETHLEHEM, Mt 2:16-18 (OT prophecy: Jer 31:15) Return to Nazareth from Egypt, LOWER GALILEE, Mt 2:19-23 (OT prophecy unclear: see Ps 22:9; Isa 53:3) Visit to temple as a boy, JERUSALEM, ca. AD. 7/8, Lk 2:40-52 SILENT YEARS: LK 2:51-52 ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ 162 PREPARATION FOR MINISTRY AND YEAR OF INAUGURATION: AUTUMN, A.D. 27- SUMMER, A.D. 27 Jesus begins his ministry: Jesus is baptized: JORDAN RIVER, autumn, c. A.D. 26, Mt 3:13-17; Mk 1:9-11; Lk 3:21-23; Jn 1:29-39 (OT prophecy of John the Baptist as Elijah: Isa 40:3-5; Mal 3:1; 4:5-6; Isa 40:3) Jesus is tempted by Satan: DESERT OF JUDEA, autumn, A.D. 27, Mt 4:1-11; Mk l:12-13: Lk 4:1-13 Jesus’ first miracle: CANA in GALILLE, autumn, A.D. 27, Jn 2:1-11 Jesus’ cleansing of the temple: JERUSALEM, winter, A.D. 27 (OT prophecy: Ps 69:9), Jn 2:14-22; see also second cleansing in Mt 21:12-13; Mk 11:15-17; Lk 19:45-46 Jesus and Nicodemus converse: JERUSALEM, winter, A.D. 27, Jn 3:1-21 Jesus talks to the Samaritan woman: SAMARIA, winter, A.D. 27, Jn 4:5-42 Jesus heals a nobleman’s son: CANA in GALILEE winter-spring, A.D. 27, Jn 4:46-54 (OT prophecy of Messiah as healer: Isa 53:4) Jesus’ is rejected in his own hometown (they try to kill him): NAZARETH, spring, A.D. 27, Lk 4:16-31; cf. below Mk 6:1-6 and Mt 13:53-58 where they “took offense at him.” (OT prophecy of hard hearts: Isa 6:9-10; 53:1; 6:910) Adapted largely from the NIV Study Bible and Merrill Tenney’s NT Survey. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 181 YEAR OF POPULARITY: SUMMER A.D. 27 – AUTUMN A.D. 28 ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ Jesus calls four fishermen to become followers/disciples: SEA OF GALILEE, AT CAPERNAUM, summer, A.D. 27, Mt 4:18-22: Mk 1:16-20; Lk 5:1-11 (OT prophecy of Messiah at Capernaum: Isa 9:1-2) Jesus heals Peter’s mother-in-law and many others: CAPERNAUM, summer, A.D. 27, Mt 8:14-17; Mk 1:29-34; Lk 4:38-41 (OT prophecy: 53:4) Jesus begins his first preaching trip: THROUGH GALILEE, summer-autumn, A.D. 27, Mt 4:23-25; Mk 1:35-39; Lk 4:42-44 Jesus calls (Levi) Matthew: CAPERNAUM, autumn, A.D. 27, Mt 9:9-13: Mk 2:13-17: Lk 5:27-32 (probably occurred later in Jesus’ ministry) Jesus chooses (calling) the twelve disciples: MOUNTAIN (in Galilee?), winter, A.D. 28, Mk 3:13-19; Lk 8:12-15 Jesus preaches the “Sermon on the Mount”: MOUNTAIN (IN GALILEE, NEAR CAPERNUM?), spring, A.D. 28, Mt 5:1-7:29: Lk 6:20-49 John the Baptist inquires about Jesus: John in Herod’s fortress prison MACHAREUS CASTLE-FORTRESS (east of, and overlooking, the Dead Sea, see p. 262),163 A.D. 28 (spring-summer-winter? John was beheaded in winter, A.D. 29). Jesus was teaching and preaching on his third tour of GALILEE, alone after sending out the disciples in pairs, Mt 11:1-30; Lk 7:18-35. Jesus denounces Korazin, Bethsaida, and Capernaum: GALILEE, A.D. 28 (spring-summer-winter?); Lu 10:13 Jesus is anointed by a sinful woman: CAPERNAUM, spring A.D. 28, Lk 7:36-50 (cf. Mary’s similar act in Jn 12:3) Jesus and disciples eat grain, and Jesus heals a man, on the Sabbath: GALILEE, spring-summer-winter?, A.D. 28; Mk 2:23-3:6; Lk 6:1-11. See Ex 25:30; Lev 25:5-9; 1 Sam 21:1-6. Jesus travels again (second Galilean tour): THROUGH GALILEE, summer, A.D. 28, Lk 8:1-3 Jesus tells eight parables about the kingdom of God: GALILEE, summer, A.D. 28 (OT prophecy of Messiah and parables: Ps 78:2), Mt 13:1-52; Mk 4:1-34; Lk 8:4-18. See parables, p. , House chart, and parable chart from Dictionary of Jesus and Gospels, p. ) Jesus calms the storm: SEA OF GALILEE, autumn, A.D. 28, Mt 8:23-27; Mk 4:35-41; Lk 8:22-25. Jesus heals the two demon possessed men in Gadara: GADARA, NEAR SEA OF GALILEE, autumn, Mt 8:28-34; Mk 2:3-12; Lk 5:18-26 Jesus raises Jairus’s daughter from death: CAPERNAUM, ON SEA OF GALILEE, autumn, A.D. 28, Mt 9:18-26; Mk 5:21-43; Lk 8:40-56 Jesus sends his twelve followers out to preach and heal (third Galilean tour): GALILEE, autumn, A.D. 28, Mt 9:35-11:1; Mk 6:6-13; Lk 9:1-6. Jesus’ second journey to Jerusalem, Jesus heals an invalid on the Sabbath: autumn, A.D. 28 or winter A.D. 29(?), Jn 5:1-47 (As all Jewish males regularly attempted, Jesus went for either pilgrimage feast of Passover, Pentecost, or Tabernacles)164; Jn 7 (Feast of Tabernacles). REJECTION AND YEAR OF OPPOSITION: WINTER A.D. 29, WINTER-SPRING, A.D. 30 ▪ ▪ ▪ ▪ Jesus is rejected again in his home town: NAZARETH IN GALILEE, autumn, A.D. 28-winter, A.D. 29, Mt 13:53-58; Mk 6:1-6 (cf. Lk 4:16-31 when they tried to kill him) (OT prophecy of Messiah rejected by Jews: Ps 118:22-23; Isa 8:14) John the Baptist is killed by Herod: MACHAERUS CASTLE (SE of the Dead Sea, p. 241), winter A.D. 29, Mt 14:113; Mk 6:14-29; Lk 9:7-9 Jesus’ twelve Apostles return: NEAR BETHSAIDA, ON NE SHORE OF SEA OF GALILEE, spring, A.D. 29, Mt 14:13f.; Mk 6:32-44; Lk 9:10-17; Jn 6:1-13. Jesus feeds 5,000 People: NEAR BETHSAIDA, ON SEA OF GALILEE, late winter or early spring, A.D. 29, Mt 14:1321; Mk 6:30-44; Lk 9:10-1 7; Jn 6:1-14 That John’s disciples could visit him in prison indicates that he could still have some kind of contact with them. See picture in syllabus map handouts, bottom of p. 5. Modern M’Khaur. 164 Attempts to determine how long Jesus’ ministry lasted, that are based on how many Passovers (three or four: Jn 2:13, 23; 6:4; 11:55; 12:1; 5:1?) he attended, rely on determining whether this was a Passover referred to here. 163 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 182 ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ Jesus walks on water: SEA OF GALILEE, on the way to CAPERNAUM, spring, A.D. 29, Mt 14:22-23; Mk 6:45-52; Jn 6:16-21 Jesus withdraws: TO TYRE AND SIDON (PHOENICIA), spring, A.D. 29, Mt 15:21-28; Mk 7:24-30. Jesus feeds 4,000 people: GALILEE (ON MOUNTAIN), spring, A.D. 29, Mt 15:32-39; Mk 8:1-9. The Pharisees and Sadducees demand a sign from Jesus: GALILEE (Magadan), spring, A.D. 29; Mt 16:1–12 The yeast of the Pharisees and Sadducees: GALILEE, spring, A.D. 29; Mt 16:5-12; Mk 8:16-21 Peter confesses that Jesus is the Son of God: NORTH OF SEA OF GALILEE (IN CAESAREA PHILIPPI BY MOUNT HERMON), spring, A.D. 29, Mt 16:13-20; Mk 8:27-30; Lk 9:18-21. Healing of the blind man at Bethsaida: Mark alone records the healing of the blind man at Bethsaida (Mk 8:2226) Jesus predicts (first time) to his disciples that he is going to die soon (and be resurrected): GALILEE (CAESAREA PHILIPPI), summer, A.D. 29 (OT prophecy of Messiah as Prophet: Deut 18:15-16, 19; cf. Acts 3:22-23; 7:37); Mt 16:21-26; Mk 8:31-37; Lk 9:22-25. See the second and third such predictions in Mt 17:22-23 and the third in Mt 20:17. Jesus is transfigured: MOUNTAIN (HERMON?), summer, A.D. 29, Mt 17:1-13; Mk 9:2-1 3; Lk 9:28-36 Jesus predicts(second time) to his disciples that he is going to die soon (and be resurrected): GALILEE (CAESAREA PHILIPPI)?, summer, A.D. 29, Mt 17:22-23. See comments above on Mt 16:21-26. See first such prediction in Mt 16:21-26 and the third in Mt 20:17 (see also Jn 12:20-34). Jesus pays his temple taxes: CAPERNAUM (ON SEA OF GALILEE), autumn, A.D. 29, Mt 17:24-27 Jesus attends the Feast of Tabernacles: JERUSALEM, October A.D. 29, Jn 7:11-52 Jesus argues with the Pharisees, claims divinity (eternality): JERUSALEM, autumn, A.D. 29, Jn 8:12-59 Jesus sends out the seventy(-two): Lk 10:1-20. JUDEA?, autumn, A.D. 29? This is recorded only in Luke and the location/time are uncertain. Jesus heals a man, on the Sabbath, who was born blind and the Pharisees are blinded: JERUSALEM, autumn, A.D. 29; cf. Jn 9:1-41 (and 10:1-21) Jesus visits Mary and Martha: BETHANY, autumn, A.D. 29, Lk 10:38-42; Cf. Jn 12:1-3 Jesus raises Lazarus from the dead: BETHANY, winter, A.D. 29, Jn 11:1-44 Jesus teaches on a variety of important themes: as Jesus transitions and begins to move towards his death in Jerusalem, he teaches on several themes worth noting (Lk 11, 18-19; Mt 19-20; Mk 10): Jesus begins his last trip: TO JERUSALEM, winter, A.D. 30, Lk 17:11 Jesus blesses the little children: ACROSS THE JORDAN, winter, A.D. 30, Mt 19:13-15; Mk 10:13-18; Lk 18:16-17 Jesus talks to the rich young man: ACROSS THE JORDAN, winter, A.D. 30, Mt 19:16-30; Mk 10:17-31; Lk 18:1830 Parable of the vineyard workers: ACROSS THE JORDAN, winter, A.D. 30, Mt 20:1-16 Jesus again (third time) predicts his death and resurrection: NEAR THE JORDAN, winter, A.D. 30, Mt 20:17-19; Mk 10:32-34; Lk 18:31 -34. See first such prediction in Mt 16:21-26 and second in Mt 17:22-23. Jesus heals blind Bartimaeus and another man: JERICHO, winter, A.D. 30, Mt 20:29-34; Mk 10:46-52; Lk 18:3543 Jesus talks to Zacchaeus: JERICHO, winter, A.D. 30, Lk 19:1-10 Parable of the nobleman, or the ten minas, or the rejected King: NEAR JERUSALEM, winter, A.D. 30, Lk 19:11-27 Parable of the vine-growers (tenants) and the land owner: IN JERUSALEM, in Temple courts, winter, A.D. 30, Mt 21:33-46; Mk 12:1-12; Lk 20:9-19 Jesus returns to Bethany to visit Mary and Martha: BETHANY, spring, A.D. 30, Jn 11:55-12:1; Mt 26:6-13; Mk 14:3-9; Lk 7:37-39 THE LAST WEEK: SPRING, A.D. 30 Jesus’ triumphal entry: JERUSALEM, Sunday, Mt 21:1-11; Mk 11:1-10; Lk 19:29-44; Jn 12:12-19 (OT prophecy: Isa 62:11; Zech 9:9) Jesus’ final public sermon on life and death: JERUSALEM, Monday(?), Jn 12:20-50 Jesus curses the fig tree: NEAR JERUSALEM, Monday, Mt 21:17-19; Mk 11:12-14 Jesus cleanses the temple again: JERUSALEM, Monday, Mt 21:12-13; Mk 11:15-18 Jesus’ authority is questioned: JERUSALEM, Tuesday, Mt 21:23-27; Mk 11:27-33; Lk 20:1-8 Jesus teaches in the temple: JERUSALEM, Tuesday, Mt 21:28-23:39; Mk 12:1-44; Lk 20:9-21:4 Jesus is anointed: BETHANY, Tuesday, Mt 26:6-13; Mk 14:3-9; Jn 12:2-11 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 183 ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ The plot against Jesus: JERUSALEM, Wednesday, Mt 26:14-16; Mk 14:10-11; Lk 22:3-6 Jesus’ last [Passover] supper: JERUSALEM, Thursday, Mt 26:17-29; Mk 14:12-25; Lk 22:7-20; Jn 13:1-38 (OT prophecy of Judas: Ps 41:9; cf. 109:4-5, 7-8; Zech 11:12-13) Jesus comforts the disciples: JERUSALEM, Thursday, Jn 14:1-16:33 (OT prophecy of disciples’ cowardice: Zech 13:7) Jesus in Gethsemane, Thursday, Mt 26:36-46; Mk 14:32-42; Lk 22:40-46 Jesus’ arrest and trial: JERUSALEM, Thursday night and Friday, Mt 28:47-27:26; Mk 14:43-15:15, Lk 22:4723:25; Jn 18:2-19:16 (OT prophecy of Messiah’s arrest: Zech 13:7; of Gentiles’ complicity: ? Lk 18:32) Jesus’ crucifixion and death: GOLGOTHA, Friday, Mt 27:27-56; Mk 15:16-41; Lk23:26-49; Jn 19:17-30 (OT prophecy Of Messiah among transgressors: Isa 53:12; of casting lots: Ps 22:18; of Messiah’s thirst: Ps 22:18; unbroken bones: Ps 34:20; cf. Exo 12:46; Num 9:12; pierced side: Zech 12:10; death: Isa 53:7-8[LXX]; 53:8-9; Deut 21:23) Jesus’ burial: JOSEPH’S TOMB, Friday, Mt 27:57-66; Mk 15:42-47; Lk 23:50-56; Jn 19:31-42 AFTER THE RESURRECTION Jesus’ empty tomb and resurrection: JERUSALEM, Sunday, Mt 28:1-10; Mk 16:1-8; Lk 24:1-12; Jn 20:1-10 (OT prophecy: Ps 16:8-11; 2 Sam 22:6-7; Ps 18:4-6; 116:3; 2 Sam 7:12-13; Ps 132:11; Hos 6:2) Jesus appears to Mary Magdalene: JERUSALEM, Sunday, Mk 16:9-11; Jn 20:11-18 Jesus appears to the two: GOING TO EMMAUS, Sunday, Mk 16:12-13; Lk 24:13-35 Jesus appears to ten disciples: JERUSALEM, Sunday, Mk 16:14; Lk 24:36-43; Jn 20:19-25 Jesus appears to the eleven disciples: JERUSALEM, One week later, Jn 20:26-31 Jesus talks with some of his disciples: SEA OF GALILEE, One week later, Jn 2l:1-25 Jesus ascends to his Father in heaven: MT OF OLIVES, forty days later, Mt 28:16-20; Mk 16:19-20; Lk 24:44-53 (OT prophecy: Ps 110:1; 2:7; 68:18) Jesus exalted and glorified: Ps 110:1; 2:8-9, Judas replaced: Ps 109:8; 69:25 Judas replaced: Ps 109:8; 69:25 D. The life of Jesus expanded with select texts “The Gospels do not profess to give us a chronological account of the ministry of Jesus, nor do they profess to tell us everything in detail just as it happened.”165 “It is not possible to fit the Gospel narratives together in such a way that every detail falls into place in a harmonious whole and that each Gospel can be taken to describe everything as it actually happened.”166 a) Progressive summary outline Promised Son born/circumcised Promised Son rejected (by his own) Promised Son slain Promised Son risen/ascended OT covenantal background (also above under the two covenants, p. 144) ▪ The sign and seal of the covenant-promise to Adam and Eve was a seed (line of Seth), a Son. ▪ The sign and seal of the covenant-promise to Noah (line of Shem) was a rainbow. ▪ The sign and seal of the covenant-promise to Abraham (line of Shem) was circumcision. ▪ The sign and seal of the covenant-promise to Moses on Sinai was the Sabbath. ▪ The sign and seal of the covenant-promise to Israel (line of Shem) of atonement for sin was the Passover. ▪ The sign and seal of the covenant-promise to David (line of Judah) was an eternal throne. 165 166 Marshall, I Believe in the Historical Jesus, p. 23. Marshall, I Believe in the Historical Jesus, p. 24. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 184 ▪ The signs and seals of the covenant-promise to the church are the sacraments (ordinances) of water baptism and the Lord’s Table of Passover remembrance that continue the OT circumcision and Passover signs, respectively. 2. The structural outline of Jesus’ life and ministry The question: can we outline a structure for the pattern of Jesus’ life and ministry that is theologically coherent and instructive of redemptive importance in revealing the Missio Dei? Would such an attempt be purely interpretive and hypothetical, or too subjective? I suggest that we can observe patterns and progression in the story. Are there any identifiable markers or indicators by which we might see an overarching progression from his birth to ascension? Is there a progression in a straight line or do we see repeating and overlapping circles of expansion and increase or development of his mission that can be summarized in theological categories? Jesus’ ministry has so many wonderful and important moments. Nevertheless, I have emphasized several key peaks or events for the purpose of simplifying and outlining. Many more events could be added to this list, but in terms of their redemptive historical significance (particularly in reference to the OT: fulfillment [prophet/priest/king]), I have reduced the sum to the following. I will thus attempt in due course to comment on the particular significance of these key events. o o o o o o o o o o a) virgin birth as sinless Son of God circumcision in temple, baptism, and acknowledgment (by the Father) temptation (vanquishing of Satan in the wilderness) first cleansing of temple calling/sending of the twelve transfiguration calling/sending of the seventy(-two167) second cleansing of the temple temptation (overcoming obstacles to death in the Garden) rejection/death/resurrection/ascension as sinless Son of God Progressive chiastic summary outline Stages of the covenant signs being fulfilled o Messianic Seed promise of human descent to fulfill Adam’s failed creational covenantal commission: circumcision, baptism, and acknowledgment (by the Father). Seed sign, Circumcision sign o Messianic Seed promised to vanquish Satan: temptation and successful resistance in the wilderness. Seed sign (death and Serpent vanquished/crushed) o Messianic Seed promised would be a Priestly, Prophetic King who would restore relations with God’s glorious presence as pictured in the sanctuary history: first cleansing of temple. Passover sign (propitiation/atonement) o Messianic Seed promised would fulfill the Abrahamic promise of a multitude of children from all the nations: the calling/sending of the twelve (all nations). Circumcision sign o Messianic Seed promised would be the Mediator as Prophet, Priest, and King of the glory of God: transfiguration prefigures re-entry onto Eden in the New Creation. Rainbow sign o Messianic Seed promised would fulfill the Abrahamic promise of a multitude of children from all the nations: calling/sending of the seventy (-two168) New creation of new community. Circumcision sign (all nations) o Messianic Seed promised would be a Priestly, Prophetic King who would restore relations with God’s glorious presence as pictured in the sanctuary history: second cleansing of the temple. Passover sign (propitiation/atonement) o Messianic Seed promised would vanquish death and reverse the curse: overcoming all obstacles to death in the Garden of Gethsemane. Seed sign (death and Serpent vanquished/crushed) 167 168 Some MSS read 70. Some MSS read 70. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 185 o Messianic Seed promised would be struck (but not destroyed) yet would fulfill the Edenic covenant of creation through the covenant of redemption: rejection/death/resurrection. Seed sign, Circumcision sign, Passover sign, Rainbow sign, Sabbath sign, Throne sign b) Seven stages of the defeat of Satan169 Beginning with Gen 3:15, the entire structure of Biblical Theology could be built around the progress of the defeat of the Devil, since along with that defeat is also the promise of a reversal of the curse of death on creation and the restoration of creation. This is outlined by David Cassidy, as follows: 1. Phase one: Christ’s victory as promised in Gen 3 and developed through the entire OT history. 2. Phase two: Christ’s victory initiated in his incarnation/birth which met violent opposition; through his successfully withstanding/overcoming the temptations by the Devil it engaged him in a battle through his entire earthly ministry to liberate people from the demonic powers (Acts 10:38), plundering the Devil’s house (Mk 3:26-27). 3. Phase three: Christ’s victory achieved: Christ crucified is unexpectedly Christ triumphant (Col 2:13-15), he defeated and triumphed over the powers and authorities, and made a public spectacle of them. 4. Phase four: Christ announced victory in his death and resurrection as the Lamb of God who took away the penalty for sin, announcing to the world that the Devil and death were now defeated (Heb 2:14; 1 Cor 15:54-55; Rev 1:1718). 5. Phase five: Christ’s victory is announced when the Spirit is poured out on the church to glorify God in Christ by proclaiming his gospel (Acts 1:8; 2:1-11). Thousands are immediately set free form the power of Satan (Acts 26:18). 6. Phase six: Christ’s victory is consummated upon his return to the earth (1 Thess 1:9-10) and creation is liberated from its bondage and the Devil is thrown into the lake of fire (Rev 20:10-14) and death is destroyed (1 Cor 15:26). 7. Phase seven: Christ’s victory is celebrated at the great wedding feast of the Lamb when all sorrow and weeping will turn to joy and dancing at the final defeat of Satan, sin, and death (Rev 19:6-9) and when we “will see him as he is” ( 1 Jn 3:2-3). 169 David Cassidy, “The Defeat of the Devil: Seven Stages of Christ’s Victory Over Satan,” By Faith (Q1. 22 No. 74). Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 186 Ten stages of confrontation with evil spirits illustrate this progressive victory over the Devil Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 187 a) ▪ ▪ ▪ Promise to Adam/Eve of redemption in the new covenant of redemption. Inclusion in the redemption-covenant community by grace through faith. Subsequent covenant-sequences of promises and reiterations of the covenant promises to Adam of progeny (a great number of people), place, and Presence: covenants with Noah, Abraham, Moses, David in the history of redemption fulfill the Adamic promises in the creation of the nation of Israel and the extension of the covenant community to all the nations that receive the redemption promises of God. Dramatic extension, escalation, and expansion of the promises of God to all the nations in the NT community of the new Israel of all Jews and gentiles grafted together into the vine of Abraham by faith. b) ▪ ▪ ▪ ▪ ▪ Stages of building the new creational community: the Church universal Stages of the advancing Kingdom of God: the new creation Kingdom of God reigns in all creation before the Fall of Adam/Eve. Kingdom of God reigns in all creation after the Fall of Adam/Eve, while now including the reality of sin and rebellion of creatures who refuse God’s ongoing reigning authority. Kingdom of God reigns in all creation while expressly displayed locally in the OT theocratic era as focused in the people of Israel and all those who submit to the law of God’s sovereign reign as gentile converts. Kingdom of God reigns in all creation in the OT era of the history of redemption, while it’s manifestations extend, escalate, and expand to varying degrees when displayed among the gentiles of the nations that submit to the law of God’s sovereign reign. Kingdom of God reigns in all creation in the NT era as greatly escalated in its manifestation expressly in the Person of the Messiah Jesus, King of kings, and Lord of lords. Reaction to, and rejection of, the Messianic kingdom along with the death of the Messiah revealed that the restoration of the manifest theocratic Kingdom of God in all the earth was not yet complete and would await the return of the King and the consummation of the new creational promises when “The kingdoms of this world are become the kingdoms of our Lord, and of his Christ” (Rev 11:15). c) Five Discourses of Jesus as structure of gospels fulfilling the OT ➢ See “The Five Discourses of Jesus, p. 132. Brian Phillips suggest that the life of Jesus fulfills the whole OT as expressed in the Sermon on the Mount.170 As he puts it, “Matthew uses five of Christ’s discourses to structure and frame his gospel, completing what amounts to a retelling and fulfilling of the entire Old Testament.” 1. The Sermon on the Mount (chapters 5-7) The first discourse is the Sermon on the Mount, in chapters 5 -7. In His baptism and temptation, Jesus has passed through the Jordan and finished His wilderness journey (echoing Exodus), now He ascends the mountain and declares the Law, calling His people to live in a righteousness that exceeds the righteousness of the Pharisees. Jesus is Moses on Mount Sinai; He is YHWH delivering His law to the people. Now, it should be remembered that because Matthew is moving through the Old Testament, by the time we reach chapter 5, he has taken us through creation (1:1), Abraham (1:2), Isaac (1:2), Israel (1:2), Joseph (1:2 -17), and the early part of Exodus (1:18-2:23). We now find ourselves at Mount Sinai, if you will, with the closing of the Sermon on the Mount (7:28) coinciding nicely with Deuteronomy 32:45 – “And when Moses has finished speaking all these words to all Israel…” So, in a sense, when we finish the Sermon on the Mount, Matthew has brought us to the end of both Exodus and the Pentateuch; the end of the Mosaic era. 2. Commissioning of the Twelve (chapter 10) The second discourse, in chapter 10, moves into the period of conquest - the story of Joshua. Jesus commissions the twelve disciples to go into enemy country and cast out the enemy (demons, disease, and affliction). Numbers 13 also begins with the commission and naming of the twelve spies who are to go into enemy country and spy it out with the plan of casting out and conquering the enemy. Leading up to this discourse, in Matthew 9:36, we read, “When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.” In Numbers 27, Moses commissions Joshua to lead Israel and in verses 15-18 we read:“Moses spoke to the Lord, saying, ‘Let the Lord, the God of the spirits of all flesh, appoint a man over the congregation who shall go out before them and come in before 170 Accessed August 9, 2016 at https://www.circeinstitute.org/blog/5-discourses-jesus Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 188 them, who shall lead them out and bring them in, that the congregation of the Lord may not be as sheep that have no shepherd.’ So the Lord said to Moses, ‘Take Joshua the son of Nun, a man in whom is the Spirit, and lay your hand on him.’” In commissioning His disciples, Jesus anoints the new leaders of the congregation of Israel for a type of military operation. The disciples are sent into enemy territory (“sheep in the midst of wolves” – 10:16), expecting to be rejected by some (10:17-25), while those who do received them – like Rahab received the spies – will be rewarded (10:40-42). Jesus urges them to have no fear (10:26-33), echoing the words of Moses and Joshua when they spoke to Israel before their conquest of Canaan (Num. 14:9, 21:3 4; Deut. 1:21, 31:8; 8:1, 10:8). It is also in this context of conquest that we find Jesus uttering those words which confuse many – “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword…” But, these words make sense on the edge of a holy war; a war not against the Canaanites but against Satan and his demons. He is not making peace with them or those who serve them. He is bringing them a sword. 3. Parables of the Kingdom (chapter 13) In the third major discourse, found in chapter 13, Jesus delivers His parables of the Kingdom and Matthew’s gospel moves from the period of conquest into the Wisdom of Solomon. The word “wisdom” is only used 3 times in Matthew, with all three instances oc curring in this section (11:19, 12:42, 13:54). Matthew 12:42 is particularly interesting:“The queen of the South (Sheba) will rise up at the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here.” Jesus begins His parables just a few verses later. At the end of His parables, in 13:54, note the response of the people: “And when Jesus had finished these parables, he went away from there, and coming to his hometown he taught them in their synagogue, so that they were astonished, and said, ‘Where did this man get this wisdom and these mighty works?’” 4. Talking of the Church (chapter 18) From chapters 14-18, there are series of events that distinguish the followers of Jesus from His enemies. He heals the sick, feeds the hungry, and confronts the Pharisees and scribes (chapters 14 -15). Then he heals the sick, feeds the hungry, and confronts the Pharisees and Sadducees (chapters 15-16). Jesus then foretells of His death and resurrection (16:21-23). Significantly, we also see the Transfiguration of Jesus in chapter 17, which connects Jesus with Moses and Elijah, showing another transition: the reader is now with Elijah. Then, again, Jesus foretells of His death and resurrection (17:22 -23) and the fourth discourse is delivered, mirroring the divided kingdom stage of Old Testament history. Jesus instructs His disciples on how they are to live as the “church” – a word used only twice in Matthew, both in this section (16:18, 18:17) - or literally, “the called out ones.” Jesus establishes a community or remnant of faithful disciples that have been rejected from greater Israel, a new “sons of the prophets,” a separate communit y, like Elijah and Elisha led. 5. Olivet Discourse (chapters 23-25) In the final discourse, Jesus takes on the role of Jeremiah and Ezekiel, a thunderous prophet. As Jeremiah, Jesus verbally attacks the priests and leaders (the scribes, Pharisees, and hypocrites) in chapter 23, uttering seven prophetic “woes” against them in the temple, just as Jeremiah did in his temple sermons (see Jeremiah 7 and 26). Like Jeremiah, Jesus laments over Jerusalem even as He condemns it (Matthew 23:37 -39). Like Jeremiah, Jesus warns that the city will be left in desolation: “See, your house is left to you desolate” (Matthew 23:38) and “But if you will not obey these words, I swear by myself, declares the Lord, that this house shall become a desolation” (Jeremiah 22:5). And, finally, in Matthew 24:1-2, as Jesus leaves the temple, the glory of the Lord departs (Ezekiel 8-11). 3. CHILDHOOD • Genealogy, Mt 1:1-17; Lk 3:23-38 (OT prophecy: Ps 110:1; 2 Sam 7:12 [Ps 89:3-4]; Mic 5:2 – Messiah to be born in Bethlehem) • Annunciation and birth of Jesus, BETHLEHEM, ca. 6/5 B.C., Mt 1:18-25; Lk 2:1-7 (virgin conception/birth of Jesus [OT prophecies: Isa 7:14 [8:8, 10 LXX]) in Bethlehem (Mic 5:2 [2 Sam 5:2; 1 Chron 11:2]). See Jacob in Gen 35:16. Bethlehem was home of David. • Angels visit shepherds who visit Jesus, BETHLEHEM, Lk 2:8-20. Angels were OT heralds of great events. • Circumcision sign and presentation of Jesus in the temple, JERUSALEM, Lk 2:21-40. OT law fulfilled, picturing the redemption promise to Adam/Eve of the “seed” that would crush the Serpent and reverse the curse of death. The temple was the “place” his name-glory-presence would be known in OT era. See notes on the circumcision of Jesus, p. 154. It was a required sign of the covenant between God and his people (Gen 17:7-11; Ex 4:24-26; Deut 7:7-9; Acts 7:8; Rom 4:11). Circumcision was the initial sign of entrance into the covenant community (Gen 17:14), that included indication of the covenant stipulations for who were members of that community. But more importantly it has spiritual significance as the sign of redemption in the circumcision of the heart (regeneration), in which uncircumcision thus came to represent unbelief and godlessness. • Magi/wise men visit Jesus, BETHLEHEM, Mt 2:1-12 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 189 • Escape to Egypt of Jesus’ family, NILE DELTA, Mt 2:13-18 (OT prophecy: Hos 11:1) • Herod kills children in Bethlehem (OT prophecy: Jer 31:15) • Return to Nazareth from Egypt, LOWER GALILEE. Mt 2:19-23 (OT prophecy: ?) Jesus lives in Nazareth for some thirty years. See the Exodus-deliverance from Egypt. • Visit to temple as a boy, JERUSALEM, ca. AD. 7/8, Lk 2:40-52. Fulfills OT temple-law requirements preparing eventually for the atonement itself. Exodus Conquest (Jordon) Exile Return Remnant Messiah SILENT YEARS: LK 2:51-52 4. PREPARATION FOR MINISTRY AND YEAR OF INAUGURATION: AUTUMN, A.D. 27- SUMMER, A.D. 27 ➢ See “Signs of the Covenant,” p. 144. Jesus begins his ministry: When Jesus came from his home in Nazareth to begin his ministry, he first took two steps in preparation – baptism by John in the Jordan River, and temptation by Satan in the rough Judean desert. After the temptations, Jesus returned to Galilee and later set up his home base in Capernaum.171 Jesus is baptized: JORDAN RIVER, autumn, c. A.D. 26, Mt 3:13-17; Mk 1:9-11; Lk 3:2123; Jn 1:29-39 (OT prophecy of John the Baptist as Elijah. John is analogous to Elijah172: Isa 40:3-5; Mal 3:1; 4:5-6; Jn 1:29-34). Mt 3:13-17 Then Jesus came from Galilee to the Jordan to be baptized by John. 14 But John tried to deter him, saying, “I need to be baptized by you, and do you come to me?” 15 Jesus replied, “Let it be so now; it is proper for us to do this to fulfill all righteousness.” Then John consented. 16 As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him. 17 And a voice from heaven said, “This is my Son, whom I love; with him I am well pleased.” Isa 40:3-5 A voice of one calling: “In the desert prepare the way for the LORD a; make straight in the wilderness a highway for our God. b 171 The small maps and text descriptions in blocks are from the ESV WORDsearch Bible Study Software.Copyright 1987-2000, iExalt, Inc. All rights reserved. 172 Interestingly, the priests and Levites asked John who he was, whether Elijah or someone else. He replied that he was not the Christ, nor the Prophet, but rather the Messianic harbinger of “a voice crying the wilderness” (quoting Isaiah 40:3) (Jn 11:19-27). John later had doubts or questions about who Jesus was (Matthew 11:2). a Or A voice of one calling in the desert: | ``Prepare the way for the LORD b Hebrew; Septuagint make straight the paths of our God Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 190 4 Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level, the rugged places a plain. 5 And the glory of the LORD will be revealed, and all mankind together will see it. For the mouth of the LORD has spoken.” OT prophet’s call: to announce the Lord’s coming King; to prepare for him through repentance (leveling of pride) and redemption/restoration. Cf. theme of the axe being laid to the root of trees (Mt 3:10; Isa 10:34) in judgment on Israel’s fruitlessness (spiritual wilderness). The voice calling out in the wilderness echoes the Sinai picture of God calling Israel Comments: Righteousness is fulfilled in Jesus’ baptism Deut 18:15 (NASB95) The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. Deut 18 – Righteousness is fulfilled when the last, sinless Adam fulfills Adam’s failed roles and offices. The Gospel accounts show how Jesus fulfilled the “validation criteria” for the True Prophet promised to Israel. The Last, sinless, Adam fulfills all the failed tasks/works of the first Adam (see Two Covenants diagram, p. 163). He is the true Prophet who fulfills all the OT hopes of the Messiah who would crush the serpent’s head and bring deliverance. He is the One who would fulfill the promise to Abraham of children more numerous than the sand and stars! Thus, the covenant sign of the water baptism is given to him to fulfill all righteousness. It should come as no surprise that the baptism of Jesus is accompanied by cosmic events of the Spirit of God descending and the voice of God from heaven speaking of his love for the Son. The Word and the Spirit of God declare that Jesus is God’s beloved Son. This testimony is witnessed by the very people John was baptizing. As the Gospel of John makes clear, according to Isaiah 40:3-5, the ministry of John was going to involve the revealing of the glory of the God. Indeed, his ministry testified to the coming. John is calling Israel to prepare for the coming of the Messiah, and presumably through repentance before God.173 This is a prophetic call to receive the salvation of God, and is reminiscent of Isaiah’s exilic context (wilderness, repentance, remnant, and salvation) that was intended to bring comfort for Israel in the wilderness of exile, that God would restore and redeem his remnant. Return to the Lord and he will return to you! In John’s Gospel account, John the Baptist also plainly proclaims who Jesus is when he sees him at the Jordon and then baptizes him (see more below on this text and John’s three-fold denials): Jn 1:29-34(NASB) The next day he saw Jesus coming to him and said, “Behold, the Lamb of God who takes away the sin of the world! 30 “This is He on behalf of whom I said, ‘After me comes a Man who has a higher rank than I, for He existed before me.’ 31 “I did not recognize Him, but so that He might be manifested to Israel, I came baptizing in water.” 32 John testified saying, “I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. 33 “I did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’ 34 “I myself have seen, and have testified that this is the Son of God.” John’s “Lamb of God” declaration harks back to the OT sacrificial system and may echo also the lamb led to the slaughter in Is 53:7 (discussion below). Out in the wilderness, John called attention away from the Temple to the bare necessity of the Torah to call for true spiritual renewal through repentance to barren Israel. The reformation/renewal/revival would take place “outside the church” (i.e., the Temple). Background to this event was the messianic expectations among the people that included God’s judgment on Israel whenever there was collective lack of compliance/obedience to the Torah. The wilderness context recapitulates the OT symbolism of judgment of God (drought) and also of spiritual renewal. Recreation, reinvigoration, return, restoration, and redemption concepts were often associated with the wilderness: Isa 32:15-16; 173 Köstenberger, CNTOT, p. 426. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 191 Jer 31:2; Isa 40:3-5. AS also Malachi 4:5-6 anticipates that Elijah would precede the Day of the Lord to prepare Israel for God’s deliverance. The sign of the covenant is given by God himself in the OT as male circumcision (on signs, see pp. 202-208). This sign had great meaning, and did not correspond with believing faith. It was the sign that God would be faithful to redeem his people. It was a human-ward sign primarily, and that is what made it so important. It was what God required as the sign of his promise. This had great practical significance for OT believers raising families under covenant law, for they always could thus point God-ward, that this covenant was from him, and thus they were accountable to believe the God of the covenant. Circumcision did not save in the old covenant but pointed up the need for a Savior (the seed that would crush the serpent’s head). In a rather graphic manner, circumcision identified both the “seed” of sin (need for sin to be “cut off”), as well as the line of the Messiah. That is why the sign was taken so seriously in the OT. Taking the baptism of Jesus by John as the transition point for the sign of the covenant in the new covenant, new covenant baptism has essentially the same meaning that circumcision had in the old covenant, apart from the consummation of that covenant realized in Jesus’ birth, life, death, and resurrection. In neither case, circumcision or baptism, did the rite primarily picture a God-ward testimony about an individual’s personal conversion or faith; it pictured the man-ward, covenantpromise of God to save his people through the seed of the woman (Eve). Since the promised seed had been born, the sign of circumcision would have been superfluous and even erroneous to have continued as practiced.174 Circumcision and baptism were long associated in the Jewish tradition with the entry of the Gentile into the Jewish covenant, as did circumcision of Jews into the Jewish community. It was primarily a sign of God’s covenant. Children are incorporated into the covenant by sign and into the kingdom by faith. This has tremendous practical value in the raising of children: we teach them the knowledge, fear, and love of the Lord as the standard for all of God’s people while ever reminding them that they are ultimately accountable to God, not to us. That is, we encourage them to true and reasonable faith, not just a “decision.” Surely, Jesus’ baptism was not about his salvation-testimony, but rather a sign to the world that the promise of God was being fulfilled. Consider Colossians 2:11-12 (NIV) In him you were also circumcised, in the putting off of the sinful nature,175a not with a circumcision done by the hands of men but with the circumcision done by Christ, 12 having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead. a Or the flesh. This circumcision/baptism refers to Jesus being "cut off" for his people (for their sin), thus our "baptism" with Christ here is not about water but about our own hearts (sinful nature) becoming circumcised through Christ's baptism of death on the cross. That is, it is about justification and its subsequent sanctification. This too is "manward," since we know this circumcision only by God's power. ➢ For more on this subject see “Signs and seals of the gospel-promise,” p. 144. In Jesus’ ministry, I have isolated several key peaks or events for purposes of emphasis and outline: baptism and acknowledgement, first cleansing of the temple, the calling/sending of the twelve, the transfiguration, calling/sending of the seventy(-two176), the second cleansing of the temple, and Jesus’ rejection/death/resurrection (see pp. 180, 184). In summary, the baptism of Jesus holds considerable significance in redemption-history. The circumcision sign of the covenant-promise of God’s redemption transitions to water-baptism, broadening the promise to all who enter by faith to be baptized. John’s baptism also highlights the fact that “moral reformation” is not the foundation of the gospel of redemption, but rather it is repentance from sin and turning back to God. In the spirit of the OT prophets, John the Baptist (as a prophetic herald) calls on the nations and multitudes to repent and turn to the Lord. Most importantly, the ultimate reason for this prophetic challenge, was that the Messiah himself was coming soon. If the Messiah was near, then so was the kingdom of God because the Messiah was the Inaugurator of the coming kingdom whom John was proclaiming. Jesus’ baptism was, of course, not one of repentance from sin. The central feature in Jesus’ baptism was the declaration by the Father that Jesus is his Son with whom he is well pleased (Mt 3:17). In continuity with the OT sign of the covenant in circumcision, Jesus’ baptism is a human-ward sign that God was keeping his covenant-promise. John’s 174 Thus the first council of the church in Jerusalem in AD 50 dealt with this understandable problem of the discontinuity of OT circumcision for Gentile believers. 175 Some MSS read 70. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 192 prophetic ministry is a transition point between the OT era and the NT era, and there is no reason to suppose the covenant sign was subsumed or lost altogether. Rather, it was expanded through the baptism of Jesus and all those who came to John.177 Other NT commands to be baptized also indicate this transition. The sign of the circumcision of Israelite males was no longer necessary to the sign of the Seed promise who would fulfill the covenant promise. Indeed, as noted above, it would henceforth be superfluous, since the Messiah promised of the seed of Eve had now been born! This is evidenced in the testimony of John that God himself spoke of Jesus’ baptism to identify him as his beloved Son (Mt 3:17). There is continuity and discontinuity here in the line of the promises signed in the Abrahamic promise through OT circumcision and the baptism of Jesus’ death now for the NT church that fulfills all the signs of the OT covenant promise of redemption. John’s gospel further makes it plain that Jesus’ baptism was not one for his own sin, but for that of sinners, and to “fulfill all righteousness” (Mt 3:15). This was the sinless identification with sinners (his people), as Savior, that Christ intended. According to John the Baptist himself, Jesus is the Lamb of God “who takes away the sin of the world”: Jn 1:29-34 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! 30 This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’ 31 I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.” 32 Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him. 33 I would not have known him, except that the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.’ 34 I have seen and I testify that this is the Son of God.” “The identification of Jesus with those needing repentance was clearly part of the divine plan. For the multitudes the baptismal rite symbolized their desire to forsake their sins, but for Jesus it meant a call to identify Himself with a sinful people.” 178 2 Cor 5:21 God made him who had no sin to be sin a for us, so that in him we might become the righteousness of God. Comments: As the Last Adam, Jesus must completely, and perfectly fulfill the law of righteousness (that Adam failed to accomplish in Eden), and he begins to do so at this baptism-commencement of his ministry.179 The declaration that Jesus is the Lamb of God, holds tremendous redemptive historical significance concerning atonement for sin. Even though there is no consensus what John specifically alluded to with this expression “Lamb of God” (see Isaiah 53) we can affirm that he has sacrificial atonement notions in mind (most OT references to lambs are about sacrifice). The Lamb, in this case, would be God himself putting away sin forever. See over thirty references to the Lamb in John’s Revelation. Rev 5:6 Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne, encircled by the four living creatures and the elders. He had seven horns and seven eyes, which are the seven spirits a of God sent out into all the earth. 180 1 Peter 1:19 but with the precious blood of Christ, a lamb without blemish or defect. John’s three-fold denials: WILDERNESS OF THE JORDAN, autumn, A.D. 29, at this point, in John the Baptist’s ministry, the people begin to wonder who he is, and he gives very clear denials of who he is not. This is recorded the day before Jesus is baptized by John (Jn 1:19-21): • • • Not the Christ (Messiah) Not Elijah Not the Prophet (Deut 18) Messianic expectations clearly addressed Jn 1:19-22 This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, “Who are you?” 20 And he confessed and did not deny, but confessed, “I am not the Christ.” 21 They asked him, “What then? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 Then they said to him, “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?” 23 He said, “I am A VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE STRAIGHT THE WAY OF THE LORD,’ as Isaiah the prophet said.” 177 Jewish proselyte catechizing, concluding with baptism and circumcision, was widely practiced for all Gentile converts to faith in YHWH. Much Jewish extra-biblical literature attests to these practices, indicating a certain correlation in meaning in NT times between baptism and circumcision. Interestingly, the Jews asked John why he was baptizing if he was not the Christ (Jn 1:19-22), apparently seeing some connection between the Messiah and baptism. 178 Guthrie, A Shorter Life, p. 80. a Or be a sin offering 179 Baptism in the Jordon also held redemptive-historical significance, considering the entry into the Promised land through the river. a Or the sevenfold Spirit 180 The Holy Bible: New International Version. electronic ed. Grand Rapids: Zondervan, 1996, c1984. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 193 John’s three denials address the contemporary messianic expectations and end with an affirmation about his OT prophetic mission that involves an important clarification about both John and Jesus: John claims to be fulfilling OT prophecy about the Messiah whom John claims is already with them but unrecognized and is also coming soon. Jn 1:24-28 (NASB) Now they had been sent from the Pharisees. 25 They asked him, and said to him, “Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?” 26 John answered them saying, “I baptize in water, but among you stands One whom you do not know. 27 “It is He who comes after me, the thong of whose sandal I am not worthy to untie.” 28 These things took place in Bethany beyond the Jordan, where John was baptizing. Notes: John Mal 4:5; Mtt 11:14; Act 13:24; Lk 7:28. John preached and was considered by Jesus to be the greatest all. Jesus’ temptation and return to Galilee: Jesus was tempted by Satan in the rough Desert of Judea before returning to his boyhood home, Nazareth. John's gospel tells of Jesus' journeys in Galilee, Samaria, and Judea (see John 1-4) before he moved to Capernaum to set up his base of operations (see Matthew 4:12,13).§ Jesus is tempted by Satan: DESERT OF JUDEA, autumn, A.D. 27, Mt 4:111; Mk 1:12-13: Lk 4:1-13; see Gen 3 Mt 4:1-11 Then Jesus was led by the Spirit into the desert to be tempted by the devil. 2 After fasting forty days and forty nights, he was hungry. 3 The tempter came to him and said, “If you are the Son of God, tell these stones to become bread.” 4 Jesus answered, “It is written: ‘Man does not live on bread alone, but on every word that comes from the mouth of God.’ a ” 5 Then the devil took him to the holy city and had him stand on the highest point of the temple. 6 “If you are the Son of God,” he said, “throw yourself down. For it is written: ”‘He will command his angels concerning you, and they will lift you up in their hands, so that you will not strike your foot against a stone.’ b ” 7 Jesus answered him, “It is also written: ‘Do not put the Lord your God to the test.’” 8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor. 9 “All this I will give you,” he said, “if you will bow down and worship me.” 10 Jesus said to him, “Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only.’ d ” 11 Then the devil left him, and angels came and attended him. (right) The Temptation of Christ (Bartsch 41, New Hollstein 41, National Gallery Lucas van Leyden 67, Lavalleye 107). Comments: Satan’s three-fold temptation of Jesus (turn stones to bread[cf. manna], throw himself off the temple, worship Satan) would have led him to disobey God’s commands, as Adam and Eve. The Liar offered something forbidden, and unavailable. He lies like in his false promises to Adam/Eve, promising what he cannot deliver. He offered Jesus far less than what Jesus already owned. Satan’s twisting of scripture, misquoting Ps 91:11, 12, was to deceive/trick/tempt Jesus into failing his mission (to suffer, die, and be raised), yet as Jesus quotes scripture back to him, he successfully resists all three temptations. The tempter begins with a question, “If you are the Son of God.” That is the question all of the Gospels seek to answer (“Who is this man?”), yet ironically it immediately follows Jesus’ baptism when the Father clearly proclaimed, “This is my Son . . .” This is also paralleled at Jesus’ crucifixion when he was being taunted and mocked by those who said, “If you are the Son of God, come down from the cross” (Mt 27:40). In each case, these temptations are a tempting/testing of God incarnate, as Jesus notes in v. 7 (see Deut 6:16), and they increase in severity of evil with the final offer of the world’s kingdoms if Jesus bowed to him in worship. Indeed, this would have been impossible, since the kingdoms of the world already belonged to Jesus (since he made them, see kingdom of God, pp. 135 and in index; Mt 9:35-11:1), and they would all probably have ceased to exist if Jesus, the holy a Deut. 8:3 Psalm 91:11,12. Satan omits the phrase “in all thy ways.” d Deut. 6:13 b Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 194 incarnate and good Creator, the King of all kings, had bowed and worshiped the Evil One. It is noteworthy that Satan’s temptation to pre-empt Jesus’ mission (to suffer death) absolutely contradicted the mission of Jesus to suffer in God’s ordained way, die in God’s ordained way, and to be raised up in God’s ordained way. Substitutes and short-cuts to redeem the world would end in resolute failure. This is the “testing” (‫ )הסנ‬of God (prohibited in Deut 6:16; Ex 17:7) that is meant here, alluding to the Mosaic context where Israel was warned to remember to keep God’s commands, take possession of the land, and to worship God alone (not idols as at Massah). Other OT motifs include the correlation of Adam, the son of God with Christ the only begotten Son of God; the seed promise to Adam and Eve of a Victor over the serpent Satan, as the suffering Servant-Son, he fulfills this covenant promise of redemption. Mosaic typology includes the forty days and forty nights (Moses on Mount Sinai and forty years of wilderness wanderings), stones into bread (miraculous provision of manna), and striking of stone. As the Bread of Life, Jesus represents the spiritual significance of the bread of manna in the wilderness, the only bread of salvation that will save the world, and yet he is tempted to make bread out of stones to feed himself. The OT temple imagery is also profoundly significant here, since the highest point of the temple represents the entire history of the redemption theme of the restored Presence of God, the sanctuary sacrifices, and all that the temple represented, which would have been lost if Jesus had tested God by leaping from its highest point (see Heb 2:17-18). The True High Priest would have totally profaned his task and failed to complete his mission to enter the Most Holy Place in God’s appointed way, through the Cross. Jesus is the OT Lamb that would be led to the slaughter at his first coming, and only at his second at the end of the age would he come in full glorious splendor. The temptations also highlight the OT motif of the truly wise man, able to discern truth from lies, as the Logos of the universe, the most intelligent human to have ever lived, he vanquishes the Evil one through successfully fulfilling Adam’s prophetic, priestly, and kingly roles perfectly. In each temptation, Jesus responds to the lying Tempter by quoting appropriate Scriptures. He then had authority to cast away Satan, and fulfills the promise to Adam and Eve that their descendent would crush the Serpent’s head, even though his heal would be struck (Gen 3:15). God’s glory in the wilderness: see Isa 41:18-20 • Consider the representative role of Moses in the wilderness in which the glory of God was revealed in a theophany. • Consider Israel in Sinai in preparation to enter the Promised land in which the glory of God was revealed and guided them in the wilderness. • Consider King David in preparation for his kingship when the glory of God is revealed to him. • Consider Jesus in the wilderness in preparation for his mission and Cross, the glory of God is manifested in his miracles and in his transfiguration on the mountain. The wilderness in these stories is not a “God forsaken” place but the very arena of God working out his redemption purposes, all giving foreshadows of the future new creation in which God’s unmediated glory will be revealed. Jesus overcomes Satan’s temptations in the wilderness to secure the land promise that will become filled with God’s glory. From Pentateuch course notes: Temptation and separation in the bounteous Garden of Eden: The tree of the knowledge of good and evil What God’s probationary covenant of works provided was utterly different from the temptations that Satan (evil) claimed he could offer. Satan uses this to deceive Adam and Eve through envy and a covetous desire to attain this knowledge through evil, prohibited means. Having been “like” God already, in his image, they became estranged from God through the deceptive promise that they would know good and evil like God. Satan accuses God of lying, mixing truth and falsehood, the dissembling deceiver par excellence. Satan causes Adam and Eve to doubt God and his motives. As made in God’s image, Adam and Eve had been given a prophetic office to interpret God’s words and the world accurately. They were also given the ability to discern good from evil by their innate righteousness as made in God’s image. They were given the ability to reason and the ability to differentiate between things, as one of their primary tasks was taxonomy, the naming of all things in accordance with the law of non-contradiction (A cannot be non A). They were created to wisely name and distinguish things by naming them and identifying them and accumulating knowledge pf God’s good creation. They also were to reign as co-regents with God in Eden, their kingly office. Listening to the lies of the Serpent indicates that they had failed to guard () the Garden (see the “Two Covenants in the History of Redemption”). Satan’s mission was to destroy the building of God’s kingdom on the earth, to stop man’s co-regency with God in ruling over the creation. To estrange God and man. Satan presumed to have authority in the garden to speak against Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 195 God. Adam had a testing opportunity to subject Satan to God’s authority, perhaps to banish him from the garden? M. Kline calls it “nothing less than a delivering over of the devil to man for judgement” (Kingdom Prologue, p. 75) (see 1 Cor 6:2f). This was man’s initial and profound mission: to trample the serpent underfoot. He failed. Christ, the last Adam, succeeded. Thanks be to God. Knight, Death, and the Devil, 1513–14. Albrecht Dürer (German, 1471–1528) engraving that depicts a knight who does not allow the devils to tempt him aside from his destination (his castle). Entrance of  evil, disharmony, a “cracking,”  a new unreliability and loosening of the established order, a disturbance of the equilibrium. It involves the loss of integrity, loss of our infinite “reference point” in the Creator, a loss of wholeness and the resulting fragmentation and disintegration and dissembling in mind, heart, and actions, socially, spiritually, emotionally and intellectually. The separation of man from God is death. Guilt before God. Man hides. THE ethical problem. Shame before others when deprived of perfection of God’s image.  “shame is the overpowering consciousness of a deranged inner harmony, of a disturbed satisfaction with oneself” (Delitzsch, Franz. Old Testament History of Redemption, p. 24). Consider the relationship between guilt and shame. Much confusion today over these two concepts. Guilt includes shame, but shame does not necessarily include guilt. Two polar worlds: ▪ hell: no light, eternal fire ▪ heaven: no night, eternal pleasures at his right hand Justice in three curses: ▪ Grace towards humanity in curse on Satan: God will do this. ▪ Reversal of attitude of man towards Serpent, the work of deliverance will stem from the seed of the woman – See the Protevangelium (Gen 3): Satan’s head is crushed, Messiah’s heel is struck. ▪ No curse on man or woman, but the consequence of sin is death. Judgment on the woman means painful trouble in childbirth and in willing to rule and being ruled. Judgment on the man involves a curse on the ground that brings sorrowful toil of the contrary dominion of nature over man. God brings a structure into the twisted relationships: authority is reaffirmed, though under the constraints of Eve’s “desire” to rule. Authority is not slavery, but freedom within the bounds of the law. Eating was at the heart of the blessing of God, the temptation by Satan, and the curse on the ground by God. Related to the curse on the ground: results from man’s labor will be imperfect. Agriculture: the most basic of all vocations. One must eat to live. The view, however, that work itself is a curse is unfounded. See the “Lord’s Supper” in the NT. Spiritual death involves separation from God (also, man and man and nature) and separation of body and soul at physical death. Mankind is fallen, the world is abnormal, yet man is still man. The value of the person made in God’s image does not cease. As such, Christ came to die for man as man, to restore us to his image. All of the categories listed “The Imago Dei: image of God” are affected by the Fall and could be discussed at considerable length in the modern context. 1. un-holiness 2. un-righteousness 3. un-knowing ignorance of God 4. dis-obedience, rebellious will/volition in bondage to sin Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 196 5. un-loving hatred and unfaithfulness Sin words: Some of the biblical words related to sin/guilt (typically relate to some transgression of God’s law). From TWOT aj'x' (µ¹‰¹°) miss, miss the way, sin, incur guilt, forfeit, purify from uncleanness. 1577.0 hw"[' (±¹wâ) bend, twist, distort. (1577a) !wO[' (±¹wœn) iniquity, guilt, punishment. 1230.0 l[;m' (m¹±al) transgress, commit a trespass, act unfaithfully. 2325.0 hg"v' (sh¹gâ) go astray, stray, err. 1846.0 [v;P' (p¹sha±) rebel, transgress, revolt. 2191.0 [[;r' (r¹±a±) I, be bad, evil. Denominative verb. 563.0 hn"z" (z¹nâ) commit fornication, be a harlot, play the harlot. (ASV and RSV similar.) (1846a) [v;P, (pesha±) rebellion. 638.0 The fundamental idea of the root is a breach of relationships, civil or religious, between two parties. In Ugaritic the substantive pþ± "sin" is found (UT 19: no. 2128). Factors resulting from the Fall: ▪ Banishment from Paradise. Excluded from the immediate presence of God. Banishment begins the process of redemption, the eventual return to the garden of the tree of life (Rev 22). Homelessness is the consequence of the rebellion in Eden, exile from Paradise and the Promised land is the cost of sin. Redemption is the return to Paradise through the only Mediator who has reopened the way of return. ▪ Destructiveness (instead of creativity): Aesthetic of creation-order and image of God is thwarted. At all levels of life in this world violence and destructiveness have entered as a norm of human behavior. In the area of human creativity, and its importance for human flourishing in the image of God, see F. Schaeffer, Art and the Bible. Culture that expresses mankind’s depravity replaces mankind’s culture that would glorify God. ▪ Family broken: relay of truth is broken, families are all broken (all are “dysfunctional”) ▪ Work: pain of labor and consequences of indolence, while also work often becomes an end, rather than to glorify God (work for leisure, instead of for God’s pleasure). Work also becomes humankind’s primary integration point: an end in itself. This leads to all the abuses of work we know today, for work is not large enough for our identity (see D. Keyes’ lectures on work). For example, the destruction of the earth through improper use also results. The royal covenant of creation still stands but under different conditions in the covenant of creation. The covenant of redemption is essentiall a restoration of the covenant of creation, but with great and eternal enhancements. ▪ Atonement: new need for sacrifice to atone for one’s guilt before God. All born of Adam are born in guilt. The apologetic value of this: As noted already, we can have compassion for the lost and appreciation for their creativity (among other things), being made in God’s image. We can also offer the hope of deliverance through redemption, involving complete justification, partial sanctification, and substantial healing in this life. Substantial healing (the Gospel message): In the areas of separations: substantial, (though not perfect in this life) restoration to God (proper love/worship), man/man/woman (love/marriage), and nature (dominion). See NT: Rom 8:29 conformed to his likeness (image [ ]); Eph 4:24; Col 3:10. Redemption is restoration to the image of God in Christ. See P. Hughes, The True Image, J. Calvin, Apologetic: even in sin man, within nature, is the greatest proof and proclamation of God’s existence. WE KNOW WHO MAN IS. This has overwhelming significance in our witness: we understand the world, the creation, and mankind’s place in it! Man does not equal fallen-man. “Man is a glorious ruin” (FAS). The mannishness of man is found in something far more profound, the circle in which he was created: the image of God (FAS, Genesis tapes). There is no escape from this reality. Adam was tested (fail), Israel was tested (fail), Jesus was tested (Victor): Jesus’ temptation is one the “key” events in the life of Jesus, since it is closely connected with his baptism and acknowledgment by John and God himself (Mt 3:16- Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 197 17). The temptation, and particularly Jesus’ success in resisting all Satan’s temptations, holds tremendous redemptivehistorical significance. That is, after the commencement of Jesus of Jesus’ ministry at his baptism and identification with sinners, he is further given identification with sinners through the ordeal of repeated temptation under great physical and mental duress. Most importantly, Jesus fulfills the testing of probationary “temptations” that Adam and Eve failed in Eden. He also endured testing in the wilderness that Israel failed to endure (Isa 63:14). Jesus is both the Last Adam who passed the test and also the New Moses who passed the test (Heb 2:17-18). Satan’s defeat is now in motion, as was promised to Adam and Eve (Gen 3:15) after they failed their probationary test of obedience to God and fell into Satan’s deceptions. As the Last Adam, Jesus begins to fulfill the covenant of works towards the redemption of his people. Jesus fulfills all that Adam failed to fulfill of obedience as prophet, priest, and king. As Prophet, Priest, and King, he thus advances the new Kingdom and begins the reversal of the effects of the curse. The law of righteousness must be fulfilled through Christ’s obedience even unto death. See chart, “The Two Covenants,” p. 163. See also the tests/commands for Israel from the texts Jesus quotes: Deut 6:13, 16; 4:4, 7, 10; 8:3-5. As Guthrie points out, Jesus’ testing indicated the methods that He would use to accomplish his mission in his ministry: negatively speaking, he would not use miraculous power for his own preservation nor to appeal to the spectacular for self-display. Also, physical and spiritual nourishment come from God alone and in God’s way, not through self-aggrandizing magic, spectacles, or displays. He will win men “by means utterly different from those suggested by Satan.”181 His testing also clearly indicated that his kingdom was of a “totally different order.”182 Jesus is Victor (Gen 3:15) because he obeys the commands, the laws of God, and fulfills his mission in accord with the Father’s will. This is the Gospel. Heb 2:18 Because he himself suffered when he was tempted, he is able to help those who are being tempted. Hebrews 4:15 For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin. 1 Cor 10:13 No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it. Eccl 3:11 – he has made everything beautiful Early Galilean Ministry: recorded only in John Jesus’ first miracle: CANA in GALILEE, autumn, A.D. 27, Jn 2:1-11 Jn 2:1-11 On the third day a wedding took place at Cana in Galilee. Jesus’ mother was there, 2 and Jesus and his disciples had also been invited to the wedding. 3 When the wine was gone, Jesus’ mother said to him, “They have no more wine.” 4 “Dear woman, why do you involve me?” Jesus replied. “My time has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.” 6 Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing, each holding from twenty to thirty gallons. a 7 Jesus said to the servants, “Fill the jars with water”; so they filled them to the brim. 8 Then he told them, “Now draw some out and take it to the master of the banquet.” They did so, 9 and the master of the banquet tasted the water that had been turned into wine. He did not realize where it had come from, though the servants who had drawn the water knew. Then he called the bridegroom aside 10 and said, “Everyone brings out the choice wine first and then the cheaper wine after the guests have had too much to drink; but you have saved the best till now.” 11 This, the first of his miraculous signs, Jesus performed at Cana in Galilee. He thus revealed his glory, and his disciples put their faith in him. Comments: The wedding-miracle is the first recorded miracle of Jesus that has several important aspects that would characterize Jesus’ ministry: it demonstrates his complete humanity in attending a wedding, his relationship with his mother, and it also revealed his glory to his disciples who then “put their faith in him.” The relational aspect of this miracle is significant, for he treated his disciples as those in proper need of evidence of who he is. He considered their 181 Guthrie, A Shorter Life, p. 83. Guthrie, A Shorter Life, p. 82. a Greek two to three metretes (probably about 75 to 115 liters) 182 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 198 humanity and their weakness, and their inability to recognize him as the Son of God when he was so completely also a Son of man. In contrast to the following incident of the temple-cleansing where the Jews demanded a sign (in their unbelief), Jesus freely gives his disciples a sign towards their belief (see demand for “signs,” p. 208). ➢ ➢ See “signs and wonders” texts on OneDrive. See the Dictionary of Biblical Tradition in English Literature, “Marriage Feast,” “Bride,” “Bridegroom” which shows the profound influence of the Bible on these common literary themes. See in music Bach’s “Sleepers Awake” Cantata 140 (“Wauchet Auf”). From Heaven he came and sought her To be His holy bride; With His own blood he bought her, And for her life He died. S.J.Stone, “The Church’s one Foundation” The first sign of wine at a wedding banquet has tremendous OT significance and BT meaning: on one hand, the lack of wine may represent the barrenness of Israel at the time, a lack of God’s blessing due to their lack of obedience, whereas Jesus providing the wine points to OT promise of vineyards in the promised land that also pre-figured the OT prophetic anticipations of the Messianic age bringing abundance and blessing and wine. The Messianic age, the promised land, and the new covenant redemption reality of flourishing were all signified by wine, as the imagery culminates in the death of Christ and is presented in the Lord’s table of remembrance and points forward to the Wedding Feast of the Lamb (Rev 19:6-9). Wedding and Marriage motifs abound throughout Scripture, here pointing back to the Garden of Eden and God’s design for Adam and Eve, to Israel in covenant relationship with God, to the present church as the bride of Christ (Mk 2:19-20; Mt 25:1-13; 1 Cor 11:2-3; Eph 5:25-32), as well as to the future wedding feast of the Lamb coming at his parousia-return (Rev 19:9). There are also possible allusions back to the OT Exodus period of the Passover, and then to God’s miraculous provisions for Israel in the wilderness, as well as preparing for Jesus miraculously providing bread and fish and foreshadowing his Last Supper (last Passover). ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ Other OT motifs include: Eden (Promised Land): mankind/Adam The vine and fruitfulness (land-promise, salvationpromise) (Israel the Bride) Gospel-promise: reversal of the curse. The Creator/Redeemer is the Master Builder who does signs revealing who he is (God in the flesh). The Provider: Banqueting feast (bread and manna picture original creation and the new creation and the Wedding Feast of the Lamb, Isa 25:24-28; Joel 2:24-28; Rev 19:9). Passover: wine, covenantal blessing of the new covenant and judgment passed over Israel and God’s people Bridegroom: foreshadows (typologically) the return of Christ. Glory of God: the goal of redemption is the restoration of God’s glorious and holy presence to his people pre-figured through the entire OT sanctuary system. Messianic Age and wine (John 2:1-11 – miracle sign at wedding Cana) Wedding Feast – Banqueting feat of the Lamb -- New Creation motif Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 199 Isa 25:6 (NIV) On this mountain the LORD Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine— the best of meats and the finest of wines. Jer 31:12-14 They will come and shout for joy on the heights of Zion; they will rejoice in the bounty of the LORD— the grain, the new wine and the oil, the young of the flocks and herds. They will be like a well-watered garden, and they will sorrow no more. 13 Then maidens will dance and be glad, young men and old as well. I will turn their mourning into gladness; I will give them comfort and joy instead of sorrow. 14 I will satisfy the priests with abundance, and my people will be filled with my bounty,” declares the LORD. Hos 14:7 Men will dwell again in his shade. He will flourish like the grain. He will blossom like a vine, and his fame will be like the wine from Lebanon. Joel 3:18 “In that day the mountains will drip new wine, and the hills will flow with milk; all the ravines of Judah will run with water. A fountain will flow out of the LORD’s house and will water the valley of acacias.a Amos 9:13-14“The days are coming,” declares the LORD, “when the reaper will be overtaken by the plowman and the planter by the one treading grapes. New wine will drip from the mountains and flow from all the hills. 14 I will bring back my exiledb people Israel; they will rebuild the ruined cities and live in them. They will plant vineyards and drink their wine; they will make gardens and eat their fruit. See also Ps 4:7 Covenant blessing Eschatological new creation Sustenance of life Blessing and fruitfulness Return from exile Great wedding feats of the Lamb Reversal of the curse and new creation (below)Durer, The Wedding at Cana “Wedding” and “Wine” in IVP Dictionary of Biblical Imagery WEDDING The Bible abounds in images of marriage, but pictures of weddings are relatively sparse (though see BRIDE, BRIDEGROOM). The two obvious exceptions are the two epithalamia (wedding songs) in the Bible-Psalm 45 and the Song of Songs—and these are a good starting point for considering the biblical imagery of wedding. Two Royal Epithalamia. The most obvious qualities of a wedding as portrayed in Psalm 45, an epithalamion in honor of a royal wedding, are extravagant joy and sensory richness. The poet sets the tone at the outset when he asserts, “My heart overflows with a goodly theme” (Ps 45:1 RSV). The couple stand at the center of the event, and both appear at their best. The king is “fairest of the sons of men” (Ps 45:2 RSV), girded with his sword, in “glory and majesty” (Ps 45:3). He is anointed with “the oil of gladness,” and his robes “are all fragrant with myrrh and aloes and cassia” (Ps 45:7–8 RSV). The princess, for her part, “is decked in her chamber with gold-woven robes” (Ps 45:13) and then led to the king “in many-colored robes … with her virgin companions” (Ps 45:14 RSV). The whole procession enters the palace of the king “with joy and gladness” (Ps 45:15 RSV). a Or Valley of Shittim b Or will restore the fortunes of my Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 200 A wedding ceremony occupies the very center of the Song of Songs (Song 3:6–5:1), flanked on both sides by courtship lyrics. In the bride’s anticipation of the event, she fantasizes about her groom’s arrival to claim her in hyperbolic images of eagerness (Song 2:8– 9). When the groom does actually arrive in process, it is an extravagant picture, replete with sensory richness that becomes metaphoric for emotional fullness as well as a literal picture of a royal entourage. The sexual consummation that comes as part of the wedding is portrayed in the imagery of an Oriental spice and fruit garden that the beloved claims (Song 4:9–5:1). Images of Extravagance. Other scattered wedding images in the Bible ring the changes on the motifs of heightened celebration, joy and ceremony. To express the sheer rapture of a sunrise, the nature poet in Psalm 19:5 claims that the sun “comes forth like a bridegroom leaving his chamber” (RSV). In the story of Jesus’ turning water into wine to keep a wedding party going (Jn 2:1–11), we look in on an extravagant celebration, carried out according to prescribed protocol. Similar luxuriance of celebration and prescribed etiquette emerge from Jesus’ parables of marriage feasts, where we read about formal invitations to guests, preparation of an elaborate banquet of wine and choice food, and the need to attend in an appropriate (presumably festive and formal) wedding garment (Mt 22:1–14; Lk 14:7–24). The actual arrangements of a wedding were the particular responsibility of the groom (Jn 2:9) and his father (Judg 13:3, 10; Mt 22:2). The picture of adorning the couple in their chambers before the wedding that has already emerged from the epithalamia noted earlier is extended in several other passages. Isaiah gives us a typical picture when he compares the God-bequeathed “garments of salvation” and “robe of righteousness” to the manner in which “a bridegroom decks himself with a garland, and … a bride adorns herself with her jewels” (Is 61:10 RSV). Joel 2:16 gives us a picture of the bridegroom and bride leaving their respective chambers, apparently a regular ceremony on wedding days. A bride’s jewelry represents her readiness for the groom: “Does a maiden forget her jewelry, a bride her wedding ornaments?” (Jer 2:32 NIV). The veil is important to the bride; indeed, Leah hid behind it in her wedding. Gladness of heart marked a wedding day (Song 3:11). It was against custom to mourn or fast on the day of the wedding (Mt 9:15). Music and dancing were an important part of the feast (Jer 7:34). Gifts were given (1 Kings 9:16), and special wedding songs were sung (Ps 45; 78:63). Joy is symbolized by “the voices of bride and bridegroom” (Jer 16:9 NIV; 25:10; 33:11). Rejoicing and gladness overflowed from the hearts of people attending (Rev 19:7). For all the changing customs of weddings through the centuries, the emotions surrounding them are universal. The emotional intoxication of the lovers in Song of Songs is that of any couple in love, even though the literary expression of those feelings is partly rooted in ancient love poetry. One of the realistic touches of the Song of Songs is the anticipation of the couple as they think about the upcoming wedding day. Numerous lyrics in the collection express their eagerness and the perfection they see in their beloved. The bride is so eager that she introduces a refrain of self-rebuke, asserting the need to restrain her emotions and let love run its course (Song 2:7; 3:5). The charged atmosphere of weddings is also captured in several apocalyptic visions of the future. Isaiah gives us the picture of God’s rejoicing over redeemed Zion “as the bridegroom rejoices over the bride” (Is 62:5 RSV). Similarly, Jeremiah pictures the coming golden age with its joyful new beginning as a time when “there shall be heard again the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voices of those who sing” (Jer 33:10–11 RSV). These customs were metaphors of salvation. As God is pictured as a husband, the OT redemption at Sinai is portrayed as a wedding ceremony. The seventy Israelite leaders who go up the mountain with Moses eat and drink as God gives the law to him (Ex 24:9–11). Ceremony of Devotion. Along with feast and celebration, a wedding was a ceremony that signaled the blessing of the community, the legal union in covenant before God and a public profession of devotion. Blessings were given, especially to the bride, who would hence identify wholly with the groom’s family. Laban and his family blessed Rebekah to be the mother of “thousands of ten thousands” of successful descendants (Gen 24:59–60 RSV). Those witnessing Boaz’s decision for Ruth likewise blessed her (Ruth 4:11–12). From the first joining of woman to man, a wedding is a covenant before God (Prov 2:17; Ezek 16:8; Mal 2:14). At the original wedding in paradise it is God himself who brings the woman to the man (Gen 2:23). In Hebrew culture, God’s presence lends definitive legal force to the union. Malachi pictures God as being “witness to the covenant between you and the wife of your youth, … your companion and your wife by covenant” (Mal 2:14 RSV). He adds, “Has not the LORD made them one? In flesh and spirit they are his” (Mal 2:15 NIV). Jesus also reflects the impact: “What therefore God has joined together, let no man separate” (Mk 10:9 NASB). Weddings are public professions of loyal devotion. The first joyful profession is given by Adam before God to Eve (Gen 2:22–24); his commitment resounds in Paul’s command that husbands love their wives as themselves (Eph 5:28–30). The promised union of Adam and Eve as “one flesh” before God is echoed and imitated in every wedding by these mutual professions. Metaphor of Salvation. Like almost every other image in the Bible, the wedding is turned to profound spiritual use, becoming a metaphor for the relationship between God and his people. In this motif, God is the One who chooses believers to be his wife. Jesus is repeatedly called a bridegroom. John the Baptist calls himself the friend of the groom (Jn 3:22–30). Jesus explains his disciples’ lack of fasting by saying, “Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast” (Mk 2:19 RSV; cf. Mt 9:14–15; Lk 5:33–35). Jesus’s earthly ministry is likened to a wedding feast. The parable of the king’s wedding feast for his son, dedicated to the Pharisees, understands Jesus as the son/groom and a rejection of the invitation as a rejection of Jesus himself (Mt 22:14). Christ’s second coming is strongly described as a feast as well. Though Jesus feasted with his followers as a human, the consummation of Jesus with his saints at the parousia (second coming) is described as a wedding banquet between the Lamb of Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 201 God, an epithet for Jesus, and his bride, the church (Rev 19:6–9). Near its closing, Scripture anticipates the joyous celebration of union between an arrived groom and a ready bride: “Let us rejoice and be glad and give the glory to [God], for the marriage of the Lamb has come and His bride has made herself ready” (Rev 19:7 NASB). As salvation is extended in the metaphor of this marriage, the words of the angel ring true: “Blessed are those who are invited to the wedding supper of the Lamb” (Rev 19:9 NASB). See also BANQUET; BRIDE, BRIDEGROOM; HUSBAND; LOVE STORY; MARRIAGE; WIFE. BIBLIOGRAPHY. G. P. Hugenberger, Marriage as a Covenant: A Study of Biblical Law and Ethics Covering Marriage, Developed from the Perspective of Malachi (Leiden: E. J. Brill, 1994); G. L. Scheper, “Bride, Bridegroom,” DBTEL 106–12; S.-T. Sohn, The Divine Election of Israel (Grand Rapids: Eerdmans, 1991). WINE In the ancient Near East, with its scarcity of water, wine was a necessity rather than a luxury. It therefore easily became an image of sustenance and life. Isaac’s blessing over Jacob is that God may “give you of heaven’s dew and of earth’s richness—an abundance of grain and new wine” (Gen 27:28 NIV). The lover of Solomon’s song uses this sustaining nature of wine as a foil for her declaration that “your love is better than wine,” with the additional connotation that the beloved’s kisses are more intoxicating (emotionally) than wine (Song 1:1–2 RSV). Due to its close relationship to the ongoing life of the community, wine becomes, in association with *grain and *oil, a technical term for the covenant blessings promised by God to Israel for obedience and withheld by God for disobedience. These terms will often be found linked in texts relating their presence or absence to God’s provision or punishment and to Israel’s obedience or covenant breaking. The basis for this is found in the covenant blessings and cursings of Deuteronomy 28–29. If Israel breaks covenant, they “will plant vineyards and cultivate them but … not drink the wine”; nations will be sent who will “leave you no grain, new wine or oil” (Deut 28:39, 51 NIV). The prophets continue the theme of wine as a sign of covenant blessing, in both its presence and its absence. Joel proclaims the locust plague a covenant curse with this phrase: “The fields are ruined, the ground is dried up; the grain is destroyed, the new wine is dried up, the oil fails” (Joel 1:10). God complains through Hosea that Israel “does not know that it was I who gave her the grain, the wine, and the oil” (Hos 2:8 RSV) and proclaims that as punishment “threshing floors and winepresses will not feed the people; the new wine will fail them” (Hos 9:2) but that upon repentance he “will respond to the skies, and they will respond to the earth; and the earth will respond to the grain, the new wine and oil” (Hos 2:21–22 NIV). It is not a surprising extension that wine as covenant blessing takes on eschatological imagery as well. Abundance of wine becomes a stock prophetic image of eschatological blessing: “in that day the mountains will drip new wine” (Joel 3:18 NIV); “new wine will drip from the mountains and flow from all the hills” (Amos 9:13 NIV); “the LORD Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine” (Is 25:6). Alternately, wine also takes on the image of eschatological judgment as a cup poured out on God’s enemies or forced to be drunk by them. Thus the image of God’s blessing takes on also the imagery of wrath. To Jeremiah God says, “Take from my hand this cup filled with the wine of my wrath and make all the nations to whom I send you drink it” (Jer 25:15 NIV). Isaiah describes God’s judgment as God making people drunk in his wrath (Is 63:6). The fermentation of the wine opens the way for both positive and negative imagery. Negatively, wine can be abused and become a means to loss of self-control. “Wine is a mocker and beer a brawler; whoever is led astray by them is not wise” (Prov 20:1 NIV); “old wine and new … take away the understanding of my people” (Hos 4:11–12 NIV); “do not get drunk on wine” (Eph 5:18). Positively, wine becomes an important image of joy, celebration and festivity, often expressive of the abundant blessing of God. The presence of wine at the wedding at Cana in John 4 is well known. The psalmist declares, “You have filled my heart with greater joy than when their grain and new wine abound” (Ps 4:7 NIV). The Preacher of Ecclesiastes encourages his readers, “Go, eat your food with gladness, and drink your wine with a joyful heart” (Eccles 9:7 NIV). Such imagery, along with that of eschatological blessing, informs Jesus’ statement at the Passover meal that “I will not drink again from the fruit of the vine until the kingdom of God comes” (Lk 22:18 NIV). See also BANQUET; CUP; DRINKING; DRUNKENNESS; GRAPES; VINE, VINEYARD; WINEPRESS. Signs and “signs and wonders”: BDB 208 208[ ‫( ]אֹות‬Hebrew) (page 16) (Strong 226) ‫ אֹות‬n.m.:79 Ex4:8 (f.:Jos 24:17) sign (Ar. ÀaÀyaah, pl. ÀaÀyun, Aram. ‫א ָתא‬, ָ ÀotoÀ)—‫ א׳‬Gn 4:15 +; cstr. 9:12 +; pl. ‫ אֹותֹות‬Ex 4:9 + etc.—1. sign, pledge, token Gn 4:15 (J); ‫ אֹות ֱא ֶמת‬true, token Jos 2:12 (J); of blood of passover Ex 12:13 (P); ‫טֹובה‬ ָ ‫ אֹות ְל‬token for good Psalm 86:17; pledges, assurances of travellers Jb 21:29. 2. signs, omens promised by prophets as pledges of certain predicted events 1 S 10:7, 10:9 + v:1 where ‫ א׳‬ins. LXX Vulgate, vid. We Dr; esp. phr. ‫ זֶ ה ָהאֹות ְל‬Ex 3:12, 1 S 2:34, 14:10, 2 K 19:29, Je 44:29, Is 7:11, 7:14; prob. also Is 44:25 (of false proph.). 3. sign, symbol of prophets Is 8:18 cf. Ez 4:3. 4. signs, miracles, as pledges or attestations of divine presence & interposition Ex 4:8, 4:8, 4:9 (J) 7:3 (P) 8:19 (J) Psalm 74:9, 2 K 19:29, 20:8, 20:9 = Is 37:30, 38:7, 38:22; c. ‫ ָע ָשה‬Ex 4:17, 4:30, Nu 14:11, 14:22, Jos 24:17 (all JE) Dt 11:3, Ju 6:17; c. ‫ ִצּוָ ה‬Ex 4:28 (J); c. 10:1 ‫( ִשית‬J); c. ‫ ִשים‬Ex 10:2 (J) Psalm 78:43, Is 66:19; ‫ּמֹופת‬ ֵ ‫( ָהאֹות וְ ַה‬v. ‫)מֹופת‬ ֵ Dt 13:3 cf. 28:46, Is 20:3; ‫ א׳ אֹו מ׳‬Dt 13:2; ‫ּומֹופ ִתים‬ ְ ‫ אֹותֹות‬Dt 4:34 7:19, 26:8, 29:2, Je 32:31; c. ‫ נָ ַתן‬Dt 6:22, Ne 9:10; c. ‫ ִשים‬Je 32:20, Psalm 105:27; c. ‫ ָש ַלח‬Dt 34:11, Psalm 135:9. 5. signs, memorials, stones fr. Jordan Jos 4:6 (J); metal of Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 202 censers Nu 17:3 (P); Aaron's rod Nu 17:25 (P); ‫עֹולם‬ ָ ‫ א׳‬Is 55:13 prob. also Ez 14:8 (||‫;)מ ָשל‬ ָ signs on hands, etc., Ex 13:9, 13:16 (J) = Dt 6:8, 11:18, prob. belong here; also memorial pillar in Egypt Is 19:20. 6. sign, pledge of convenant, ‫( א׳ ַה ְב ִרית‬v. ‫ )ברית‬e.g. rainbow, of Noachian convenant Gn 9:12, 9:13, 9:17 (P); circumcision, of Abrahamic convenant Gn 17:11 (P); the sabbath Ex 31:13 , 31:17 (P); Ez 20:12, 20:20. 7. ensigns, standards Nu 2:2 (P) Psalm 74:4. 8. signs, tokens of changes of weather & times Gn 1:14 (P; of heavenly luminaries) ‫ אֹותֹות ַה ָש ַמיִ ם‬Je 10:2 (changes of the heavens as omens to frighten the nations) cf. Psalm 65:9. Hol246 ‫ אֹת‬,)× 80( ‫ ;אֹות‬pl. ‫ת‬ ֹ ‫א‬ ֹ )‫ת(ֹו‬, sf. ‫ת‬ ֹ ‫א‬ ֹ )‫;תיו(ֹו‬ ָ masc., rarely fem. (e.g. Gn 912•17): sign: a) (distinguishing) mark Gn 415; b) (battle) banner? Nu 22; c) sign to bring to mind (covenant) obligation Gn 912; d) memorial Ex 139; e) sign guaranteeing afterwards the dependability of assertion Ex 312; f) miraculous sign, showing s.one's power Ex 48; g) omen, announcing s.thg to come Gn 114; h) warning, deterring example Nu 173. Important OT background on (sign, wonder, miracle) by O.Hofius in NIDNTT, vol. 2, p. 626-633. Hofius states that “originally” this word stressed the significance of an event. A sign is an audible or visible confirmation, corroboration, or authentication. A sign that is on the level of marvelous, is considered a miraculous sign. The OT Heb for sign, shows the validity and reliability of YHWH’s word: e.g. the sign on Cain (Gen 4;15) and the blood on the houses (Ex 12:13). Importantly, signs of the covenant (rainbow, Sabbath, circumcision) “make visible” the word of God as they seal the relationship between YHWH and his people. This is also the case in the “prophetic enactments” that accompany prophetic predictions: e.g., Is 7:14 – the child will be a son called Emmanuel (also 1 Ki 11:29f; Isa 8:1; 20:1f; Jer 19:1f; 27:1f; 32:67f; Ezek 4-5; 24:15f; Hos 1-3). Miraculous “signs and wonders”: e.g. in the life of Moses Exod‫ת־מֹופ ַ ַ֖תי‬ ְ ‫את ַ ַֹ֛תי וְ ֶא‬ ֹ ‫) ֶאת־‬Exo 7:3 WTT(. Such a period of marvelous signs is an extraordinary time of YHWH’s actions in the history of redemption. Miraculous signs always dramatically accompany peaks in the history of redemption, indicating the seriousness of such signs (not for titillation or show as in the modern “signs and wonders” movement): e.g., 1. Exodus: redemption from Egypt 2. Conquest: Conflict with pagan religion in Canaan under Joshua and continues up through the periods of Judges, Elijah and Elisha, and the writing prophets. 3. Exile: when YHWH is vindicated and Israel is judged in exile and purged 4. Incarnation: Jesus’ coming and the establishment of the church Hofius notes that in Rabbinic literature the anticipated miracles of the messianic age are frequently spoken of, and are understood as confirming signs of proof of prophetic authority (p. 629) (see Mt 16:1; Jn 6:30; 3:2). Friburg’s lexicon: in the NT, the GR 24387 σημεῖον, ου, τό (1) basically, as what serves as a pointer to aid perception or insight sign, mark, distinguishing characteristic; (2) as what distinguishes one person or thing from another sign, token, mark (LU 2.12; RO 4.11); (3) as a miraculous event contrary to the usual course of nature and intended as a pointer or means of confirmation, often used with τέρας (wonder) sign (MK 13.22); as a miraculous event resulting from personal action sign, miracle (JN 2.11; RV 13.13). In the NT, σημεῖον is found 77 times (48x in Gospels, 13x in Acts, 8x in Paul, 1x in Hebrews, 7x in Revelation). The NT understanding of signs, signs and wonders, is consistent with the OT understanding of ‫אֹות‬. Jesus is presented as the God-given sign of redemption come, yet Jesus also “unmasks the demand for signs as a subterfuge concealing a refusal to repent” (p. 630). Jesus’ ministry demonstrates that even miracles are not sufficient for those who reject him in unbelief. The final and ultimate sign (of Jonah) would be deliverance from death. Jesus, fulfills all of the OT validation criteria for the Prophet, and in so doing also does numerous “prophetic enactments” (e.g., eating with sinners) as signs of the Messianic kingdom come in Him. As noted, numerous OT messianic motifs (wine, provision, wedding) come together at Cana, at the outset, declaring and revealing his glory to Israel. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 203 (above)Jacopo Tintoretto - Marriage at Cana, 1561 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 204 183 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 205 184 183 184 Hofius, “Miracle,” NIDOTTE, pp. 630-631. O.Hofius in “Miracle,” NIDNTT, vol 2, p. 630-631. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 206 Signs and wonders NAS Exodus 7:3 "But I will harden Pharaoh's heart that I may multiply My signs and My wonders in the land of Egypt. Deuteronomy 4:34 "Or has a god tried to go to take for himself a nation from within another nation by trials, by signs and wonders and by war and by a mighty hand and by an outstretched arm and by great terrors, as the LORD your God did for you in Egypt before your eyes? Deuteronomy 6:22 'Moreover, the LORD showed great and distressing signs and wonders before our eyes against Egypt, Pharaoh and all his household; Deuteronomy 7:19 the great trials which your eyes saw and the signs and the wonders and the mighty hand and the outstretched arm by which the LORD your God brought you out. So shall the LORD your God do to all the peoples of whom you are afraid. Deuteronomy 26:8 and the LORD brought us out of Egypt with a mighty hand and an outstretched arm and with great terror and with signs and wonders; Deuteronomy 29:3 the great trials which your eyes have seen, those great signs and wonders. Deuteronomy 34:11 for all the signs and wonders which the LORD sent him to perform in the land of Egypt against Pharaoh, all his servants, and all his land, Nehemiah 9:10 "Then Thou didst perform signs and wonders against Pharaoh, Against all his servants and all the people of his land; For Thou didst know that they acted arrogantly toward them, And didst make a name for Thyself as it is this day. Psalm 135:9 He sent signs and wonders into your midst, O Egypt, Upon Pharaoh and all his servants. Isaiah 8:18 Behold, I and the children whom the LORD has given me are for signs and wonders in Israel from the LORD of hosts, who dwells on Mount Zion. Jeremiah 32:20 who hast set signs and wonders in the land of Egypt, and even to this day both in Israel and among mankind; and Thou hast made a name for Thyself, as at this day. Jeremiah 32:21 'And Thou didst bring Thy people Israel out of the land of Egypt with signs and with wonders, and with a strong hand and with an outstretched arm, and with great terror; Daniel 4:2 "It has seemed good to me to declare the signs and wonders which the Most High God has done for me. Daniel 4:3 "How great are His signs, And how mighty are His wonders! His kingdom is an everlasting kingdom, And His dominion is from generation to generation. Daniel 6:27 "He delivers and rescues and performs signs and wonders In heaven and on earth, Who has also delivered Daniel from the power of the lions." Matthew 24:24 "For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect. Mark 13:22 for false Christs and false prophets will arise, and will show signs and wonders, in order, if possible, to lead the elect astray. Mk 16:17 And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; Mk 16:20 Then the disciples went out and preached everywhere, and the Lord worked with them and confirmed his word by the signs that accompanied it. Lk 1:22 When he came out, he could not speak to them. They realized he had seen a vision in the temple, for he kept making signs to them but remained unable to speak. Luke 1:62 Then they made signs to his father, to find out what he would like to name the child. Luke 21:11 There will be great earthquakes, famines and pestilences in various places, and fearful events and great signs from heaven. Luke 21:25 “There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea. John 2:11 This, the first of his miraculous signs, Jesus performed at Cana in Galilee. He thus revealed his glory, and his disciples put their faith in him. John 2:23 Now while he was in Jerusalem at the Passover Feast, many people saw the miraculous signs he was doing and believed in his name. John 4:48 Jesus therefore said to him, "Unless you people see signs and wonders, you simply will not believe." John 3:2 He came to Jesus at night and said, “Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him.” John 6:2 and a great crowd of people followed him because they saw the miraculous signs he had performed on the sick. John 6:26 Jesus answered, “I tell you the truth, you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill. John 7:31 Still, many in the crowd put their faith in him. They said, “When the Christ comes, will he do more miraculous signs than this man?” John 9:16 Some of the Pharisees said, “This man is not from God, for he does not keep the Sabbath.” But others asked, “How can a sinner do such miraculous signs?” So they were divided. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 207 John 11:47 Then the chief priests and the Pharisees called a meeting of the Sanhedrin. “What are we accomplishing?” they asked. “Here is this man performing many miraculous signs. John 12:37 Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him. John 20:30 Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. Acts 2:19 'And I will grant wonders in the sky above, And signs on the earth beneath, Blood, and fire, and vapor of smoke. Acts 2:22 "Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know-Acts 2:43 And everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. Acts 4:30 while Thou dost extend Thy hand to heal, and signs and wonders take place through the name of Thy holy servant Jesus." Acts 5:12 And at the hands of the apostles many signs and wonders were taking place among the people; and they were all with one accord in Solomon's portico. Acts 6:8 And Stephen, full of grace and power, was performing great wonders and signs among the people. Acts 7:36 "This man led them out, performing wonders and signs in the land of Egypt and in the Red Sea and in the wilderness for forty years. Acts 8:6 When the crowds heard Philip and saw the miraculous signs he did, they all paid close attention to what he said. Acts 14:3 Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was bearing witness to the word of His grace, granting that signs and wonders be done by their hands. Acts 8:13 Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw. Acts 15:12 And all the multitude kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles. Romans 15:19 in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ. 1 Cor 1:22 Jews demand miraculous signs and Greeks look for wisdom, 2 Corinthians 12:12 The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles. 2 Thessalonians 2:9 that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, Hebrews 2:4 God also bearing witness with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will. Rev 13:13 And he performed great and miraculous signs, even causing fire to come down from heaven to earth in full view of men. Rev 13:14 Because of the signs he was given power to do on behalf of the first beast, he deceived the inhabitants of the earth. He ordered them to set up an image in honor of the beast who was wounded by the sword and yet lived. Rev 16:14 They are spirits of demons performing miraculous signs, and they go out to the kings of the whole world, to gather them for the battle on the great day of God Almighty. Early Judean Ministry ➢ See also temple and presence graphics and presence motifs in BT notes Jesus’ cleansing of the temple: JERUSALEM, winter, A.D. 27 (OT prophecy: Ps 69:9; Mal 3:1-3), recorded only in John Jn 2:14-22; see also second cleansing in Mt 21:12-13; Mk 11:15-17; Lk 19:45-46 Jn 2:14-22 In the temple courts he found men selling cattle, sheep and doves, and others sitting at tables exchanging money. 15 So he made a whip out of cords, and drove all from the temple area, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. 16 To those who sold doves he said, “Get these out of here! How dare you turn my Father’s house into a market!” 17 His disciples remembered that it is written: “Zeal for your house will consume me.” a 18 Then the Jews demanded of him, “What miraculous sign can you show us to prove your authority to do all this?” 19 Jesus answered them, “Destroy this temple, and I will raise it again in three days.” 20 The Jews replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?” 21 But the temple he had spoken of was his body. 22 After he was raised from the dead, his disciples recalled what he had said. Then they believed the Scripture and the words that Jesus had spoken. Mal 3:1-3 1“Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,” says the LORD of hosts. 2“But who can endure the day of His coming? And who can stand when He appears? For He is like a a Psalm 69:9 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 208 refiner’s fire and like fullers’ soap. 3“He will sit as a smelter and purifier of silver, and He will purify the sons of Levi and refine them like gold and silver, so that they may present to the LORD offerings in righteousness. 4“Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years. Ps 69:9 (NASB) For zeal for Your house has consumed me, And the reproaches of those who reproach You have fallen on me. (OT context was David’s righteous suffering and his enemies’ unjust attacks on him) Notes: “exchanging money.” Consider the OT prohibitions against corrupting the sanctuary of YHWH, and the prohibition against corrupt pagan Canaanites practices in the Temple, the standard being holiness in the sanctuary. Presumably, the traffic of sales for sacrifice had become a corrupted business, naturally exploiting the poor. Zech 14:21(NASB) Every cooking pot in Jerusalem and in Judah will be holy to the LORD of hosts; and all who sacrifice will come and take of them and boil in them. And there will no longer be a Canaanite in the house of the LORD of hosts in that day. Comments: In Jesus’ ministry, I have isolated several key peaks or events for purpose of emphasis and outline: baptism and acknowledgement, temptation, first cleansing of the temple, the calling/sending of the twelve, the transfiguration, calling/sending of the seventy(-two185), the second cleansing of the temple, and Jesus’ rejection/death/resurrection (see pp. 180, 184). See cleansing two, p. 311.186 Jesus and the Temple in the Gospels: ▪ Angel in Temple announces Jesus’ birth to Zacharias (Lu 1:11f) ▪ Jesus’ circumcision in the Temple ▪ Jesus taught in the Temple as a young man and later ▪ Jesus is taken to the Temple heights and tempted by Satan ▪ Jesus cleanses the Temple twice ▪ Jesus tells the disciples when they marveled at the Temple that it would be destroyed ▪ Jesus tells them to tear down the Temple and he would raise it up in three days ▪ Jesus is falsely accused of claiming to be able to destroy the Temple (Mtt 26:60-61) Jesus goes up to Jerusalem (again, recall his circumcision [seed promise in Gen 3:15] there and later teaching [Prophetic office] in the Temple in Lk 2:40-52 at twelve years of age!), and importantly (“suddenly”) to the Temple. This public act of prophetic denunciation (as the OT prophetic enactments) and priestly cleansing of God’s temple (cf. OT) is entirely in character with the holy redemptive purposes of God; it was also prophesied in Malachi 3(above) that he would be a refiner’s fire come to cleanse his temple and that he would suffer on account of the sanctuary of God’ presence (“Zeal for your house will consume me,” Ps 69:9). Some consider this event the real opening of his public ministry with its very public and dramatic entrance onto the world scene. This prophetic enactment is very similar to the same in the OT prophets, and is another sign of Jesus divine, Messianic mission of redemption. In this case, remarkably Jesus announces his mission in the Temple is in line with his Father (Trinity). The covenant-promise centered on the restoration of God’s tabernacling presence with his people, and thus an unclean sanctuary represented unholiness before God. This act had profound redemptive significance regarding Jesus’ ultimate goal of restoring God’s presence through his atoning sacrifice. He would be the One, anticipated Suffering Servant, the expected true High Priest to open the veil for sinners to enter into the Most Holy Place once and for all (Heb 8-10). Those in unbelief insincerely (and ironically) demand signs to prove his authority187 to do what he is doing (presumably, included teaching) (see also Jn 4:48), while Jesus eludes them by prophetically predicting his physical death (as pictured in the destruction of the Temple) and resurrection (rebuilding the true Temple), fulfilling the gospel-promise to Adam and Eve of the reversal of the curse (Gen 3:15). Ironically, this claim (sign) was one the chief priests and Sanhedrin used to condemn him at his trial, as predicted in Ps 69, “the reproaches of those who reproach You have fallen on me”: 185 Some MSS read 70. Some believe that the Synoptic account of the cleansing (in the last week of Jesus’ ministry) and John’s account (at the beginning of Jesus’ ministry) were the same event. Nevertheless, considering the different details in the accounts it is reasonable to hold that these were two different cleansings. 187 See p. 314. 186 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 209 Mt 26:60-61 But they did not find any, though many false witnesses came forward. Finally, two came forward 61 and declared, “This fellow said, ‘I am able to destroy the temple of God and rebuild it in three days.’” Twisting Jesus’ words, they falsely accused him of claiming to be able to tear down the Temple himself, perhaps because the most egregious thing Jesus said to them was undoubtedly his recommendation to tear down the Temple. Yet, this indicates that now (and during the exile) that the Temple was no longer going to be necessary for the redemption of God’s people, since he has now come and is the fulfillment of the Temple (and all that it represented) in our midst. The Last Adam, the true Prophet and Priest fulfills all that Adam and Israel after him failed to fulfill and is the True Temple in the flesh. The True Prophet, Priest, and King has come into his own dwelling and will restore it (God’s glorious Presence) along with true worship from the redeemed people of God who “worship in spirit and truth” (Jn 4:24 ). In the incarnation, the nexus between the immanence and the transcendence of God is fully manifested absolutely. He declares elsewhere (Mt 12:6; also Heb 3:6; 9-10), “One greater than the Temple is here,” and also prophesied that the Temple would be destroyed: Mk 13:1-2 As He was going out of the temple, one of His disciples said to Him, “Teacher, behold what wonderful stones and what wonderful buildings!” 2 And Jesus said to him, “Do you see these great buildings? Not one stone will be left upon another which will not be torn down.” He will fulfill the Edenic promise to reverse the curse of death on the body (raise it up in three days) and the creation, and open the way into the very holy Presence of YHWH again. It was a common Messianic expectation that the Messiah would purge the people, temple worship, and bring a new temple (Num 21:8-9; Ezek 36:25-27; 40-44; also 1 Enoch 90:28-36; Pss of Sol 17:30; Mk 13): Jn 4:23 (NASB) “But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers. 24 “God is spirit, and those who worship Him must worship in spirit and truth.” 25 The woman said to Him, “I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us.” 26 Jesus said to her, “I who speak to you am He.” Other OT motifs: ▪ Son of God (prefigured in Adam) ▪ Jealous God (holy) ▪ Purifier/Refiner ▪ Immanuel (God with us) as the Sanctuary-presence ▪ Liberator, Deliverer, Victor ▪ Propitiation by means of pure sacrifice in the Temple (True High Priest) ▪ Master Builder of the new creation, the new temple of God’s glorious presence Judean Ministry: recorded only in John (below) Christ and Nicodemus by Crijn Hendricksz, 1616–1645 Jesus and Nicodemus converse about the Spirit of God in new birth and the OT: JERUSALEM, winter, A.D. 27, Jn 3:1-21 Jesus is the True Teacher, the True Prophet, the True Son of God come to explain redemption to OT Israel: Jn 3:1-21 Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. 2 He came to Jesus at night and said, “Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him.” 3 In reply Jesus declared, “I tell you the truth, no one can see the kingdom of Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 210 God unless he is born again. a ” 4 “How can a man be born when he is old?” Nicodemus asked. “Surely he cannot enter a second time into his mother’s womb to be born!” 5 Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. 6 Flesh gives birth to flesh, but the Spirit b gives birth to spirit. 7 You should not be surprised at my saying, ‘You c must be born again.’ 8 The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.” 9 “How can this be?” Nicodemus asked. 10 “You are Israel’s teacher,” said Jesus, “and do you not understand these things? 11 I tell you the truth, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. 12 I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? 13 No one has ever gone into heaven except the one who came from heaven—the Son of Man. d 14 Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, 15 that everyone who believes in him may have eternal life. e16 “For God so loved the world[cosmos] that he gave his one and only Son, f that whoever believes in him shall not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but to save the world through him. 18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son. g 19 This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. 20 Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. 21 But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God.” h Note: Jesus’ reference to Moses and the serpent that salvation is found in Num 21:8-9 (cf. 2 Ki 18:4 where the bronze serpent was idolized and King Hezekiah had it destroyed): Nu 21:8–9 (NASB95) Then the Lord said to Moses, “Make a fiery serpent, and set it on a standard; and it shall come about, that everyone who is bitten, when he looks at it, he will live.” 9 And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived. Salvation is on God’s terms alone, and the healing of the snake bites in the wilderness came about solely miraculously. This is in no way parallel to ANE practices regarding magical healings (from snakes, etc.), but rather a simple miracle done by God himself, so long as the believer looked in faith at the bronze serpent. Jesus draws on this imagery indicating that it had salvific significance, figuratively picturing God triumphing over the power of the serpent (Col 2:14-15), ultimately correlating this with the fulfillment of the OT promise that a Son of Eve, who would be thus lifted up, and who would crush the serpent’s head reversing the curse of death and procure eternal life for all who believe in him. (right) The Rod of Asclepius that represents a long history of magical associations between deities and snakes. Note: Jn 3:16-17 – “the world” (τὸν κόσμον) is mentioned several times in regards to Jesus’ bringing salvation, suggesting that the creation will be redeemed along with all who believe in him. The restoration, the new creation, is correlative to a new and redeemed people. God the Creator is God the Redeemer of his creation. note: Nicodemus came to Jesus under cover of night (why?) Comments: With this Jewish leader is indicative (in a typical fashion) of the inability of many to grasp the significance of regeneration in the redemption Jesus was bringing. Jesus was not teaching anything new a Or born from above; also in verse 7 Or but spirit c The Greek is plural. d Some manuscripts Man, who is in heaven e Or believes may have eternal life in him f Or his only begotten Son g Or God’s only begotten Son h Some interpreters end the quotation after verse 15. b Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 211 regarding the need for heart-conversion, but in his day the “legalistic” law and extrabiblical law codes had so supplanted this theme from OT theology that it sounded novel whenever Jesus taught on it. Jesus connects many things to himself in this dialogue: the kingdom of God (King of kings), need for new birth (Savior), Moses’ deliverance (Deliverer), the Spirit of God, the Son of Man (incarnate, fulfills OT prophecy), eternal life (Creator/Redeemer), the Trinity, judgment (holy), redemption, light and truth of God, and love of God (Cf. Ex 34:6-7; Deut 7:7-8; Judg 10:16; Isa 63:9; Hos 11:1-4; Jer 48:36). Importantly, Jesus teaches that Nicodemus could be born again (regenerated) through the work of the Holy Spirit! This OT motif of having a heart of flesh and not stone, the circumcised heart, was long before Pentecost. This is worth noting, since many today believe Pentecost was the beginning of true regeneration of believers. Yet, in the case of Nicodemus, we are still in the OT era and OT regeneration before the Spirit is poured out in a new and fuller way, but not excluding regeneration of OT believers. Indeed, Nicodemus got quite a theology lesson that evening! Jesus testifies to what he knows of God, since he is the Son. The same follows that many today rightly equate the “new covenant” with redemption but very mistakenly think the new covenant of redemption begins in the NT, when in fact it began in Gen 3! On the water and Spirit, see Ezek 36:25-27, where the connections between rebirth and sprinkled water new hearts and new spirit/Spirit are also similarly found. Ezek 36:25–27 (NASB95) “Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. 26 “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 “I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. On the new birth theme, see Jer 31:33; Ezek 11:19-20. The new birth is “invisible,” but real and was fully available in the OT period (of Nicodemus): Jer 31:33 (NASB95) “But this is the covenant which I will make with the house of Israel after those days,” declares the Lord, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. Ezek 11:19–20 (NASB95) “And I will give them one heart, and put a new spirit within them. And I will take the heart of stone out of their flesh and give them a heart of flesh, 20 that they may walk in My statutes and keep My ordinances and do them. Then they will be My people, and I shall be their God. Nicodemus may represent the best of Judaism of Jesus’ day, one who sought consistency with the law, but one also who may have been dissatisfied with the Judaism of the time. Interestingly, the most well-known verse from the NT, “16 “For God so loved the world that he gave his one and only Son,” is quoted to this Jewish leader who seems very slow of heart and mind. Nicodemus also contrasts markedly with the faith of the Samaritan woman, and her townsfolk from Sychar, that John describes in the next sequence (4:1-42). Nevertheless, even though it is uncertain that he ever was converted, Nicodemus does defend Jesus later, and was present at his burial: Jn 7:50-51 Nicodemus, who had gone to Jesus earlier and who was one of their own number, asked, does our law condemn anyone without first hearing him to find out what he is doing?” Jn 19:39 He was accompanied by Nicodemus, the man who earlier had visited Jesus at night. Nicodemus brought a mixture of myrrh and aloes, about seventy-five pounds. Samarian Ministry: recorded only in John ➢ ➢ ➢ f See “Messianic Hopes of the Samaritans,” p. 87. See map “Jesus in Judea and Samaria,” p. See Samaritan background, pp. 85-88. Or his only begotten Son Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 212 ➢ ➢ ➢ ➢ For a helpful comparison of Nicodemus and the Samaritan woman, see (on OneDrive) Craig L. Blomberg, “The Globalization of Biblical Interpretation: A Test Case John 3-4,” Bulletin for Biblical Research 5 (1995) 1-15. Institute for Biblical Research.188 See John Macdonald, The Theology of the Samaritans (Philadelphia: Westminster, 1964), pp. 362-71. See Moses Gaster, The Samaritans (London: Oxford, 1925), pp. 90-93. See Edersheim’s interesting discussion in Life and Times, ch VIII, “Jesus at the Well of Sychar,” pp. 404-421. Judea and Samaria: Jesus went to Jerusalem for the Passover, cleared the temple and talked to Nicodemus, a religious leader, about eternal life. He then left Jerusalem and traveled in Judea. On his way to Galilee, he visited Sychar and other villages in Samaria. Unlike most of the Jews of the day, he did not try to avoid the region of Samaria. Jesus talks to the Samaritan woman and the kingdom of God advances to break down cultural/ethnic divisions and hatreds: SAMARIA, winter, A.D. 27, Jn 4:5-42. The Sower and the Reaper of the harvest . . . Jn 4:5-42 So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph. 6 Jacob’s well was there, and Jesus, tired as he was from the journey, sat down by the well. It was about the sixth hour. 7 When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?” 8 (His disciples had gone into the town to buy food.) 9 The Samaritan woman said to him, “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans. a ) 10 Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” 11 “Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water? 12 Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his flocks and herds?” 13 Jesus answered, “Everyone who drinks this water will be thirsty again, 14 but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life.” 15 The woman said to him, “Sir, give me this water so that I won’t get thirsty and have to keep coming here to draw water.” 16 He told her, “Go, call your husband and come back.” 17 “I have no husband,” she replied. Jesus said to her, “You are right when you say you have no husband. 18 The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true.” 19 “Sir,” the woman said, “I can see that you are a prophet. 20 Our fathers worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.” 21 Jesus declared, “Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. 23 Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. 24 God is spirit, and his worshipers must worship in spirit and in truth.” 25 The woman said, “I know that Messiah” (called Christ) “is coming. When he comes, he will explain everything to us.” 26 Then Jesus declared, “I who speak to you am he.” 27 Just then his disciples returned and were surprised to find him talking with a woman. But no one asked, “What do you want?” or “Why are you talking with her?” 28 Then, leaving her water jar, the woman went back to the town and said to the people, 29 “Come, see a man who told me everything I ever did. Could this be the Christ a ?” 30 They came out of the town and made their way toward him. 31 Meanwhile his disciples urged him, “Rabbi, eat something.” 32 But he said to them, “I have food to eat that you know nothing about.” 33 Then his disciples said 188 The central dialogues between Jesus and Nicodemus on the one hand and the Samaritan woman on the other could scarcely present a more striking set of contrasts. The two characters are mirror opposites of each other: Nicodemus, a man, powerful, probably well-to-do, Jewish, a religious leader, a model of piety and wisdom, and given a name; the Samaritan, a woman, powerless, probably poor, non-Jewish, one with whom there would have been no expectation of special religious insight or practice, a paradigm of the outcast and ritually unclean (in Jewish eyes) because of her marital experience, and not given a name. 19 Of many theological and literary themes in John 3– 4 worthy of attention, it is this contrast on which we want to focus more attention. And the questions which we want to raise, which are not always raised, and to which we want to suggest answers somewhat different from the standard ones which have been suggested when these questions are raised, deal with the characterization of precisely these two individuals. Is either intended to be portrayed primarily as a positive model of discipleship? Is either intended to be seen in primarily a negative light? Or is there an inherent ambivalence in one or both characters? And what is the significance of these characterizations for the messages John wishes to convey?” Blomberg, “Globalization, pp. 4-5. a Or do not use dishes Samaritans have used a Or Messiah Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 213 to each other, “Could someone have brought him food?” 34 “My food,” said Jesus, “is to do the will of him who sent me and to finish his work. 35 Do you not say, ‘Four months more and then the harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. 36 Even now the reaper draws his wages, even now he harvests the crop for eternal life, so that the sower and the reaper may be glad together. 37 Thus the saying ‘One sows and another reaps’ is true. 38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor.” 39 Many of the Samaritans from that town believed in him because of the woman’s testimony, “He told me everything I ever did.” 40 So when the Samaritans came to him, they urged him to stay with them, and he stayed two days. 41 And because of his words many more became believers. 42 They said to the woman, “We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world.” Notes: ▪ Jn 5:5 “Jacob’s well” – (right picture in Eastern Orthodox monastery in Nablus [biblical Shechem]) ▪ Jn 4:22 “salvation” (σωτηρία) – used only here in John. ▪ Jn 4:10 “living water” – flowing, clean, pure, not stagnant as in many wells and cisterns (pictures Israel in rebellion against God at the time). ▪ Jn 4:17 – prophetic spirit of Christ (the prophetic spirit was thought to be inactive in the time first century, after the socalled silent period of the Intertestamental era) ▪ Jn 4:26 “I am” he declares unambiguously that he is the fulfillment of the Messianic hope, and connects with OT YHWH – “I am that I am” (right) Jacob’s Well today (Hague) Comments: God’s Kingdom advances despite enormous cultural divisions. Jesus demonstrates the victorious extension of the gospel to the Gentiles (the OT gospel mission of God to create a holy people to be a light and witness to the nations), even the despised Samaritans (Babylonian/Jewish descendants). The gospel could have no nationalistic boundaries. This too was in full accord with the tenor of OT redemption-history, for God had clearly stipulated in the Law a spiritual and material place for believing Gentiles. See Jn 4:36, where the harvest is coming to fruition for the Samaritans, Gentiles, and Jews. See the theme of the “reaper” and a great harvest in Amos: Amos 9:13 (NASB95) “Behold, days are coming,” declares the Lord, “When the plowman will overtake the reaper And the treader of grapes him who sows seed; When the mountains will drip sweet wine And all the hills will be dissolved. Though the Jews generally did not seem to considerer the Samaritans as pagans since they held to a version of the Torah and faith in YHWH, they were not perceived as equals in the covenant nor fully Jewish because of their intermarriages with Babylonians in the exilic era (see Samaritan background, pp. 85-88). Despite her ethnic and moral background, Jesus treated the woman with dignity and respect. Despite her nationality and sinful life, and the opposition by his disciples, her communicated openly with her and offered her eternal life. In response, this woman’s infectious faith in Jesus contrasts with Nicodemus’ lack of faith, for she even manages to bring many of the village of Sychar to faith in Jesus. In contrast to many later incidents, Jesus very openly declares here himself to be the Messiah. See also Jn 7 when Jesus claims at the Feast of Tabernacles to be able to give living water. He claims to her: ▪ That he can provide water (spiritually) that alleviates spiritual thirst (see tree of life, waters of life theme in OT at the desert rock and NT). See also Jesus’ claim at the Feast of the Tabernacles to give living water (Jn 7, p. ). (Christ. Compare Nicodemus and Jesus conversation on the Spirit.) ▪ That he came to do the will of the Father who sent him: “to finish his work” (v. 34) of bringing in the harvest of the redeemed. ▪ That he is the Messiah: Jesus is the True Prophet, since he could truly prophesy. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 214 ▪ That God must be worshipped in spirit, and thus the temple is superfluous to true worship. Both the Gerizim and Jerusalem temples are superseded in Christ who is the True Temple. Physical location is thus shown to be irrelevant to God’s presence and true worship of him, as in the promise of his presence his glory will again fill the earth.189 He is present always/everywhere (omni-temporal, omni-present) as the “I am” – and thus will be Victor over sin, blindness, theological confusion and error as he restores his glorious presence in his rightful place on the earth. This also relates to the OT prohibition against making anything in any form to represent him as a local idol-deity. Even though she is not a Jew, but Samaritan, Jesus teaches her the Way of truth and life in him alone. For the OT witnesses to this theme, see the “Spirit” of God and the nature of true religion/worship of God who is Spirit: Ex 20:4 (NASB95) “You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. Isa 31:3 Now the Egyptians are men and not God, And their horses are flesh and not spirit; So the Lord will stretch out His hand, And he who helps will stumble And he who is helped will fall, And all of them will come to an end together. Ezek 11:19–20 “And I will give them one heart, and put a new spirit within them. And I will take the heart of stone out of their flesh and give them a heart of flesh, 20 that they may walk in My statutes and keep My ordinances and do them. Then they will be My people, and I shall be their God. Ezek 36:26–27 “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. “I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. Jesus then teaches his disciples (Jn 4:31-42): ▪ That he lived by the word and will of God (see manna and bread of life themes). He will finish the Father’s work as the son in Priestly redemption, since he is the True Priest. ▪ That the harvest was very ripe (e.g., the Samaritan woman who they were astonished to find talking to Jesus), so they should ‘open their eyes’ to it. ▪ That the disciples would reap what he and others had sown. On characterizations of the Samaritan woman by Blomberg: Five main approaches have characterized a reading of this narrative prior to quite recent scholarship.33 These include: (1) the allegorical reading, particularly with the five husbands as the five false gods of the Samaritans (2 Kgs 17:30-31), even though in reality that text lists seven gods (of five nations);34 (2) the existential interpretation, known best from the work of Bultmann, which focuses on Jesus' disclosure of the nature of authentic human existence;35 (3) the pastoral model, popular particularly in conservative circles, in which the text becomes a manual of techniques for evangelism;36 (4) the salvation-historical approach, which focuses on vv. 21-24, and the shift in the ages which does away with the need for “holy space”;37 and (5) the intertextual analysis, which focuses on parallels with Old Testament scenes in which men find their wives when they go to drink water from a well (Gen 24:10-61, 29:1-20; Exod 2:15b-21).38 Now doubtless (2) through (5) all capture a genuine dimension of the text, and we will argue below that a different allegorical reading might rehabilitate even approach (1), but it is questionable whether any of these reflects the central impact which this story would have made on a Jewish or Christian audience, given the nature of Jesus' dialogue partner.”190 An excursus on this remarkable story of Jesus’ interaction with a despised female Samaritan: What is the significance of this location? Sychar in Samaria191 and Joseph’s ground: the location of this remarkable incident should not be overlooked: Sychar is a village near Shechem near where Jacob bought some land when he entered Canaan (Gen 33:18-19). This might be worth noting for those who claim that Israel will in God’s plan again rebuild the Temple and reinstitute sacrifice for salvation after Christ returns. 190 Blomberg, “Globalization,” p. 8. 191 See Hoerth, Archeology and the NT, pp. 179-183. 189 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 215 This surely has redemptive-historical significance, since the land of the promise would be given by God, this was only a foreshadowing of that future gift! That Jesus intends to demonstrate something very important should be clear at the outset of this narrative, if we have the OT context in mind. At Jacob’s well: from the nineteenth c. there are reports of a well covered by a vault of cut stones which it is thought to been part of the crypt of a Byzantine church that was located over the original well. From earlier centuries, there are reports of a well before any church was built there. Today, the site of Jacob’s well is agreed upon by Jews, Christians, and Muslims and it is very deep, as Jn 14:11 state, and provides fresh water. From this well, you can see Mt Gerizim. The ordinary times for drawing water were in the cooler times of day, but it is attested that this was not always the case, as in this narrative. It is possible that she came at on off-hour due to her immoral lifestyle. The progression of the narrative in John 4 rises in relation to the question of who/what is Jesus: this is indicated by the way she addresses Jesus: How is Jesus addressed in this narrative? ▪ firstly as a “Jew” (Ἰουδαῖος) in v. 9 ▪ as “Sir” (Κύριε) in v. 11 ▪ as a “Sir” (Κύριε) and “Prophet” (προφήτης) in v. 19 ▪ she raises the question of the Messiah in v. 25: “The woman said, ‘I know that Messiah' (called Christ) ‘is coming. When he comes, he will explain everything to us’”(Μεσσίας ἔρχεται ὁ λεγόμενος χριστός·). ▪ she then implies he is the Restorer-Messiah in v. 29: “Could this be the Christa?” (μήτι οὗτός ἐστιν ὁ χριστός;). ▪ and towards the end of the narrative, the townspeople plainly call him the Savior of the world” (ὁ σωτὴρ τοῦ κόσμου.). ▪ “Jew”( Ἰουδαῖος) and “Sir” (Κύριε) Textual notes: a Lord: 12.9 b owner: 57.12 c ruler: 37.51 d sir: 87.53192 Samaritans/Jews • What are some of the cultural significances that strike you here? • Is the woman saying, that Jesus had no right to address him, since she was a Samaritan and a true heir of the promises, or simply expressing surprise that a Jewish man would ask her for water? Is she being combative? Racist? Jesus simply does not reply to her question but challenges her to consider WHO HE IS! In doing so, Jesus treated the woman with dignity and respect, despite her nationality and sinful life. Jesus’ speaking to her is a double departure from protocol: since she is both a Samaritan and a woman, but also undoubtedly known as immoral by her local community (indeed, Jesus knew this!). In other words, both her and her drinking vessel would be considered unclean. Is there anything radical in Jesus’ words/actions here? Radical perspectives from Jesus(?) In relation to the OT, they are not(?). In relation to first century Judaism, they are. In relation to contemporary views (esp. Feminist) of biblical history, they are. How does the Kingdom advance? against cultural divides, against hatred, and against the separation of sinner from God. What is the gift of God? What would the Jewish mind have understood by this phrase? ▪ Life was the supreme gift, and this is pictured in the rabbis by the Torah, the law, and as living water for our life. ▪ In Jesus’ words it means more, however: the gift of God is the Spirit of God and the Word of God. In this case, it would be the gift of God in Christ whose life and death would bring the living waters of eternal life. a Or Messiah Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament : Based on Semantic Domains, electronic ed. of the 2nd edition. (New York: United Bible societies, 1996, c1989). 2:149. 192 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 216 ▪ Water: living water from the Rock193 ▪ The Kingdom advances against death! Jesus offers Living waters! Beale says that this “signals the reversal of the curse and the barrenness that are characteristic of the old fallen world.”194 Consider what Jesus was teaching her: ▪ His teaching is from God. ▪ He is thus from God. ▪ He knows they are trying to kill him. ▪ He charges that they are judging by appearances and not rightly. ▪ He is sent from God, and has God’s authority. ▪ He claims that he will depart from this world soon, to the one who sent him. ▪ He claims that what he has to offer to all who believe in him is “streams of living water” (Isa 58:11), that is the Spirit of God (7:39). ▪ He thus claims to fulfill what Zechariah (read publicly at the feast of Tabernacles) and Isaiah prophesied: Zech 14:8 On that day living water will flow out from Jerusalem, half to the eastern sea and half to the western sea in summer and in winter. Isa 58:11 The LORD will guide you always; he will satisfy your needs in a sun-scorched land and will strengthen your frame. You will be like a well-watered garden, like a spring whose waters never fail. Compare also: Water is one of the most prevalent motifs in the Bible, for water is the only means for life to be sustained, and understandably in its ANE context. Rain is a fundamental problem of life until this day. It is also a potent image for other reasons. Much more can be said on water Gen 2:10 A river watering the garden flowed from Eden; from there it was separated into four headwaters. Jer 2:13 “My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water. Jer 17:13 O LORD, the hope of Israel, all who forsake you will be put to shame. Those who turn away from you will be written in the dust because they have forsaken the LORD, the spring of living water. Joel 3:18 Joel 3:18 “In that day the mountains will drip new wine, and the hills will flow with milk; all the ravines of Judah will run with water. A fountain will flow out of the Lord’s house and will water the valley of acacias. See also Isa 35; 12:3 (wells of salvation); 49:10 (no more hunger/thirst); 55:4-5 (nations you do not know) Isa 55:1–3 (NASB95) “Ho! Every one who thirsts, come to the waters; And you who have no money come, buy and eat. Come, buy wine and milk Without money and without cost. 2 “Why do you spend money for what is not bread, And your wages for what does not satisfy? Listen carefully to Me, and eat what is good, And delight yourself in abundance. 3 “Incline your ear and come to Me. Listen, that you may live; And I will make an everlasting covenant with you, According to the faithful mercies shown to David. 193 194 See Ecclesiastes Rabbah 1:9 in which water provisions are associated with the Messiah (Beale, NTCOT, p,. 438) Beale, NTCOT, 438. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 217 Water flowing (from the temple has enormous eschatological significance in the history of redemption. The heavenly source of life is represented in the water flowing from God himself in YHWH’s “house” (, 3:18), presumably in heaven but represented by his sanctuary in Jerusalem. The rivers in the garden of Eden, the water pouring miraculously from the rock in the desert, Jesus’ claim to be the living waters, and the river of life. See also Isa 35:6-7 – water in Gentile wilderness will pour out and is equal to the Holy Spirit. Isa 35:6-7 (NASB95) 6 Then the lame will leap like a deer, And the tongue of the mute will shout for joy. For waters will break forth in the wilderness And streams in the Arabah. 7 The scorched land will become a pool And the thirsty ground springs of water; In the haunt of jackals, its resting place, Grass becomes reeds and rushes. Jn 7:37–39 (NASB95) Now on the last day, the great day of the feast, Jesus stood and cried out, saying, “If anyone is thirsty, let him come to Me and drink. 38 “He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water.’ ” 39 But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified. John sees coming from God’s throne in heaven are images of God’s life giving redemption: Rev 22:1-2 Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb 2 down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. Also, Rev 7:17 For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes.” Rembrandt’s Landscape with Good Samaritan, 1638, oil on oak panel, Czartoryski Museum, Cracow Beal, The Temple and the Church’s Mission, p. 196. Temple imagery may also be expressed when Jesus tells the Samaritan woman at Jacob’s well that he is the source of ‘living water’ which will ‘spring up to eternal life’ for those drinking from him (John 4:10—14). Just as water had its source in the first sanctuary in Eden and flowed down and became a life-giving element, likewise Ezekiel alluding to the Garden of Eden, prophesied that the same thing would be the case with the end-time temple to be built in the new Jerusalem (Ezek. 47:1-12): ‘Then he brought me back to the door of the house [the holy of holies]; and behold, water was flowing from under the threshold of the house toward the east’ (v. 1); ‘so every will live where the river goes’ (v. 9b; so also v. l2). Joel 3:18 (‘a spring will go out from the house of the Lord’) and Zechariah 14:8 (‘living waters will flow out of Jerusalem’) prophesy the same reality. John’s Apocalypse sees the consummate future fulfillment of Ezekiel’s, Joel’s, and Zechariah’s prophecies and restoration of an escalated Eden,in which ‘a river Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 218 of the water of life, clear as crystal’, comes ‘from the throne of God and of the Lamb’ (Rev. 22:1), who just a few verses earlier have been identified as the ‘sanctuary’ (Rev. 21:22). In light of this background and of the discussion so far about Jesus as the new temple in John’s Gospel, Jesus’ offer of ‘living water’ to the Samaritan woman should be viewed as another reference to him being the beginning form of the true temple from which true life in God’s presence proceeds. John 7:37-39 confirms this connection. Teaching in the temple on the last day of the Feast of Tabernacles, Jesus says, ‘If any man is thirsty, let him come to Me and drink. He who believes in Me, as the Scripture said, ‘From his innermost being shall flow rivers of living water.’ But this He spoke of the Spirit, whom those who believed in Him were to receive, for the Spirit was not yet given, because Jesus was not yet glorified.’ In verse 38 Jesus alludes to the prophecy of water flowing from the temple in Ezekiel, Joel and Zechariah. 195 The ‘innermost being’ from which ‘flow rivers of living water’ is Jesus himself as the new ‘holy of holies’ and not the one who believes in Jesus.196 This is apparent, first, from recalling that the Old Testament prophecies identify the source of the water to be from the innermost part of the temple (i.e., the holy of holies) where Yahweh’s presence had dwelt in the past and would dwell again in the latter-day temple. Jesus was that presence on earth. Secondly, John 7:39 interprets the ‘living water’ to be the Spirit poured out at Pentecost by Jesus himself to all those who would believe in him (see Acts 2:32—38). John 7:37 tells us that Jesus spoke the words of John 7:37—39 ‘on the last day, the great day of the feast’ of Tabernacles, at which time was a special water drawing and pouring ritual (m. Sukkah 4.9-10).197 Marriage/prostitution: creation ordinances The woman conceals her present infidelity with a man by stating that she had no husband. Some suggest this was an ambiguous statement of “I am available.” If so, Jesus gently goes to the heart of her problem immediately. He indirectly reveals her moral dilemma by telling her about her present unmarried relation with a man. He makes no overt comment of judgment, and thus demonstrates moral grace toward her, while at the same time highlighting, without needing to state it, her breaking of the creation-ordinance of monogamy, as well as the seventh and tenth commandments protecting monogamy. “Sir” (Κύριε) and “Prophet”(προφήτης) 19 Jn 4: 20-24 “Sir,” the woman said, “I can see that you are a prophet. 20 Our fathers worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.” 21 Jesus declared, “Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. 23 Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. 24 God is spirit, and his worshipers must worship in spirit and in truth.” Mountain motif of redemption Consider the significance of mountains in the Bible: what comes to mind when you think of this motif and metaphor? [See mountains in Pentateuch lecture] Many mountains in the Bible that held great significance: Sinai, Zion, Tabor, etc. Mt Gerizim- near Ebal where Moses had an altar built (Deut 27:4-6). Ancestors who worshipped here: Abraham (Gen 12:7); Jacob (Gen 33:20) History of redemption: this mountain was tremendously significant to Israel: Deut 11:29 When the LORD your God has brought you into the land you are entering to possess, you are to proclaim on Mount Gerizim the blessings, and on Mount Ebal the curses. 30 As you know, these mountains are across the Jordan, west of 195 Commentators generally acknowledge these OT allusions here, especially that of Ezekiel (recently, see Spatafora 1997: 114, 292). Whether the ‘innermost being’ refers to Jesus or to the believer is not necessarily a crucial issue to solve, since v. 37 clearly posits Jesus as the ultimate source of the water and v. 39 implicitly sees Jesus as the source of the Spirit, of which the water is a symbol (especially in light of 20:22 Jesus is the source of the Spirit). Even if the ‘innermost being’ refers to the believer in v. 38, Jesus is still the implied ultimate source of the water who causes an abundant flow from the believer’s heart. Nevertheless, I prefer that Jesus is explicitly the one from whom living waters flow in v. 38. On the debate see Carson (1991: 322-329), who prefers that the ‘innermost being’ refers to the believer. 197 On which see further Edersheim 1994: 220-227. Likewise, on the last day of the feast there was a great bonfire in one of the outer temple courts, so that ‘there was not a courtyard in Jerusalem that did not reflect the light’ of that fire (m. Sukkah 5.2-3). Early the next morning after the bonfire, Jesus proclaims in the temple, ‘I am the light of the world; he who follows Me shall not walk in the darkness, but shall have the light of life’ (John 8:12). Again, he appears to be identifying himself with the temple by representing himself as the light of the temple. See similarly Walker (1996: 167-170), who also notes that John portrays Jesus to be fulfilling the theological ideas associated with the feast of Passover (see John 13:1; 18:28; 19:14, 26). 196 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 219 the road,c toward the setting sun, near the great trees of Moreh, in the territory of those Canaanites living in the Arabah in the vicinity of Gilgal. 31 You are about to cross the Jordan to enter and take possession of the land the LORD your God is giving you. When you have taken it over and are living there, 32 be sure that you obey all the decrees and laws I am setting before you today. The temple of Gerizim (Josephus mentions) is probably the remains of a temple in the northern section of Tel er-Ras at Gerizim. It is 66’ x 66 x 30’ H.198 This mountain was in view from the well of Jacob. The Jews (John Hyrcannus) destroyed the Samaritan temple in 128 B.C. for its improper worship.199 The Jerusalem temple was destroyed in A.D. 70 by the Romans. Both temples are ultimately superfluous in Christ! True Prophet (validation criteria: see Deut 18) It is very likely that the NT writers had in mind the test for the prophet when writing their accounts and theology of Jesus the Messiah. Thus, it would make a very interesting study to examine the entire NT in light of the test of the OT prophet to see if this thesis stands. Deuteronomy 18 prepares typologically for the messianic antitype who brings the promises of the new covenant. As Peter affirms for us in Acts: Acts 3:22 For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you.’ John applies the validation criteria to Jesus, the true prophet: ▪ Prophet may produce signs and wonders (Deut 13:1-2) ▪ Prophet must agree with previous revelation (most important) (Deut 18:15) ▪ Prophet must speak in the name of the Lord (Deut 18:20-21) ▪ Predictions may be visibly fulfilled (Deut 18:22) In Samaritan religion, the role of the prophet (i.e. Moses) was paramount and was seen as the one who foretold the future and was God’s very spokesman.200 They recognized no other prophet than Moses, thus the messianic expectations would correspond with Moses. As noted in the Messianic expectations of the Samaritans, the Restorer would be like the prophet/priest Moses. Samaritans also awaited a “teaching” Messiah. In light of Jesus’ conversation with this Samaritan woman, it is interesting to note that the prophetic spirit was thought to be inactive at this time. The fact that he could tell her things that she knew he could not know naturally, indicated to her that he was the prophet like Moses (Deut 18:15 The LORD your God will raise up for you a prophet like me from among your own brothers. You must listen to him.) True Worship: Spirit/Truth. The restoration of true worship connects many motifs of biblical theology, importantly that of the Edenic Presence of God. Jesus is the temple of the new creation, and his church is the place of his presence. Our redemption is restoration to God’s presence: Temple-Tabernacle/Temple-Christ/Church- Eternal Kingdom. True worship is only possible if we have access to God. In many ways, this is the heart of the matter: God’s True Son is Messiah who will restore the Edenic presence of God and his people’s relation to him. The broad BT themes: ▪ Fall of creation (Gen 3) ▪ Restoration of creation in redemption(church). ▪ Redemption of creation (Gen 3 and following) ▪ Redemption complete (glorification and new heavens and earth). The kingdom advances further: the sanctuary of God’s presence in Eden would be more than restored; there would be a new creation in which all true worshipers could worship God anywhere. Jesus is stating that true worship must, however, be true to God and done in His Spirit. Faith and gospel goes unmistakably to all peoples. This will be most evident at the end, but is there not something of the universal nature of the gospel of redemption here? The Kingdom advances against alienation, for a unified people of God for all eternity. c Or Jordan, westward See Hoerth, Archeology and the NT, pp. 179-183. 199 Josephus, Antiquities, 13, 254-256. 200 See Macdonald, Theology of the Samaritans, pp. 204ff.. 198 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 220 Is the Trinity evident here? “Messiah,” (Μεσσίας) “Christ”(χριστός) and “Savior”(σωτὴρ): salvation/redemption promised/realized Jn 4:25-30 The woman said, “I know that Messiah” (called Christ) “is coming. When he comes, he will explain everything to us.” 26 Then Jesus declared, “I who speak to you am he.” 27 Just then his disciples returned and were surprised to find him talking with a woman. But no one asked, “What do you want?” or “Why are you talking with her?” 28 Then, leaving her water jar, the woman went back to the town and said to the people, 29 “Come, see a man who told me everything I ever did. Could this be the Christ a ?” 30 They came out of the town and made their way toward him . . . They said to the woman, “We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world.” Why do you suppose she does this? It is – in the least – very interesting that she believes the Messiah is coming! Despite her immoral lifestyle, she had not forsaken believe in God and slim hope of messianic hope she apparently ascertained in the Pentateuch and Samaritan religion. “I who speak to you am he” – John 4:26 (ἐγώ εἰμι) Another strong affirmation of his own identity is found in John 8:58 “I tell you the truth,” Jesus answered, “before Abraham was born, I am!” Name of God: “I Am that I Am”(?) Jesus identifies himself with YHWH (OT covenantal Name) repeatedly (See J. Ronning essay and book on Targums). “And despite the reticence of many commentators to accept it, the ἐγώ εἰμι, of 4:26 should probably be given its full force here. Jesus is not merely claiming to be the Messiah but to be the divine “I am” of Exodus 3:14, and this to a Samaritan!43.”201 The Samaritan woman’s infectious faith in Jesus contrasts with Nicodemus’ lack of faith, for she even manages to bring many of the village of Sychar to faith in Jesus. She becomes an evangelist, testifying to the Messiah, believing his claim to be the Messiah. She does not go back to the village making that claim, but asking the question, “Could this be the Christ?” We do not know how much she believed at this stage, but clearly her testimony to Christ was what persuaded the town’s people (as they themselves state, in v. 42): “Savior of the world.” She sows the word that will bear fruit! True Prophet (validation criteria: see Deut 18). The gospel of John is particularly concerned to show that the ministry of Jesus validates his claims, and thus the criteria are met. Here the woman again repeats, “He told me everything I ever did” in v. 39. Only the True Prophet could do this! What is Jesus teaching his disciples in this section? Jesus has more than once taught the disciples that there is something far more important than food. He is brilliantly using the incident with the Samaritan woman to teach his disciples this crucial point about his own mission, and their need to have the eyes of faith. The Samaritan woman, from a culture that anticipated a rather temporal-earthly Restorer, serves as a foil here even to the disciples who have consistently limited vision (as to Nicodemus, as well). For example, she at first had thought that Jesus promised to give her water such that she would never need water again, misunderstanding his figurative meaning. The disciples had been with Jesus at length, and still cannot see what the Samaritan woman saw in her brief conversation with Jesus. She did not even waste any time afterwards but went immediately to town to testify to her people. The kingdom advances against spiritual death from hunger, since the Word of God will nourish God’s people. Why do you suppose the town’s people came out so readily to meet Jesus? a Or Messiah Blomberg, “Globalization,” p. 9. 201 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 221 BTW, a woman’s testimony was often not as highly regarded as it should have been, and particularly from an immoral woman. The question is, why did they so readily believe her enough to go out to meet Jesus? No doubt, it must have been here zeal and certainty of her testimony(?) What priestly aspects are here? True Priest: the one to intercede True King: the Victor (over sin, blindness, theological confusion and error!) What royal, kingly aspects are here? The expected Messianic king would reign justly and righteously forever! The kingdom advances: The King has come. True Son: Trinity Are there Trinitarian aspects? The Son does the work of the Father (v. 34). Harvest/Sower: “God is a Farmer” (metaphor) Who is sowing and reaping in this story? Amos 9:13 (NASB95) “Behold, days are coming,” declares the LORD, “When the plowman will overtake the reaper And the treader of grapes him who sows seed; When the mountains will drip sweet wine And all the hills will be dissolved. Jesus was harvesting the field before the very eyes (still blind), in ministering to the poor Samaritan woman. She was the first fruits of the harvest in the local village, and all the disciples could see was that Jesus was improperly talking with a Samaritan woman. This Samaritan woman is reaping a greater harvest than even the disciples at this point! See also Jesus’ sending of the twelve and the seventy two where Jesus also mentions the harvest. Gospel: faith and gospel to all peoples. Jesus demonstrates the extension of the gospel to the Gentiles, even the despised Samaritans. The gospel could have no nationalistic boundaries. This too was in full accord with the tenor of OT redemption-history, for God had clearly stipulated in the Law a spiritual and material place for believing Gentiles. John sought to compel belief in Christ. The very thing the Samaritans have. They in fact acknowledge Jesus as “the Savior of the world” in v. 42 (σωτὴρ τοῦ κόσμου). [End of digression on Samaritan woman] Galilean Ministry: only recorded in John Jesus heals a nobleman’s son: CANA in GALILEE winter-spring, A.D. 27, Jn 4:46-54 (Jesus’ second “sign” in the same place as the first): Jn 4:46-54 Once more he visited Cana in Galilee, where he had turned the water into wine. And there was a certain royal official whose son lay sick at Capernaum. 47 When this man heard that Jesus had arrived in Galilee from Judea, he went to him and begged him to come and heal his son, who was close to death. 48 “Unless you people see miraculous signs and wonders,” Jesus told him, “you will never believe.” 49 The royal official said, “Sir, come down before my child dies.” 50 Jesus replied, “You may go. Your son will live.” The man took Jesus at his word and departed. 51 While he was still on the way, his servants met him with the news that his boy was living. 52 When he inquired as to the time when his son got better, they said to him, “The fever left him yesterday at the seventh hour.” 53 Then the father realized that this was the exact time at which Jesus had said to him, “Your son will live.” So he and all his household believed. 54 This was the second miraculous sign that Jesus performed, having come from Judea to Galilee. OT prophecy of Messiah as healer: Isa 53:4: Isa 53:4 (NASB95) Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. Notes: ▪ Jn 4:49 “come down” – Capernaum on Galilee was lower than Cana Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 222 Comments: The Kingdom advances against death! The curse is being reversed, continuing and escalating the fulfillment of the covenant- promise to Adam/Eve, and prefiguring its consummation. Christ Jesus will be Victor over illness and death through his death. Jesus returns to the place of his first miracle-sign at the wedding banquet. John calls this healing of official’s son the “second” of Jesus’ miraculous signs, suggesting that this held some significance. Signs were not to be seen as “spectacles,” to titillate people’s curiosity and demands for signs (Jn 4:48; see “signs,” p. 208).202 . This does not mean that signs were not given, for all that Jesus did and taught was given as signs of Who he is. But, those signs were given for those who were believing and open hearted, where for the unbelieving the signs served more as evidence against them in their unbelief. This is explained in Jn 2:23 Jn 2:23-25 Now while he was in Jerusalem at the Passover Feast, many people saw the miraculous signs he was doing and believed in his name. b 24 But Jesus would not entrust himself to them, for he knew all men. 25 He did not need man’s testimony about man, for he knew what was in a man. Jesus’ “long-distance” miracle demonstrated his extraordinary power. Such miracles were evidence for those converted, but he knew that many were only interested in seeing a miracle worker (v. 48). For example, when Jesus returned to Galilee, the people welcomed him, but it was in large measure due to the miracles he had done in Jerusalem (Jn 4:45). It is then that Jesus tells the crowds in 4:48, “Unless you people see miraculous signs and wonders, you will never believe” (cf. Lk 11:29). He does not seem to be directly (or only) addressing the royal official whose son was sick, but rather the crowd. John does not make it clear. Even so, the man had faith that Jesus would heal his son, and “he and his household believed” (4:53). (Note also the important fact that Jesus extends his healing power of redemption to those who would not have been considered within the religious Jewish fold. In this case, it is to an official of Herod Antipas). Importantly, blessed are those who believe without having seen: Jn 20:29 Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.” This does not diminish the importance of signs (see signs, pp. 202, 208, “Prophet may produce signs and wonders (Deut 13:1-2).” Like everything, however, they have their proper place, and one that hangs on a delicate balance between hankering after miracles or loving the miracle worker Himself.203 Immediately after Jesus’ statement above in 20:29, John tells us plainly that the miracles were given as signs towards belief: Jn 20:30-31 Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. 31 But these are written that you may a believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. That is, signs were a kind of sufficient proof for our faith in Jesus, even though they are not a necessary prerequisite for faith. 204 In this sense, they were a special grace of God that he greatly added to the sign of the resurrection of Jesus, even though that was more than sufficient proof from God: Acts 17:31 For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to all men by raising him from the dead. Indeed, as John writes, “Jesus did many other miraculous signs in the presence of his disciples which are not recorded in this book” (20:30). See signs, pp. 202-208. First Rejection Jesus’ own hometown people try to kill him: NAZARETH, spring, A.D. 27, Lk 4:16-31; cf. below Mk 6:1-6 and Mt 13:53-58 where they “took offense at him.” Compare Luke 13:32 He replied, “Go tell that fox, ‘I will drive out demons and heal people today and tomorrow, and on the third day I will reach my goal’; Luke 23:9 He plied him with many questions, but Jesus gave him no answer. b Or and believed in him 203 Consider this hankering after “signs and wonders” today in the Rhema theology movement of such as Kenneth Copeland (“name it and claim it”), Benny Hinn, the Vineyard Movement and “Toronto Blessing,” as well as some aspects of “power evangelism.” a Some manuscripts may continue to 204 See S. Hague discussion of “proof” in “The Splendor of His Majesty: an essay on evidences, presuppositions, and faith.” 202 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 223 Lu 4:16-31 He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. And he stood up to read. 17 The scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written: 18 “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, 19 to proclaim the year of the Lord’s favor.” a 20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him, 21 and he began by saying to them, “Today this scripture is fulfilled in your hearing.” 22 All spoke well of him and were amazed at the gracious words that came from his lips. “Isn’t this Joseph’s son?” they asked. 23 Jesus said to them, “Surely you will quote this proverb to me: ‘Physician, heal yourself! Do here in your hometown what we have heard that you did in Capernaum.’ ” 24 “I tell you the truth,” he continued, “no prophet is accepted in his hometown. 25 I assure you that there were many widows in Israel in Elijah’s time, when the sky was shut for three and a half years and there was a severe famine throughout the land. 26 Yet Elijah was not sent to any of them, but to a widow in Zarephath in the region of Sidon. 27 And there were many in Israel with leprosyb in the time of Elisha the prophet, yet not one of them was cleansed—only Naaman the Syrian.” 28 All the people in the synagogue were furious when they heard this. 29 They got up, drove him out of the town, and took him to the brow of the hill on which the town was built, in order to throw him down the cliff. 30 But he walked right through the crowd and went on his way. OT prophecies of this event describing Jesus’ mission:205 Isa 61:1–2 (NASB95) Exaltation of the Afflicted 1 The Spirit of the Lord God is upon me, Because the Lord has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives And freedom to prisoners; 2 To proclaim the favorable year of the Lord And the day of vengeance of our God; To comfort all who mourn, Spirit anointed Messiah: the Anointed One Good news: healing, liberty, freedom, judgment, comfort Isa 58:6 “Is this not the fast which I choose, To loosen the bonds of wickedness, To undo the bands of the yoke, And to let the oppressed go free And break every yoke? OT prophecy of hard hearts: Isa 6:9-10; 53:1; 6:9-10 Isa 6:9–10 (NASB95) He said, “Go, and tell this people: ‘Keep on listening, but do not perceive; Keep on looking, but do not understand.’ 10 “Render the hearts of this people insensitive, Their ears dull, And their eyes dim, Otherwise they might see with their eyes, Hear with their ears, Prophet’s word given to a people whose hearts are hard: hear see but ears and eyes are dull because their hearts are deaf/blind a Isaiah 61:1, 2 b The Greek word was used for various diseases affecting the skin—not necessarily leprosy. 205 According to Beale, Isa 61:1-2 is seen as an interpretation of Is 40-55 (Servant who will be anointed [Isa 42:1], sent [Isa 48:16], and will open blind eyes [Isa 42:7] in the year of the Lord’s favor [Isa 49:8]). He writes, “ . . . the ministry of Jesus is to be understood in light of the program outlined in Isaiah” (CNTOT, 289. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 224 Understand with their hearts, And return and be healed.” Isa 53:1 Who has believed our message? And to whom has the arm of the LORD been revealed? NT fulfillment: Jn 12:37-41 Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him. 38 This was to fulfill the word of Isaiah the prophet: “Lord, who has believed our message and to whom has the arm of the Lord been revealed?”39 For this reason they could not believe, because, as Isaiah says elsewhere: 40 “He has blinded their eyes and deadened their hearts, so they can neither see with their eyes, nor understand with their hearts, nor turn—and I would heal them.” 41 Isaiah said this because he saw Jesus’ glory and spoke about him. For NT background on the Nazareth Synagogue, Edersheim, Life and Times pp. 438-489. [the numbers beginning 2102 are the notes to this material and are at the end of the quote below] We are now in the Nazareth Synagogue. The officials are all assembled. The lowest of these is the Chazzan, or minister,2102 who often acts also as schoolmaster. For this reason, and because the conduct of the services may frequently devolve upon him, great care is taken in his selection. He must be not only irreproachable, but, if possible, his family also. Humility, modesty, knowledge of the Scriptures, distinctness and correctness in pronunciation, simplicity and neatness in dress, and an absence of self-assertion, are qualities sought for, and which, in some measure, remind us of the higher qualifications insisted on by St. Paul in the choice of ecclesiastical officers. Then there are the elders (Zeqenim), or rulers (ρχοντες), whose chief is the Archisynagogos, or Roshha-Keneseth. These are the rulers (Parnasim) or shepherds (ποιμͺνες). There can be no question (from the inscriptions on the Jewish tombstones in Rome),2103 that the Archisynagogos2104 was chief among the rulers, and that, whether or not there was, as in the community at Rome, and probably also among the dispersed in the West, besides him, a sort of political chief of the elders, or Gerousiarch.2105 All the rulers of the Synagogue were duly examined as to their knowledge, and ordained to the office. They formed the local Sanhedrin or tribunal. But their election depended on the choice of the congregation; and absence of pride, as also gentleness and humility, are mentioned as special qualifications.2106 Sometimes the office was held by regular teachers.2107 If, as in Rome, there was an apparently unordained eldership (Gerousia), it had probably only the charge of outward affairs, and acted rather as a committee of management. Indeed, in foreign Synagogues, the rulers seem to have been chosen, sometimes for a specified period, at others for life. But, although it may be admitted that the Archisynagogos, or chief ruler of the Synagogue, was only the first among his equals, there can be no doubt that the virtual rule of the Synagogue devolved upon him. He would have the superintendence of Divine service, and, as this was not conducted by regular officials, he would in each case determine who were to be called up to read from the Law and the Prophets, who was to conduct the prayers, and act as Sheliach Tsibbur, or messenger of the congregation, and who, if any, was to deliver an address. He would also see to it that nothing improper took place in the Synagogue,2108 and that the prayers were properly conducted. In short, the supreme care, both of the services and of the building, would devolve upon him. To these regular officials we have to add those who officiated during the service, the Sheliach Tsibbur, or delegate of the congregation - who, as its mouthpiece, conducted the devotions – the Interpreter or Methurgeman, and those who were called on to read in the Law and the Prophets, or else to preach. We are now in some measure prepared to follow the worship on that Sabbath in Nazareth. On His entrance into the Synagogue, or perhaps before that, the chief ruler would request Jesus to act for that Sabbath as the Sheliach Tsibbur. For according to the Mishnah,2109 the person who read in the Synagogue the portion from the Prophets, was also expected to conduct the devotions, at least in greater part.2110 If this rule was enforced at that time, then Jesus would ascend the Bima, and standing at the lectern, begin the service by two prayers, which in their most ancient form, as they probably obtained in the time of our Lord, were as follows: -I. ‘Blessed be Thou, O Lord, King of the world, Who formest the light and createst the darkness, Who makest peace, and createst everything; Who, in mercy, givest light to the earth, and to those who dwell upon it, and in Thy goodness, day by day, and every day, renewest the works 2103 of creation. Blessed be the Lord our God for the glory of His handiworks, and for the light-giving lights which He has made for His praise. Selah. Blessed be the Lord our God, Who has formed the lights.’ II. ‘With great love hast Thou loved us, O Lord our God, and with much overflowing pity hast Thou pitied us, our Father and our King. For the sake of our fathers who trusted in Thee, and Thou taughtest them the statutes of life, have mercy upon us, and teach us. Enlighten our eyes Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 225 in Thy Law; cause our hearts to cleave to Thy commandments; unite our hearts to love and fear Thy Name, and we shall not be put to shame, world without end. For Thou art a God Who prepares salvation, and us hast Thou chosen from among all nations and tongues, and hast in truth brought us near to Thy great Name - Selah - that we may lovingly praise Thee and Thy Unity. Blessed be the Lord, Who in love chose His people Israel.’ After this followed what may be designated as the Jewish Creed, called the Shema, from the word ‘shema,’ or ‘hear,’ with which it begins. It consisted of three passages from the Pentateuch,2111 so arranged, as the Mishnah notes,2112 that the worshipper took upon himself first the yoke of the Kingdom of Heaven, and only after it the yoke of the commandments; and in the latter, again, first those that applied to night and day, and then those that applied to the day only. They were probably but later determinations, conceived in a spirit of hostility to what was regarded as the heresy of Christianity, which insisted that, as the first sentence in the Shema, asserting the Unity of God, was the most important, special emphasis should be laid on certain words in it. The recitation of the Shema was followed by this prayer: notes: 2096 Ber. 63 a. 2097 Tos. Megill. ed. Z. iii. 7. 2098 Pes. 101 a. 2099 Megill. 26 a. 2100 This, not for symbolical reasons, but probably on account of the strength of the wine. It is needless here to give the rules how the cup is to be held, or even the liturgical formula of the Qiddush. Comp. Jer. Ber. p. 3 c, d; vii. 6, p. 11 c, d. 2101 As to all this, and the great liberty in prayer, comp. Zunz, Gottesd. Vortr. d. Jud. pp. 368, 369, and notes a, b, and d; and Ritus des Synag. Gottesd. pp. 2 and 3. 2102 St. Luke iv. 20. 2103 Comp. Schürer, Gemeind. Verfass. in Rom, pp. 27 &c. 2104 In St. Mark v. 22, several Archisynagogoi seem to be spoken of. But the expression may only mean, as Weiss suggests, one of the order of the Archisynagogoi. The passage in Acts xiii. 15 is more difficult. Possibly it may depend upon local circumstances - the term Archisynagogoi including others beside the Archisynagogoi in the strictest sense, such as the Gerousiarchs of the Roman inscriptions. 2105 Schürer, u.s., pp. 18-20. 2106 Sanh. 92 a; Cag. 5 b. 2107 Gitt. 60 a. 2108 St. Luke xiii. 14. 2109 Megill. v. 5. 2110 Part of the Shema, and the whole of the Eulogies. 789 2111 Deut. vi. 4-9; xi. 13-21; Numb. xv. 37-41. 2112 Ber. ii. 2. Notes: see second rejection, Mt 13:53-58. ▪ Lu 4:19 – “the year of the Lord’s favor” – some believe this refers to the Year of Jubilee. See Lev 25:10 and Isa 61:1. ▪ Lu 4:26-28 Yet Elijah was not sent to any of them, but to a widow in Zarephath in the region of Sidon. 27 And there were many in Israel with leprosyb in the time of Elisha the prophet, yet not one of them was cleansed— only Naaman the Syrian.” ▪ The correlations with the OT account of God’s mercy towards the Gentile Naaman during a time when Israel had many lepers, struck a very negative chord in them listening. The remarkable incident of God removing his prophet Elijah and his word (silence is judgment) from Israel, during the judgment-drought on them for their idolatry and corruption, and sending him to the pagan center of Baal worship and ministered there to a poor woman and her family, and there also raised the first dead person in biblical history. All of this demonstrated b The Greek word was used for various diseases affecting the skin—not necessarily leprosy. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 226 ▪ God’s compassion and concern that the good news is brought to the nations, yet Israel then and now rejected this mission. Jesus would thus go to the Gentiles. Lk 4:28 - “they were furious” (“took offence”) – “He came unto his own, but his own received him not”(Isa 53:3 and Jn 110 He was in the world, and though the world was made through him, the world did not recognize him. 11 He came to that which was his own, but his own did not receive him.”) At this time, Israel largely lacked the eyes of faith particularly because they had not seen him act in many years and they were under the control of pagan Rome and revolts were easily put down by Rome. Comments: Jesus was rejected in Nazareth two times, one time just when his popularity was on the rise, and then at the beginning of his opposition. In each case, we are told that the people of Nazareth were amazed at Jesus’ teaching, yet took offense at him because he was just a son of the carpenter (some say a stone mason). In Luke’s account of the second rejection in Nazareth, the people in the synagogue206 were furious when Jesus taught them that the rejection of God’s prophet (as Elijah was rejected) (himself in this case) would result in God sending his prophet to the Gentiles. (It was also widely believed that at the end of the world-era the return of Elijah and Elisha would usher in a renewal of their work.) They were so angered at this that they tried to kill him, highlighting both the Jewish antipathy towards outsiders and Jesus’ plans to redeem Jews and Gentiles. When considering the life of Jesus, it is striking how sinful people’s reactions were to both his deeds and his words. Jesus aligns himself with the OT prophets frequently, giving continuity between his prophetic ministry of the word as the Word, the true Prophet, ministering to his own who would not receive him. Jesus read a text that they all assumed was Messianic, and the nation’s rejection of God’s prophets was a well-known reality. In light of this, Jesus compares himself to Elijah’s rejection when Elijah was sent to Sidon, the enemies of Israel. Elijah, considered one of the greatest OT prophets, was widely believed to usher in the end of the ages with a renewal of his work. YEAR OF POPULARITY: SUMMER A.D. 27 – AUTUMN A.D. 28 Galilean Ministry Jesus returns to Galilee Jesus stayed in Sychar for two days, then went on to Galilee. He visited Nazareth and various towns in Galilee before arriving in Cana. From there he spoke the word of healing and a government official's son in Capernaum was healed. The Gospel of Matthew tells us Jesus then settled in Capernaum (Matthew 4:12,13). His move from Nazareth to Capernaum fulfilled Isa 9:1-2. ~ The precise order of events in this period is rather uncertain ~ Guthrie breaks this period into three sections:207 1. The period before Jesus chooses the twelve disciples 2. The period before Jesus withdraws from Galilee 3. The period before Jesus departs for Jerusalem Jesus calls four fishermen to become followers/disciples: SEA OF GALILEE, AT CAPERNAUM, summer, A.D. 27, Mt 4:1822: Mk 1:16-20; Lk 5:1-11 (OT prophecy of Messiah at Capernaum: Isa 9:1-2). 206 Jesus in the synagogue: Matt 4:23 Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people. Mk 1:21-28 They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach. 22 The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law. 23 Just then a man in their synagogue who was possessed by an evil a spirit cried out, 24 “What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!” 25 “Be quiet!” said Jesus sternly. “Come out of him!” 26 The evil spirit shook the man violently and came out of him with a shriek. 27 The people were all so amazed that they asked each other, “What is this? A new teaching—and with authority! He even gives orders to evil spirits and they obey him.” 28 News about him spread quickly over the whole region of Galilee. 207 Guthrie, A Shorter Life, pp. 85ff. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 227 Isa 9:1–2 (NASB95) But there will be no more gloom for her who was in anguish; in earlier times He treated the land of Zebulun and the land of Naphtali with contempt, but later on He shall make it glorious, by the way of the sea, on the other side of Jordan, Galilee of the Gentiles. 2 The people who walk in darkness will see a great light; Those who live in a dark land, The light will shine on them. ➢ See the context of Isa 9:6-7 – the Messianic Child promised will be a Wonderful Counselor, Almighty God, Everlasting Father, Prince of Peace. Mt 4:17-22 From that time Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.” As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. 19 “Come, follow me,” Jesus said, “and I will make you fishers of men.” 20 At once (εὐθέως) they left their nets and followed him. 21 Going on from there, he saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, preparing their nets. Jesus called them, 22 and immediately (εὐθέως) they left the boat and their father and followed him. Notes: ▪ Mt 4:18 – Galilee - Isa 9:1 Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled (judgment) the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the Gentiles, by the way of the sea, along the Jordan— “The people walking in darkness have seen a great light . . .” This would be true of all periods of the expansion of the covenant-promise, including the returning Jews to the land after the exile, and to the Gentiles of all ages, and to the NT church. Jesus said, “I am the light of the world . . .” Mt 5:14(NIV) “You are the light of the world. A city on a hill cannot be hidden. Jn 8:12 When Jesus spoke again to the people, he said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” Jn 9:5 While I am in the world, I am the light of the world.” Galilee represented the Gentiles in Gen 12:11-13, the many foreigners who had lived there for centuries, now being further expanded. Capernaum was also a site on the route of the returning exiles hundreds of years earlier. Gen 12:1–3 (NASB95) Now the Lord said to Abram, “Go forth from your country, And from your relatives And from your father’s house, To the land which I will show you; 2 And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing; 3 And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed.” Mt 4:19 “fishermen” – who fish men – Jer 16:16 “But now I will send for many fishermen,” declares the Lord, “and they will catch them. After that I will send for many hunters, and they will hunt them down on every mountain and hill and from the crevices of the rocks. Hab 1:15 The wicked foe pulls all of them up with hooks, he catches them in his net, he gathers them up in his dragnet; and so he rejoices and is glad. Comments: The beginning of the NT church, the calling out of his people. The formation of the church/disciples is a great advance of the Kingdom of God and the redemption if his people. This involved the recruitment of men from the lower echelons of social and political life: Peter, Andrew, James, John. In Luke’s account of this incident, Jesus does a miracle of providing a huge catch of fish at which Simon(Peter) is overcome with a sense of fear at Jesus’ presence, and his own sinfulness (5:8). This earthly illustration would have left a lasting impression on his disciples who were fishermen, since Jesus told them it illustrated what he was going to call them to do spiritually: fish for men. All three Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 228 accounts explicitly stress the suddenness (εὐθέως), immediacy (or certainty) of the disciples following Jesus.208 Even though they apparently had some contact with Jesus previously (as John 1:35-42 indicates), their decision is striking, considering that these men would be leaving behind well-paying work and families. They undoubtedly saw something in Jesus that profoundly “altered their horizons”! For a comparison, see the call of Elijah in directness and immediate response (1 Ki 19:19-21).209 Jesus heals Peter’s mother-in-law and many others: CAPERNAUM, summer, A.D. 27, Mt 8:14-17; Mk 1:29-34; Lk 4:3841 (OT prophecy: Isa 53:4 Isa 53:4 (NASB95) Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. Mt 8:14-17 When Jesus came into Peter’s house, he saw Peter’s mother-in-law lying in bed with a fever. 15 He touched her hand and the fever left her, and she got up and began to wait on him. 16 When evening came, many who were demonpossessed were brought to him, and he drove out the spirits with a word and healed all the sick. 17 This was to fulfill what was spoken through the prophet Isaiah: “He took up our infirmities and carried our diseases.” a Notes: ▪ Mt 8:17 “he carried our diseases” (from Isaiah 53:4 – the LXX renders that this man carries our sins and is pained for us. The Restorer, Deliverer brings material and spiritual deliverance/healing. “He” refers to the Servant who is an individual person not “Israel” (as earlier in Isaiah). This is from the last of the four so-called “servant songs” in Isaiah. Jn 1:29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! 1 Pet 2:24 He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. Comments: The Messiah-King is reversing the curse. Jesus is now doing many miracle-signs. The power of God working through Jesus Matthew explicitly conveys that Jesus fulfills the OT prophet Isaiah’s prediction that the Messiah would heal. Both illnesses and demons are at his command. Jesus had power over devils, illness, and nature, as illustrated repeatedly by his various corresponding miracles. In all these miracles, we must always keep in mind that they objectify with evidence that Jesus is the True Son of God in the flesh. The miracles confirm that Jesus had authority (over humans, devils, illness, nature), and that God had truly sent him (cf. Jn 10:25). The kingdom of the Great King is advancing against the powers of darkness, the consequences of sin and the curse. The Messiah has come – the hope of deliverance has been greatly escalated since its inauguration at the beginning of the new creation in redemption. No-one could deny the miracles Jesus did, but unbelievers sought to suppress them or reinterpret them (Jn 10:31). The miracles are not intended to be simply spiritualized into nice stories with quaint “morals” for the Christian life. Even so, such miracles often do highlight the lack of faith among his disciples (e.g., stilling the storm). Matthew groups the healing miracles in this sequence in a different order than Mark and Luke, and according to Guthrie this represents an emphasis on the faith of those being healed.210 ▪ Sickness – Leper: 8:1-4; Mk 1:40-44; Lk 5:12-14 (see Lev 13:46 prohibition about lepers. This man sought ought Jesus in the crowd. Jesus has compassion on him. He sent the man to the Priest [Lev 14:1-32]. Compare also the story of Elisha and Naaman [2 Ki 5]). ▪ Sickness – Centurion’s servant: 8:5-13; Lk 7:1-10 ▪ Sickness – Peter’s mother-in-law: 8:14-15; Mk 1:29-34; Lk 4:38-41 ▪ Sickness – The sick in the evening: 8:16-17; Mk 1:29-34; Lk 4:38-41 ▪ Demons – The Gadarene demoniacs and the pigs: 8:28-34; Mk 5:1-17; Lk 8:28-37 ▪ Sickness – The palsied/paralytic man: 9:1-7; Mk 2:3-12; Lk 5:18-26 ▪ Death – The synagogue ruler Jairus’ daughter: 9:18-26; Mk 5:22-43; Lk 8:41-56 In the ancient world, “disciples normally chose to become students of a particular rabbi, rather than a teacher calling his own disciples” (Keener, Bible Background, p. 55). 209 Noted in CNTOT, p. 20. a Isaiah 53:4 210 Guthrie, A Shorter Life, p. 87. 208 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 229 ▪ ▪ ▪ Sickness – Woman with hemorrhage: 9:20-21; Mk 5:22-43; Lk 8:41-56 Sickness – Two blind men: 9:27-31 Demons – Dumb demoniac: 9:27:32-34 The Last Adam, the Great King, Prophet, Priest, and Healer has begun to set aright (shalom, apokatastasis) the created order that is now in massive disarray and chaos: He will have perfect dominion over his creation as the Son of Man and the Son of God. He showed this coming, perfected dominion through his many miracles of healing and deliverance of men from the demons that possessed them! These were all signs pointing to Christ as the Messiah promised, the Restorer, and forward to the new creation coming with his return. This all is about the covenant-promise being fulfilled in the redemption of God’s people who will have complete physical and spiritual shalom in the restoration. Jesus begins his first preaching trip: THROUGH GALILEE, summer-autumn, A.D. 27, Mt 4:23-25; Mk 1:35-39; Lk 4:42-44 Mt 4:23-25 Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people. 24 News about him spread all over Syria, and people brought to him all who were ill with various diseases, those suffering severe pain, the demon-possessed, those having seizures, and the paralyzed, and he healed them. 25 Large crowds from Galilee, the Decapolis, a Jerusalem, Judea and the region across the Jordan followed him. Isa 35:5–6 (NASB95) Then the eyes of the blind will be opened And the ears of the deaf will be unstopped. 6 Then the lame will leap like a deer, And the tongue of the mute will shout for joy. For waters will break forth in the wilderness And streams in the Arabah. Notes: ▪ Mt 4:23 “teaching” (Prophet) and “preaching” (Prophet) and healing (Priest). Jesus fulfills the Adamic/Edenic calling and offices. There can be no differentiation between teaching and preaching. And, the miraculous healings simply confirmed all that he taught. Comments: ▪ Jesus’ first tour of Galilee (with four fishermen): Mt 4:23-25; Mk 1:38-39; Lu 4:43-44(?). ▪ Jesus’ second tour (with his twelve disciples): Mt 13:1ff; Mk 4:1ff; Lk 8:1ff. ▪ Jesus’ third tour (alone, twelve disciples sent out): Mt 9:35-11:1; Mk 6:6-13; Lk 9:1-6. The King calls and conquers, having authority over all men, disease, and devils. The new creation is profoundly advancing now as the Last Adam comes into his new kingdom. The Last Adam is the Messiah-Prophet-Priest-King who is Victor over the curse (authority over devils, disease, and death), reversing its effects and advancing the kingdom come and the kingdom coming. We could suggest that this stage of Jesus’ ministry was also a peak in his work (see “peaks,” p. 184), but since Jesus taught and healed all the way through his ministry, we can only emphasize this period as particularly full of teaching and healings. Jesus is now openly ministering, preaching, healing, and teaching in Galilee. There was no longer any means to contain the news of what he was doing, for he was even drawing people all the way from Jerusalem. Jesus’ preaching/teaching were one,211 and his signs were not intended to dazzle the crowds like a “wonder-worker,” but rather to confirm his teaching/preaching and to reveal who he is. Nicodemus acknowledged this truth: Jn 3:2 He came to Jesus at night and said, “Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him.” The miracles the disciples did were also to be done in the same spirit of confirmation of both testimony to Christ and to the gospel. Jesus’ miracles were the fruit of his divine compassion for a creation in bondage to sin and death and devils, and he intended his disciples to revel in that and not in their ability to suppress the demons: a That is, the Ten Cities. I believe the modern distinctions between teaching and preaching are largely cultural and recent, historically speaking. Further, our modern sermon form (three points and a poem [or punch]) may not be as ancient as one might suspect(?). See W.W. Wiersbe and L.M. Perry, Wycliffe Handbook of Preaching and Preachers (esp. chps 1-2). 211 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 230 Lk 10:20 However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” Jesus calls (Levi) Matthew: CAPERNAUM, autumn, A.D. 27, Mt 9:9-13: Mk 2:13-17: Lk 5:27-32 (probably occurred later in Jesus’ ministry) Mt 9:9-13 As Jesus went on from there, he saw a man named Matthew sitting at the tax collector’s booth. “Follow me,” he told him, and Matthew got up and followed him. 10 While Jesus was having dinner at Matthew’s house, many tax collectors and “sinners” came and ate with him and his disciples. 11 When the Pharisees saw this, they asked his disciples, “Why does your teacher eat with tax collectors and ‘sinners’?” 12 On hearing this, Jesus said, “It is not the healthy who need a doctor, but the sick. 13 But go and learn what this means: ‘I desire mercy, not sacrifice.’ a For I have not come to call the righteous, but sinners.” Notes: ▪ ▪ Mt 9:12 – “the righteous” suggests a contrast with those who are truly righteous (in him) and the Rabbinism of Pharisees and Sadducees who as the “separated ones” had no place for sinners in their scheme of God’s kingdom. Talmud: Gabbai (‫ )גבאי‬Aramaic term that meant collector of taxes or charity, or treasurer. Today, it means something akin to warden. Comments: The calling of Levi conveys several profound redemptive-historical truths, as expressed by Jesus. Sinners, even those who were despised and rejected, were the object of Jesus’ redemptive purposes, even the worst of sinners; Jesus was no “respecter of persons”; the spirit of true religion before God was not offering sacrifices but a heart of mercy (this is the foundation/heart of the church itself. Consider the Apostles Peter and Paul). In Levi’s case, Jesus even extended forgiveness to a widely perceived enemy of the nation of Israel (cf. Samaritan woman and the woman from Sidon during Elijah’s ministry), since Levi would have been a despised tax-collecting agent of Rome (Herod). In so doing, Jesus also contradicted the religious legalism of the Pharisees who taught and practiced that even eating with the “unclean” would make them unclean. Thus anticipating the cessation of dietary laws and the extensive Jewish extrapolations and additions to those laws (cf. Jesus’ condemnation of the Pharisees for cleaning the outside of the cup and dish, while they were unclean internally with greed and self-indulgence, Mt 24:25-26).212 This event corresponds with his teaching against doing “acts of righteousness before men, to be seen by them” (Mt 6:1-4). The gospel of redemption must include an internal conversion, in contrast to the Pharisees whose religion was strictly external and Spiritless. Redemption is the regeneration of our heart through the power of the Spirit of God by which Jesus has victory over the sin in us, and sets us free from its condemnation and burdens and eventually its consequences. Correspondingly, this story echoes Jesus’ dialogue on the new birth through the Spirit with Nicodemus (Jn 3:1-21). Jesus chooses (CALLING) the twelve disciples: MOUNTAIN (in Galilee?), winter, A.D. 28, Mt 10:1-42 (longer account); Mk 3:13-19; Lk 6:12-15; cf. Acts 1:13 Mk 3:13-19 Jesus went up on a mountainside and called to him those he wanted, and they came to him. 14 He appointed twelve—designating them apostles a —that they might be with him and that he might send them out to preach 15 and to have authority to drive out demons. 16 These are the twelve he appointed: Simon (to whom he gave the name Peter); 17 James son of Zebedee and his brother John (to them he gave the name Boanerges, which means Sons of Thunder); 18 Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot 19 and Judas Iscariot, who betrayed him. a Hosea 6:6 Also, whenever Jesus sits down to eat in the NT, I am inclined to see prefiguration of the great Wedding Feast of the Lamb that will include all the redeemed from all the nations. a Some manuscripts do not have designating them apostles. 212 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 231 Israel’s shepherds, the need for proper shepherding prophesied: Jer 50:6 (NASB95) “My people have become lost sheep; Their shepherds have led them astray. They have made them turn aside on the mountains; They have gone along from mountain to hill And have forgotten their resting place. Isa 53:6 (NASB95) All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him. Notes: ▪ See Apostles and charts, p. 143f. ▪ Mk 3:14 – “twelve” – reflects the OT faithful remnant of the twelve tribes of Israel. ▪ “apostles” = commissioned representatives Louw and Nida Lexicon 53.73 ἀποστολή, ῆς f: the role of one who has been commissioned and sent as a special messenger - 'apostleship, to be an apostle, to be a special messenger.' δι᾽ οὗ ἐλάβομεν χάριν καὶ ἀποστολήν 'through whom I received the privilege of being an apostle' Ro 1.5. See also ἀπόστολος (53.74). 53.74 ἀπόστολος, ου m: one who fulfills the role of being a special messenger (generally restricted to the immediate followers of Jesus Christ, but also extended, as in the case of Paul, to other early Christians active in proclaiming the message of the gospel) - 'apostle, special messenger.' Παῦλος δοῦλος Χριστοῦ Ἰησοῦ, κλητὸς ἀπόστολος 'Paul, a servant of Christ Jesus, called (by God) to be an apostle' Ro 1.1. The relationship of an apostle to Jesus Christ is sometimes expressed as 'being Christ's messenger' or 'being a special messenger of Jesus Christ.' In such a phrase, the term 'special' refers to having been commissioned by Jesus Christ for a particular task or role. In this narrative, there is a differentiation between Apostles and disciples. In Mt 10:16, Jesus also tells them to be as “shrewd as serpents” – the characteristic of serpents is shrewdness. Comments: In Jesus’ ministry, I have isolated several key peaks or events for purpose of emphasis and outline: baptism and acknowledgement, first cleansing of the temple, the calling/sending of the twelve, the transfiguration, calling/sending of the seventy(-two213), the second cleansing of the temple, and Jesus’ rejection/death/resurrection (see pp. 180, 184). The calling of the twelve disciples is the marked beginning of the new Israel, the people of God’s church in fulfilling the new covenant. Beale and Carson write, “Jesus is reconstituting God’s covenant community among his followers.”214 It distinguishes Jesus as the head of this church as its king, priest, and prophet. Jesus has the authority to call and authorize those who will build that church on the earth, as YHWH called and commissioned the OT prophets. He is the head of the church and its only leader and has commissioned his chosen disciples to carry out the redemptive work of God. This calling is linked with the later sending (Mt 9:35-11:1; Mk 6:6-13; Lk 9:1-6), as in essence of the same importance, since the objective of calling them was to send them out. Jesus also predicts that they will be persecuted (Mt 10:17). It also includes the important OT idea of testing the prophets (Deut 18), the validation criteria, in which these prophets are sent by God to testify to Christ and they are rejected and persecuted like the OT prophets often were. Here, Jesus, the True Prophet who fulfills Deut 18 perfectly, calls and sends out his prophets to proclaim his coming. The promise is being fulfilled; the Kingdom is coming. The Last Adam demonstrates his perfect authority in his world over his people by completing Adam’s work of dominion, establishing the people of God in the NT church, the microcosm of the macrocosm of the Kingdom of God come and coming (“the time is now and is coming”) (thus also picturing the sanctuary-presence of YHWH being restored to the people of God). The foundation of the NT church thus has continuity with the OT church, yet here is a tremendous advance forward of the new creation in creating a new leadership to teach and lead the people of God. The 213 214 Some MSS read 70. Beale and Carson, NTCOT, p. 35. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 232 Apostles would be those who receive the word of revelation from Christ, acting as Prophets and Priests of the new covenant, and administering the Word, sacraments, and discipline. They would in this sense represent the restored Adam who was regaining dominion and subduing the earth aright under the Lordship of Jesus Christ. OT motifs: ▪ Adam, the Last ▪ The King of the eternal Kingdom of God ▪ Liberator, Deliverer, and Divine Warrior (Christ the Victor) ▪ Healer ▪ Immanuel (God present) ▪ Prophet and Priest ▪ Shepherd ▪ Master Jesus preaches the “Sermon on the Mount”:215 MOUNTAIN (IN GALILEE, NEAR CAPERNUM?), spring, A.D. 28, Mt 5:17:29; Lk 6:20-49. OT parallel: Moses was on a mountain to receive the law. Jesus was on a mountain to expound on the law. The Beatitudes Mt 5:1-7:29 Now when he saw the crowds, he went up on a mountainside and sat down. His disciples came to him, 2 and he began to teach them, saying: 3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4 Blessed are those who mourn, for they will be comforted. 5 Blessed are the meek, for they will inherit the earth. 6 Blessed are those who hunger and thirst for righteousness, for they will be filled. 7 Blessed are the merciful, for they will be shown mercy. 8 Blessed are the pure in heart, for they will see God. 9 Blessed are the peacemakers, for they will be called sons of God. 10 Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. 11 “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. 12 Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you. Salt and Light 13 “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men. 14 “You are the light of the world. A city on a hill cannot be hidden. 15 Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. 16 In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven. The Fulfillment of the Law 17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. 19 Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. 20 For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven. Murder 21 “You have heard that it was said to the people long ago, ‘Do not murder, a and anyone who murders will be subject to judgment.’ 22 But I tell you that anyone who is angry with his brother b will be subject to judgment. Again, anyone who says 215 See Five Discourses, p. 132. Exodus 20:13 b Some manuscripts brother without cause a Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 233 to his brother, ‘Raca, c ’ is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell. 23 “Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift. 25 “Settle matters quickly with your adversary who is taking you to court. Do it while you are still with him on the way, or he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. 26 I tell you the truth, you will not get out until you have paid the last penny. d Adultery 27 “You have heard that it was said, ‘Do not commit adultery.’ a 28 But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. 29 If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell. Divorce 31 “It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’ a 32 But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery. Oaths 33 “Again, you have heard that it was said to the people long ago, ‘Do not break your oath, but keep the oaths you have made to the Lord.’ 34 But I tell you, Do not swear at all: either by heaven, for it is God’s throne; 35 or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. 36 And do not swear by your head, for you cannot make even one hair white or black. 37 Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No’; anything beyond this comes from the evil one. An Eye for an Eye 38 “You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ a 39 But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. 40 And if someone wants to sue you and take your tunic, let him have your cloak as well. 41 If someone forces you to go one mile, go with him two miles. 42 Give to the one who asks you, and do not turn away from the one who wants to borrow from you. Love for Enemies 43 “You have heard that it was said, ‘Love your neighbor a and hate your enemy.’ 44 But I tell you: Love your enemies b and pray for those who persecute you, 45 that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47 And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? 48 Be perfect, therefore, as your heavenly Father is perfect. Giving to the Needy 6 “Be careful not to do your ‘acts of righteousness’ before men, to be seen by them. If you do, you will have no reward from your Father in heaven. 2 “So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you the truth, they have received their reward in full. 3 But when you give to the needy, do not let your left hand know what your right hand is doing, 4 so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you. Prayer 5 “And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full. 6 But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. 7 And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. 8 Do not be like them, for your Father knows what you need before you ask him. 9 “This, then, is how you should pray: ”‘Our Father in heaven, hallowed be your name, 10 your kingdom come, your will be done on earth as it is in heaven. 11 Give us today our daily bread. c An Aramaic term of contempt Greek kodrantes a Exodus 20:14 a Deut. 24:1 a Exodus 21:24; Lev. 24:20; Deut. 19:21 a Lev. 19:18 b Some late manuscripts enemies, bless those who curse you, do good to those who hate you d Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 234 12 Forgive us our debts, as we also have forgiven our debtors. 13 And lead us not into temptation, but deliver us from the evil one. a ’ 14 For if you forgive men when they sin against you, your heavenly Father will also forgive you. 15 But if you do not forgive men their sins, your Father will not forgive your sins. Fasting 16 “When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. 17 But when you fast, put oil on your head and wash your face, 18 so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you. Treasures in Heaven 19 “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also. 22 “The eye is the lamp of the body. If your eyes are good, your whole body will be full of light. 23 But if your eyes are bad, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness! 24 “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money. Do Not Worry 25 “Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? 26 Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? 27 Who of you by worrying can add a single hour to his life a ? 28 “And why do you worry about clothes? See how the lilies of the field grow. They do not labor or spin. 29 Yet I tell you that not even Solomon in all his splendor was dressed like one of these. 30 If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you, O you of little faith? 31 So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the pagans run after all these things, and your heavenly Father knows that you need them. 33 But seek first his kingdom and his righteousness, and all these things will be given to you as well. 34 Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own. Judging Others 7 “Do not judge, or you too will be judged. 2 For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. 3 “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? 4 How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? 5 You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye. 6 “Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces. Ask, Seek, Knock 7 “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. 8 For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened. 9 “Which of you, if his son asks for bread, will give him a stone? 10 Or if he asks for a fish, will give him a snake? 11 If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him! 12 So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets. The Narrow and Wide Gates 13 “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. 14 But small is the gate and narrow the road that leads to life, and only a few find it. A Tree and Its Fruit 15 “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. 16 By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? 17 Likewise every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus, by their fruit you will recognize them. 21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. 22 Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ 23 Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’ The Wise and Foolish Builders 24 “Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. 25 The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. 26 But everyone who hears these words of mine and does not put them into practice is like a a a Or from evil; some late manuscripts one, | for yours is the kingdom and the power and the glory forever. Amen. Or single cubit to his height Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 235 foolish man who built his house on sand. 27 The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.” 28 When Jesus had finished saying these things, the crowds were amazed at his teaching, 29 because he taught as one who had authority, and not as their teachers of the law. Notes: ▪ For a contemporary application of the Beatitudes, see Glen H. Stassen & David P. Gushee, Kingdom Ethics. ▪ For an exposition of the Beatitudes, see Jones, Studies on the Sermon on the Mount. ▪ OT test of the prophet: the True Prophet speaks God’s words accurately (Deut 18). NT also requires us to test the prophets (1 Jn 4:1 Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world). ▪ The Teacher: the one who gives wisdom is from God, Jesus is the Master Rabbi, the Last Adam who fulfills the Adamic office of prophet-teacher (rightly interpreting/applying/living God’s revelation). Moses foreshadowed Jesus as the new Moses, the giver of God’s word and law. Jesus in the Sermon says “you have heard” six times and thus teaches/expands/intensifies/clarifies the OT moral law. ▪ Edersheim notes the sermon’s threefold nature on the Kingdom of God216: Upward teaching of God the King Inward teaching to men, the King’s subjects Outward teaching to the Church, advancing the Kingdom of God ▪ Edersheim notes the “ten beatitudes” are a counterpart to the Ten Commandments: “These present to us, not the observance of the Law written on stone, but the realization of the law which, by the Spirit, is written on the fleshly tables of the heart” (Life and Times, III, p. 529). Beatitudes: consider the OT form of blessings: Ps 1 ▪ Mt 5:3 – “poor” – Isa 61:1 ▪ Mt 5:4 – “mourn” – Isa 61:2 ▪ Mt 5:5 – “meek” – Ps 37:11; Isa 61:1-2 ▪ Mt 5:6 – “hunger” – Isa 55:1-3 ▪ Mt 5:7 – “merciful” – Ex 34:6 ▪ Mt 5:8 – “pure” – Ps 24:3-5 ▪ Mt 5:9 – “peacemakers” sons of God – Ps 34:14 ▪ Mt 5:10-12 – “persecuted” – OT prophets were often persecuted for bring God’s word to the people ▪ Mt 5:13-16 – “salt” and “light” – v. 13 – “salt” and “light” – real salt does not lose saltiness, therefore tasteless salt is worthless (foolish) Salt: Preservation: the gospel, or the good in the world ▪ Savoring/seasoning (outward, proclamation): Job6:6; Is 30:24 ▪ Purification (cleansing): Ex 30:35; 2 Ki 2:21; Mk 9:49 ▪ Prevention (restraining) of putrefaction, moral/spiritual pollution, and evil. Antiseptic/medicinal: babies in Ezek 16:4. ▪ Sacrifices and offerings were salted: Lev 2:13; Ezek 16:24; Ezra 6:9 ▪ Prudence and wisdom of speech: Col 4:6 ▪ Covenant of salt: a pact of friendship and between God and man: Lev 2:13; Num18:19; 2 Chron 13:5 ▪ Poison (death, desolation, barrenness and sterility ): Deut 29:23; Judg 9:45; Jer 17:6; Ezek 47:11 Light (see “Light” in the Dictionary of Biblical Imagery, pp. 509-512; Blaney, “light,” ZPEB, pp. 933-934) ▪ God is light (truth and love): Ps 4:6; Is 60:19-20; Is 60:19; 1 Jn 1:5: Rev 21:11, 23; 22:5 ▪ God’s presence/glory: Ex 24:15-18; Hab 3:4; Dan 2:22; Ezek 1; Ps 104:2; Ja 1:17 ▪ Light of the nations: Is 42:6; 49:6; 60:3; Lu 2:22; Acts 13:47; 26:23 ▪ Light of the world: Jn 9:5; 12:46 ▪ Jesus: Is 9:1; Jn 1:4-9 ▪ Gospel (demonstration/proclamation): 2 Cor 4:4-6; Mt 5:16 ▪ Understanding: Lu 10:22 216 Edersheim, Life and Times, III, p, 528. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 236 ▪ Revelation: Ps 34:5; 119:105; 19:8; Eccl 8:1 ▪ Life: Job 3:16-20 ▪ God’s people (saints of light): 1 Pet 2:9; Mt 5:14; Col 1:12-13; 1 Thess 5:5; Eph 5:8 ▪ Sanctified life: Rom 13:12; Eph 5:8-9; Phil 2:15 ▪ Path for God’s people: Prov 4:10 “The unfolding of thy words gives light.” ▪ Fellowship with God: 1 Jn 1:6 ▪ Will of God: Ps 19:7-10 ▪ Judgment, end time, light goes out: Is 13:10; Jer 4:23; Mt 24:29; Rev 18:23 ▪ Light-haters: Jn 3:20 ▪ Conflict between light and darkness, God and Baal, good and evil: two paths Influences ▪ Moral character (illuminated): Mt 6:22 ▪ Hidden defects (revealed): Mt 5:14-16; Lu 8:16 ▪ Preparedness, sobriety: 1 Thess 5:4 ▪ Illumines the truth: Ps 119:130; Ps 43:3 Mt 5:17 – “the law” – Deut 27:26 “Cursed is the man who does not uphold the words of this law by carrying them out.” Then all the people shall say, “Amen!” In Jewish teaching the law was abolished through disobedience. Jesus did not oppose the teaching of the law, only illegitimate interpretations, especially the loopholes and exceptions to the moral laws so often sought by sinners. Mt 5:20 – “righteousness surpasses that of the Pharisees” – Jesus was not addressing their doctrine here, but their hearts and lives, for the Pharisees themselves also taught that right heart actions were essential. Mt 5:21-25 – “you have heard” (6x)– offenses and murder – “sanctity” of human life in sixth commandment Mt 5:23 – “offering your gift” – pure heart motives matter in reference to offerings: Gen 4:4; Prov 15:8; Isa 1:10-15; Jer 5:20; Amos 5:21-24. Mt 5:27 – “you have heard” – “sanctity” of marriage in the seventh commandment. Mt 5:27 – “it has been said” – sanctity of marriage, prohibition against divorce in Deut 24:1. See also 1 Cor 7:10f on desertion. The “except” is not in Mt 19 or Mk 10. In this case, it may be possible that in this one case of exception divorce does not make/cause a person to become an adulterer(es) if they already are one. It may not imply that divorce is justified in the case of adultery, since that is not really what Jesus is addressing here, as is often assumed. Jesus takes a commandment about external behavior and internalizes it. He also applies it to additional interpersonal contexts, thus strengthening the original commandment.”217 Mt 5:33 – “you have heard” about oaths in Deut 23:21– the spirit of the law here is the intensification of the law, as it is also fulfilled in Christ Jesus. See also Lev 19:12; Nu 30:2. Mt 5:38-42 – “you have heard” about lex talionis – Num 35:18-21 (cf. 2 Cor 11:20 “In fact, you even put up with anyone who enslaves you or exploits you or takes advantage of you or pushes himself forward or slaps you in the face.”) See also Ex 21:12-36; Deut 19:15-21; 22:25-26; Lam 3:30. Jesus is breaking the pattern, chain, of evil action and reaction.218 He may have also been fulfilling the original purpose of the law to expand restrictions on the severity of punishments.219 Mt 5:40 – Roman soldiers could force people and animals into labor, a well-known ANE practice. The radical nature of Christianity was not to lead to homelessness (giving away all that we own), but rather hyperbolic teaching to challenge is disciples to radical obedience: to value relations above possessions. Cf. Lk 6:35 on unselfish giving. Mt 5:43 – “you have heard” about “hate of your enemy” – see Ex 23:4-5 where love of enemy is commanded - “If you come across your enemy’s ox or donkey wandering off, be sure to take it back to him. 5 If you see the donkey of someone who hates you fallen down under its load, do not leave it there; be sure you help him with it.” The law did not teach hate, and allowed for vengeance only for murder of relatives. All other personal vengeance was forbidden (Num 35:18-21; Prov 25:21; 1 Sam 25:33). Mt 5:48 – “be perfect” (ἔσεσθε - 2 pl future middle indicative -- τέλειοι) – “ethical blamelessness” – The idea of perfection does not mean without sin, since that would contradict the clear teaching of scripture that no-man except Christ is ever without sin in this life. We must understand the ideal of perfection is moral perfection, but in this life it 217 Blomberg, CNTOT, p. 22. Blomberg, CNTOT, p. 26. 219 Blomberg, CNTOT, p. 27. 218 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 237 becomes more an aspect of moral completion and maturity through living a righteous and holy life according to the scripture (both the Torah and teachings of Jesus). Even though we can say (theoretically) that God has given us the means to obey his law and will, we cannot perfectly do so as long as sin remains in our bodies. In light of this, we can affirm that God also enables us (or rather, provides the means) to have moral completion and maturity, even if not perfect until we are glorified bodily. The Good Samaritan outlines and illustrates this complete character. “Be holy” is the ideal (Lev 19:2, 18). See Deut 18:13, “You must be blameless before the Lord your God.” Also, Lev 11:44-45. See further discussion of perfectionism below, pp. 238-239. I am the Lord your God; consecrate yourselves and be holy, because I am holy. Do not make yourselves unclean by any creature that moves about on the ground. 45 I am the Lord who brought you up out of Egypt to be your God; therefore be holy, because I am holy. Also, Lev 19:2; 20:26. Mt 6:1-13 – Motives in service and prayer – motives are rewarded, not legalistic obedience. Hypocrites do not practice what they preach. Hypocrites in Greek plays were those skillful in acting different roles and interpreting those roles.220 The Pharisees were good at doing good things for bad reasons, as in this case “acts of righteousness” (as giving to the needy) to be seen by others. (For rabbinic piety, fasting and giving gifts to the poor were common, in contrast to the Romans and Greeks where personal charity was not encouraged.) What is the issue regarding religious life and prayer? Public Prayer? Posture? Motives? – Jesus was concerned with their motive, whether their actions and thoughts were directed towards God or people. The mode of prayer, unlike the babbling pagans, was to have simplicity and directness of speech, as in a conversation with God, not in a holy prayer tone designed to impress others. Pagan prayers listed as many titles of the deities as possible in order to “get their attention” and to manipulate them to human will. Christ teaches in the prayer about God’s character: he is omniscient, hears, knows, and answers; he is holy, but loves and delights in his people. Thus prayer to God is a relation of intimacy, not a contractual business “deal” as we so often treat it. The exposition of the OT law in light of the Spirit of the law being written on the new heart. Mt 6:8-10 – prayer – Isa 65:24; Ezek 36:23 Mt 6:10 – Kingdom come on earth – New creation theology that God is bringing his will on the earth to restore/redeem his people and his creation. Mt 6:11 – “daily bread” – Prov 30:7-9 – The Lord is the provider of sustenance, and demonstrated his miraculous care for Israel in the wilderness in this regard with the manna, and Jesus called himself the “bread of life.” Mt 6:16 – fasting – once a year on the Day of Atonement (Lev 16:29-34; 23:26-32)they were not to look somber as the hypocrites “to show men they are fasting.” In much of this teaching, Jesus emphasizes motives of humility before God and man. God’s character: omniscient, omnipresent, holy, rewarder. Pharisees considered fasting as meritorious (but not ascetic fasting). See also Isa 58:5. Mt 6:19 – “treasures in heaven” – What are these treasures? Hillel taught on the corruptibility of earthly treasures. The treasures relate to the heart and to the eyes (see OT sanctification imagery of heart, eyes, hands, ears, feet, etc.) Mt 6:22-24 – “eyes” – A single eye was a generous person, a bad eye was stingy (diseased), it gives no light, is also evil in that it covets. Mt 6:26 – “birds of the air” – Prov 6:6-8 Mt 6:31 – “worry” – Jesus is not addressing “work” to provide, but fear and distrust of God God’s provision. Work is a gift and means to provide. Mt 6:33 – “seek first his kingdom” – this can be understood as the peak of the lesson (see also 5:20), for Jesus is teaching the priorities of the kingdom of God. What does it mean to seek the kingdom of God? Mt 7:1 “do not judge” – This is another theme from Jewish teaching that Jesus interestingly applies. Once again, Jesus is interested in motives, not just external actions. Mt 7:6 – “Dogs” – they were not typically “pets” as today, but rather scavengers outside the home. Pigs were also scavengers, and forbidden as food (See Isa 65:4; 66:3, 17; 2 Pet 2:22; Ps 22:16-17). Jesus does not thus say that we are never to judge, but rather to judge rightly, discerning the difference between dogs and pearls, sacred and profane. As in all of his teaching, Jesus raises the bar, intensifying the law, bringing the focus to the heart-motives. Indeed, consistent with scripture, Jesus is teaching that maturity is the ability to discern good from evil: Wikipedia on hypocrisy: hypocrite is from the Greek word ὑποκρίτης – “hypokrites was a technical term for a stage actor and was not considered an appropriate role for a public figure. In Athens in the 4th century BC, for example, the great orator Demosthenes ridiculed his rival Aeschines, who had been a successful actor before taking up politics, as a hypocrites whose skill at impersonating characters on stage made him an untrustworthy politician. This negative view of the hypokrites, perhaps combined with the Roman disdain for actors, later shaded into the originally neutral hypokrisis. It is this later sense of hypokrisis as "play-acting", i.e., the assumption of a counterfeit persona, that gives the modern word hypocrisy its negative connotation.” 220 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 238 Heb 5:11-14 (NASB95) Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing. 12 For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food. 13 For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant. 14 But solid food is for the mature, who because of practice have their senses trained to discern good and evil. 1 Ki 3:9-10 “So give Your servant an understanding heart to judge Your people to discern between good and evil. For who is able to judge this great people of Yours?” 10 It was pleasing in the sight of the Lord that Solomon had asked this thing. Mt 7:8 – “ask, seek, knock” – asking in prayer must be in humility, seeking in prayer must be for God’s will, knocking in prayer must be persistence. Mt 7:12 – “this sums up the law” – if Jesus says this sums up the law, we should take notice! Interestingly, the Greeks and Chinese also have this theme in their moral teachings. Mt 7:13 – “gates” and two paths – path in Ps 16:11; gate in Ps 118:19-20 – represent the common OT motif of the two paths/ways: death/life, darkness/light, folly/wisdom, Baal/YHWH, lies/truth. Mt 7:15-23 – “false prophets” – Deut 13:1-5; 18:20-22; Jer 6:13-15; 18:10-12; Ezek 13:1-23; 22:27-29; Zeph 3:1-4. Especially consider Deut 18, and the test of the prophets as it relates particularly to the life of Jesus and the Gospels which demonstrate that he fulfilled the role of the Prophet and passed every test. See also Prophesying in Jer 14:14; 27:15. Mt 7:17-23 – “good tree” “bad tree” – Can true doctrine produce bad fruit? Can wrong doctrine produce good fruit? More perhaps to the point, can bad character produce good fruit and vice versa? The heart is the “idol factory” (Luther). The difficult question remains that believers who have all the right doctrine (as it appears) often behave badly, and produce fruits in kind. How to reconcile this? Perhaps, one aspect towards resolving this is that doctrine is not enough; we must do more than just be orthodox. It is not enough just to “be right” we must also be righteous. Mt 7:24 – “house on a rock” – did Jesus understand building as a carpenter, or stone-mason? How does this imagery of building relate to the fact that bedrock was ten feet below the surface for building along the Sea? On perfectionism: ➢ ➢ See R.L. Shelton article, “Perfection, Perfectionism,” Baker Dictionary of Theology, p. 839-843. On OneDrive. See B.B. Warfield for the most comprehensive works on perfectionism, Perfectionism, volumes 1 and 2, Baker Books, 2003, volumes VII and VIII. Regarding the Sermon on the Mount, and the teaching of Christ, issues of the perfectibility of the believer have been historically paramount. John Wesley did not originate the ideas of perfection nor complete sanctification through a perfecting “second work of grace,” though he is credited with widespread (unspoken) acceptance today in Arminian circles. The question is obedience to Christ’s teaching, and its purpose and objective is related to this question. It concerns both the soteriology of justification and the reality of sanctification, and relates to the present role of the law in the life of believers. Jesus says to be perfect. See made perfect, p. 239. Reflecting on the widespread dislike of reading Leviticus, and any Bible books heavy on law, I suspect that underlying this is what Dallas Willard calls our “gospels of sin-management.”221 These gospels include the isolation of justification from the whole of kingdom-life (or sanctification). Redemption/salvation is understood to be primarily about atonement/justification. This makes forgiveness for sins the beginning and end, the sum total of the gospel. Nevertheless, equally important is the sanctified life of discipleship in which the revelation of God has a bearing on the whole life. The gospel of the kingdom is that God seeks to create a holy people. Willard asks whether it is true, that Christians are “just forgiven,” as in the popular bumper-sticker “Christians are not perfect, just forgiven”? The biblical answer to this question is a resounding no, unless of course we want a faith divorced from the rest of our life and our character. A radical disjunction between faith and life leads to the situation we have today: “It says that you can have a faith in Christ that brings forgiveness while in every other respect your life is no different from that of others who have no faith in Christ at all.”222 This may explain why the Christian faith seems to have so little impact on the Christian community, as all the polls and statistics indicate. The widespread profession of faith corresponds to a low level of impact on the “reality” of character and the whole life. The “pie in the sky” in the great “bye and bye” hope o f heaven that so other-worldy, it is no earthly good. c of full age: or, perfect Willard, Divine Conspiracy, pp. 35-59. 222 Willard, Divine Conspiracy, pp. 36. 221 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 239 Maturity = the ability to discern good from evil, truth from falsehood, moral from immoral, etc. Friburg’s Lexicon 26442 τέλειος, εία, ον complete, perfect; (1) with its chief component as totality, as opposed to partial or limited; (a) of things in full measure, undivided, complete, entire (RO 12.2); substantivally τὸ τέλειον the finish, completeness (1C 13.10); comparative τελειότερος, τέρα, ον more complete or perfect (HE 9.11); (b) of persons complete, perfect (MT 5.48; 19.21); (2) with its chief component being full development as opposed to immaturity; (a) of persons full grown, mature (1C 14.20); substantivally οἱ τέλειοι adults, mature persons; used of spiritually mature persons (1C 2.6); (b) of things fully developed, complete (JA 1.4; 1J 4.18); (3) with its chief component being full preparation or readiness complete, perfect (CO 1.28; JA 3.2); in all its meanings τ. carries the component of a purpose that has been achieved Low and Nida 88.36 τέλειος, α, ον: pertaining to being perfect in the sense of not lacking any moral quality - 'perfect.' εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ 'if someone never makes a mistake in what he says, he is a perfect man' Jas 3.2; ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν 'therefore be perfect even as your heavenly Father is perfect' Mt 5.48. Compare the meaning of τέλειος 'mature' in 88.100. 88.38 τελειόω ; τελείωσις, εως f: to make perfect in the moral sense - 'to make perfect, to perfect, causing perfection.' τελειόω: οὐδέποτε δύναται τοὺς προσερχομένους τελειῶσαι 'it is not ever able to make perfect those who come (to God)' He 10.1; ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωται 'truly in this person the love of God is made perfect' 1 Jn 2.5. For another interpretation of τελειόω in 1 Jn 2.5, see 73.7. τελείωσις: εἰ μὲν οὖν τελείωσις διὰ τῆς Λευιτικῆς ἱερωσύνης ἦν 'then, perfection was obtainable through the Levitical priesthood' or 'if the Levitical priesthood could cause perfection' He 7.11. The difficult concept of being “made perfect” is found in the NT (Hebrews) in regard to Christ himself. “Made perfect” in this case is not a moral category of perfection; in English it is best understood with connotations of “complete” or “fulfilled.” In contrast to the OT priests, and the OT covenants and law, Christ’s work of redemption was perfected (accomplished perfectly) through his obedience to death. In his incarnation Jesus was perfect man, but his death sealed that perfection with completion of redemption. According to Guthrie, “The model of perfection is Christ himself, who is said to be made perfect through suffering (2:10O). Indeed, the perfection of Christ qualified him to become the source of eternal salvation to those who obey him (5:9). Not only is Christ himself said to be perfect, but perfection is held up as the goal for the worshippers of God. The writer points out the inability of the law to bring perfection (7:11, 19). Its sacrificial system could do no more than point forward to a better way but could not enable anyone to reach perfection (10:1). The real inadequacy of the law was in its inability to ‘perfect’, i.e., cleanse the conscience (9:9). Yet for the Christian perfection is seen as the goal. The past heroes of faith had perfection as their goal, although they could not attain it ‘without us’ (11:40). By his single sacrifice Christ is said to have perfected ‘for all time those who are sanctified’ (10:14), which shows that ’perfection’. As Hebrews understands it, is not a matter of human effort. We are to look to him who is the perfecter of our faith (12:1).”223 We also see the perfection theme in the following texts in Hebrews which indicate the incomplete/complete trajectory of redemption-history (salvation is a process of sanctification [in this life] that follows justification. There is no perfection in sanctification in this life): Heb 2:10 In bringing many sons to glory, it was fitting that God, for whom and through whom everything exists, should make the author of their salvation perfect through suffering. Heb 5:9 and, once made perfect, he became the source of eternal salvation for all who obey him Heb 7:19 (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God. Heb 7:28 For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever. Heb 9:11 When Christ came as high priest of the good things that are already here, he went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation. Heb 10:1 The law is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. 223 Guthrie, NT Theology, pp. 671-672. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 240 Heb 10:14 because by one sacrifice he has made perfect forever those who are being made holy. Heb 11:40 God had planned something better for us so that only together with us would they be made perfect. Heb 12:23 to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, Heb 12:14 Make every effort[strive] to live in peace with all men and to be holy; without holiness no one will see the Lord. Comments: Jesus’ teaching compressed in the sermon on the mountain has been extensively written about, being the essential summation of his central teachings. This “sermon” begins the first of five major such discourses by Jesus (Mt 57; 10; 13; 18; 24-25). It is not possible to be certain when, and in what sequence, all these teachings were delivered, or whether they are only summarized here by Matthew. In Luke, the account of this event on the mountain is much shorter. Also, thirty-four of Jesus’ recorded verses in Matthew are given in different contexts in Luke’s record: 11:2-4; 12:22-31, 33-34. Jesus’ teaching covers practically all the main points of his ministry, and I suggest they are intended for believers only. That is, though often quoted in non-Christian sources, they were intended to be the central ethical teachings that would become the ideal for the redeemed people of God. As kingdom-ethics, they were not given as the means of redemption any more than the law had been given as the means of redemption. Indeed, they are the fruit of redemption that Jesus describes in the first section of the “blesseds.”224 Regenerated believers have a kingdom ethic which holds to such a high ideal that it must be understood to foreshadow heaven itself. Such wisdom also contravenes the wisdom and ethics of this world (e.g., much of the teaching of the rabbis). Jesus’ teaching is the most profound teaching ever given on this earth, and it confirms, with his miracles, that he is the Son of God incarnate. It also confirms he is the fulfillment of the OT hopes of the Prophet-Messiah, for the prophet speaks God’s revealed words to God’s people. The Word of God speaks the words of God to God’s chosen. Thus, Jesus’ words are further testimony to Jesus’ divinity. Of all the points in the “sermon,” Jesus once affirms his role in fulfilling the promises and hopes anticipated in the Law and the Prophets (entire OT), and the rest of the teaching affirms the internal/external fruits of redemption in his people. Implicit in the sermon is the distinction between the two ways: the way or righteousness (redeemed) versus the way of unrighteousness (unredeemed). The “two humanities.” The sermon in sum: ▪ OT/NT believers are blessed, that is, saved by grace through faith and they also bear the fruit described here (5:3-12) ~ the gospel of grace. The solution is spiritual, not political or military. ▪ Believers/disciples are the salt/light of the earth (5:13-16) ~ the gospel to all. ▪ Jesus fulfills the OT promises, law, and prophets (5:17-20) ~ the gospel of hope promised in the OT is realized. See Deut 27-28 (cursings and blessings). There is no abrogation of the law or its curses. Jesus intensifies the law, showing its internal focus and goals to conform the NEW heart to God’s law and character. The Law of the Spirit, and the spirit of the law, of God is present in all aspects of the gospel. ▪ Believer’s righteousness will surpass that of the Pharisees and teachers of the law (5:19-20) ~ the gospel of God’s righteousness in Christ. ▪ Believers are characterized by love towards all (forgiveness, not anger) (5:21-26); faithfulness to spouses (5:2732); truthfulness in words (5:33-37); forgiveness instead of retaliation (5:38-42); love towards enemies (5:4347). ▪ Believers do not do acts of righteousness to be seen by others, but to please God (6:1-4) ~ the gospel of internal regeneration by God and relationship with God. ▪ Believers do not pray to be seen by others, but to communicate with God (6:5-14) ~ the gospel of internal regeneration by God and relationship with God. ▪ Believers do not fast to be seen by others, but unto God alone (6:16-18) ~ the gospel of internal regeneration by God and relationship with God. ▪ Believers do not store treasures on earth without storing treasures in heaven, for their love for God surpasses all loves (6:19-24) ~ the gospel of the coming Kingdom in heaven. 224 L.Jones does a beautiful job of describing the Christian in these verses as the one who is poor in spirit (knows his sin before God), and mourns (repents before God), and is meek (all self-defense before God is silenced), hungers and thirsts (new heart hungers for God internally), merciful (forgiving, since forgiven), pure in heart (Spirit of God cleanses and indwells), peacemakers (since they have peace with God), persecuted (since they represent Christ). Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 241 ▪ ▪ ▪ ▪ ▪ ▪ Believers do not worry about their material needs, since they trust that God takes care of them (6:25-34) ~ the gospel of the Lord’s prayer. Believers do not pass false or wrong judgment on others, since they know they stand before God and that slander is sin (7:1-6) ~ the gospel of justification from sin. Believers receive from God, since they ask from God, and thus give to others as they would like to receive (7:712). So-called “Golden Rule.” Believers know the narrow way of salvation, since it is through Christ alone (7:13-14) ~ the gospel of life through Christ. Believers can distinguish sheep (good) from wolves (evil), since they also bear the fruit of righteousness through Christ (7:15-23). This is spiritual maturity (p. ) Believers are wise builders for they build their lives on the teachings of the Word of God himself (7:24-27) ~ the fruit of justification is sanctification in life, thoughts, deeds, words. John the Baptist inquires about Jesus: John in Herod’s fortress prison MACHAREUS CASTLE-FORTRESS (east of, and overlooking, the Dead Sea, see p. 262)225, A.D. 28 (spring-summer-winter? John was beheaded in winter, A.D. 29). Jesus was teaching and preaching on his third tour of GALILEE, alone after sending out the disciples in pairs, Mt 11:1-30; Lk 7:18-35. Who is this man? Mt 11:1-18 After Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in the towns of Galilee.a2 When John heard in prison what Christ was doing, he sent his disciples 3 to ask him, “Are you the one who was to come, or should we expect someone else?” 4 Jesus replied, “Go back and report to John what you hear and see: 5 The blind receive sight, the lame walk, those who have leprosy b are cured, the deaf hear, the dead are raised, and the good news is preached to the poor. 6 Blessed is the man who does not fall away on account of me.” 7 As John’s disciples were leaving, Jesus began to speak to the crowd about John: “What did you go out into the desert to see? A reed swayed by the wind? 8 If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings’ palaces. 9 Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 10 This is the one about whom it is written: “‘I will send my messenger ahead of you, who will prepare your way before you.’c 11 I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he. 12 From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it. 13 For all the Prophets and the Law prophesied until John. 14 And if you are willing to accept it, he is the Elijah who was to come. 15 He who has ears, let him hear. 6 “To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others: 17 “‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’ 18 For John came neither eating nor drinking, and they say, ‘He has a demon.’ 19 The Son of Man came eating and drinking, and they say, ‘Here is a glutton and a drunkard, a friend of tax collectors and “sinners.” ’ But wisdom is proved right by her actions.” Notes: ▪ Mt 11:5 – “blind see, lame walk, lepers healed, deaf hear, dead raise” – OT expectation fulfilled The blind see Ps 146:8 The Lord opens the eyes of the blind; The Lord raises up those who are bowed down; The Lord loves the righteous; Isa 29:18 On that day the deaf will hear words of a book, And out of their gloom and darkness the eyes of the blind will see. Isa 35:5 Then the eyes of the blind will be opened And the ears of the deaf will be unstopped. Mt 15:31 So the crowd marveled as they saw the mute speaking, the crippled restored, and the lame walking, and the blind seeing; and they glorified the God of Israel. Jn 10:21 Others were saying, “These are not the sayings of one demon-possessed. A demon cannot open the eyes of the blind, can he?” That John’s disciples could visit him in prison indicates that he could still have some kind of contact with them. See picture in syllabus map handouts, bottom of p. , Modern M’Khaur. a Greek in their towns b The Greek word was used for various diseases affecting the skin—not necessarily leprosy. c Mal. 3:1 225 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 242 ▪ ▪ Jn 11:37 But some of them said, “Could not this man, who opened the eyes of the blind man, have kept this man also from dying?” Mt 11:10, 14 – “Messenger” and “Elijah who was to come” – Ex 23:20 and Mal 3:1; 4:5 (see also after transfiguration of Jesus when the disciples asked about Elijah, Mt 17:1–13). Beale and Carson state: “Jesus declares that John is the fulfillment of that prophecy, not in the literal sense of the ascended Elijah returned to earth, but metaphorically as the one who would come ‘in the spirit and power of Elijah.’”226 Mt 11:18 – “eating and drinking” – Deut 29:6; Isa 22:13 Comments: The OT prophetic era is ending, the NT covenant of the OT promises is being completed, and John seeks reassurance of Jesus’ identity. Many have wrestled with why John sends his question about the “coming One” to Jesus, especially considering the theophany John was given at Jesus’ baptism (cf. John’s response to Jesus in 3:14). Some interpreters speculate that John was concerned about reports of Jesus touching lepers, and thus Jesus responds that lepers are healed (Mt 11:5). This seems to be little more than an interesting speculation. We do know from the text that John, when he heard what Jesus was doing, wanted to know if Jesus was the one they had been expecting. We can only speculate about the possible political, religious, or personal reasons. Nevertheless, we can rightly deduce from Jesus’ comment, “Blessed is the man who does not fall away on account of me,” that Jesus understood John possibly to be trapped in doubt, or uncertainty, naturally enhanced by languishing in prison. Jesus answers John: This inquiry from John gave Jesus an opportunity to explain John’s mission, and thus his own mission. Jesus’ answer to John correlates his work to the Messianic hopes of Israel (Mt 11:4-6; see Isa 29:18-21; 35:5-6; 61:1[Lk 4:18]). Jesus highlights the great importance of John’s mission, and his own, by declaring that “all the Prophets and Law prophesied until John.” That is, the entire (the OT) Law and Prophets foretold Messiah’s mission. Jesus then claims that John inaugurated a new era for the advancement of the kingdom of God (Mt 11:12). Jesus supports his claims by referencing the prophet Malachi (3:1) who prophesied that a messenger (John) would be sent ahead of the Messiah (Jesus). The ascending scale of works Jesus was doing suggests that healings, and even the resurrection of the dead, were not the primary significance of his works, but rather that the gospel is preached (In Lk 4:18[Isa 61:1-2] Jesus emphasizes the gospel as freedom and that he was going to fulfill the prophecy of Isaiah): that is, Jesus never has any doubt about his redemptive mission. Signs of Messiah: It is noteworthy that Jesus emphasizes the gospel (of freedom) to John in prison, since the freedom that Jesus was proclaiming was spiritual; and not political, as perhaps John and many were anticipating(?). John is later killed at this palace-prison (see p. 262). the gospel is preached to the poor the dead are raised the sick are healed the lame walk the blind see Jesus denounces Korazin, Bethsaida, and Capernaum: GALILEE, A.D. 28 (spring-summer-winter?); Lu 10:13 Mt 11:20-24 Then He began to denounce the cities in which most of His amiracles were done, because they did not repent. 21“Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in dsackcloth and ashes. 22“Nevertheless I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. 23 “And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day. 24“Nevertheless I say to you that it will be more tolerable for the land of Sodom in the day of judgment, than for you.” As Jesus is ministering around the Sea of Galilee, he prophetically teaches in the style of the OT prophets proclaiming judgment on the region for those who rejected his testimony and the signs of his miracles. He even compared them to those in Tyre, Sidon, and Sodom who would have repented if they had been given the mercy of his miraculous signs. 226 Beale and Carson, CNTOT, p. 39. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 243 Jesus is anointed for his coming death by an unidentified, sinful woman: CAPERNAUM, spring A.D. 28, Lk 7:36-50; cf. similar story in Mt 26:6-13; cf. unmerciful servant Mt 18:23-24; cf. Mary’s similar act in Jn 12:3 Lk 7:36-50 Now one of the Pharisees invited Jesus to have dinner with him, so he went to the Pharisee’s house and reclined at the table. 37 When a woman who had lived a sinful life in that town learned that Jesus was eating at the Pharisee’s house, she brought an alabaster jar of perfume, 38 and as she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them. 39 When the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would know who is touching him and what kind of woman she is—that she is a sinner.” 40 Jesus answered him, “Simon, I have something to tell you.” “Tell me, teacher,” he said. 41 “Two men owed money to a certain moneylender. One owed him five hundred denarii, a and the other fifty. 42 Neither of them had the money to pay him back, so he canceled the debts of both. Now which of them will love him more?” 43 Simon replied, “I suppose the one who had the bigger debt canceled.” “You have judged correctly,” Jesus said. 44 Then he turned toward the woman and said to Simon, “Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. 45 You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. 46 You did not put oil on my head, but she has poured perfume on my feet. 47 Therefore, I tell you, her many sins have been forgiven—for she loved much. But he who has been forgiven little loves little.” 48 Then Jesus said to her, “Your sins are forgiven.” 49 The other guests began to say among themselves, “Who is this who even forgives sins?” 50 Jesus said to the woman, “Your faith has saved you; go in peace.” Notes: ▪ Lu 7:39 – “if this man were a prophet” (see discussion on Jn 12) – Jews believed that prophecy had ceased with the end of the OT era (Silent Years of Intertestamental Period). This “if” was quite true, since Jesus ironically was The Prophet they were all awaiting. Jesus not only knew who the woman was, but also knew Simon’s thoughts. Jesus uses the logic of a Rabbi in telling the short example of the two debtors, but he takes the application much further to the weeping woman who was doubly grateful for God’s forgiveness. In the process, he also upbraids/teaches Simon that the woman had even been more kind to him than Simon, in A.N.E. terms of common hospitality (water, washing feet, greeting with a kiss, perfume); she has been forgiven much and thus loves much. At this, the guests marveled that he had the audacity to forgive her sins. Big themes: repentance, love, faith, forgiveness, joy, peace. Comments: St. Gregory said that this is a “Story more fit to weep over than be commented upon.”227 Jesus parabolically enacts the gospel to Simon, a Pharisee. As Jesus went to the sinful tax collector’s house to eat, he also went to the sinful Pharisee’s house to eat. Thus, all that was said above about the former event with Levi is applicable to the latter event with Simon. Numerous redemptive themes are highlighted by this event: • Jesus was the true Prophet, despite the doubts of Simon. Jesus has knowledge of Simon’s thoughts, as well as the weeping woman. Yet, he was more than just a prophet, he was Messiah, Savior of sinners. • Jesus came to forgive sinners of guilt, contrary to Simon’s Jewish Messianic expectations. Contrast here the perspective of the woman with that of Simon. • Jesus did not consider that the woman’s contact with him would defile him, moral taboos, as Simon assumed. • Jesus was able to forgive the woman’s sins, without any sacrifice(!) and she was thus overjoyed and thankful, unlike proud Simon and the others present. • Jesus declared that the sinful woman’s faith had saved her, contrary to the Pharisee’s belief in worksrighteousness. Conversion: love, thankfulness, peace are shown in her. • The woman does not say a (recorded) word, yet her act of faith testify forever to Jesus as the Prophet/Messiah sent from God. Jesus and disciples eat grain, and Jesus heals a man, on the Sabbath: GALILEE, spring-summer-winter?, A.D. 28; Mk 2:23-3:6; Lk 6:1-11. See Ex 25:30; Lev 25:5-9; 1 Sam 21:1-6. See healing of blind man on Sabbath in Jn 9, p. See “Sabbath Controversies,” p. 259. a A denarius was a coin worth about a day~s wages. Edersheim, Life and Times, p. 563. 227 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 244 Mt 12:1-13 (NASB) At that time Jesus went through the grainfields on the Sabbath, and His disciples became hungry and began to pick the heads of grain and eat. 2But when the Pharisees saw this, they said to Him, “Look, Your disciples do what is not lawful to do on a Sabbath.” 3 But He said to them, “Have you not read what David did when he became hungry, he and his companions, 4 how he entered the house of God, and they ate the consecrated bread, which was not lawful for him to eat nor for those with him, but for the priests alone? 5 “Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath and are innocent? 6“But I say to you that something greater than the temple is here. 7 “But if you had known what this means, ‘I desire compassion, and not a sacrifice,’ you would not have condemned the innocent. 8 “For the Son of Man is Lord of the Sabbath.” 9 Departing from there, He went into their synagogue. 10 And a man was there whose hand was withered. And they questioned Jesus, asking, “Is it lawful to heal on the Sabbath?”—so that they might accuse Him. 11 And He said to them, “What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? 12 “How much more valuable then is a man than a sheep! So then, it is lawful to do good on the Sabbath.” 13 Then He said to the man, “Stretch out your hand!” He stretched it out, and it was restored to normal, like the other. 14 But the Pharisees went out and conspired against Him, as to how they might destroy Him. Jesus tackles some heady issues in this narrative related to Jewish legalism, the meaning and recognition of the Sabbath, his Lordship, and the spirit and compassion of the OT law. On the one hand, he silences his critics with the brunt of their own kind of logic; on the basis of the law they had sought to silence him, yet on the basis of the law and historical precedent he silences them. The law forbade labor (which they were not really engaged in here) on the Sabbath (Ex 34:21 – You shall work six days, but on the seventh day you shall rest; even during plowing time and harvest you shall rest.), yet the law also allowed for doing good and saving life on the Sabbath (cf. Isa 58:6-7; Lk 6:6-11; 13:10-17; 14:16).228 The latter is not just a “technicality,” but the true spirit of the law; it is also the true creational-purpose for the Sabbath – it was to be affirmative of life and blessing for humankind, not just some burdensome regulation. Jesus also reaffirms the common OT prophetic teaching that rejected the (Pharisaic) legalism of externalism that lacked true internal love and motivations, and which highlighted for the Pharisees the sobering fact that sacrifices alone were insufficient (Mt 12:7): Hos 6:6 For I delight in loyalty rather than sacrifice, And in the knowledge of God rather than burnt offerings. In so stating the matter, Jesus as the Lord of the Sabbath, had authority at least akin to the priests who allowed David and his men to eat the bread (that was even consecrated in the temple!). Compare where Jesus had exhorted them to learn what Hosea meant in Mathew 9 – Mt 9:13 “But go and learn awhat this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.” He does not diminish the law but reaffirms that the law was given in love and compassion for love and compassion, and certainly that the law and morality are never to be understood as separate. Jesus travels again (second Galilean tour): THROUGH GALILEE, summer, A.D. 28, Lk 8:1-3; see parallels which do not have the references to who was travelling with him in Mt 13:2-23; Mk 4:1-20 Lk 8:1-3 After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him,2 and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; 3 Joanna the wife of Cuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means. Notes: ▪ “good news of the kingdom of God” – Jesus was proclaiming this news. What exactly did he say? Comments: 228 See the “Sabbath principle,” p. 260. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 245 • • • Jesus’ first tour of Galilee (with four fishermen): Mt 4:23-25; Mk 1:38-39; Lu 4:43-44(?). Jesus’ second tour (with his twelve disciples): Lk 8:1ff; (Mt 13:1ff; Mk 4:1ff) Jesus’ third tour (alone, twelve disciples sent out): Mt 9:35-11:1; Mk 6:6-13; Lk 9:1-6. On Jesus’ second Galilean tour he left Capernaum to travel in Galilee with the twelve disciples (unlike his third tour of Galilee when they were sent out without him) and “many others.” We learn from Luke that the many women following Jesus were supporting them all financially.229 This trip was a training trip for the disciples (to prepare them to be sent out in pairs), since they saw Jesus in action: • traveling from place to place • with women who were supporting them financially • proclaiming the kingdom of God (good news of the gospel of redemption) • curing diseases • casting out devils The kingdom of God is advancing dramatically with the teaching and miracles of Jesus and the disciples. Disease and suffering are checked, even if on a small scale, foreshadowing (foretastes of) the coming end of all such. It was after/at this time Jesus began to teach regularly in parables. Jesus tells eight parables about the kingdom of God:230 GALILEE, summer, A.D. 28 (OT prophecy of Messiah and parables: Ps 78:2), Mt 13:1-52; Mk 4:1-34; Lk 8:4-18 The Parable of the Sower Mt 13:1-23 (Mk 4:1-20; Lk 8:1-15) That same day Jesus went out of the house and sat by the lake. 2 Such large crowds gathered around him that he got into a boat and sat in it, while all the people stood on the shore. 3 Then he told them many things in parables, saying: “A farmer went out to sow his seed. 4 As he was scattering the seed, some fell along the path, and the birds came and ate it up. 5 Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. 6 But when the sun came up, the plants were scorched, and they withered because they had no root. 7 Other seed fell among thorns, which grew up and choked the plants. 8 Still other seed fell on good soil, where it produced a crop—a hundred, sixty or thirty times what was sown. 9 He who has ears, let him hear.” 10 The disciples came to him and asked, “Why do you speak to the people in parables?” 11 He replied, “The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. 12 Whoever has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. 13 This is why I speak to them in parables: “Though seeing, they do not see; though hearing, they do not hear or understand. 14 In them is fulfilled the prophecy of Isaiah: ”‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving. 15 For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them.’ a In ANE and Jewish terms, it may have been a “scandalous” arrangement for women to be both traveling with, and studying with, the disciples (see Keener, Bible Background, pp. 209-210). The source of the funds from these women is unknown, but perhaps they were from the upper-classes. 230 See Five Discourses, p. 132. a Isaiah 6:9,10 229 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 246 16 But blessed are your eyes because they see, and your ears because they hear. 17 For I tell you the truth, many prophets and righteous men longed to see what you see but did not see it, and to hear what you hear but did not hear it. 18 “Listen then to what the parable of the sower means: 19 When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart. This is the seed sown along the path. 20 The one who received the seed that fell on rocky places is the man who hears the word and at once receives it with joy. 21 But since he has no root, he lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away. 22 The one who received the seed that fell among the thorns is the man who hears the word, but the worries of this life and the deceitfulness of wealth choke it, making it unfruitful. 23 But the one who received the seed that fell on good soil is the man who hears the word and understands it. He produces a crop, yielding a hundred, sixty or thirty times what was sown.” The Parable of the Weeds Mt 13:24-30 Jesus told them another parable: “The kingdom of heaven is like a man who sowed good seed in his field. 25 But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. 26 When the wheat sprouted and formed heads, then the weeds also appeared. 27 “The owner’s servants came to him and said, ‘Sir, didn’t you sow good seed in your field? Where then did the weeds come from?’ 28 ”‘An enemy did this,’ he replied. “The servants asked him, ‘Do you want us to go and pull them up?’ 29 ”‘No,’ he answered, ‘because while you are pulling the weeds, you may root up the wheat with them. 30 Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.’” The Parables of the Mustard Seed and the Yeast Mt 13:31-35 He told them another parable: “The kingdom of heaven is like a mustard seed, which a man took and planted in his field. 32 Though it is the smallest of all your seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds of the air come and perch in its branches.” 33 He told them still another parable: “The kingdom of heaven is like yeast that a woman took and mixed into a large amount a of flour until it worked all through the dough.” 34 Jesus spoke all these things to the crowd in parables; he did not say anything to them without using a parable. 35 So was fulfilled what was spoken through the prophet: “I will open my mouth in parables, I will utter things hidden since the creation of the world.” b The Parable of the Weeds Explained Mt 13:36-42 Then he left the crowd and went into the house. His disciples came to him and said, “Explain to us the parable of the weeds in the field.” 37 He answered, “The one who sowed the good seed is the Son of Man. 38 The field is the world, and the good seed stands for the sons of the kingdom. The weeds are the sons of the evil one, 39 and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels. 40 “As the weeds are pulled up and burned in the fire, so it will be at the end of the age. 41 The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. 42 They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear. a b Greek three satas (probably about 1|2 bushel or 22 liters) Psalm 78:2 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 247 The Parable of the Hidden Treasure Mt 13:44 “The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. The Parable of the Pearl Mt 13:45 “Again, the kingdom of heaven is like a merchant looking for fine pearls. 46 When he found one of great value, he went away and sold everything he had and bought it. The Parable of the Net Mt 13:47-51 “Once again, the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish. 48 When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away. 49 This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous 50 and throw them into the fiery furnace, where there will be weeping and gnashing of teeth. 51 “Have you understood all these things?” Jesus asked. “Yes,” they replied. 52 He said to them, “Therefore every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old.” [ADD more on parables here: See p. 247] Parable of the great banquet feast Mark adds the parable of the seed growing secretly: Mk 4:26 And He was saying, "The kingdom of God is like a man who casts seed upon the soil; 27 and he goes to bed at night and gets up by day, and the seed sprouts and grows-- how, he himself does not know. 28 "The soil produces crops by itself; first the blade, then the head, then the mature grain in the head. 29 "But when the crop permits, he immediately puts in the sickle, because the harvest has come." Luke adds the parables of the lamp on a stand (Lu 8:16-18), the prodigal son (15:11-31), the lost coin (15:8-10), the shrewd manager (16:1-13). Notes: ▪ see parables, p. 132, House chart, p. , and Parable chart from Dictionary of Jesus and Gospels, p. 595; see articles on “kingdom” and “kingdom of God” on OneDrive. Central to the parables is the kingdom of God. ▪ Mt 13:13-15 – “though seeing” – Only those who were totally serious and determined to understand God’s words from Christ would understand the parables (as well as the works of Christ). (This was the same as in the OT prophets.) The disciples would be given full disclosure: Jesus claimed to speak the word of God (as the Prophet) and wanted his listeners to understand. Thus, we can assume his words could be understood. In fact, here Jesus indicates that those who hear him were accountable to the word of God spoken to them. He did not intend to obscure his meaning, but to reveal it. Rather, to unbelief it was obscure and inscrutable. Worse than that, many times he was understood perfectly but they rejected his meaning. ▪ Mt 13:44 – “hidden treasures” – were often buried for safe-keeping. Pearls existed then that were worth the equivalent of millions of dollars (from Red Sea, Persian Gulf, Indian Ocean). Comments: All seven of the parables in Matthew (Mark adds the one parable of the growing seed to the list)231 teach something of the kingdom of God/heaven (i.e., the good news of the gospel of redemption). Note the OT texts. According to Blomberg, “Matthew 13 forms the central pivot in this Gospel. After this chapter Jesus’ ministry focuses increasingly on Gentiles and on his disciples . . .”232 • Sower/seed (kingdom bears fruit in response to Word of God): Isa 55:10-11 A • Weeds/wheat (kingdom in fallen world only temporarily (justice is coming): Ps 147:14 B • Mustard seed (kingdom will be complete, Gentiles included, contrary to appearances): Ezek 17:23 C • Yeast (kingdom will be complete, contrary to appearances: obscurity to prominence): Lev 7:13-14; 23:17 C • Treasure (kingdom demands total commitment): Prov 2:4; Eccl 2:8 D 231 232 Only Matthew records the parables of the wheat/tares, treasure, pearl, and dragnet, Blomberg, “Matthew,” Commentary on NT Use of OT, p. 48. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 248 • • • Pearl (kingdom demands total commitment): Job 28:18: Isa 45:3 Dragnet: kingdom in fallen world only temporarily (final justice is coming): Ezek 47:10 Seed grows secretly (kingdom of God will be completed by God): Joel 4:13 D B A Jesus calms the storm: SEA OF GALILEE, autumn, A.D. 28, Mt 8:23-27; Mk 4:35-41; Lk 8:22-25. Mt 8:23-27 Then he got into the boat and his disciples followed him. 24 Without warning, a furious storm came up on the lake, so that the waves swept over the boat. But Jesus was sleeping. 25 The disciples went and woke him, saying, “Lord, save us! We’re going to drown!” 26 He replied, “You of little faith, why are you so afraid?” Then he got up and rebuked the winds and the waves, and it was completely calm. 27 The men were amazed and asked, “What kind of man is this? Even the winds and the waves obey him!” Comments: Matthew places this event earlier than the other Synoptics. It highlights the disciples’ lack of faith at this point. More importantly, it reveals the glory of Christ in his power over nature. Jesus had power over devils, illness, and nature, as illustrated repeatedly by his various corresponding miracles. As many do, exemplorizing and spiritualizing this text fails to convey its redemptive-historical meaning. One of the central concerns of this story is the final question that each of the synoptic accounts records: “What kind of man is this? Even the winds and the waves obey him!” This question is the concern of the entire narrative, and is remarkably answered by the demon possessed men in the next event ~~ they understood that Jesus was the Son of God and that he had authority/control over them (Mt 8:28-3 4). Note the similar story of Jesus walking on the stormy waters of Galilee ends with the disciples acknowledging Jesus’ divinity: “Truly you are the son of God!” (Mt 14:33). I cannot count the times I have heard this used in a spiritualized way both in sermons and in conversation: “Jesus stills the storms of your life, if you trust in him, if you believe and have sufficient faith in him, etc. etc. . . .” As Sidney Greidanus writes, “since not many of the hearers will find themselves threatened by a destructive storm and on a raging sea for the sake of instant application the storm and sea are spiritualized to ‘storms’ on the ‘sea of life’.”233 It could be argued that such exemploristic-moralistic-spiritualized interpretations miss the tremendous significance of the manifestation of Christ’s power in redemption-history: He is Lord even over nature! The one particularly vexing need among the ancients in their pagan religions was to find a god who could control nature, and thus the nature gods prevailed. Here, however, is the God of the OT manifested in the flesh, demonstrating the same kind of power that God did in dividing the sea in Israel’s deliverance. Continuity with the OT is preserved, as well as further marvelous revelation of God in Christ. Yes, it does also highlight the disciples’ lack of faith at this point, indicating that their spiritual sight was still very stilted. Indeed, all of the “miracle” texts in this sequence stress faith/belief in Christ. Yet, much more importantly, it reveals the glory of Christ in his power over nature. Jesus had power over devils, illness, and nature, as illustrated repeatedly by his various corresponding miracles. 233 Greidanus, Modern Preacher, p. 160. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 249 (right) Rembrandt Christ in the Storm on the Lake of Galilee Cf. Ps 104:6–7 (NASB95) You covered it with the deep as with a garment; The waters were standing above the mountains. 7 At Your rebuke they fled, At the sound of Your thunder they hurried away. Ps 107:23–32 (NASB95) Those who go down to the sea in ships, Who do business on great waters; 24 They have seen the works of the LORD, And His wonders in the deep. 25 For He spoke and raised up a stormy wind, Which lifted up the waves of the sea. 26 They rose up to the heavens, they went down to the depths; Their soul melted away in their misery. 27 They reeled and staggered like a drunken man, And were at their wits’ end. 28 Then they cried to the LORD in their trouble, And He brought them out of their distresses. 29 He caused the storm to be still, So that the waves of the sea were hushed. 30 Then they were glad because they were quiet, So He guided them to their desired haven. 31 Let them give thanks to the LORD for His lovingkindness, And for His wonders to the sons of men! 32 Let them extol Him also in the congregation of the people, And praise Him at the seat of the elders. But is this even the main point here? No, these narratives all fit into the larger unity of the revelation of redemption, they illustrate the promise to Adam/Eve, and to all of Israel and to the world that the Messiah would reverse the consequences of the Fall. That the creation would be restored/renewed to its pre-fall harmony, beauty, joy, perfections. Even more than that, redemption would include resurrected and glorified “spiritual” physical bodies (see 1 Cor 15). In Christ’s ministry, the restoration of this creation began in earnest; in his resurrection it is guaranteed! In his return, it will be completed. We see in these Gospel narratives that the Creator is the Redeemer, and that his creation matters to him. There is much more that could be developed from this idea, particularly in the area of the continuity of our life now with life as we will know it on the earth for all eternity. For example, our entire lives, relationships, work, and character, are horizontal into eternity. If this was not so, why would Christ take on flesh, heal the sick, raise the dead, and still storms? Redemption is not deliverance from the world but redemption of the world: “God so loved the cosmos . . .” Remember that God sees his creation as “very good.” Simply put, exemplorizing and spiritualizing this stormnarrative fails to convey its redemptive-historical meaning. The central concern of this story is the final question that each of the synoptic accounts record: “What kind of man is this? Even the winds and the waves obey him!” This question is the concern of the entire narrative. Who answers this question? Remarkably, it is answered by the demon possessed men in the next event recorded in Mt 8:28-3 4: the demons understood that Jesus was the Son of God and that he had authority/control over them Note the similar story of Jesus walking on the stormy waters of Galilee ends with the disciples acknowledging Jesus’ divinity: “Truly you are the son of God!” (Mt 14:33). See discussion in next section below. This narrative simply is not about our personal troubles (“storms of life”); it is about who Christ is and putting absolute trust in him, for he is worthy. It is thus, in application, about worship and discipleship in Christ. But most importantly, it is about Christ himself, revealed as Messiah who is the Creator, and Redeemer. All of the “miracle” texts in this sequence stress faith/belief in Christ. Matthew was driving home the importance of faith in Christ as the prerequisite to receiving redemption. This is why we do not preach a man-centered message, but a Christ centered one. That is, “We preach Christ and not ourselves.” When do the disciples themselves finally answer their question? In the later incident (Mt 14:31) of Jesus walking on the water, the disciples finally answer their question with the declaration of worship of Jesus, saying, “Truly you are the Son of God!” This is what we preach. Christ is truly the Son of God, Messiah, the Creator and Redeemer! Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 250 [From Hague Hermeneutics class-syllabus] Problems with spiritualizing: ▪ Subjective, selective choice of details ▪ Fails to grasp context, purpose, passage ▪ Parallels are arbitrary, subjective: i.e., generally, many details in the source text are left without an analogy. ▪ The OT redemptive-historical covenant-promises are often missed, as are the role of people and events in furthering those promises, as well as the revelation of God himself ▪ Seeking to find “spiritual” or religious meaning above historical meaning is subject to the same criticism as Neoorthodoxy’s separation of salvation-history from history. ▪ In the NT the revelation of the Messiah, his person, power, and purposes is often obscured by moral stories and exemploristic spiritualizing of the OT/NT historical narratives. ▪ That is, the interpretation tends towards anthropocentrism away from Messianic Christocentrism. “Spiritualizing does not preach the message of the text, but deforms it.”234 Jesus heals two demon-possessed men in Gadara Jesus finished the “sermon” he had given on a hillside near Galilee and returned to Capernaum. As he and his disciples crossed the Sea of Galilee, Jesus calmed a fierce storm. Then, in the Gentile Gadarene region, Jesus commanded demons to come out of two men. Jesus heals two demon-possessed men in Gadara: GADARA, NEAR SEA OF GALILEE, autumn, Mt 8:28-34; Mk 2:3-12; Lk 5:18-26 Mt 8:28-34 When he arrived at the other side in the region of the Gadarenes, a two demon-possessed men coming from the tombs met him. They were so violent that no one could pass that way. 29 “What do you want with us, Son of God?” they shouted. “Have you come here to torture us before the appointed time?” 30 Some distance from them a large herd of pigs was feeding. 31 The demons begged Jesus, “If you drive us out, send us into the herd of pigs.” 32 He said to them, “Go!” So they came out and went into the pigs, and the whole herd rushed down the steep bank into the lake and died in the water. 33 Those tending the pigs ran off, went into the town and reported all this, including what had happened to the demon-possessed men. 34 Then the whole town went out to meet Jesus. And when they saw him, they pleaded with him to leave their region. (right)Rembrandt, Jesus and his disciples in a storm on the Sea of Galilee Comments: (Luke and Mark mention only one of the demoniacs at this incident.) As noted, the demon possessed men answer the perplexing question of the disciples when they were crossing the Sea, “Who is this man,” since the devils had access to spiritual realities that the disciples were only “guessing at.” We do not even know how the Legion of devils knew that Jesus was the Son of God, but they could plainly see this even from a distance (since one of the men at least ran up to Jesus when he saw him from a distance, and he[the demons] then shouted a plea to him not to torture them). The devils were rightly terrified of Jesus, since they knew that he was the Son of God, had power over them and the pigs, could drive them out of the men, and could punish them. It is thus left to the devils themselves to tell the disciples and others that Jesus was the true Son of God! This narrative echoes James 2:19 ~ You believe that there is one God. Good! Even the demons believe that—and shudder. Mk 1:34 and Jesus healed many who had various diseases. He also drove out many demons, but he would not let the demons speak because they knew who he was. 234 a Greidanus, Modern Preacher, p. 161. Some manuscripts Gergesenes; others Gerasenes Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 251 ➢ See also Jesus’ discussion of Satan in Jn 8:42-58. Jesus raises Jairus’s daughter from death: CAPERNAUM, ON SEA OF GALILEE, autumn, A.D. 28, Mt 9:18-26; Mk 5:21-43; Lk 8:40-56 Mt 9:18-26 While he was saying this, a ruler came and knelt before him and said, “My daughter has just died. But come and put your hand on her, and she will live.” 19 Jesus got up and went with him, and so did his disciples. 20 Just then a woman who had been subject to bleeding for twelve years came up behind him and touched the edge of his cloak. 21 She said to herself, “If I only touch his cloak, I will be healed.” 22 Jesus turned and saw her. “Take heart, daughter,” he said, “your faith has healed you.” And the woman was healed from that moment. 23 When Jesus entered the ruler’s house and saw the flute players and the noisy crowd, 24 he said, “Go away. The girl is not dead but asleep.” But they laughed at him. 25 After the crowd had been put outside, he went in and took the girl by the hand, and she got up. 26 News of this spread through all that region. Comments: In Mt 9:18-26, the synagogue ruler (Jairus) was probably from Capernaum. He had strong faith that Jesus could rescue his daughter from her illness. After she dies while they were on their way to see her, Jesus then arrives to raise her from the dead. Recorded only in in Lu 7:11-17, Jesus raised from the dead the only son of a widow from Nain. Luke places this after Jesus healed the servant of the Centurion with a lot of faith from Capernaum (Mt 8:5-13; Lk 7:1-10). Jesus raised Lazarus from the dead in Bethany (see below, Jn 11:1-44, p. 294). This is the most widely known resurrection in the NT (apart from Jesus himself), particularly because of its personal nature and the drama it entailed. The stilling of the storm on the Sea demonstrated God’s power over chaos in the present creation as a result of sin. Jesus raising the dead demonstrated God’s power to reverse the catastrophic consequences of sin – DEATH – the curse itself. When the dead are raised, God is on the move. This was evident in the first recorded resurrection under Elijah’s ministry (1 Ki 17; see also Elisha in 2 Ki 4:33;). In Elijah’s ministry, the prophet raised up a dead son of a foreigner from a hostile nation (Sidon). God was showing Israel that his redemptive purposes were not limited to Israel, nor dependent on Israel in any way. Resurrection is the clearest evidence of the redemptive purposes of God that we are given. Resurrection is the hope of all the promises, the central necessity for the last enemy to be destroyed. If death is not conquered, there is no deliverance from the curse resulting from the rebellion of Adam and Eve. Thus, Jesus’ resurrections are but foretastes of heaven and of his own resurrection and glorification which procured the same for all his people. The resurrections of the people Jesus raised from the dead did not include glorification, since they would all have eventually died again. The only eternal resurrection is one accompanied by glorification, and that will only occur when Jesus returns for his people. No Gnosticism here: the body and soul are redeemed and resurrected. Jesus sends his twelve followers out to preach and heal (third Galilean tour):235 GALILEE, autumn, A.D. 28, Mt 9:3511:1; Mk 6:6-13; Lk 9:1-6. Compare the sending out of the twelve with the sending out of the seventy-two in Lk 10, p. 286. The Harvester sends forth . . . Mt 9:35-11:1 Jesus went through all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness. 36 When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. 37 Then he said to his disciples, “The harvest is plentiful but the workers are few. 38 Ask the Lord of the harvest, therefore, to send out workers into his harvest field.” 10:1 He called his twelve disciples to him and gave them authority to drive out evil a spirits and to heal every disease and sickness. 2 These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; 4 Simon the Zealot and Judas Iscariot, who betrayed him. 5 These twelve Jesus sent out with the following instructions: “Do not go among the Gentiles or enter any town of the Samaritans. 6 Go rather to the lost sheep of Israel. 7 As you go, preach this message: ‘The kingdom of heaven is near.’ 8 Heal the sick, raise the dead, cleanse those who have leprosy, b drive out demons. Freely you have received, freely give. 9 Do not take along any gold or silver or copper in your belts; 10 take no bag for the journey, or extra tunic, or sandals or a staff; for the worker is worth his keep. 11 “Whatever town or village you enter, search for some worthy person there and stay at his house until you leave. 12 As you enter the home, give it your greeting. 13 If the home is deserving, let your peace rest on it; if it is not, let your peace return to you. 14 If anyone will not welcome you or listen to your words, shake the dust off your feet when you leave that home or town. 15 I tell you the truth, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town. 16 I am sending you out like sheep among 235 See Five Discourses, p. 132. Greek unclean b The Greek word was used for various diseases affecting the skin—not necessarily leprosy. a Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 252 wolves. Therefore be as shrewd as snakes and as innocent as doves. 17 “Be on your guard against men; they will hand you over to the local councils and flog you in their synagogues. 18 On my account you will be brought before governors and kings as witnesses to them and to the Gentiles. 19 But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say, 20 for it will not be you speaking, but the Spirit of your Father speaking through you. 21 “Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death. 22 All men will hate you because of me, but he who stands firm to the end will be saved. 23 When you are persecuted in one place, flee to another. I tell you the truth, you will not finish going through the cities of Israel before the Son of Man comes. 24 “A student is not above his teacher, nor a servant above his master. 25 It is enough for the student to be like his teacher, and the servant like his master. If the head of the house has been called Beelzebub, c how much more the members of his household! 26 “So do not be afraid of them. There is nothing concealed that will not be disclosed, or hidden that will not be made known. 27 What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs. 28 Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell. 29 Are not two sparrows sold for a penny d ? Yet not one of them will fall to the ground apart from the will of your Father. 30 And even the very hairs of your head are all numbered. 31 So don’t be afraid; you are worth more than many sparrows. 32 “Whoever acknowledges me before men, I will also acknowledge him before my Father in heaven. 33 But whoever disowns me before men, I will disown him before my Father in heaven. 34 “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. 35 For I have come to turn ”‘a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law— 36 a man’s enemies will be the members of his own household.’ e 37 “Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; 38 and anyone who does not take his cross and follow me is not worthy of me. 39 Whoever finds his life will lose it, and whoever loses his life for my sake will find it. 40 “He who receives you receives me, and he who receives me receives the one who sent me. 41 Anyone who receives a prophet because he is a prophet will receive a prophet’s reward, and anyone who receives a righteous man because he is a righteous man will receive a righteous man’s reward. 42 And if anyone gives even a cup of cold water to one of these little ones because he is my disciple, I tell you the truth, he will certainly not lose his reward.” 11 After Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in the towns of Galilee. a Notes: ▪ Mt 10:1 – “Jesus called,” “Jesus sent out,” and “Jesus went” – the disciples were called, sent out, and then Jesus went out. The church (is this all believers?) is thus called and sent out as it follows his teaching and his example to teach and preach. The ekklēsía is the assembly of God’s people that are called to be his people. Many have understood this term as referring to those who are “called out,” but Louw and Nida disagree: Louw and Nida Lexicon 1.32 ἐκκλησία, ας f: a congregation of Christians, implying interacting membership - 'congregation, church.' τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ 'to the church of God which is in Corinth' 1 Cor 1.2; ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ Χριστοῦ 'all the churches of Christ greet you' Ro 16.16. Though some persons have tried to see in the term ἐκκλησία a more or less literal meaning of 'called-out ones,' this type of etymologizing is not warranted either by the meaning of ἐκκλησία in NT times or even by its earlier usage. The term ἐκκλησία was in common usage for several hundred years before the Christian era and was used to refer to an assembly of persons constituted by well- defined membership. In general Greek usage it was normally a socio-political entity based upon citizenship in a city-state (see ἐκκλησία, 11.78) and in this sense is parallel to δῆμος (11.78). For the NT, however, it is important to understand the meaning of ἐκκλησία as 'an assembly of God's people.' In the rendering of ἐκκλησία a translator must beware of using a term which refers primarily to a building rather than to a congregation of believers. In many contexts ἐκκλησία may be readily rendered as 'gathering of believers' or 'group of those who trust in Christ.' Sometimes, as in 1 Cor 1.2, it is possible to translate 'Paul writes to the believers in Christ who live in Corinth.' Such a translation does, however, omit a significant element in the term ἐκκλησία, in that the sense of corporate unity is not specified. ▪ ▪ ▪ Mt 10:6 – “lost sheep” –Jer 50:6; Is 53:6; Ezek 34 Mt 10:15 – “Sodom and Gomorrah” – Gen 18:20; 19:28 Mt 10:35 – “daughter against mother”– Mic 7:6 Comments: • Jesus’ first tour of Galilee (with four fishermen): Mt 4:23-25; Mk 1:38-39; Lu 4:43-44(?). c Greek Beezeboul or Beelzeboul Greek an assarion e Micah 7:6 – godlessness in Israel before defeat by Assyria in 722 BC. a Greek in their towns d Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 253 • • Jesus’ second tour (with his twelve disciples): Lk 8:1ff; (Mt 13:1ff; Mk 4:1ff) Jesus’ third tour (alone, twelve disciples sent out): Mt 9:35-11:1; Mk 6:6-13; Lk 9:1-6. Jesus’ third tour of Galilee (alone, without his disciples). The commentary on Jesus’ work is significant, as well as his works. He went about teaching/preaching the good news of the kingdom, and healing. In light of what Jesus was doing, Matthew compares Jesus to a compassionate shepherd, indicating his Messianic role as defined in the OT (Ezek 34:2-6, 11-16). The central theme is that the harvest is great, and thus there is a need for workers to reap the harvest (the same is said about Jesus sending out the seventy-two (Lk 10:1-20, p. 286). The kingdom of God is advancing dramatically as the Lind sends his workers into the fields of harvest. This important event involves Jesus SENDING out his twelve disciples (see brief outlines, pp. 180, 180. This is closely aligned with the calling (the church is “called out” and “sent out”) (Mk 3:13-19; Lk 8:12-15) of the twelve, since it is the beginning of the NT people of God, and the widespread proclamation of the gospel of Jesus Christ.236 The kingdom of heaven is advancing; the perfect, Adamic King of kings sends his victors into the battle to reclaim his fallen world (new creation) from all the nations (new people), first to the Jews and then to the Gentiles . Contrary to all human expectation, and appearances, this kingdom will advance in a totally unexpected, non-militaristic fashion. What appears powerless and weak in the eyes of the world, will come to rule the four corners of the world, in God’s way and in God’s time. The restoration of creation has therefore begun in the redemption procured by the Creator become man. The simple preaching of, believing on, and following, this One sent from the Father would eventually set right the order of the world and bring us to the end of the age when he makes all things new in Paradise. Promise to Adam and Eve is being fulfilled: dead raised, curse reversed, sick are cleansed, evil spirits are crushed. 236 Twelve is itself a significant number in the Bible: twelve tribes: Gen 49 (twelve sons); Num 1 (Ephraim & Manasseh for Levi and Jos); Ezek 48 – the people of God in the Kingdom of God; Rev 7:5-8. Twelve held significance to Israel in relation to the promise of land for the twelve tribes, and was incorporated into many facets of their life: twelve spies, twelve pillars on Sinai, twelve stones at the Jordon River, twelve stones in the priestly breastplate, twelve governors under Solomon, sanctuary items sometimes were twelve. In the NT: twelve disciples, twelve baskets of bread after feeding the five thousand, twelve thrones to judge the twelve tribes. Twelve also features prominently in John’s Revelation. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 254 237 237 Girard, Life of Christ, p. 151. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 255 Apostles: see apostles, p. 92. “Sent out ones,” those commissioned as representatives of the Sender. The purpose of their going out is the testimony feature of the kingdom ministry of Jesus. The Apostles were to bear specific testimony to Jesus through their driving out evil spirits and healing diseases in Jesus name. They were fulfilling the covenantpromise through Jesus’ power to reverse the curse and to crush Satan and his works. Recall Jesus’ later exhortation to the seventy-two (p. 286): Lk 10:17-20 The seventy-two returned with joy and said, “Lord, even the demons submit to us in your name.” 18 He replied, “I saw Satan fall like lightning from heaven. 19 I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. 20 However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” Foster notes the differences between this first commission and the later Great Commission:238 ▪ Limited at First Commission to Israel, but Great Commission was to all the world. ▪ Limited at First Commission to preaching the coming of the Kingdom of heaven, but the Great Commission expressed the whole gospel of Jesus’s life, death, and resurrection. ▪ Limited at First Commission to message of repentance, but in Great Commission the entire plan/way of salvation is presented (repent, confess, baptize, disciple). ▪ No evidence of persecution in the First Commission, but much in the Great Commission. Jesus heals paralytic man: recorded only in John 5 Jesus’ second journey to Jerusalem, Jesus heals an invalid on the Sabbath: autumn, A.D. 28 or winter A.D. 29(?), Jn 5:1-47 (as all Jewish males regularly attempted, Jesus went for either pilgrimage feast of Passover, Pentecost, or Tabernacles)239; Jn 7 (Feast of Tabernacles).240 The Healing at the Pool Jn 5:1-47 Some time later, Jesus went up to Jerusalem for a feast of the Jews. 2 Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda a and which is surrounded by five covered colonnades. 3 Here a great number of disabled people used to lie—the blind, the lame, the paralyzed. b 5 One who was there had been an invalid for thirty-eight years. 6 When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, “Do you want to get well?” 7 “Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.” 8 Then Jesus said to him, “Get up! Pick up your mat and walk.” 9 At once the man was cured; he picked up his mat and walked. The day on which this took place was a Sabbath, 10 and so the Jews said to the man who had been healed, “It is the Sabbath; the law forbids you to carry your mat.” 11 But he replied, “The man who made me well said to me, ‘Pick up your mat and walk.’” 12 So they asked him, “Who is this fellow who told you to pick it up and walk?” 13 The man who was healed had no idea who it was, for Jesus had slipped away into the crowd that was there. 14 Later Jesus found him at the temple and said to him, “See, you are well again. Stop sinning or something worse may happen to you.” 15 The man went away and told the Jews that it was Jesus who had made him well. 16 So, because Jesus was doing these things on the Sabbath, the Jews persecuted him. 17 Jesus said to them, “My Father is always at his work to this very day, and I, too, am working.” 18 For this reason the Jews tried all the harder to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God. 19 Jesus gave them this answer: “I tell you the truth, 238 Foster, Life of Christ, p. 615. Attempts to determine how long Jesus’ ministry lasted, that are based on how many Passovers (three or four: Jn 2:13, 23; 6:4; 11:55; 12:1; 5:1?) he attended, rely on determining whether this was a Passover referred to here. 240 It seems that Jesus returned to Galilee for a period between his healing of the invalid at the Pool of Bethesda in Jn 5 the Feast of the Tabernacles in Jn 7. a Some manuscripts Bethzatha; other manuscripts Bethsaida b Some less important manuscripts paralyzed—and they waited for the moving of the waters. From time to time an angel of the Lord would come down and stir up the waters. The first one into the pool after each such disturbance would be cured of whatever disease he had. 239 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 256 the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does. 20 For the Father loves the Son and shows him all he does. Yes, to your amazement he will show him even greater things than these. 21 For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it. 22 Moreover, the Father judges no one, but has entrusted all judgment to the Son, 23 that all may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father, who sent him. 24 “I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life. 25 I tell you the truth, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live. 26 For as the Father has life in himself, so he has granted the Son to have life in himself. 27 And he has given him authority to judge because he is the Son of Man. 28 “Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice 29 and come out—those who have done good will rise to live, and those who have done evil will rise to be condemned. 30 By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me. Testimonies About Jesus 31 “If I testify about myself, my testimony is not valid. 32 There is another who testifies in my favor, and I know that his testimony about me is valid. 33 “You have sent to John and he has testified to the truth. 34 Not that I accept human testimony; but I mention it that you may be saved. 35 John was a lamp that burned and gave light, and you chose for a time to enjoy his light. 36 “I have testimony weightier than that of John. For the very work that the Father has given me to finish, and which I am doing, testifies that the Father has sent me. 37 And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, 38 nor does his word dwell in you, for you do not believe the one he sent. 39 You diligently study a the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me, 40 yet you refuse to come to me to have life. 41 “I do not accept praise from men, 42 but I know you. I know that you do not have the love of God in your hearts. 43 I have come in my Father’s name, and you do not accept me; but if someone else comes in his own name, you will accept him. 44 How can you believe if you accept praise from one another, yet make no effort to obtain the praise that comes from the only God b ? 45 “But do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. 46 If you believed Moses, you would believe me, for he wrote about me. 47 But since you do not believe what he wrote, how are you going to believe what I say?” Notes: ▪ Jn 5:1 – “the Feast” – this is the Feast of the Tabernacles or Ingathering. See Jesus’ later attendance at the Feast when he cried out about streams of living water in John 7:1-44, p. 281. This was one of the most important feasts of the year when they celebrated the harvest and remembered God’s miraculous deliverances and provisions during the wilderness wanderings. They built booths for the week in commemoration of their tenting in the wilderness. For the very interesting background discussion of this event, see handout from Edersheim, Life and Times, pp. 1078-1099. a b Or Study diligently (the imperative) Some early manuscripts the Only One Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 257 Lev 23:34 “Say to the Israelites: ‘On the fifteenth day of the seventh month the LORD’s Feast of Tabernacles begins, and it lasts for seven days. Deut 16:13 Celebrate the Feast of Tabernacles for seven days after you have gathered the produce of your threshing floor and your winepress. Deut 16:16 Three times a year all your men must appear before the LORD your God at the place he will choose: at the Feast of Unleavened Bread, the Feast of Weeks and the Feast of Tabernacles. No man should appear before the LORD empty-handed: Deut 31:10 Then Moses commanded them: “At the end of every seven years, in the year for canceling debts, during the Feast of Tabernacles, 2 Chron 8:13 according to the daily requirement for offerings commanded by Moses for Sabbaths, New Moons and the three annual feasts—the Feast of Unleavened Bread, the Feast of Weeks and the Feast of Tabernacles. Ezra 3:4 Then in accordance with what is written, they celebrated the Feast of Tabernacles with the required number of burnt offerings prescribed for each day. Zech 14:16 Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the LORD Almighty, and to celebrate the Feast of Tabernacles. Zech14:18 If the Egyptian people do not go up and take part, they will have no rain. The LORDd will bring on them the plague he inflicts on the nations that do not go up to celebrate the Feast of Tabernacles. Zech 14:19 This will be the punishment of Egypt and the punishment of all the nations that do not go up to celebrate the Feast of Tabernacles. Jn 7:2 But when the Jewish Feast of Tabernacles was near, Jn 5:2 – “Sheep Gate Pool” called “Bethesda” – This gate was built in the post-exilic era (Neh 3:1, 32; 12:39), ca. 444 B.C. Some scholars believe the Sheep Gate was close to the Temple, since sheep may have been brought in for sacrifice. Today, the site is thought to be under St. Anne’s Monastery, and archaeologists have discovered there what seems to have been a large double-pool with five porches.241 ➢ See maps above, esp. “Jerusalem during the time of Jesus,” pp. 35f. ▪ Jn 5:30f – “testimony” – this important biblical motif has great significance in the ministry of Jesus and is often overlooked as a biblical theological theme. The testimony is the evidence needed to confirm the words/actions of the prophet or anyone for that matter needing proof of something (either in court or many other transactions). Recall the OT sanctuary motifs that can be understood within a theological dynamic (biblical and systematic) of creation, covenant, and redemption involving the promises of land and the stipulations for the sanctuary-cult. This dynamic is linked with YHWH’s covenant-promise to be Israel’s God witnessed to by the covenant-testimony-law and signified by the holy, covenant-presence as testimony to YHWH’s incommensurable and gracious-mutual-presence.242 The covenant-promise and the entire history of redemption is rooted in this d Or part, then the LORD 241 Note from the Net Bible: Βηθζαθὰ (Joh 5:2 BGT) – Some MSS (‫[ א‬L] 33 it) read Bethzatha, while others read Bethsaida (î[66],75 B T s W [Ψ] pc vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 ƒ1, 13 Û), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October A.D. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet Esdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ᾽Esda, "house of the flowing." It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet Esdata (DJDJ 3, 271). As for the text of Joh 5:2, the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning "House of Mercy" [TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, Semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice. 242 From Hague. “Ark,” in NIDOTTE: According to numerous Exod passages, the foremost contents of the ark were the two tablets of the law given to Moses on Mount Sinai (a jar of manna and Aaron's rod were also added). According to many scholars this explains the designation of the ark as the ark of the testimony (tWd[e; H6343) or the ark of the covenant. In later usage tWd[e can apply to the law code in general as a testimony of God (Ps 19:8 [9]; 119:88; 122:4). It is used in reference to God's testimony and is often linked Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 258 concept of testimony: the God who promised also gave many proofs/testimonies through the entire history of redemption that he would fulfill his promise.243 There is also the human side of the testimony, in which God’s people are the testimony to the nations of God’s promises and law. When this was corrupted, as it so often was, God brought them under his judgment. Their sin was not just against God and his law, but very seriously it was also against the nations who would not be able to see the Lord in them by the holy testimony of word backed up by their godly lifestyle. This is precisely the problem in the entire Judges, Kings, and Prophet’s era. As so often in the OT prophets, repentance and reformation of their ways would lead to healing and life. Their repentance and reformation would lead to worship that is worthy of God’s people and their testimony to the nations. Corruption in their midst meant that their testimony to the Lord was in ruins, as would be Jerusalem. Worship is thus far more than sanctuary adherence and religious piety. Jeremiah stressed the need for a new heart in worship, and that new heart would be evidenced by Israel’s holy behavior before the nations. Holy worship was their means of living before the nations in covenant loyalty to YHWH. The worship, work, and ethics of Israel were thus interconnected as the whole of the testimony to the nations.244 In sum, Jesus says in Jn 5 ➢ that he does not testify to himself (v. 31) ➢ that the Father testified about him (v. 31-32) ➢ that John testified about him (vss. 33-35) ➢ that Jesus’ works testify that he does the Father’s works (v. 36-39) ➢ that the scriptures testify about him (v. 40) (the hermeneutical key to all of scripture) ➢ that Moses, the one they hoped in, testified of him (vss. 45-47) (cf. Deut 31:26-27) Comments: The concern of the narrative is not the unidentified feast, but rather that Jesus healed on the Sabbath. The Sabbath controversies form a core element in Jesus’ ministry and teaching, as well as a key point of contention with the Jewish leaders. The man was lame for many years, but he was healed on the Sabbath (not itself contrary to the Torah), but the Jewish leaders objected that the man carried his mat on the Sabbath! He was not allowed to carry any object with the tabernacle (“the tabernacle of the testimony,” Exod 38:21) as well. In several places the word testimony itself indicates the ark (Exod 16:34; 26:33, 34; 30:6, 26). It is generally agreed that this testimony is best understood considering the covenant concept, considering that it bore witness to the covenant of Yahweh with Israel (Exod 34:27-28). Some have even suggested that testimony should be rendered as covenant throughout the ark passages. This emphasis on the covenant will play an important role in defining the theology surrounding the ark; however, the translation of tWd[e as testimony is reasonable, as long as we understand the testimony as the law that is the seal of the Lord's covenant with Israel. Each of the three items in the ark forms a doublesided picture-testimony of both God's provision and Israel's rebellion: the covenant law is provided despite repeated disobedience, the manna provision tested their obedience to the limit (Exod 16:4, 20, 27-28), and the rod represented the blessing of the priesthood in a context of rebellion (Num 16-17). 243 According to W. Brueggemann, the metaphor of testimony governs OT theology – the testimony of Israel to God is the only ground of faith. According to Bruggemann, this testimony is not without disputation or accommodation, thus it is not a hegemonic testimony. In his approach, post-modern pluralism influences his interpretation of this motif (Brueggemann, Theology of the OT, pp. 707-718). 244 From Prophets syllabus: The mission of God in choosing Israel was not primarily to bless Israel, but primarily to bless all the nations and peoples of the world in all of history. There is a widespread perception that Israel was chosen primarily for Israel and Israel to own the Promised Land, and that Israel was not expected to “evangelize” the nations.244 That is, the goal of Israel was to create a separated people and the “world be damned.” Even though this is hyperbole, that attitude is sometimes conveyed today. Some of this may be an anachronistic reading of OT law, history, and precedent through the grid of NT Judaism which was separatist and proud of it. Any cursory reading of the NT reinforces the impression that Israel’s revulsion towards non-Jews (esp. mixed Jews like Samaritans) was extensive and traditional. This did not, however, reflect the OT biblical theology of the purpose and mission of Israel to the nations (Indeed, Jesus’ condemnation of such Judaism was uncompromising, since that Judaism was not in fact “biblical”). A BT of the Bible gives us a very different picture; it is one of a small, insignificant people-group called by God to become a nation in order to bear witness/testimony to the Living God by demonstrating to the nations his holiness and glory. They were “called out” so that God’s redemption of the world would go out to the nations. They were never called to be separate so as to exclude the world, but to illustrate and demonstrate to the world what true faith in God must look like, what a true community of the people of God must be. This is the “mystery” that Paul declares in Eph 3:6 – This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus.\ Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 259 from one domain to another, according to extra-biblical Jewish laws.245 Amazingly, Jesus responds to them with the assertion that his Father has always been at his work “to this very day,” indicating that God did not cease from his works on the Sabbath (even after ceasing from creating in Genesis). Interestingly, the Jews seemed to agree that God does indeed work constantly without breaking the Sabbath (Exod. Rab 30:9; cf. Gen.Rab. 11:10.”246 Thus calling God “My Father” places his work (of healing in this case) on par with that of God, as a co-laborer (all who equated themselves with God faced severe judgment: see Pharaoh in Ezek 29:3; Joash in 2 Chron 24:24; Hiram in Ezek 28:2; Nebuchadnezzar in Isa 14:4; Dan 4. Further, Jesus says that the Father loves the Son as shows him exactly what to do! The Jews believed that only God could raise the dead: yet, Jesus claimed that the Son gives life to whomever he chooses (v. 21). See Jer 3:4; Ps 89:26. In this case, we see another profound example of Jesus reversing the effects of the curse, giving a foretaste of the reclamation and restoration of all creation. Considering his claims and his miracles, the Jewish leaders questioned his authority. Nevertheless, as the KingMessiah, Son of God, he has authority over lameness! Of course, they do not take him to task for performing this miracle, since it could not be denied. The reversal of the curse was happening before them but they are hard-hearted and blind to it. The Restoring Redeemer had come and they entirely mistook him for variously absurd characters like a demon-possessed, a rabble rouser, a law-breaker, a drunkard, false prophet, etc. The problem was that they rejected his claims of authority despite his demonstration of it and as based on his identity as the true Son of God. NT Sabbath controversies: (see notes on Sabbatarianism, p. ) Jn 5 – lame man healed in Jerusalem at the Bethesda pool (location is uncertain, but most place it under St Anne’s Monastery, see above maps and pictures) Mt 12:1-8; Mk 2:23-28; Lk 6:1-5 – disciples eat ears of grain in field and healing lame man in synagogue In this Sabbath-event in Jn 5, they were equally concerned that Jesus was calling God his Father (“Among the rabbinic teachers considerable emphasis was placed on the fatherhood of God.”247). Indeed, the Jewish leaders’ animosity towards Jesus was murderous here. Jesus gave an important response to the Jews on these points, in which he makes remarkable claims (blasphemous to unbelieving Jews, and quite Trinitarian): note the emphasis on LIFE and the Trinity relationship. ▪ His work is the work of the Father, God alone can work even on the Sabbath (creation and redemption): Trinity. ▪ He is one (equal) with the Father and does only what the Father tells him (creation and redemption): Trinity. ▪ He gives life just as the Father gives life, and is thus equal to God who alone gives life (Gen 2:7; Job 10:12; 33:4; Ps 36:9): life and Trinity ▪ He has been entrusted with the Father’s judgment, and thus is equal to God. ▪ He has the same honor as the Father, and thus is worthy of worship. ▪ He delivers from judgment and gives eternal life: life (Redeemer) ▪ He has life in himself as the Father has life in himself: Trinity (equality with God) ▪ He will raise up all the dead: life (Redeemer restores) ▪ He does nothing without the Father: Trinity ▪ His testimony is from the Father (God testifies on his behalf): Trinity ▪ His work is the work of the Father: Trinity ▪ He was sent from the Father: Trinity ▪ His testimony is from the scriptures that are about him. (Jesus fulfills what Moses spoke of him) 245 Sab 1:1 MISHNA I.: There are two acts constituting transfer of movable things (over the dividing line of adjoining premises, based on biblical statutes). The two acts are, however, increased to four on the inside and to a like amount on the outside of the premises (by the addition of rabbinical statutes). How so? A mendicant stands outside and the master of a house inside. The mendicant passes his hand into the house (through a window or door) and puts something into the hand of the master, or he takes something out of the master's hand and draws it back (toward him). In such a case the mendicant is guilty (of transfer) and the master of the house is free. If the master of the house passes his hand outside and puts a thing into the hand of the mendicant, or takes something out of the mendicant's hand and brings it into the house, the master of the house is culpable and the mendicant is free.2 If the mendicant extends his hand into the house and the master takes something out of it, or puts something into it which is drawn to the outside by the mendicant, they are both free. If the master of the house extends his hand outside and the mendicant takes something out of it, or puts something into it which is drawn to the inside by the master, they are both free. 246 Köstenberger, “John,” in Beale and Carson, Commentary on the NT Use of the Old, p. 441. 247 Tenney, NT Survey, p. 83. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 260 The Sabbath principle: rest [from the Pentateuch course-syllabus] Discussion questions: Is the Sabbath principle still in force in some, or any, way? Is there any eschatological aspect to the Sabbath principle? What is rest? Cessation from all activity? Cessation from trouble/labor? One of the central themes in the history of redemption: no rest in the fallen world, but God provides rest in the restoration. The gospel alone promises/provides rest in God. The gospel is the good news of rest from the pain of toil, not the cessation of all activity or work. The Sabbath command (see p. 260): Ex 20:8. The rest of God (Gen 2:2) and the command for man to rest later is a kind of foreshadowing of the rest from sin and sorrow in the future paradise. The Sabbath principle points to the promised kingdom, the restoration of Eden’s glories, the restoration of man to God’s presence: REDEMPTION. That is why it it is so significant in biblical history. God’s rest from creating points to our redemption. Rest is life in God, and deliverance from death. Unattested outside of Israel is this cycle of work/rest Rom 6:23 For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. Heb 4 - the Sabbath rest realized in the gospel and perfected in 4:9 - there remains a Sabbath-rest for the people of God (final rest or finished work of Christ? or implications for Sabbatarian views?). Heb ‫שָׁ בַ ת‬, ‫שָׁ בַ ת‬: Shabbat Gen 2:2 By the seventh day God had finished the work he had been doing; so on the seventh day he rested c from all his work. “Rest” in biblical theology. [Notes included in Hebrews Syllabus] Rest relates to the motif of Eden, the promised land, of home, the new creation. Rest on the Sabbath points backwards to remember/honor God who rested/ceased from his creating the universe (of course, God’s “resting” was not cessation of activity). Rest points forward to redemption, salvation, restoration for those who cease from their works of righteousness and find rest in Christ from sin, guilt, suffering, striving. Rest in Christ is redemption, entering into the liberating freedom of God in Christ.248 Rest in Christ requires faith in his finished work of redemption. Rest in redemption will be a new labor in a new creation, a work of great joy and worship of God for all eternity. We will rest in perfect works of creating, singing, building, writing . . . The covenant of works will be complete in the consummated covenant of redemption through which we share in Christ eternal pleasures: Ps 16:11 You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand. OT – rest was designed as part of the pre-lapsarian state of creation. Adam and Eve rested, even slept, before sin entered their lives. This was the rhythm of life established by the Sabbath command (Gen 2:1-3). Rest in the Edenic context served multiple purposes. As stated in The NIV Dictionary of Biblical Imagery, p. 709: “An important part of the meaning of rest is suggested by the mystery of divine rest: it draws a boundary around work and exertion and takes legitimate delight in celebrating what has been accomplished, without an urge to keep working. The rest of God even includes an element that is crucial for humans who rest – refreshment” (cf. Ex 31:17). The importance of rest in the OT is such that it was a “covenant sign” between God and his people (Ex 31:16-17).249 This rest involved cessation of labors for gain (“relinquishing of human self-assertion and a trust in God”250), acknowledging dependence on God the Provider, remembering his rest from creation, worship of God. It also looked back to the deliverance from Egyptian bondage (Deut 5:15). “Taken a step further, rest in God’s providence becomes symbolic of salvation itself.” 251 NT c Or ceased; also in verse 3 248 Compare the extra-biblical rabbinic laws that rigidly governed all activity on the Sabbath, even how many feet one could walk. 249 See baptism and covenant sign, pp. 260, 201, 208. 250 NIV Dictionary of Biblical Imagery, p. 710. 251 NIV Dictionary of Biblical Imagery, p. 710. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 261 Matt 11:28-30 "Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy and my burden is light." Rev 14:13 Then I heard a voice from heaven say, “Write: Blessed are the dead who die in the Lord from now on.” “Yes,” says the Spirit, “they will rest from their labor, for their deeds will follow them.” The goal of heavenly rest in the NT is the goal of human existence, since it is the objective of redemption. Rest and Restoration: the redemption of God’s people involves motifs of returning, reconciliation, rebirth, and reunion, regeneration. The return to, or restoration of, that which was lost. ▪ See John L. Nuelsen, “Regeneration,” ISBE, pp. Relevant words: bWv (shûb) (re)turn, can be used to mean restore – this word is used many times in the OT in regards to the call from God to return to him: the call to repentance and restoration of relationship. avpokata,stasij avpokatasta,sewj, h` (avpokaqi,sthmi, which see), restoration: tw/n pa,ntwn, the restoration not only of the true theocracy but also of that more perfect state of (even physical) things which existed before the fall, Acts 3:21; cf. Meyer at the passage (Often in Polybius, Diodorus, Plutarch, others.) NIV Mt 17:11 Jesus replied, "To be sure, Elijah comes and will restore all things. Louw and Nida: 3.65 avpokaqi,sthmi ; avpokata,stasij, ewj f ; evgei,rw: to change to a previous good state - 'to restore, to cause again to be, restoration.' avpokaqi,sthmi: evxe,teinen, kai. avpekatesta,qh h` cei.r auvtou/ 'he stretched out his hand and it was restored' or '... it was healed' Mk 3.5. A rendering of avpokaqi,sthmi in Mk 3.5 as 'was healed' is justified on the basis that at a previous time the hand was crippled, but avpokaqi,sthmi in and of itself does not mean 'to be healed.' Note, however, a contrasting situation in iva,omai (13.66). avpokata,stasij: a;cri cro,nwn avpokatasta,sewj pa,ntwn w-n evla,lhsen o` qeo,j 'till the times of restoring all things of which God spoke' or 'until the time of making all things new of which God spoke' Ac 3.21. evgei,rw: kai. evn trisi.n h`me,raij evgerw/ auvto,n 'and in three days I will restore it' (a reference to the Temple) Jn 2.19. ▪ See also 2 Peter 3:13 But in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness Louw and Nida: 67.147 paliggenesi,a, aj f: an era involving the renewal of the world (with special reference to the time of the Messiah) - 'new age, Messianic age.' evn th|/ paliggenesi,a|, o[tan kaqi,sh| o` ui`o.j tou/ avnqrw,pou evpi. qro,nou do,xhj auvtu/ 'when the Son of Man sits on his glorious throne in the new age' Mt 19.28. NAS ▪ Mt 19:28 And Jesus said to them, "Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. Mt 19:28 Jesus said to them, "I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. Titus 3:5 he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, Also see: Rom 8:21 that the creation itself will be liberated (❖⚫◆❑❑⬧⧫) from its bondage to decay and brought into the glorious freedom ( ) of the children of God. REJECTION AND YEAR OF OPPOSITION:252 WINTER A.D. 29, WINTER-SPRING, A.D. 30 Jesus is rejected again in his hometown: NAZARETH IN GALILEE, autumn, A.D. 28-winter, A.D. 29, Mt 13:53-58; Mk 6:1-6 (cf. Lk 4:16-31 when they tried to kill him) (OT prophecy of Messiah rejected by Jews: Ps 118:22-23; Isa 8:14) 252 To characterize this period as one of opposition is not meant to suggest there was no previous opposition, since opposition began at his birth (see Thomas chart, “Growing Opposition to Jesus,” Charts, p. 157). Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 262 Mt 13:53-58 When Jesus had finished these parables [see Mt 13:1ff. above, p. ], he moved on from there. 54 Coming to his hometown, he began teaching the people in their synagogue, and they were amazed. “Where did this man get this wisdom and these miraculous powers?” they asked. 55 “Isn’t this the carpenter’s son? Isn’t his mother’s name Mary, and aren’t his brothers James, Joseph, Simon and Judas? 56 Aren’t all his sisters with us? Where then did this man get all these things?” 57 And they took offense at him. But Jesus said to them, “Only in his hometown and in his own house is a prophet without honor.” 58 And he did not do many miracles there because of their lack of faith. Notes: ▪ Mt 13:54 – “hometown” – Nazareth – “wisdom” and “miraculous powers” Comments: Jesus was twice rejected in his hometown of apx 1,600-2,000 people. As many of the OT prophets were not honored, thus Jesus was not honored as the Prophet of God to his people. Their familiarity with Jesus was one of their primary obstacles to believing, since they were only seeing the surface of things, that Jesus was “just” the carpenter’s son, because their spiritual sight was nil. Matthew and Mark both highlight the fact that Jesus did not do many miracles there because of their disbelieving in him and lack of faith. Such rejections foreshadowed the OT prophetic anticipation (predictions) that the Messiah would be rejected by his own people. It also foreshadows his impending death. His rejection would, however, only lead to the quicker and broader expansion of the gospel to the Gentiles. “He came unto his own, but his own received him not.” Return to Nazareth Chronologically, this return to Nazareth occurred after Jesus was in the Gadarene region and healed the demonpossessed men (Matthew 8:28-34), then re-crossed the sea to Capernaum. From there he traveled to Nazareth, where he had grown up, only to discover that the people refused to believe he was the Christ. John the Baptist is killed by Herod: MACHAERUS CASTLE (SE of the Dead Sea, p. 241), winter A.D. 29, Mt 14:1-13 (cf. Mt 4:12; Mk 1:14; Lk 3:20); Mk 6:14-29; Lk 9:7-9 (records only John’s imprisonment); John does not record either John’s imprisonment or death. Mt 14:1-12 At that time Herod the tetrarch heard the reports about Jesus, 2 and he said to his attendants, “This is John the Baptist; he has risen from the dead! That is why miraculous powers are at work in him.” 3 Now Herod had arrested John and bound him and put him in prison because of Herodias, his brother Philip’s wife, 4 for John had been saying to him: “It is not lawful for you to have her.” 5 Herod wanted to kill John, but he was afraid of the people, because they considered him a prophet. 6 On Herod’s birthday the daughter of Herodias danced for them and pleased Herod so much 7 that he promised with an oath to give her whatever she asked. 8 Prompted by her mother, she said, “Give me here on a platter the head of John the Baptist.” 9 The king was distressed, but because of his oaths and his dinner guests, he ordered that her request be granted 10 and had John beheaded in the prison. 11 His head was brought in on a platter and given to the girl, who carried it to her mother. 12 John’s disciples came and took his body and buried it. Then they went and told Jesus. 14:13 When Jesus heard what had happened, he withdrew by boat privately to a solitary place. Hearing of this, the crowds followed him on foot from the towns. Notes: ▪ Mt 14:1- Herod Antipas the Tetrarch253 – a son of Herod the Great, was the Tetrarch of Galilee and Perea see charts, p. 62, and “Politics of Palestine,” p. 253 A Tetrarch is the fourth ruler of a subdivided Roman Province (a Tetrarchy). The Tetrarchy of Judea formed following the death of Herod the Great. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 263 ▪ ▪ Mt 14:3 – “prison” – assumed to be the fortress of Machaerus in Jordan. Mt 14: 7-9 – “oaths” in Rome – recall Jesus teaching on oaths in the Jewish context Bible and Spade 14:2 (Spring 2001) p. 36 The fortress of Machaerus was constructed on top of a conical hill east of the Dead Sea in the first century BC by Hasmonean king Alexander Jannaeus. Later rebuilt by Herod the Great as one of his fortified palaces, it was the only one east of the Dead Sea. It overlooks the hot springs of Kallirrhoe (Greek “beautiful springs”) on the Dead Sea’s eastern shore, where Herod visited before his death at Jericho. Neither place is mentioned in the Bible. Although the hot springs are depicted on the Madaba Map, Machaerus is not. According to Josephus (Antiquities 18.5.2), it was here that John the Baptist was imprisoned and beheaded by Herod Antipas, son of Herod the Great and ruler of Galilee and Transjordan from 4 BC to AD 39 (Mt 14:1–11; Mk 6:14–29)..254 Comments: This essentially ends the OT prophetic era and inaugurates the NT era of Jesus the final and True Prophet. The transition from the old covenant realities to the new covenant was gradual, and the new covenant retains much continuity with the old covenant. Nevertheless, with Jesus’ ministry aimed towards the cross, we are now introduced to the fulfillment of all of the eschatological hopes of the OT prophets, laws, and covenant. John’s death precipitated Jesus’ unsuccessful attempt to withdraw from the crowds (Mt 14:13), presumably because he anticipated more keenly his own approaching Passion, to avoid Herod, and to focus on teaching his disciples. Herod (Antipas) attributed Jesus’ power to work miracles to a resurrected (not reincarnated) John (Mt 14:3-12; Mk 6:17-29), and thus Herod wanted to meet Jesus (Why? Paranoid? To kill him?). Recall that Herod knew that Jesus “was a righteous and holy man, and he kept him safe. And when he heard him, he was very perplexed; 1but he 2used to enjoy listening to him” (Mk 6:20). Bitter irony is at work here in the tortured conscience of Antipas. The kingdom of human power and the kingdom of God approach the ultimate conflict in history, the ‘kings of the earth take their stand . . .” 255 Gary Byers, “Beneath the Surface: My Visit with John the Baptist,” Associates for Biblical Research, Bible and Spade (2001) Volume 14 (Associates for Biblical Research, 2001; 2006), vnp.14.2.36. 1 Lit and 2 Lit was hearing him gladly 255 House of Herod in Bible Resource Book, p. 181. 254 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 264 Jesus’ twelve Apostles return: NEAR BETHSAIDA, ON NE SHORE OF SEA OF GALILEE, spring, A.D. 29, Mt 14:13f.; Mk 6:3244; Lk 9:10-17; Jn 6:1-13. Lk 9:10-17 When the apostles returned, they reported to Jesus what they had done. Then he took them with him and they withdrew by themselves to a town called Bethsaida, 11 but the crowds learned about it and followed him. He welcomed them and spoke to them about the kingdom of God, and healed those who needed healing. 12 Late in the afternoon the Twelve came to him and said, “Send the crowd away so they can go to the surrounding villages and countryside and find food and lodging, because we are in a remote place here.” Notes: ▪ Lk 9:10 – “Bethsaida” – “a solitary place” (Mt 14:13). It may be possible that the “desert place” was near Bethsaida, since Matthew says in 14:22 that after the miracle he sent the disciples to the “other side” (which would not logically[avoiding Herod’s region] be the western shore of the Sea but the other side of the bay at Bethsaida, around which Jesus intended to walk). The location for this site is disputed, having two proposed locations. The NE shore of the Sea of Galilee (E of the Jordan River?) is most likely. Bethsaida Julius?256 Comments: The twelve returned from their preaching/teaching trip, and Luke gives us the most detail about their return. They report on the first fruits of the harvest, indicating the new-creational kingdom is advancing through the church. Jesus initially has them withdraw to Bethsaida (by boat on the Sea) and they tell Jesus what they had done on their travels. Their reintroduction opens the scene for one of two miracles (the other is Jesus’ resurrection) reported by all four Gospels when Jesus fed 5,000 people. Even though Jesus sought to withdraw, moved with compassion he welcomed the crowds and taught them about the kingdom of God. At this juncture in his ministry, it is evident that word of his miracles had spread far and wide, and they longed to see and hear him, and to be healed of diseases. They traveled in mass, on foot, to find him in the wilderness. Jesus feeds 5,000 People: NEAR BETHSAIDA, ON SEA OF GALILEE, late winter or early spring, A.D. 29, Mt 14:13-21; Mk 6:30-44; Lk 9:10-17; Jn 6:1-14 Mt 14:13-21 When Jesus heard what had happened, he withdrew by boat privately to a solitary place. Hearing of this, the crowds followed him on foot from the towns. 14 When Jesus landed and saw a large crowd, he had compassion on them and healed their sick. 15 As evening approached, the disciples came to him and said, “This is a remote place, and it’s already getting late. Send the crowds away, so they can go to the villages and buy themselves some food.” 16 Jesus replied, “They do not need to go away. You give them something to eat.” 17 “We have here only five loaves of bread and two fish,” they answered. 18 “Bring them here to me,” he said. 19 And he directed the people to sit down on the grass. Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to the disciples, and the disciples gave them to the people. 20 They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over. 21 The number of those who ate was about five thousand men, besides women and children. Notes: ▪ Mt 14:17 – “bread” – is sometimes said to have been “sacramental,” pointing forward to the Last Supper and the bread of communion, or even to the Great Banquet of the heavenly kingdom (see Mt 8:11). This is not stated in the text, however, but bread does have redemptive historical significance in the OT manna and in Jesus’ teaching on being the “bread of life.” Miraculous provision of bread certainly has some correlation in scripture. Comments: Background can be found in Elisha’s feeding of 100 men and miraculous provisions of food in Sidon (1 Ki 17:9-16; 2 Ki 4:42-44. See Psalm 132:15 (NASB95) “I will abundantly bless her provision; I will satisfy her needy with bread.” Both Elisha and Jesus’ feedings build on the Mosaic story of God providing food in the wilderness (Ex 16-18). The feeding of the 5,000 is one of two miracles (the other is Jesus’ resurrection) reported by all four Gospels. There must be some significance to this, but perhaps only the context can elucidate it. There are several key features: • The crowds were mostly following Jesus because of the miracles he was doing. • Jesus had compassion on the people. • After Jesus fed the 5,000, the crowd began to believe he was the Prophet (Jn 6, and thus they wanted to make him king. Jn 6:14 “After the people saw the miraculous sign that Jesus did, they began to say, ‘Surely this is the 256 Wikipedia has a good entry on Bethsaida. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 265 Prophet who is to come into the world.’ 15 Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself.” Jesus fulfills the Mosaic typ;ogy, as the “new Moses.” All these aspects highlight the spiritual nature of the kingdom of God that Jesus was proclaiming, and the naturalistic/political/materialistic motives of the crowds (even among those who believed in Jesus in some fashion). (See the discussion below of the feeding of the four thousand [Mt 15:29-16:12]). Jesus had to challenge his disciples, who were still thinking in purely material terms (like the popular “prosperity” teaching” of “blessing-theology” today). They also were being shown that they must depend entirely upon the Shepherd to feed[the truth] to the sheep, since Jesus was preparing them for his death and departure. He is the King of creation who has authority and control over nature, providing a foretaste of the new-creational reality of provisions. Though the lessons learned here that the physical bread was not the endgame for Jesus’ miracle of feeding them, it certainly did have new-creational import when all of God’s creation would be restored and his people will feast on the manna of heaven forever. As in all such miracles, the message is “believe on the Lord Jesus as the Son of God” – the signs of his coming are sufficient. Know that he is God incarnate and has power over the stuff of creation. He is the provider. Recall the defining moments of the Exodus when Israel demanded food and drink in the wilderness, and God abundantly provided for them despite their hardness of heart.257 As the OT prophets constantly dealt with such shallow and worldly motives among the people of God, so Jesus had to as well. W. Vangemeren identifies the forces the prophets faced with the terms Realpolitik (pragmatic power-politics) and Vox Populi (“voice of the people,” for their wants of freedom, happiness, and prosperity).258 Vangemerern also compares religion and revelation, showing religion concerned with manipulation, divination/magic, Realpolitic, and Vox Populi, while revelation is concerned with submission to God’s guidance and wisdom. These distinctions are extremely timely unto the present! The crowds saw Jesus as the Prophet Moses spoke of and tried to make him king by FORCE (Jn 6:15). Jesus walks on water: SEA OF GALILEE, on the way to CAPERNAUM, spring, A.D. 29, Mt 14:22-23; Mk 6:45-52; Jn 6:1621; see also Jesus stills the storm in Mt 8:23-27, p. . Mt 14:22-27 Immediately Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd. 23 After he had dismissed them, he went up on a mountainside by himself to pray. When evening came, he was there alone, 24 but the boat was already a considerable distance from land, buffeted by the waves because the wind was against it. 25 During the fourth watch of the night Jesus went out to them, walking on the lake. 26 When the disciples saw him walking on the lake, they were terrified. “It’s a ghost,” they said, and cried out in fear. 27 But Jesus immediately said to them: “Take courage! It is I. Don’t be afraid.” Notes: ▪ Mt 14:22 -- “immediately” – suggests Jesus intended to leave the crowd quickly, after sending his disciples to Sea, since they intended to make him king. ▪ Mt 14:27 – “courage” – A common biblical theme to positively be courageous, but so often negatively to not fear. In this example, Jesus includes both ideas here, ending with “do not be afraid (μὴ φοβεῖσθε BYZ). Louw and Nida Lexicon 5.156 θαρρέω or θαρσέω (alternative dialectal forms, with θαρσέω occurring in the NT only in the imperative): to have confidence and firmness of purpose in the face of danger or testing - 'to be courageous, to have courage, to be bold.' θαρροῦντες οὖν πάντοτε 'therefore always being full of courage' 2 Cor 5.6 ; ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς 'I who am meek when face to face with you, but full of courage when away' 2 Cor 10.1; ἐν τῷ κόσμῳ θλῖψιν ἔχετε, ἀλλὰ θαρσεῖτε 'in the world you will have trouble, but have courage' Jn 16.33. In a number of languages 'courage' is rendered by an idiomatic expression, for example, 'to not move,' 'to be deaf to threats,' and 'to have a heart like iron.' ▪ Mt 14:27 – “It is I” (ἐγώ εἰμι) – “I am” (of YHWH) may be alluded to here? Ex 3:14 (‫שר ֶ ֶֽא ְהיֶ ֶ֑ה‬ ֶׁ֣ ֶ ‫ ;) ֶ ֶֽא ְהיֶ ַ֖ה ֲא‬Isa 41:4; 43:10; 47:8, 10. 257 Also, recall how God provided for his prophet Elijah outside of Israel during a time of heightened Baalism. God conveyed in that event that he does not depend on his people to work his redemption. But, the removal of his prophet signaled profound judgment upon God’s people. 258 Vangemeren, Prophetic Word, p. 26. a Greek many stadia Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 266 ▪ On storm-stilling. See Job 9:8; Ps 77:19; Ex 14:10-15:21; Ps 107:21-32 – This is the God who created the seas and the rivers, and who can control them as he wills. Also, the storms indicate the ongoing consequences of the curse on the ground by God himself. Comments: The revelation of Jesus’ divine nature is evident in this narrative, as it was in the similar story of Jesus stilling the storm on Galilee (Mt 8:23-27). In the previous incident, the disciples were terrified and asked the question, “What kind of man is this . . .” indicating that their spiritual sight was still very stilted. In this latter incident of Jesus walking on the water, the disciples finally answer their previous question with the declaration of worship to Jesus: “Truly you are the Son of God!” (14:33)(see above, “Eschatological metaphors for Messiah Jesus,” p. ). This confirms Jesus’ previous claims to the Jewish leaders that he is the Son of God (discussed above on Jn 5:1-47). As the Son of God, the King of creation, Jesus had control over nature (both food supplies and weather). Only God could walk on water (Job 9:8; Ps 77:20). This incident may echo the crossing of the Reed Sea. This narrative is not about “spiritually walking on water” in the trails and storms of life; it is a revelation of the Son of God as Creator and Redeemer. It is about Jesus’ declaring “It is I” (ἐγώ εἰμι BYZ); that is, I AM. The works of God (only in John) Upon arriving on the other side of the Sea of Galilee, John tells us Jesus’ response to those who had come to meet him after they had seen him feed the 5,000: Jesus identified their motives as materialistic and earthly minded (Jn 6:25-29). Jn 6:25-29 When they found him on the other side of the lake, they asked him, “Rabbi, when did you get here?” 26 Jesus answered, “I tell you the truth, you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill. 27 Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. On him God the Father has placed his seal of approval.” 28 Then they asked him, “What must we do to do the works God requires?” 29 Jesus answered, “The work of God is this: to believe in the one he has sent.” Notes: ▪ Jn 6:26 – “miraculous signs” (see signs, pp. 202, 208) – Jesus calls his miracles “signs,” and later tells his religious opponents to at least believe the signs, even if they did not believe his words. This indicates how serious misinterpreting, denying, or disbelieving the evidences God provides us. It is rejection of God himself. The also demanded signs after he had just done signs, showing their unbelief (Jn 6:30). Jn 10:25 (NIV) Jesus answered, “I did tell you, but you do not believe. The miracles I do in my Father’s name speak for me, Jn 10:38 But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father.” Jn 14:11 Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves. Acts 8:13 Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw. Gal 3:5 Does God give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard? Jn 6:29 – the one sent as a messenger, see Mal 3:1. Peculiarly, the subsequent feeding of the 4,000 (Mt 15:29-16:12) also required an explanation from Jesus to his disciples, who were still thinking in purely material/political terms when Jesus told them to be careful of the yeast of the Pharisees. (It seems that here is speaking to the crowd, not just the disciples.) His explanation did, however, open their eyes to his theological/spiritual meaning. The Pharisees were not teaching the true word of God, as Jesus was, and thus the disciples would be in danger of their teachings. Jesus comments about the “yeast of the Pharisees and Sadducees” most likely arose from their demands for a “sign from heaven” (16:1). He himself is the sign from heaven, who is also the true manna from heaven! He is the true bread from heaven: Jn 6:32-40 (the Father gives the true bread from heaven (Jesus) who gives true life as the Son of God who does the will of God). Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 267 Jesus exhorts them (radical ideas, since they Jews typically believed that works of the law were necessary for their salvation): ▪ to avoid materialistic motives for seeking him ▪ to work for eternal life, not for what perishes ▪ to believe that he is the Son who gives eternal life ▪ to believe that God approves of the Son ▪ to do the work that God requires: to believe on the Son Jesus withdraws: TO TYRE AND SIDON (PHOENICIA), spring, A.D. 29, Mt 15:21-28; Mk 7:24-30. Mt 15:21-28 Leaving that place, Jesus withdrew to the region of Tyre and Sidon. 22 A Canaanite woman from that vicinity came to him, crying out, “Lord, Son of David, have mercy on me! My daughter is suffering terribly from demon-possession.” 23 Jesus did not answer a word. So his disciples came to him and urged him, “Send her away, for she keeps crying out after us.” 24 He answered, “I was sent only to the lost sheep of Israel.” 25 The woman came and knelt before him. “Lord, help me!” she said. 26 He replied, “It is not right to take the children’s bread and toss it to their dogs.” 27 “Yes, Lord,” she said, “but even the dogs eat the crumbs that fall from their masters’ table.” 28 Then Jesus answered, “Woman, you have great faith! Your request is granted.” And her daughter was healed from that very hour. Notes: ▪ Mt 15:22 – “Canaanite” (Χαναναία) (a “Syrophoenician” in Mk 7:26). Matthew uses a term that would naturally invoke deep-rooted feelings about their archenemy for many centuries. Though this term was not used outside of Matthew in the NT and seems to have fallen out of use in NT times. It could simply mean a Gentile living in Palestine. The region of Sidon (home of Jezebel) was where Baalism was so prevalent when Elijah was sent there during the reign of Ahab (1 Ki 16:31). This Canaanite woman exclaims in Messianic terms, “Lord, Son of David.” Comments: the testimony of Jesus to the gospel of the kingdom of God is now taken further towards the Gentiles. Sidon was the ancient realm of pagans (e.g. Jezebel). Recall that it was here that God sent the prophet Elijah, outside Israel and to their enemies, and the place of the first recorded resurrection from the dead by God’s prophet. Jesus does not fully engage that realm, but has clearly (with NT hindsight) laid the grounds for the gospel to the Gentiles that the church wrestled over for some time (see first Jerusalem Council, p. ). That is, even though Jesus acknowledged that he was sent to Israel, he demonstrates to his disciples that the faith of the Canaanite woman is sufficient (as was that of the Sidonian woman that Elijah stayed with). Canaanites, the long despised enemies of Israel who was unable to drive them out of the land, were shown God’s mercy (further fulfillment of Gen 12:1-3). The gospel was even for them! This woman importantly acknowledged in her confession and plea that Jesus was (see above, “Eschatological metaphors for Messiah Jesus,” p. 119): • Lord (God) • Son of David (Messiah) (see p. 119) • Merciful (God) • Able to cast out demons (God) The Canaanite woman’s admission of the sovereignty of King David, and the heritage of Jesus in that line, affirm Jesus’ kingly, Messianic claims. She was well versed in the faith of Israel, and she also believed Jesus to be the fulfillment of their Messianic hopes. Her faith also had boldness, for considering her confession about who Jesus is, she nevertheless bravely countered Jesus in their dialogue until he granted her request. She knew that Jesus had power over the demons, and since she loved her daughter, she risked engaging such a One. Only God could have such power over demons Phoenecia After preaching again in Capernaum, Jesus left Galilee for Phoenicia, where he preached in Tyre and Sidon. On his return, he traveled through the region of the Decapolis (Ten Cities), fed the 4000 beside the sea, then crossed to Magadan. Jesus feeds 4,000 people: GALILEE (ON MOUNTAIN), spring, A.D. 29, Mt 15:32-39; Mk 8:1-9. See Jesus’ feeding of the 5,000 (Mt 14:13-21) and OT parallels and allusions (to the Gentiles). Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 268 Mt 15:32-39 Jesus called his disciples to him and said, “I have compassion for these people; they have already been with me three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way.” 33 His disciples answered, “Where could we get enough bread in this remote place to feed such a crowd?” 34 “How many loaves do you have?” Jesus asked. “Seven,” they replied, “and a few small fish.” 35 He told the crowd to sit down on the ground. 36 Then he took the seven loaves and the fish, and when he had given thanks, he broke them and gave them to the disciples, and they in turn to the people. 37 They all ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over. 38 The number of those who ate was four thousand, besides women and children. 39 After Jesus had sent the crowd away, he got into the boat and went to the vicinity of Magadan. Notes: ▪ Mt 15:39 – “Magadan” (Magdala) – a site N of Tiberius on the Sea of Galilee, the home of Mary of Magdala, and is identified with modern Tarichaeae. ▪ Mark 8:10 identifies the location as Dalmanutha, perhaps a town nearby Magdala. Dalmanutha Easton’s Bible Dictionary: A place on the west of the Sea of Galilee, mentioned only in Mark 8:10. In the parallel passage it is said that Christ came "into the borders of Magdala" (Matthew 15:39). It is plain, then, that Dalmanutha was near Magdala, which was probably the Greek name of one of the many Migdols (i.e., watch-towers) on the western side of the lake of Gennesaret. It has been identified in the ruins of a village about a mile from Magdala, in the little open valley of `Ain-el-Barideh, "the cold fountain," called el-Mejdel, possibly the "Migdal-el" of Joshua 19:38. Comments: This event highlights the lack of faith (and slowness to understand), and spiritual perspective, in Jesus’ disciples. Despite the fact that in both miraculous feedings, the disciples initially question Jesus when he tells them to feed the people, Jesus does not upbraid them. He simply proceeds to astound them with his power even over the food supply! As noted above, an important aspect of feeding of the 4,000 later required an explanation from Jesus to his disciples, who were still thinking in purely material terms when Jesus told them to be careful of the yeast of the Pharisees (Mt 15:29-16:12; Mk 8:16-21). Jesus never misses an opportunity to teach them the spiritual nature of the kingdom of God. The Pharisees had thus far missed the gospel that Jesus was proclaiming, and their teaching would thus not lead to salvation. The miraculous provisions of food were not about food, but about God. Just as in the wilderness God provided manna for his people, it was to teach them about himself. Thus, when Jesus claims to be the bread of life, the miracles of the feedings simply illustrate his claim. This would have struck at the defining experience of any Jewish believer, who would naturally make the OT connections. Jn 6:35 Then Jesus declared, “I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty. Jn 6:48 I am the bread of life. Perpetually, the people of God have mistaken the temporal covenant-promises of God (progeny, prosperity-land, presence-temple) for the eternal realities (spiritual seed of Abraham, heaven, unmediated heavenly presence of God). This is perhaps the single most vexing inclination of the idolatrous human heart, besides idol worship itself. To invert the cliché: “Too earthly minded to be any heavenly good.” Ministry in Decapolis After taking a roundabout way back to Galilee through Decapolis (the Ten Cities), Jesus returned to Dalmanutha (Magadan) where Jewish leaders questioned his authority by trying the “test him.” From there he went to Bethsaida and on to Caesarea Philippi. Here he talked with his disciples about his authority and coming events. The Pharisees and Sadducees demand a sign from Jesus: GALILEE (Magadan), spring, A.D. 29; Mt 16:1–12; Mk 8:11-13. Mt 16:1-12 (NASB95) The Pharisees and Sadducees came up, and testing Jesus, they asked Him to show them a sign from heaven. 2 But He replied to them, “When it is evening, you say, ‘It will be fair weather, for the sky is red.’ 3“And in the Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 269 morning, ‘There will be a storm today, for the sky is red and threatening.’ Do you know how to discern the appearance of the sky, but cannot discern the signs of the times? 4 “An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah.” And He left them and went away. Mark 8:11–13 (NASB95) The Pharisees came out and began to argue with Him, seeking from Him a sign from heaven, to test Him. 12 Sighing deeply in His spirit, He *said, “Why does this generation seek for a sign? Truly I say to you, no sign will be given to this generation.” 13 Leaving them, He again embarked and went away to the other side. Notes: ▪ Mt 15:39 – “Magadan” (Magdala) – was on the western shore of the Sea of Galilee in Mk 8:10 and north of Tiberias; it may have been called Dalmanutha? Or, it is associated with this place very close and identified with it. A cave has been found in the region bearing the name “Talmanutha.” Mary Magdalene (woman from Magdala) may have been delivered from seven demons there, her hometown. Magdala may have derived its names from the Hebrew for “tower” (migdal) (which may have located there).259 ▪ Mt 16:1 – “test” – they were not applying some kind of seminary examination to Jesus; they were trying to “tempt” him through their “testing.” It is reminiscent of Satan who tempted (πειράζω) Jesus in the wilderness (Mt 4:1; Lu 4:2), and of course who “tempted” Adam and Eve successfully in Eden. There may well be the element of meaning “to trap” him into sinning against God, as in this case he would be doing miracles like some wonder-working magician by demand. See also Lk 10:25. Louw and Nida 27.31 πειράζωb; ἐκπειράζωb: to obtain information to be used against a person by trying to cause someone to make a mistake—‘to try to trap, to attempt to catch in a mistake.’260 Testing God was considered rebellion in the OT. (See also Ja 1:13 where James says God does not tempt and also that God cannot be tempted.) Ex 17:1-7He named the place aMassah and bMeribah because of the quarrel of the sons of Israel, and because they tested the LORD, saying, “Is the LORD among us, or not?”; Ps 78:41, 56 Ps 78:41 (NASB95) Again and again they tempted (‫ )נָׁסָׁ ה‬God, And pained the Holy One of Israel. Ps 78:56 Yet they tempted (‫ )נָׁסָׁ ה‬and rebelled against the Most High God And did not keep His testimonies, Comments: The religious leaders made the effort to go out to find Jesus and to test him by asking him to show them a sign. At first glance we might suppose that they were genuinely wanting sign evidence sufficient to believe that he was the Messiah. Nevertheless, the truth is made plain by Jesus in his response: they were not sincerely seeking evidence, but rather they had ignored and misinterpreted the clear and sufficient signs already given. They need only understand the “sign of Jonah” in order to understand who he was (Mt 16:4), and that would be the only sign they would be given. Further, that the kind of demand they were making was even evidence that they themselves were wicked. Such “testing” of God in the OT was considered rebellion. It becomes clear that they were altogether dangerous for their teachings, as Jesus shortly after warns his disciples against the “yeast of the Pharisees and Sadducees” (Mt 16:5-12). This also may have relevance to the those in the “signs and wonders” movement of recent years who teach and practice the need to get (bizarre) signs from God, but what the signs are about is often impossible to tell. Mark 8:12 gives us a further detail about Jesus’ reaction to their testing him: he “sighed deeply” (καὶ ἀναστενάξας τῷ πνεύματι). The yeast of the Pharisees and Sadducees: GALILEE, spring, A.D. 29, Mt 16:5-12; see also Mk 8:16-21 Mt 16:5-12 And the disciples came to the other side of the sea, but they had forgotten to bring any bread. 6 And Jesus said to them, “Watch out and beware of the leaven of the Pharisees and Sadducees.” 7 They began to discuss this among themselves, saying, “He said that because we did not bring any bread.” 8 But Jesus, aware of this, said, “You men of little faith, why do you discuss among yourselves that you have no bread? 9 “Do you not yet understand or remember the five loaves of the five thousand, and how many baskets full you picked up? 10 “Or the seven loaves of the four thousand, and how many large baskets full you picked up? 11“How is it that you do not understand that I did not speak to you concerning bread? But beware of the leaven of the Pharisees and Sadducees.” 12 Then they understood that He did not say to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. 259 see NIV Dictionary of Biblical Archaeology, p. 297. Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 329). New York: United Bible Societies. 260 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 270 Comments: Jesus gives his disciples very explicit warning against the false teaching, false hermeneutics, and false interpretations of the signs and of who he is. He also correlates their failure to understand the meaning of the miraculous feedings of the five and four thousand people with a lack of faith. This lesson in hermeneutics happily ended with the disciples then coming to understand his warnings. The context in Matthew is important as it conveys their unbelieving Jewish blindness to both the signs and to who Jesus is. Their blindness was the result of their failure to understand and believe Jesus is the Messiah. Jesus ironically uses the cooing motif of yeast in the context of having just miraculously fed four thousand people with bread at Magadan in Galilee. Journey to Caesarea Philippi Jesus left Magadan, crossed the lake, and landed in Bethsaida. There he healed a man who had been born blind. From there, he and his disciples went to Caesarea Philippi, where Peter confessed Jesus as the Messiah and son of God. Peter confesses that Jesus is the Son of God: NORTH OF SEA OF GALILEE (IN CAESAREA PHILIPPI BY MOUNT HERMON), spring, A.D. 29, Mt 16:13-20; Mk 8:2730; Lk 9:18-21. Mt 16:13-20 When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?” 14 They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.” 15 “But what about you?” he asked. “Who do you say I am?” 16 Simon Peter answered, “You are the Christ, a the Son of the living God.” 17 Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven. 18 And I tell you that you are Peter, b and on this rock I will build my church, and the gates of Hades c will not overcome it. d 19 I will give you the keys of the kingdom of heaven; whatever you bind on earth will be e bound in heaven, and whatever you loose on earth will be f loosed in heaven.” 20 Then he warned his disciples not to tell anyone that he was the Christ. Notes: ▪ Mt 16:13 – “Caesarea Philippi” – Phillip , the Tetrarch, is said to have built this Caesarea where the god Pan was worshipped and the primary Jordon River source is found. ▪ Mt 16:17 – “son of Jonah” – Jesus calls Simon Peter (who was a son of John, Jn 1:42) may be a comparison of Peter’s role with the prophet Jonah(?) He will be the “rock” (cf. Ps 118:22; Isa 28:15-19; 51:1-2). Compare Mt 21:44! ▪ Mt 16:18 – “gates of hades” – Job 38:17; Isa 38:10 ▪ Mt 16:19 – “keys of the kingdom” – Isa 22:22 Comments: Peter’s confession parallels the declaration of worship by the disciples after Jesus (and Peter) walked on the Sea of Galilee (Mt 14:32). Peter was undoubtedly among those “in the boat” who made this initial confession, thus it is not surprising that Peter confesses the same truth again when Jesus directly questions them ABOUT HIS IDENTITY. Peter’s confession also parallels that of the Canaanite woman above (Mt 15:21-28). While she acknowledges that Jesus was the anticipated Lord and son of David, Peter adds the Trinitarian clarification that Jesus is the “Son of the Living a Or Messiah; also in verse 20 Peter means rock. c Or hell d Or not prove stronger than it e Or have been f Or have been b Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 271 God” (see Hos 1:10). All of the confessions concerning Jesus’ identity work cumulatively in a complementary fashion (see above, “Eschatological metaphors for Messiah Jesus,” p. 119Error! Bookmark not defined.). This question correlates to the previous questions concerning “WHO IS JESUS?” Thus, the NT witness of the Apostles is a testimony to the spiritual understanding that answers that question – he is “the Christ” (i.e. Messiah/Anointed One). He charges them to tell no-one, since he knew how difficult it would be for people to accept the truth of his divinity. Jesus’ response to Simon-Peter’s confession: • Peter is blessed: God revealed this truth about Jesus to Peter. • Simon will be called Peter, since he will be the “rock” foundation for the church (his confession and preaching). Mt 16:18; 18:17). See Peter’s • Hell will not overcome the church (twice Jesus used the term obstruction to, and temptation of, Jesus recorded immediately after this incident of Peter’s confession (Mtt16:21-26). • Peter will have the keys of the kingdom of heaven. • Peter has spiritual authority to bind and loosen. Healing of the blind man at Bethsaida: recorded only in Mark Healing of the blind man at Bethsaida: BETHSAIDA, Mk 8:22-26. See healing of blind man at Siloam Pool (p. 289); cf. Jn 9:1-41. Mk 8:22-26 They came to Bethsaida, and some people brought a blind man and begged Jesus to touch him. 23 He took the blind man by the hand and led him outside the village. When he had spit on the man’s eyes and put his hands on him, Jesus asked, “Do you see anything?” 24 He looked up and said, “I see people; they look like trees walking around.” 25 Once more Jesus put his hands on the man’s eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly. 26 Jesus sent him home, saying, “Don’t go into the village.a” Notes: ▪ Mk 8:22 – “Bethsaida”—NE shore of Sea of Galilee, two miles north of Capernaum. Rebuilt by Phillip the Tetrarch and renamed “Julias” (daughter of Caesar Augustus). Perhaps this site was the home of Philip, Andrew, and Andrew’s brother Peter. ▪ Mk 8: 23 – “spittle” – according to the IVP BBC spittle in the ancient world was sometimes associated with healing and various other properties.261 Jesus used spittle/saliva in two other miracles: Mk 7:33 (deaf and mute man); Jn 9:6 (man born blind, p. 287.). Comments: Mark alone records the healing of the blind man at Bethsaida. It is the only recorded miracle that happens in two stages (perhaps also the healing of the deaf and mute man for whom he first put his fingers into the man’s ears and then he spit and then touched the man’s tongue). This incident precedes Jesus’ questioning the disciples about his identity. It also serves as a foil to the disciple’s lack of spiritual eyesight in this sequence. Jesus had just asked the disciples, “Do you still not understand” when they arrived in Bethsaida and people brought the blind man to Jesus for healing. It seems that as soon as his disciples began to grasp his divinity, Jesus then begins to teach them of his impending death. We may marvel at the disciples’ ongoing lack of faith, and slow understanding, but let us consider how much of God’s revelation-testimony that we have been given and how prone we ourselves are to doubts and misgivings and blindness. Opening eyes of the blind Is 35:5 Then will the eyes of the blind be opened and the ears of the deaf unstopped. Is 42:7 to open eyes that are blind, to free captives from prison and to release from the dungeon those who sit in darkness. Jn 9:17 Finally they turned again to the blind man, “What have you to say about him? It was your eyes he opened.” The man replied, “He is a prophet.” a Some manuscripts Don’t go and tell anyone in the village. See discussion of “spittle” in H.Van Der Loos, The Miracles of Jesus (Leiden: E.J. Brill, 1965), pp. 306-311. 261 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 272 Jn 9:32 Nobody has ever heard of opening the eyes of a man born blind. Jn 10:21 But others said, “These are not the sayings of a man possessed by a demon. Can a demon open the eyes of the blind?” Jn 11:37 But some of them said, “Could not he who opened the eyes of the blind man have kept this man from dying?” Turning point: rejected, slain, raised Jesus predicts (first time) to his disciples that he is going to die soon (and be resurrected): GALILEE (CAESAREA PHILIPPI), summer, A.D. 29 (OT prophecy of Messiah as Prophet: Deut 18:15-16, 19; cf. Acts 3:22-23; 7:37); Mt 16:21-26; Mk 8:31-37; Lk 9:22-25. See the second and third such predictions in Mt 17:22-23 and the third in Mt 20:17. Mt 16:21-26 From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life. 22 Peter took him aside and began to rebuke him. “Never, Lord!” he said. “This shall never happen to you!” 23 Jesus turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but the things of men.” 24 Then Jesus said to his disciples, “If anyone would come after me, he must deny himself and take up his cross and follow me. 25 For whoever wants to save his life a will lose it, but whoever loses his life for me will find it. 26 What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul? Ps 118:12 (NASB95) They surrounded me like bees; They were extinguished as a fire of thorns; In the name of the LORD I will surely cut them off. Isa 53:3–4 (NASB95) He was despised and forsaken of men, A man of sorrows and acquainted with grief; And like one from whom men hide their face He was despised, and we did not esteem Him. 4. Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. Isa 53:10 (NASB95) But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand. Notes: ▪ Mt 16:23 – “Satan” – Jesus is not saying that Peter is Satan, but that any effort to stop his mission is of Satan. He reproves Peter for being concerned only with the things of men (Jewish nationalistic-Messianic expectations?) and not the concerns of God – the cross. Peter’s obstructions to Jesus’ mission here contrasts starkly with his earlier confession in 16:13-20 and Jesus’ very positive response to Peter then. His obstruction is also a temptation to Jesus, like those of Satan’s earlier (4:8-9), that he could achieve his goal as King without the cross. ▪ Mt 16:23 – “Stumbling block” (σκάνδαλον) – the obstacle Peter threw before Jesus was a radical contrast with Jesus calling Peter the rock upon which he would build his church (πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, Mat 16:18). Comments: Jesus plainly teaches his disciples about his death now that he has acknowledged to them Peter’s confession (Mt 16:13-20). The gospels each seem to highlight the immediacy of Jesus’ new emphasis on his death. This emphasis includes the notion that the call to follow him was also a call to death towards new life. Jesus clearly teaches them about the specifics of his death, but also his resurrection. This importantly links with Jesus’ quotes from Daniel 7:13-14 and Zech 14:5, affirming his Messianic claims. Dan 7:13-14 In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. 14 He was given authority, glory and sovereign a The Greek word means either life or soul; also in verse 26. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 273 power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed. Jesus’ prediction of his death sets the stage for his transfiguration. Both his prediction of death (see other predictions: Mt 17:22-23; Mt 20:17) and his transfiguration represent the turning pointing (climax) of his ministry, for he had come to die and now the “descending action” would all tend in that direction. Luke makes the connection most clear by explaining that Moses and Elijah appeared with Jesus to discuss “his departure, which he was about to bring to fulfillment in Jerusalem” (Lk 9:31). Jesus is testified to by the two greatest OT prophets, one representing the old covenant and the law of God, and the other the one who brings restoration (see also Isa 53:4-10, the only reference to the death/suffering and vindication of the Servant). (Note: Each of them had unusual supernatural circumstances concerning their deaths.) Aside, Peter actually “rebukes”( ἐπιτιμᾷν αὐτῷ, Mat 16:22) Jesus strongly (NAS reads “God forbid,” for Ἵλεώς σοι, Mat 16:22) for what he teaches/predicts concerning his death. Jesus clearly rebukes Peter in turn with the truth that Peter did not have “in mind” (v. 23) the things of God, but man, but worse that he thought as Satan in seeking to turn him aside from his mission. To have “in mind” (οὐ φρονεῖς τὰ τοῦ θεου, Mat 16:23) the things of God is to understood and accept his purposes; Peter, along with the disciples, did not fully understand or accept this until after the resurrection. Jesus is transfigured: MOUNTAIN (HERMON?), summer, A.D. 29, Mt 17:1-13; Mk 9:2-1 3; Lk 9:28-36 (OT: Ex 24:5-16) Mt 17:1-13 After six days [after Peter’s confession] Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves. 2 There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. 3 Just then there appeared before them Moses and Elijah, talking with Jesus. 4 Peter said to Jesus, “Lord, it is good for us to be here. If you wish, I will put up three shelters—one for you, one for Moses and one for Elijah.” 5 While he was still speaking, a bright cloud enveloped them, and a voice from the cloud said, “This is my Son, whom I love; with him I am well pleased. Listen to him!” 6 When the disciples heard this, they fell facedown to the ground, terrified. 7 But Jesus came and touched them. “Get up,” he said. “Don’t be afraid.” 8 When they looked up, they saw no one except Jesus. 9 As they were coming down the mountain, Jesus instructed them, “Don’t tell anyone what you have seen, until the Son of Man has been raised from the dead.” 10 The disciples asked him, “Why then do the teachers of the law say that Elijah must come first?” 11 Jesus replied, “To be sure, Elijah comes and will restore all things. 12 But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands.” 13 Then the disciples understood that he was talking to them about John the Baptist. Notes: ▪ Mt 17:1 – “six days” – the time between Peter’s confession or Jesus’ prediction of his death (Mt 156:21-28) and the transfiguration (?) (see also Mk 9:2), but Lk 9:28 reads “about (ὡσεὶ) eight days” perhaps including the days between Peter’s confession and the transfiguration. Or, they are counting the nights or days slightly differently. ▪ Mt 17:2 – “transfigured” – this is a transformation of Christ’s appearance as a man, revealing briefly his glory as God. At this time, Jesus was talking with Moses and Elijah about his impending death (Lu 9:21). ▪ Thayer’s Lexicon - 3431 μεταμορφόω, μεταμόρφω: passive, present μεταμορφοῦμαι; 1 aorist μετεμορφώθη; to change into another form (cf. μετά, III. 2), to transfigure, transform: μετεμορφώθη, of Christ, his appearance was changed (A. V. he was transfigured), i. e. was resplendent with a divine brightness, Matt. 17:2; Mark 9:2 (for which Luke 9:29 gives ἐγένετο τό εἶδος τοῦ προσώπου αὐτοῦ ἕτερον); of Christians: τήν αὐτήν εἰκόνα μεταμορφούμεθα, we are transformed into the same image (of consummate excellence that shines in Christ), reproduce the same image, 2 Cor. 3:18; on the simple accusative after verbs of motion, change, division, cf. Bos, Ellips. (edited by Schaefer), pp. 679ff; Matthiae, sec. 409; (Jelf, sec. 636 obs. 2; cf. Buttmann, 190 (164); 396 (339); Winer's Grammar, sec. 32, 5); used of the change of moral character for the better, Rom. 12:2; with which compare Seneca, epistles 6 at the beginning, intelligo non emendari me tantum, sed transfigurari. (Diodorus 4, 81; Plutarch de adulat. et amic. 7; others); Philo, vit. Moys. i. sec. 10 under the end; leg. ad Gaium sec. 13; Athen. 8, p. 334 c.; Aelian v. h. 1, 1; Lucian, as. 11.) (Synonym: cf. μετασχηματίζω.)* There is a consistent parallel in the various sequencing of all the Gospels of the transfiguration:262 1. Peter’s confession of who Jesus is 262 Noted by in the Dictionary of Jesus and the Gospels, pp. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 274 2. 3. 4. 5. 6. 7. 8. 9. Jesus charges them not to tell anyone what Peter confessed Jesus predicts his coming death/resurrection Jesus calls them to follow him The transfiguration of Jesus in glory Jesus command to them not to tell anyone The coming of Elijah The healing of a boy Jesus again predicts his death and resurrection Each of these speak to the questions of who is Jesus and why did he come? In Luke we find a sequence of events that has significance to the question of “Who is Jesus?”: 1. Jesus calms the sea and they ask, “Who is this man?” Lk 9:20 2. Herod Antipas hears of Jesus’ miracles and he asks, “Who is this . . .?” Lk 8:25 3. Jesus asks his disciples, “Who do people say that I am?” Lk 9:18; Mk 8:27 The unity of synoptic witness here to the event of the transfiguration is quite interesting in showing how the incidents are all connected in a seamless narrative that places the transfiguration at the center. Each of miracles and other events connect to point to answer the question of “Who is this man?” and also as the transfiguration points forward to the objective of Christ’s mission in Jerusalem. There is a chiastic structure in Luke’s presentation:263 (A) Jesus' identity is stated by Peter in Luke 9:20 (B) Jesus' death is stated in verse 22 (C) His future coming in glory is stated in verse 26 (C') His glory is visibly demonstrated in the Transfiguration in verse 29 (B') His departure (= death?—see later discussion) is discussed by Moses and Elijah in verse 31 (A') His identity is affirmed by the voice from heaven ("This is my Son") in verse 35 All three synoptics preceding the transformation that they would see his kingdom coming with power. Mtt 16:28 Comments: In Jesus’ ministry, I have isolated several key peaks or events for purpose of emphasis and outline: baptism and acknowledgement, first cleansing of the temple, the calling/sending of the twelve, the transfiguration, calling/sending of the seventy(-two264), the second cleansing of the temple, and Jesus’ rejection/death/resurrection (see pp. 180, 184). The transfiguration has multiple redemptive-historical significance, since it reveals plainly the glory of God in Christ, the acknowledgement by God (as well as Moses & Elijah), and the discussion of the death Jesus. Jesus’ kingly glory, prophetic role, and priestly fulfillments are each involved here. His passion, death, resurrection. Death must come before glory, contrary to human expectations, as the Messiah’s unlikely path to victory. The transfiguration foreshadows Jesus coming resurrection and glorification, his transformation (metamorpho). Compare also Jn 12:27-30 – “Now my heart is troubled, and what shall I say? ‘Father, save me from this hour’? No, it was for this very reason I came to this hour. 28 Father, glorify your name!” Then a voice came from heaven, “I have glorified it, and will glorify it again.” 29 The crowd that was there and heard it said it had thundered; others said an angel had spoken to him. 30 Jesus said, “This voice was for your benefit, not mine. 31 Now is the time for judgment on this world; now the prince of this world will be driven out. 32 But I, when I am lifted up from the earth, will draw all men to myself.” 33 He said this to show the kind of death he was going to die. Apostolic testimony of the transfiguration: 2 Pet 1:16-18 We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. 17 For he received honor and glory from God the Father when the voice 263 264 Dictionary of Jesus, p. 835. Some MSS read 70. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 275 came to him from the Majestic Glory, saying, “This is my Son, whom I love; with him I am well pleased.” a 18 We ourselves heard this voice that came from heaven when we were with him on the sacred mountain. Moses’ OT background/analogies/parallels: Ex 24:1-6 Then he said to Moses, “Come up to the LORD, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel. You are to worship at a distance, 2 but Moses alone is to approach the LORD; the others must not come near. And the people may not come up with him.” 3 When Moses went and told the people all the LORD’s words and laws, they responded with one voice, “Everything the LORD has said we will do.” 4 Moses then wrote down everything the LORD had said. He got up early the next morning and built an altar at the foot of the mountain and set up twelve stone pillars representing the twelve tribes of Israel. 5 Then he sent young Israelite men, and they offered burnt offerings and sacrificed young bulls as fellowship offeringsa to the LORD. 6 Moses took half of the blood and put it in bowls, and the other half he sprinkled on the altar. Ex 24:16 Then Moses went up on the mountain, and the cloud covered the mountain. 16 The glory of the Lord settled on Mount Sinai, and the cloud covered it six days; and on the seventh day he called to Moses out of the midst of the cloud. 17 Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel. 18 And Moses entered the cloud, and went up on the mountain. And Moses was on the mountain forty days and forty nights. Ex 34:29 When Moses came down from Mount Sinai with the two tablets of the Testimony in his hands, he was not aware that his face was radiant because he had spoken with the Lord. Elijah’s OT background/parallels 1 Ki 19:8-14 (ESV) There he came to a cave and lodged in it. And behold, the word of the Lord came to him, and he said to him, “What are you doing here, Elijah?” 10 He said, “I have been very jealous for the Lord, the God of hosts. For the people of Israel have forsaken your covenant, thrown down your altars, and killed your prophets with the sword, and I, even I only, am left, and they seek my life, to take it away.” 11 And he said, “Go out and stand on the mount before the Lord.” And behold, the Lord passed by, and a great and strong wind tore the mountains and broke in pieces the rocks before the Lord, but the Lord was not in the wind. And after the wind an earthquake, but the Lord was not in the earthquake. 12 And after the earthquake a fire, but the Lord was not in the fire. And after the fire the sound of a low whisper. a 13 And when Elijah heard it, he wrapped his face in his cloak and went out and stood at the entrance of the cave. And behold, there came a voice to him and said, “What are you doing here, Elijah?” 14 He said, “I have been very jealous for the Lord, the God of hosts. For the people of Israel have forsaken your covenant, thrown down your altars, and killed your prophets with the sword, and I, even I only, am left, and they seek my life, to take it away. Parallels with the transfiguration: Ex 24 – God called apart Moses up a mountain with three select leaders (and seventy elders). Moses was on the mountain six days when God spoke to Moses. • Jesus took three select disciples apart from the crowds up a mountain. It was after six days (on the mountain?) that Jesus was transfigured, and God spoke to them. Mountains, the cloud, and the glory are found in all three synoptics. • Christ is the True High Priest who can enter into the glorious presence of God. • The glory of God in the face of Moses in Ex 34:29 When Moses came down from Mount Sinai with the two tablets of the Testimony in his hands, he was not aware that his face was radiant because he had spoken with the LORD. Elijah also had a theophanous experience of the glory of God revealed to him on the mountain to which he fled from Jezebel. • The glory of God is revealed in the face of Jesus in his transfiguration. God is light, and in him is no darkness. The entire sanctuary tradition of the presence and glory and Name of YHWH is background here. Redemption is the restoration through Christ of the glory-presence in Eden through the provisional tabernacle, temple, and church. JESUS IS GOD’S GLORY INCARNATE. Jesus is thus equal to YHWH. a Matt. 17:5; Mark 9:7; Luke 9:35 a Traditionally peace offerings Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 276 • • • • • • • • • • • Holiness is a theme in both the theophany to Moses and to Elijah. The holiness of God is manifested perfectly in Christ. The “bright cloud” (νεφέλης, Mt 17:5) reflects the glory of God that lead them at the tabernacle in the wilderness and also the glory that filled the tabernacle when Moses completed it. The νεφέλης is the same word the LXX and NT uses elsewhere in describing the glory-cloud (Exod. 13:21-22; 14:19, 24; 19:9; 24:16, 18; 33:9-10; Num. 9:22; 12:5; 14:14; Deut. 31:15; 1 Ki. 8:11; 2 Chr. 5:13-14; Neh. 9:12, 19; Ps. 98:7; Job 36:29; Wis. 2:4; Sir. 24:4; Joel 2:2; Zeph. 1:15; Isa. 19:1; Ezek. 34:12; Matt. 17:5; Mk. 9:7; Lk. 9:35; Rev. 14:15-16). Moses built a tabernacle in the wilderness in Ex 24:15; 40:35-35. Peter recommended building shelters for them all on the mountain (17:4). Or, perhaps this reflects Israel’s wilderness dwelling in tabernacles. Either way it is understood, parallels are found in the glory-presence was manifested and also dwelt with them. Both theophany and abiding presence are in view in each case. Moses and Elijah: Jewish expectations were that that they would come at the end of the age, and that Elijah would set things right (see Jewish Messianic expectations, p. 78). See question below about Elijah. See Deut 18:15-18 on the validation of the true prophet. Some say that Moses represents the law and Elijah represents the prophets, but there seems to be more involved than that. Mal 4:5-6 “See, I will send you the prophet Elijah before that great and dreadful day of the LORD comes. 6 He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse.” Moses was the paradigmatic prophet of all prophets in the OT: Deut 18. Israel was commanded to listen (give heed) to him and all subsequent prophets he sent (Deut 18:15). Jesus is the True Prophet long foretold, pre-figured in Moses and all subsequent prophets, and awaited by Israel. After revealing that Jesus was his beloved Son, God commanded the disciples to listen to him (Mt 17:5). Both Moses and Elijah heard the voice of God on Sinai/Horeb: Ex 24:5-16; 1 Ki 19:8. They were to listen and obey what God had to say (Consider the implicit similar notion of Jesus’ divine authority as expressed when on the Mt of Transfiguration God the Father says, “Listen to Him.” This is a repetition of what the Father said at Jesus’ baptism.) Most importantly, both Moses and Elijah experience a manifestation theophany of God’s glory, foreshadowing the transfiguration of Jesus on the mountain. There also typological parallels between both Moses and Jesus and Elijah and Jesus. Ironically, the Jews were awaiting an Elijah figure, Jesus denies being the Elijah figure, though John thinks Jesus may be Elijah, and the disciples wonder when Elijah was to come, but Jesus tells them John was Elijah (Mal 3). As the transfiguration is the peak in the narrative of Jesus’ ministry, so the climax of the transfiguration is when God speaks (as is so often the case) -- “You are my Son” (see Ex 24; Ps 2:7; Is 42:1). This means that Jesu is declared the Chosen One, the Messiah expected. The voice of God speaks to the disciples on the mountain and tells them to listen to Jesus. The terrified disciples fell face-down before God at the voice of God (Mt 17:6; cf. Dan 10:15-19). As often is the case, people fall down before God and angels. In this case, Jesus touched them and spoke comforting words to calm their fears (Mt 17:7). Both Moses and Elijah had unusual endings: Moses was taken away by God (buried?) (Deut 34:56) and Elijah was taken up by God in a chariot (2 Ki 2:11). Both Moses and Jesus come down from the mountain and are met with unbelief (Mt 17:14-25). Questions: ▪ Why did Jesus command them not to tell of this event until after his resurrection (Mt 17:9)? The crowds? The pride of the disciples? Their lack of understanding? ▪ Why did the disciples ask immediately afterwards about Elijah? If Jesus is the Messiah, as declared in his transfiguration, they were puzzled that the anticipated fore-runner Elijah had not appeared (though he just had on the mountain!). He tells them that John the Baptist was the Elijah predicted, and the disciples then understood (Mt 17:13). ▪ Why is God the Father “well pleased” in the Son. He is sinless perfection, the Son of God, the Messiah, the Prophet, the Priest, and the King he had promised! Jesus heals a demon-possessed boy (despite unbelief of disciples) at the bottom of the MOUNTAIN (HERMON? TABOR? MERON?), summer, A.D. 29, Mt 17:14-23; Mk 9:14-29; Lk 9:37-43a. Mt 17:14-20 When they came to the crowd, a man approached Jesus and knelt before him. 15 “Lord, have mercy on my son,” he said. “He has seizures and is suffering greatly. He often falls into the fire or into the water. 16 I brought him to your Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 277 disciples, but they could not heal him.” 17 “O unbelieving and perverse generation,” Jesus replied, “how long shall I stay with you? How long shall I put up with you? Bring the boy here to me.” 18 Jesus rebuked the demon, and it came out of the boy, and he was healed from that moment. 19 Then the disciples came to Jesus in private and asked, “Why couldn’t we drive it out?” 20 He replied, “Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there’ and it will move. Nothing will be impossible for you. a” Mark adds more detail than Mathew on this incident: Mk 9:14-29 When they came to the other disciples, they saw a large crowd around them and the teachers of the law arguing with them. 15 As soon as all the people saw Jesus, they were overwhelmed with wonder and ran to greet him. 16 “What are you arguing with them about?” he asked. 17 A man in the crowd answered, “Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. 18 Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not.” 19 “O unbelieving generation,” Jesus replied, “how long shall I stay with you? How long shall I put up with you? Bring the boy to me.” 20 So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth. 21 Jesus asked the boy’s father, “How long has he been like this?” “From childhood,” he answered. 22 “It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us.” 23 “‘If you can’?” said Jesus. “Everything is possible for him who believes.” 24 Immediately the boy’s father exclaimed, “I do believe; help me overcome my unbelief!” 25 When Jesus saw that a crowd was running to the scene, he rebuked the evil a spirit. “You deaf and mute spirit,” he said, “I command you, come out of him and never enter him again.” 26 The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, “He’s dead.” 27 But Jesus took him by the hand and lifted him to his feet, and he stood up. 28 After Jesus had gone indoors, his disciples asked him privately, “Why couldn’t we drive it out?” 29 He replied, “This kind can come out only by prayer.b” Notes: ▪ Mt 17:16 – “could not heal” – they were unable to drive out the spirit because of their lack of faith? Mountains were a symbol of that which is unchanging and fixed. The idea of moving a mountain by faith is only a picture of the power of God, not the power of faith to literally move physical mountains. Indeed, if God desired, he can move mountains, but the point is not moving physical mountains by faith, but trusting in the power of God to accomplish what he wills and purposes. MT 17:17 – “O unbelieving and perverse generation” – OT allusions: Deut 32:5 (NASB95) “They have acted corruptly toward Him, They are not His children, because of their defect; But are a perverse and crooked generation. Deut 32:20 “Then He said, ‘I will hide My face from them, I will see what their end shall be; For they are a perverse generation, Sons in whom is no faithfulness. Dan 7:25 ‘He will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time. Faith in God who can level mountains (pointing to the mountain they had descended): Zech 4:7 “Whata are you, O mighty mountain? Before Zerubbabel you will become level ground. Then he will bring out the capstone to shouts of ‘God bless it! God bless it!’ ” Mk 9:15 – “overwhelmed with wonder” -- ἐξεθαμβήθησαν Comments: There seems to be a parallel in this story, of Jesus returning from the mountain, with Moses coming down from the mountain and being met with unbelief. In Mark’s account when Jesus comes upon the disciples and the crowd, they were arguing with the “teachers of the law” about the boy possessed by a spirit. Presumably, since Mark does not tell us, the argument had to do with healing the boy. In all three accounts, Jesus concludes the healing with a prediction of his own betrayal and death (below). Matthew relays that the man who brought his son begged Jesus to a Some manuscripts you. But this kind does not go out except by prayer and fasting. a Greek unclean b Some manuscripts prayer and fasting a Or Who Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 278 heal, but Mark’s account includes another comment from the father “if you can do anything, take pity on us.” Jesus replied in what appears to be a response to all of their lack of faith, “’If you can.’” He then added that “Everything is possible for him who believes,” and this suggest he is referring also to himself, not just the father or the others there, that it is possible for him since he has perfect faith. As in the other healings and cleansing from demons, Jesus demonstrates that his victory over Satan in the wilderness was a real advance against the powers of darkness that bind men and women in spiritual chains. The promise to Eve that her seed would crush the serpent’s head is coming to fulfillment in these miracles. Jesus has authority and power over the spiritual realm, both the good and the evil. Jesus again (second time, of three) predicts to his disciples that he is going to die soon (and be resurrected): GALILEE (CAESAREA PHILIPPI)?, summer, A.D. 29, Mt 17:22-23. See comments above on Mt 16:21-26. See first such prediction in Mt 16:21-26 and the third in Mt 20:17. Mt 17:22-23 When they came together in Galilee, he said to them, “The Son of Man is going to be betrayed into the hands of men. 23 They will kill him, and on the third day he will be raised to life.” And the disciples were filled with grief. Notes: ▪ Mt 17:22-22 – “betrayed” and “kill him” and “raised” – See Isaiah’s Suffering Servant songs; Dan 7:25; 12:2 Isa 53:11 (NASB95) As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities. Dan7:25 ‘He will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time. Dan 12:2 “Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt. Comments: Jesus, as the true prophet, clearly knows what the Father would have him do towards fulfilling his mission of redemption, and he simply predicts it here. The disciples’ reaction of grief is not surprising when we consider that he told them he would be killed. Even though he told them he would be raised to life on the third day, they apparently could not see beyond the death part of his prophecy. Jesus pays his temple taxes: CAPERNAUM (ON SEA OF GALILEE), autumn, A.D. 29, Mt 17:24-27 (OT: Ex 30:13-16) Mt 17:24-27 After Jesus and his disciples arrived in Capernaum, the collectors of the two-drachma tax came to Peter and asked, “Doesn’t your teacher pay the temple taxa?” 25 “Yes, he does,” he replied. When Peter came into the house, Jesus was the first to speak. “What do you think, Simon?” he asked. “From whom do the kings of the earth collect duty and taxes—from their own sons or from others?” 26 “From others,” Peter answered. “Then the sons are exempt,” Jesus said to him. 27 “But so that we may not offend them, go to the lake and throw out your line. Take the first fish you catch; open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours.” Notes: ▪ Mt 17:24 – the “temple tax” from Ex 30:13-16 – Matthew the tax collector relays this incident; the tax was originally to pay for the service of the sanctuary. In the first century, the tax was two drachmas (equal to two days’ wages), and according to BBCNT, in Matthew’s day, after 70 A.D., “the Romans confiscated this tax for the upkeep of a pagan temple, and some Jews may have refused to pay it on principle, but in Jesus’ day any Jew loyal to Judaism would have paid it.”265 OT texts: Ex 30:13-16 Each one who crosses over to those already counted is to give a half shekel, a according to the sanctuary shekel, which weighs twenty gerahs. This half shekel is an offering to the LORD. 14 All who cross over, those twenty years old or more, are to give an offering to the LORD. 15 The rich are not to give more than a half shekel and the poor are not to give less when you make the offering to the LORD to atone for your lives. 16 Receive 265 Keener, BBCNT, p. 92. a That is, about 1/5 ounce (about 6 grams); also in verse 15 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 279 the atonement money from the Israelites and use it for the service of the Tent of Meeting. It will be a memorial for the Israelites before the LORD, making atonement for your lives.” Neh 10:32 “We assume the responsibility for carrying out the commands to give a third of a shekel a each year for the service of the house of our God: Ex 38:25–26 (NASB95) The silver of those of the congregation who were numbered was 100 talents and 1,775 shekels, according to the shekel of the sanctuary; 26 a beka a head (that is, half a shekel according to the shekel of the sanctuary), for each one who passed over to those who were numbered, from twenty years old and upward, for 603,550 men. Deut 14:22–27 “You shall surely tithe all the produce from what you sow, which comes out of the field every year. 23 “You shall eat in the presence of the LORD your God, at the place where He chooses to establish His name, the tithe of your grain, your new wine, your oil, and the firstborn of your herd and your flock, so that you may learn to fear the LORD your God always. 24“If the distance is so great for you that you are not able to bring the tithe, since the place where the LORD your God chooses to set His name is too far away from you when the LORD your God blesses you, 25then you shall exchange it for money, and bind the money in your hand and go to the place which the LORD your God chooses. 26 “You may spend the money for whatever your heart desires: for oxen, or sheep, or wine, or strong drink, or whatever your heart desires; and there you shall eat in the presence of the LORD your God and rejoice, you and your household. 27“Also you shall not neglect the Levite who is in your town, for he has no portion or inheritance among you. Comments: Many have questioned the veracity of this narrative, since it involves an “unusual” miracle. Many fanciful explanations have been proposed. Some suggest that Jesus had special knowledge that the fish had a coin in its mouth, while others believe Jesus miraculously produced the coin, as well. It matters little how Jesus produced the tax, for that is not the purpose of the narrative. Rather, we are shown that Jesus has authority over the creatures of the sea, over the material of his creation, and over human institutions. Jesus teaches that the kingdom of God is over the all the kingdoms of men, but that during the imperfect interim period of the church we are subject to the demands of the kingdoms of men. In reality, the Son (who is King), and the sons of the kingdom (of Israel the church), should be exempt from paying taxes to the temple authorities, as well as to Rome, but the right thing was due subjection to the rulers God had in place. Compare the narrative in Mt 22:15-22- about the Jews questioning Jesus about paying taxes, where they tried to trap him: Then the Pharisees went out and laid plans to trap him in his words. 16 They sent their disciples to him along with the Herodians. “Teacher,” they said, “we know you are a man of integrity and that you teach the way of God in accordance with the truth. You aren’t swayed by men, because you pay no attention to who they are. 17 Tell us then, what is your opinion? Is it right to pay taxes to Caesar or not?” 18 But Jesus, knowing their evil intent, said, “You hypocrites, why are you trying to trap me? 19 Show me the coin used for paying the tax.” They brought him a denarius, 20 and he asked them, “Whose portrait is this? And whose inscription?” 21 “Caesar’s,” they replied. Then he said to them, “Give to Caesar what is Caesar’s, and to God what is God’s.” For the Jews who taught that everything belonged to God, these Pharisees and Herodians were inconsistently, and deviously, attempting to get Jesus in trouble with the Roman authorities. Keener notes that the choice Jesus’ opponents offered him was between revolution against the Romans and accommodation.266 The Pharisees (nationalists) sought to implicate Jesus in relation to the Torah, while the Herodians (Romanists) sought to implicate Jesus in relation to Roman law. At that time, Herodians sought to restore Herodian control of Judea, which was under Pilate’s jurisdiction, and were afraid of any whom might cause greater Roman control.267 The Pharisees pit the obligations of peace with Rome against the nationalistic, messianic fervor that they assume Jesus has generated; a disastrous tax revolt two decades earlier[A.D. 6] had shown where such fervor could lead. If he publicly takes the view characterized by those later called Zealots (no king but god), the Herodians can have him arrested; if he rejects that view (which he does), he may compromise his following.268 a That is, about 1/8 ounce (about 4 grams) Keener, Bible Background, p. 105. 267 Keener, Bible Background, p. 105. 268 Keener, Bible Background, p. 105. 266 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 280 The revolt of A.D. 6 was led by Judas the Galilean (a Zealot) against paying tribute to heathen emperors. Their last stronghold was Masada in A.D. 70. Later Judean ministry: moving towards Jerusalem and the end of Jesus’ earthly ministry Recorded only in John Jesus attends the Feast of Tabernacles: JERUSALEM, October A.D. 29, Jn 7:11-52 Jn 7:11-52 Now at the Feast the Jews were watching for him and asking, “Where is that man?” 12 Among the crowds there was widespread whispering about him. Some said, “He is a good man.” Others replied, “No, he deceives the people.” 13 But no one would say anything publicly about him for fear of the Jews. 14 Not until halfway through the Feast did Jesus go up to the temple courts and begin to teach. 15 The Jews were amazed and asked, “How did this man get such learning without having studied?” 16 Jesus answered, “My teaching is not my own. It comes from him who sent me. 17 If anyone chooses to do God’s will, he will find out whether my teaching comes from God or whether I speak on my own. 18 He who speaks on his own does so to gain honor for himself, but he who works for the honor of the one who sent him is a man of truth; there is nothing false about him. 19 Has not Moses given you the law? Yet not one of you keeps the law. Why are you trying to kill me?” 20 “You are demon-possessed,” the crowd answered. “Who is trying to kill you?” 21 Jesus said to them, “I did one miracle, and you are all astonished. 22 Yet, because Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs), you circumcise a child on the Sabbath. 23 Now if a child can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with me for healing the whole man on the Sabbath? 24 Stop judging by mere appearances, and make a right judgment.” Is Jesus the Christ? 25 At that point some of the people of Jerusalem began to ask, “Isn’t this the man they are trying to kill? 26 Here he is, speaking publicly, and they are not saying a word to him. Have the authorities really concluded that he is the Christ a ? 27 But we know where this man is from; when the Christ comes, no one will know where he is from.” 28 Then Jesus, still teaching in the temple courts, cried out, “Yes, you know me, and you know where I am from. I am not here on my own, but he who sent me is true. You do not know him, 29 but I know him because I am from him and he sent me.” 30 At this they tried to seize him, but no one laid a hand on him, because his time had not yet come. 31 Still, many in the crowd put their faith in him. They said, “When the Christ comes, will he do more miraculous signs than this man?” 32 The Pharisees heard the crowd whispering such things about him. Then the chief priests and the Pharisees sent temple guards to arrest him. 33 Jesus said, “I am with you for only a short time, and then I go to the one who sent me. 34 You will look for me, but you will not find me; and where I am, you cannot come.” 35 The Jews said to one another, “Where does this man intend to go that we cannot find him? Will he go where our people live scattered among the Greeks, and teach the Greeks? 36 What did he mean when he said, ‘You will look for me, but you will not find me,’ and ‘Where I am, you cannot come’ ?” 37 On the last and greatest day of the Feast, Jesus stood and said in a loud voice, “If anyone is thirsty, let him come to me and drink. 38 Whoever believes in me, as b the Scripture has said, streams of living water will flow from within him.” 39 By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified. 40 On hearing his words, some of the people said, “Surely this man is the Prophet.” 41 Others said, “He is the Christ.” Still others asked, “How can the Christ come from Galilee? 42 Does not the Scripture say that the Christ will come from David’s family c a Or Messiah; also in verses 27, 31, 41 and 42 37,38 Or | If anyone is thirsty, let him come to me. | And let him drink, who believes in me. | As c Greek seed b Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 281 and from Bethlehem, the town where David lived?” 43 Thus the people were divided because of Jesus. 44 Some wanted to seize him, but no one laid a hand on him. Unbelief of the Jewish Leaders 45 Finally the temple guards went back to the chief priests and Pharisees, who asked them, “Why didn’t you bring him in?” 46 “No one ever spoke the way this man does,” the guards declared. 47 “You mean he has deceived you also?” the Pharisees retorted. 48 “Has any of the rulers or of the Pharisees believed in him? 49 No! But this mob that knows nothing of the law—there is a curse on them.” 50 Nicodemus, who had gone to Jesus earlier and who was one of their own number, asked, 51 “Does our law condemn anyone without first hearing him to find out what he is doing?” 52 They replied, “Are you from Galilee, too? Look into it, and you will find that a prophet a does not come out of Galilee.” Notes: ▪ for the very interesting background discussion of this event, see handout from Edersheim, Life and Times, pp. 1078-1099. ▪ Jn 7:11 – “the Feast” – see Jn 5:1 where Jesus went up to the fall Feast of Tabernacles (or Harvest Festival) (Tishri, Sept-Oct), p. 256. Also called Succoth (“Booths”), Ingathering (Ex 23:16), Festival of the Lord (Lev 23:39). The Festival was seven days of festivities which ended on the eighth day with a special assembly. Two months in Jerusalem from the Feast of Tabernacles to the Feast of Dedication. ▪ Jn 7:22 – Moses gave “circumcision” – Gen 17:914; Ex 12:44, 48-49; Lev 12:3 ▪ Jn 7:27-29 – “no one will know” – “According to rabbinic tradition, some believed that the Messiah would be born of flesh and blood yet be wholly unknown until he set out to procure Israel’s redemption.”269 Compare: Mic 5:2 (NASB95) “But as for you, Bethlehem Ephrathah, Too little to be among the clans of Judah, From you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, From the days of eternity.” Dan 7:13 “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him. Jn 7:37-38 – Water and Spirit themes – OT allusions – Isaiah 44:3; Ezek 36:25-27; Joel 2:28 Isa 44:3 (NASB95) “For I will pour out water on the thirsty land And streams on the dry ground; I will pour out My Spirit on your offspring And My blessing on your descendants; Ezek 36:25–27 “Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. 26 “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 “I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. Joel 2:28 “It will come about after this That I will pour out My Spirit on all mankind; And your sons and daughters will prophesy, Your old men will dream dreams, Your young men will see visions. Jn 7:51 – “law condemn without first hearing” – See OT a Two early manuscripts the Prophet Köstenberger, CNTOT, p. 452. 269 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 282 Deut 1:16–17 (NASB95) “Then I charged your judges at that time, saying, ‘Hear the cases between your fellow countrymen, and judge righteously between a man and his fellow countryman, or the alien who is with him. 17 ‘You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not fear man, for the judgment is God’s. The case that is too hard for you, you shall bring to me, and I will hear it.’ Deut 17:4 and if it is told you and you have heard of it, then you shall inquire thoroughly. Behold, if it is true and the thing certain that this detestable thing has been done in Israel, Deut 19:18 “The judges shall investigate thoroughly, and if the witness is a false witness and he has accused his brother falsely Comments: Jesus is well aware of the growing opposition, and the intent of the Jews “waiting to take his life” in Judea. In Deut 13:1-11 a false prophet must die, but in Jesus’ case they sought to murder him unjustly (Ex 20:13), since he certainly was not a false prophet but the True Prophet that Moses anticipated. This signals the beginning of the end of his earthly life. He very intentionally went up to the Feast in secret. Key themes of this incident: Jesus is quite conscious of his messianic endeavor, and the timing of his actions to accomplish it. He hides and reveals himself as God wills, not as others demand or expect. At the feast, many were discussing in private who Jesus might be (his origins270), making it obvious that despite Jesus’ continued ministry far away in Galilee his fame dominated even this important feast. Some asked whether anyone could so such miracles (signs) if he were not the Christ (Jn 7:31). Even though many came to believe on him, the crowds were sharply divided about his identity, but Jesus will leave no doubt in answering their questions asked in secret due to “the fear of the Jews” (7:13). His teaching and claims in the temple courts summarized: • His teaching is from God. He does not speak on his own. • He is thus sent from God and thus knows God. • He knows they are trying to kill him. • He is a man of truth. • He charges that they are judging by appearances and not rightly. See Lev 19:15, Deut 16:18–19, Isa 11:3–4, Zech 7:9, Jn 5:30. • He is sent from God, and has God’s authority. • He claims that he will depart from this world soon, to the one who sent him. • He claims that what he has to offer to all who believe in him is “streams of living water” (Isa 58:11), that is the Spirit of God (7:39). This is the pinnacle of the event and this narrative (7:37-38): the outpouring of the water by the Priests pictured joy and the waters of salvation (Is 58:11), associating water being poured out with their eschatological hopes: see Ezek 47:1–11; Prov 4:23; 5:5; Mt 5:6; Jn 6:35; Rev 22:1-7, 17. Jesus invited them all to drink: see Is 55:1; Ps 42-43. • He thus claims to fulfill what Zechariah (read publicly at the feast of Tabernacles) and Isaiah prophesied: Zech 14:8 On that day living water will flow out from Jerusalem, half to the eastern sea b and half to the western sea, c in summer and in winter. Isa 58:11 The LORD will guide you always; he will satisfy your needs in a sun-scorched land and will strengthen your frame. You will be like a well-watered garden, like a spring whose waters never fail. Compare also: Jer 2:13“My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water. Jer 17:13 O LORD, the hope of Israel, all who forsake you will be put to shame. Those who turn away from you will be written in the dust because they have forsaken the LORD, the spring of living water. Jn 4:10 Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water .” Jn 4:11 “Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water? 270 Throughout the narrative, the underlying question is what the OT teaches regarding the origins of the Messiah. It is apparent that conflicting ideas were at work here causing divisions (Jn 7:27; 41-43). Interestingly, the questions about the Messiah coming from David’s family and Bethlehem were confused because they ignorantly assumed that Jesus was only linked with Galilee. b That is, the Dead Sea c That is, the Mediterranean Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 283 Rev 7:17 For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes.” Water is such a prominent feature in the OT, beginning with Gen 1, that its various symbolic roles should be considered in relation to creation, judgment, and redemption. The highpoint in the Feast of Tabernacles was when the priests poured out a pitcher of water in remembrance of the Lord procuring water from the rock when Moses struck it.271 The poignancy of water imagery is apt in several ways, one in relation to the physical context in the desert wilderness after the exodus from Egypt (only God could provide their needs), and the other the spiritual aspect of the Lord as the only one able to quench their spiritual thirst (Holy Spirit). Water also represents a messianic aspect of the prophetic hope, as noted above. It also recalls the conversation Jesus had with the woman at the well (see above, Jn 4:5-42). The misapprehensions and misunderstandings among the crowds: • That he wanted to become a “public figure” (his brothers). • That he was a good man. • That he was a deceiver. • That he was unlearned. • That he was demon-possessed. • That he had broken the law by healing on the Sabbath. • That the authorities may have concluded that he was the Christ. • That they knew where he was from. • That they could seize and arrest him at will. • That he intended to escape to the Greek Diaspora of Jews to teach them. • That he could not be the Messiah because he did not come from Bethlehem. Some correct apprehensions among the crowds: • That he was the Prophet. • That he was the Christ. • Many put their faith in him. • “No one ever spoke the way this man does” (temple guards). Recorded only in John Jesus argues with the Pharisees, claims divinity (eternality): JERUSALEM, autumn, A.D. 29, Jn 8:12-59 Jn 8:12-59 When Jesus spoke again to the people, he said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” 13 The Pharisees challenged him, “Here you are, appearing as your own witness; your testimony is not valid.” 14 Jesus answered, “Even if I testify on my own behalf, my testimony is valid, for I know where I came from and where I am going. But you have no idea where I come from or where I am going. 15 You judge by human standards; I pass judgment on no one. 16 But if I do judge, my decisions are right, because I am not alone. I stand with the Father, who sent me. 17 In your own Law it is written that the testimony of two men is valid. 18 I am one who testifies for myself; my other witness is the Father, who sent me.” 19 Then they asked him, “Where is your father?” “You do not know me or my Father,” Jesus replied. “If you knew me, you would know my Father also.” 20 He spoke these words while teaching in the temple area near the place where the offerings were put. Yet no one seized him, because his time had not yet come. 21 Once more Jesus said to them, “I am going away, and you will look for me, and you will die in your sin. Where I go, you cannot come.” 22 This made the Jews ask, “Will he kill himself? Is that why he says, ‘Where I go, you cannot come’ ?” 23 But he continued, “You are from below; I am from above. You are of this world; I am not of this world. 24 I told you that you would die in your sins; if you do not believe that I am the one I claim to be, a you will indeed die in your sins.” 25 “Who are you?” they asked. “Just what I have been claiming all along,” Jesus replied. 26 “I have much to say in judgment of you. But he who sent me is reliable, and what I have heard from him I tell the world.” 27 They did not understand that he was telling them about his Father. 28 So Jesus said, “When you have lifted up the Son of Man, then you will know that I am the one I 271 Probably the seventh (or eighth) day of the feast, since the priests marched from the Siloam pool to the temple and poured out water at the base of the altar (on the last day). The feast itself lasted seven days Lev 23:34; Deut 16:13,15), but they held a final gathering on the eighth day (cf. Mk 14:12). See Edersheim for an outline of events in Jesus’ day of the feast (Life and Times, p. 150f.). a Or I am he; also in verse 28 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 284 claim to be and that I do nothing on my own but speak just what the Father has taught me. 29 The one who sent me is with me; he has not left me alone, for I always do what pleases him.” 30 Even as he spoke, many put their faith in him. The Children of Abraham To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. 32 Then you will know the truth, and the truth will set you free.” 33 They answered him, “We are Abraham’s descendants a and have never been slaves of anyone. How can you say that we shall be set free?” 34 Jesus replied, “I tell you the truth, everyone who sins is a slave to sin. 35 Now a slave has no permanent place in the family, but a son belongs to it forever. 36 So if the Son sets you free, you will be free indeed. 37 I know you are Abraham’s descendants. Yet you are ready to kill me, because you have no room for my word. 38 I am telling you what I have seen in the Father’s presence, and you do what you have heard from your father. b ” 39 “Abraham is our father,” they answered. “If you were Abraham’s children,” said Jesus, “then you would c do the things Abraham did. 40 As it is, you are determined to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. 41 You are doing the things your own father does.” “We are not illegitimate children,” they protested. “The only Father we have is God himself.” The Children of the Devil 42 Jesus said to them, “If God were your Father, you would love me, for I came from God and now am here. I have not come on my own; but he sent me. 43 Why is my language not clear to you? Because you are unable to hear what I say. 44 You belong to your father, the devil, and you want to carry out your father’s desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies. 45 Yet because I tell the truth, you do not believe me! 46 Can any of you prove me guilty of sin? If I am telling the truth, why don’t you believe me? 47 He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God.” The Claims of Jesus About Himself 48 The Jews answered him, “Aren’t we right in saying that you are a Samaritan and demon-possessed?” 49 “I am not possessed by a demon,” said Jesus, “but I honor my Father and you dishonor me. 50 I am not seeking glory for myself; but there is one who seeks it, and he is the judge. 51 I tell you the truth, if anyone keeps my word, he will never see death.” 52 At this the Jews exclaimed, “Now we know that you are demon-possessed! Abraham died and so did the prophets, yet you say that if anyone keeps your word, he will never taste death. 53 Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?” 54 Jesus replied, “If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. 55 Though you do not know him, I know him. If I said I did not, I would be a liar like you, but I do know him and keep his word. 56 Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.” 57 “You are not yet fifty years old,” the Jews said to him, “and you have seen Abraham!” 58 “I tell you the truth,” Jesus answered, “before Abraham was born, I am!” 59 At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds. 31 Notes: ▪ Jn 8:12 – “light” – only God is the source of light, according to the Jewish view of the world, thus Jesus’ claim to be the light would have been seen as blasphemous to the unbelieving. ▪ Jn 8:13 – “witness” – the importance of a trustworthy witness cannot be overstate, but the Pharisees were themselves unreliable here since Jesus points out that they do not even know where he came from or where he is going. His witness (miracles, prophecies, teaching) fulfills the criteria tests for the true prophet (Deut 18). Jesus has previously just told them he was not his own witness (Jn 7:15-18). ▪ Jn 8:58 – “I am” (ἐγὼ εἰμί) – the true pinnacle and turning point in the dialogue with the Pharisees, since their reaction (picked up stones to stone him) indicates they understood his claim to be equal to God – YHWH – “I am that I am”! Comments: This most remarkable dialogue between Jesus and the Pharisees highlights several key themes about who Jesus is and the source of his authority (similar in some respects to the previous incident at the Feast of Tabernacles). The Jews looked to Abraham for their solace in relation to God, but Jesus undermines all their false confidence by a Greek seed; also in verse 37 Or presence. Therefore do what you have heard from the Father. c Some early manuscripts ``If you are Abraham’s children,” said Jesus, ``then b Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 285 claiming divine superiority (eternality) even to Abraham, and this was understood as connecting him with the many “I am” sayings of the both the OT and the NT (ἐγὼ εἰμί). • • • • • • • • • • • Jesus claims to be the light of the world (cf. Jn 1). Jesus claims that his testimony/witness is valid, since it comes from the Father. Jesus prophesies that he will leave (die), and that they will die in their sins for rejecting him. Jesus tells the world what the Father has sent to him to tell. Jesus claims to be greater than Abraham (the one to whom the Pharisees claimed to be looking). Jesus claims that only those who love God will love him, since he is the Son of God. Jesus claims that those who believe in him will never see death. Jessu claims that those who believe in him will be forgiven of their sin. Jesus claims that God his Father will glorify him (Jesus has humbled himself). Jesus said that Abraham saw Jesus’ day and rejoiced. Jesus claimed that he was before Abraham – I AM (YHWH, God) speaks Jesus’ charges that their unbelief was proof that they belonged to the devil, not God, were countered by their blasphemous accusation that Jesus was demon-possessed (see also Jn 7:20). Along with the latter further proof of Jesus’ charge is their natural response when “they picked up stones to stone him” (8:59). [from STH Evidences, Presuppositions, and Faith: “The problem here is that though the Pharisees could hear and understand Jesus’ words and acts, they could understand only in part because they are unable to believe due to the fact that they are blinded by the devil, their own evil desire and unbelief. They are false liars, that is, they suppress the very truth of God. Jesus assumes they understand his words at this point, for he says further, “I am telling the truth, why don’t you believe me?” (8:46b). Yet he answers his rhetorical question by reaffirming that they do not believe because they do not belong to God. Their lying and suppression of the truth is not “false presupposing,” but rather conscious rebellion against what they both see and hear from God. Their unbelief even involves rebellion against the Messiah who is telling them that they are wrong to reject the testimony of his words and deeds, a double suppression of the truth (Mk 3:5; Jn 12:37). The following reaction of the Pharisees to Jesus’ words, claiming that anyone who keeps his word will never see death, is complete comprehension with utter unbelief (vv. 52-53). They firstly accuse him (name-calling) of being demon possessed (blasphemy), and then lastly, after he claims “before Abraham was born, I am!,” they “picked up stones to stone him” because they fully comprehended what he was saying. Jesus asserted his relationship to, and identity with, the name of God in the OT, the “I am that I am.” Consequently, the Pharisees fully understood the implication of blasphemy (from their unbelieving vantage-point). It appears a fair deduction to note that Jesus assumed the truthful cognition of his words by those whom he addressed, that is, an adequate cognitive contact-point.”] Light of the world: The world is in darkness and rebellion. God is the only source of light. Only through the Son of God can the light be restored to humankind. “God is light and in him there is no darkness” Gen 1:3 And God said, “Let there be light,” and there was light. Gen 1:4 God saw that the light was good, and he separated the light from the darkness. Gen 1:5 God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day. Gen 1:16 God made two great lights—the greater light to govern the day and the lesser light to govern the night. He also made the stars. Gen 1:17 God set them in the expanse of the sky to give light on the earth, Gen 1:18 to govern the day and the night, and to separate light from darkness. And God saw that it was good. 1 Ki 18:25 Elijah said to the prophets of Baal, “Choose one of the bulls and prepare it first, since there are so many of you. Call on the name of your god, but do not light the fire.” 2 Chron 13:11Every morning and evening they present burnt offerings and fragrant incense to the LORD. They set out the bread on the ceremonially clean table and light the lamps on the gold lampstand every evening. We are observing the requirements of the LORD our God. But you have forsaken him. Ezra 9:8 “But now, for a brief moment, the LORD our God has been gracious in leaving us a remnant and giving us a firm place in his sanctuary, and so our God gives light to our eyes and a little relief in our bondage. Job 3:4 That day—may it turn to darkness; may God above not care about it; may no light shine upon it. Ps 13:3 Look on me and answer, O LORD my God. Give light to my eyes, or I will sleep in death; Ps 18:28 You, O LORD, keep my lamp burning; my God turns my darkness into light. Ps 56:13 For you have delivered me from death and my feet from stumbling, that I may walk before God in the light of life. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 286 Ps 118:27 The LORD is God, and he has made his light shine upon us. With boughs in hand, join in the festal procession up to the horns of the altar. Isa 50:10 Who among you fears the LORD and obeys the word of his servant? Let him who walks in the dark, who has no light, trust in the name of the LORD and rely on his God. Isa 60:19 The sun will no more be your light by day, nor will the brightness of the moon shine on you, for the LORD will be your everlasting light, and your God will be your glory. Jer 13:16 Give glory to the LORD your God before he brings the darkness, before your feet stumble on the darkening hills. You hope for light, but he will turn it to thick darkness and change it to deep gloom. Jn 3:21 But whoever lives by the truth comes into the light , so that it may be seen plainly that what he has done has been done through God .” Acts 26:18 to open their eyes and turn them from darkness to light , and from the power of Satan to God , so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’ 1 Cor 4:5 Therefore judge nothing before the appointed time; wait till the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men’s hearts. At that time each will receive his praise from God. 2 Cor 4:4 The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God. 2 Cor 4:6 For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ. Titus 1:3 and at his appointed season he brought his word to light through the preaching entrusted to me by the command of God our Savior, 1 Pet 2:9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. 1 Jn 1:5 This is the message we have heard from him and declare to you: God is light; in him there is no darkness at all. Rev 21:23 The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. Rev 22:5 There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever. Recorded only in Luke Jesus sends out the seventy(-two): Lk 10:1-20. JUDEA?, autumn, A.D. 29? This is recorded only in Luke and the location/time are uncertain. Compare the sending out of the twelve in Mt 9:37-10:16. There are numerous similarities in these two accounts of sending out workers, and Aland’s Synopsis of the Four Gospels places them in parallel. Mark has no record of this event. Lk 10:1-20 After this the Lord appointed seventy-twoa others and sent them two by two ahead of him to every town and place where he was about to go. 2 He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. 3 Go! I am sending you out like lambs among wolves. 4 Do not take a purse or bag or sandals; and do not greet anyone on the road. 5 “When you enter a house, first say, ‘Peace to this house.’ 6 If a man of peace is there, your peace will rest on him; if not, it will return to you. 7 Stay in that house, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house. 8 “When you enter a town and are welcomed, eat what is set before you. 9 Heal the sick who are there and tell them, ‘The kingdom of God is near you.’ 10 But when you enter a town and are not welcomed, go into its streets and say, 11 ‘Even the dust of your town that sticks to our feet we wipe off against you. Yet be sure of this: The kingdom of God is near.’ 12 I tell you, it will be more bearable on that day for Sodom than for that town. 13 “Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more bearable for Tyre and Sidon at the judgment than for you. 15 And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. b 16 “He who listens to you listens to me; he who rejects you rejects me; but he who rejects me rejects him who sent me.” 17 The seventy-two returned with joy and said, “Lord, even the demons submit to us in your name.” 18 He replied, “I saw Satan fall like lightning from heaven. 19 I have b Greek Hades Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 287 given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. 20 However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” Notes: ▪ Lk 10:2 – “the harvest” (sowing and reaping) motif is a common earthy image in the Bible (over 100x). See “Harvest” in the InterVarsity DBI, pp. 365-367. Crop harvests were interpreted in Israel as part of the covenantpromise blessings (Gen 26:12; Ps 144:13; Ps 1:3). Many important biblical themes center around harvests: land ownership and stewardship, the poor, gleaning, God’s provision, blessing/judgment, barrenness/fruitfulness, fruit of labor; symbolic of spiritual reaping and sowing (righteousness or wickedness), Judgment against evil, the harvest of believers in the gospel and the final separation of the chaff and the wheat. ▪ Lk 10:5 – “Peace” to this house corresponds with the OT gospel motif of shalom. Redemption is best pictured with the concept of perfect well-being, safety, blessing, and rest. ▪ Lk 10:9, 11 – “kingdom of God” is near (see p. 135 and index). The covenant-promise is coming to fulfillment that God would restore his kingdom-people. The presence of God long pictured in the OT sanctuary, represents the advancing reign of the kingdom of God in the world. Fulfilling the promise to Adam and Eve (Gen 3:15), the vanquishing of Satan at Jesus’ temptation and death means that the people of the kingdom have authority in Christ over the vanquished, but their joy is to be in their own redemption not their power over the spirits. This kingdom of God will be a kingdom on the earth restored. OT motifs: • The Lord of the harvest (garden), fruitfulness • Victory over the Liar • Peace (shalom) • Kingdom of God • Judgment on Sodom Comments: As noted, I suggest that the calling/sending of the seventy(-two272) is one of the highpoints in Jesus’ ministry. This corresponds with the sending of the twelve (Mt 9:35-11:1), the testimony of Jesus must go forth to the world. The SENDING out his disciples (see brief outlines, pp. 180-180 is closely aligned with the calling: Mk 3:13-19; Lk 8:12-15) of the twelve, since it is the beginning of the NT people of God, and the widespread proclamation of the gospel of Jesus Christ (on “twelve,” see p. 251). Jesus emphasizes the spiritual harvest that must be gathered in through the work of the church and highlights the need for the church to pray for God to do this work. Yet, in this context the disciples are authorized to heal the physically sick and tell them that the “kingdom of God is near (vv. 9-10) so that they might also receive spiritual life in Christ. Healings and miracles are evidence, confirmation, testimony that the promised Messiah has come and is fulfilling the promise to reverse the curse on the body and the earth. This narrative has elements of urgency of the kingdom advancing. The testimony of the church is going to be rejected by some, but do not let that lessen your zeal to press on in proclaiming Jesus Christ. Do not waiver, do not hesitate, do not draw back, for Satan is falling (bound until the end of the age) and God’s kingdom is coming. King Jesus commissions his spiritual forces to advance his kingdom throughout the earth. His disciples, the apostolic founders of the NT church, will now begin to fulfill their Adamic call to have dominion over the earth, to subdue and to rule, conquering the evil one through the power of Christ the Victor. (This stands in contrast to the failure of Adam and Eve to discern the lies of the Liar, and to protect God’s creation in Eden.) This advancing of the kingdom advances the restoration of God’s acknowledged rule over all creation as the only absolute Sovereign. Recorded only in John Jesus heals a man, on the Sabbath, who was born blind and the Pharisees are blinded: JERUSALEM, autumn, A.D. 29, Jn 9:1-41 (and 10:1-21). The sixth sign in John. See healing the blind man at Bethsaida in Mk 8:22-26. See p. 271. 272 Some MSS read 70. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 288 Jn 9:1-41 As he went along, he saw a man blind from birth. 2 His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” 3 “Neither this man nor his parents sinned,” said Jesus, “but this happened so that the work of God might be displayed in his life. 4 As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work. 5 While I am in the world, I am the light of the world.” 6 Having said this, he spit on the ground, made some mud with the saliva, and put it on the man’s eyes. 7 “Go,” he told him, “wash in the Pool of Siloam” (this word means Sent). So the man went and washed, and came home seeing. 8 His neighbors and those who had formerly seen him begging asked, “Isn’t this the same man who used to sit and beg?” 9 Some claimed that he was. Others said, “No, he only looks like him.” But he himself insisted, “I am the man.” 10 “How then were your eyes opened?” they demanded. 11 He replied, “The man they call Jesus made some mud and put it on my eyes. He told me to go to Siloam and wash. So I went and washed, and then I could see.” 12 “Where is this man?” they asked him. “I don’t know,” he said. 13 They brought to the Pharisees the man who had been blind. 14 Now the day on which Jesus had made the mud and opened the man’s eyes was a Sabbath. 15 Therefore the Pharisees also asked him how he had received his sight. “He put mud on my eyes,” the man replied, “and I washed, and now I see.” 16 Some of the Pharisees said, “This man is not from God, for he does not keep the Sabbath.” But others asked, “How can a sinner do such miraculous signs?” So they were divided. 17 Finally they turned again to the blind man, “What have you to say about him? It was your eyes he opened.” The man replied, “He is a prophet.” 18 The Jews still did not believe that he had been blind and had received his sight until they sent for the man’s parents. 19 “Is this your son?” they asked. “Is this the one you say was born blind? How is it that now he can see?” 20 “We know he is our son,” the parents answered, “and we know he was born blind. 21 But how he can see now, or who opened his eyes, we don’t know. Ask him. He is of age; he will speak for himself.” 22 His parents said this because they were afraid of the Jews, for already the Jews had decided that anyone who acknowledged that Jesus was the Christ a would be put out of the synagogue. 23 That was why his parents said, “He is of age; ask him.” 24 A second time they summoned the man who had been blind. “Give glory to God, b ” they said. “We know this man is a sinner.” 25 He replied, “Whether he is a sinner or not, I don’t know. One thing I do know. I was blind but now I see!” 26 Then they asked him, “What did he do to you? How did he open your eyes?” 27 He answered, “I have told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples, too?” 28 Then they hurled insults at him and said, “You are this fellow’s disciple! We are disciples of Moses! 29 We know that God spoke to Moses, but as for this fellow, we don’t even know where he comes from.” 30 The man answered, “Now that is remarkable! You don’t know where he comes from, yet he opened my eyes. 31 We know that God does not listen to sinners. He listens to the godly man who does his will. 32 Nobody has ever heard of opening the eyes of a man born blind. 33 If this man were not from God, he could do nothing.” 34 To this they replied, “You were steeped in sin at birth; how dare you lecture us!” And they threw him out. Spiritual Blindness 35 Jesus heard that they had thrown him out, and when he found him, he said, “Do you believe in the Son of Man?” 36 “Who is he, sir?” the man asked. “Tell me so that I may believe in him.” 37 Jesus said, “You have now seen him; in fact, he is the one speaking with you.” 38 Then the man said, “Lord, I believe,” and he worshiped him. 39 Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind.” 40 Some Pharisees who were with him heard him say this and asked, “What? Are we blind too?” 41 Jesus said, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains. Notes: • Jn 9:7 “Pool of Siloam” – long believed to be in a location now known to have been inaccurate, since the pool was discovered only in recent years lower down in the Kidron Valley below the City of David. • Jn 9:16 – “keep the Sabbath” – there were some thirty-nine classes of forbidden “work” on the Sabbath (e.g., kneading dough). a b Or Messiah A solemn charge to tell the truth (see Joshua 7:19). Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 289 Comments: Jesus’ healing of blindness had profound Messianic redemptive-historical significance, for here God is testifying that Jesus was the Son promised, the only one able to perform such restoration to the crippled creation. The Messiah would bring light (since he alone is the “light of the world”) to the blind, to those in darkness, while those who reject the light will remain in darkness. See Isa 29:18; 35:5; 42:7 ~ Isa 29:18 In that day the deaf will hear the words of the scroll, and out of gloom and darkness the eyes of the blind will see. Isa 35:5 Then will the eyes of the blind be opened and the ears of the deaf unstopped. Isa 42:7 to open eyes that are blind, to free captives from prison and to release from the dungeon those who sit in darkness. Artist’s rendering of the Siloam pool, the Biblical Christian site where Jesus healed the blind man. Photo: Jason Clarke273 The theodicy dialogue between Jesus and the disciples about the man he healed of blindness is one of the most striking and revealing in the NT. The bad theology of the disciples and Pharisees involved a common, simplistic application of the “retribution principle” (that for them excluded mercy). The ordinary course of events is in accord with the curses and consequences of sin, and thus blaming the parents’ or the man’ sin was inadequate, and yet Jesus will again reverse the effects of the curse. The Pharisees are then trapped by their own logic that a sinner could not have opened the eyes of blind. Since Jesus opened this man’s eyes, he must be the Prophet or Messiah! This they could not reconcile because they refused to see the truth in front of their eyes. OT messianic expectations about sight: Isa 29:18 (NASB95) On that day the deaf will hear words of a book, And out of their gloom and darkness the eyes of the blind will see. Isa 35:5 Then the eyes of the blind will be opened And the ears of the deaf will be unstopped. Isa 42:7 To open blind eyes, To bring out prisoners from the dungeon And those who dwell in darkness from the prison. Lu 4:18-19; Mt 11:5; Lu 7:21-22; Mt 15:30-31; 21:14 Siloam excavations in 2005 Blind and sight in the NT: Lu 4:18–19 (NASB95) “THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED, BAR staff, “The Siloam Pool: Where Jesus Healed the Blind Man: A sacred Christian site identified by archaeologists,” at http://www.biblicalarchaeology.org/daily/biblical-sites-places/biblical-archaeology-sites/the-siloam-pool-where-jesus-healed-theblind-man/ 273 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 290 19 TO PROCLAIM THE FAVORABLE YEAR OF THE LORD.” Mt 11:5 the BLIND RECEIVE SIGHT and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the POOR HAVE THE GOSPEL PREACHED TO THEM. Lu 7:21–22 21 At that very time He cured many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind. 22And He answered and said to them, “Go and report to John what you have seen and heard: the BLIND RECEIVE SIGHT, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the POOR HAVE THE GOSPEL PREACHED TO THEM. Mtt15:30–31 And large crowds came to Him, bringing with them those who were lame, crippled, blind, mute, and many others, and they laid them down at His feet; and He healed them. 31 So the crowd marveled as they saw the mute speaking, the crippled restored, and the lame walking, and the blind seeing; and they glorified the God of Israel. Mt 21:14 And the blind and the lame came to Him in the temple, and He healed them. Walking by faith and not by sight is not walking blindly in the dark but trusting the revealed light of God’s revelation of redemption in scripture. Spiritual blindness is walking by sight (esp. erroneous theologies) and trusting one’s own understanding instead of God’s. The common theme in Western literature (e.g. Shakespeare) of appearances versus reality is drawn from Bible incidents like this one, since what is “seen” is not always what is “true.” When people operate only based on what they see, they are routinely deceived. Also, common is the theme of the reversal of fortunes (e.g. Is 42:16-19; Jer 5:21). Of course, in biblical terms, this is the essence of the work of God’s redemption of his creation, the reversal of the curse. Another irony is that the blind man, who now sees, instructs the spiritually blind Pharisees on the basis of their own incorrect, and shallow theology that God does not hear the prayers of sinners (Jn 9:30). Yet, he rightly argues a syllogism, demonstrating a conclusion from two accepted premises (If, then . . .): God listens to the godly. God does not listen to sinner. Therefore, since no-one has ever opened the eyes of the blind, this man must be from God. In essence, his reasoning with them mocks them cleverly, with what sounds like a touch of humor, pointing out that they are blind guides because they not only do not know where Jesus is from, but that they cannot escape their logical inconsistencies in denying Jesus. Does God ever hear the prayers of “sinners”? Obviously, since he hears and answers the prayers of all of his people. Ps 34:15 (NIV) The eyes of the LORD are on the righteous and his ears are attentive to their cry; Prov 15:8 The LORD detests the sacrifice of the wicked, but the prayer of the upright pleases him. Prov 15:29 The LORD is far from the wicked but he hears the prayer of the righteous. Prov 21:27The sacrifice of the wicked is detestable— how much more so when brought with evil intent! Prov 28:9 If anyone turns a deaf ear to the law, even his prayers are detestable. Righteousness/unrighteousness and answered/unanswered prayer do correlate in the OT: 9 “Will God hear his cry When distress comes upon him? Ps 34:15 The eyes of the LORD are toward the righteous And His ears are open to their cry. Ps 66:18 If I regard wickedness in my heart, The Lord will not hear; Ps 109:7 When he is judged, let him come forth guilty, And let his prayer become sin. Ps 145:19 He will fulfill the desire of those who fear Him; He will also hear their cry and will save them. Prov 15:8 The sacrifice of the wicked is an abomination to the LORD, But the prayer of the upright is His delight. Prov 15:29 The LORD is far from the wicked, But He hears the prayer of the righteous. Prov 28:8 He who turns away his ear from listening to the law, Even his prayer is an abomination. Isa 1:15 “So when you spread out your hands in prayer, I will hide My eyes from you; Yes, even though you multiply prayers, I will not listen. Your hands are covered with blood. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 291 Edersheim says of the Pharisees: “They wished to understand its reason as regarded is origin. He told them its reasonableness in regard to the purpose which it, and all similar suffering should serve, since Christ is the Healer of evil – because the savior from sin. Thus he transferred the question from the intellectual ground to the moral purpose which suffering might serve.”274 [Comments from S.Hague, Evidences, Presuppositions, and Faith: “John 9 contains some very remarkable teaching about spiritual blindness. The disciples had asked Jesus why a man they encounter was born blind. Jesus said that it did not happen because of his sin nor his parents sin, but “that the work of God might be displayed in his life” (9:3). Jesus’ miraculous healing of the blind man is followed by one of the most striking dialogues recorded in John between the Pharisees and a non-Pharisee, the healed man. The dialogue is laced with powerful ironies about physical and spiritual blindness, the latter of which is clearly the problem of the Pharisees. After investigating the matter thoroughly, interviewing both the man and his parents, and presumably others who had witnessed the healing, the Pharisees became enraged with the man for telling them what they themselves believed but were suppressing in reference to Jesus: that God does not listen to the prayers of sinners, and that certainly “Nobody has ever heard of opening the eyes of a man born blind.275 If this man were not from God, he could do nothing” (9:32-33). They understood his words, that Jesus had healed him of blindness, and the implications it had for their disbelieving in Jesus. Though they accused the man of being “steeped in sin,” they themselves were blind to the spiritual reality given testimony to in the physical healing of the blind man. Though they even came to believe, after initial disbelief, that the man had been born blind (9:18-19), and that he had been healed by Jesus, they still suppressed the truth and its significance in their unbelief: that is, they apprehended and comprehended it, but refused to give God the glory, the very thing they accused the healed man of failing to do (9:24). Immediately following this discourse between the Pharisees and the man born blind, whom Jesus had healed, Jesus returns to the man and asks him if he believes in the Son of Man (see p. 119). The man asks who the Son of Man is, and Jesus says, “You have now seen [both senses meant now!] him; in fact, he is the one speaking with you” (9:37). At this the man exclaims, “Lord, I believe, and he worshiped him” (9:38). After this, Jesus gives us two profound statements on his mission, “that the blind will see and those who see will become blind” (9:39). At this the Pharisees said, “What? Are we blind too?” (9:40). The reversal that Jesus responds with assumes that they would understand his meaning (have adequate cognition of sentential meaning), even while he was affirming that they were spiritually blind: “If you were blind you would not be guilty of sin; but now that you claim you can see, your guilt remains” (9:41). The blind man’s worshipful testimony to Jesus contrasts starkly with the hateful response of the Pharisees. Apart from the doctrine the depravity of the human heart, one cannot fathom how people could turn murderous at the healing of a blind man. Jesus did not stop there but went on to “tell the truth” to them that he is the good shepherd and that his sheep know and listen to his voice (10:14-18). After this speech, the Jews were divided, some saying he was demon possessed (10:19) and some saying no demon-possessed man could open the eyes of the blind. The fact is, they all understood that Jesus had healed a man born blind, and they understood that Jesus claimed they were spiritually blind to who he was. It is therefore safe to assume they also understood, to varying degrees, the significance of a man doing such a miracle, especially when he had already boldly claimed to be from God and God’s Son.”] Jesus then went to the Feast of Dedication (or Hanukkah) which was held in December to remember the rededication of the temple by Judas Maccabeus in in 164 B.C. (Jn 10:22-39). There is some continuity with his previous dialogue (even if separated by some time), since the Jews ask him to tell them plainly if he is the Christ and he responds with further discussion of being the shepherd of his sheep. He points out to them that because they do not believe what he has plainly told them, and demonstrated by his miracles, that they are not his sheep. In conclusion he again claims that he is one with the Father. Their reaction is once again to immediately pick up stones (cf. 8:58). They wanted to stone him for claiming to be before Abraham (divine or eternal), and for claiming to be one with God. The most striking thing is their calculated response to Jesus questioning why they are stoning him: they say they are not stoning him for his miracles (which they could not deny) but for claiming to be God (10:33). John later notes that the reason he records Jesus’ miracles is as evidence of who Jesus is – that they might believe in Him: 274 Edersheim, Life and Times, pp. 179-180. As Guthrie points out, “Every conceivable reason was advanced for disbelieving the reality of the miracle, but the man himself asserted his own personal experience, which could not be gainsaid” (A Shorter Life of Christ, p. 108). 275 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 292 Jn 20:31 But these are written that you may a believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. Final Judean ministry in and around Judea and Perea Recorded only in Luke Jesus visits Mary and Martha: BETHANY, autumn, A.D. 29, Lk 10:38-42; Cf. Jn 12:1-3 Lk 10:38-42 As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. 39 She had a sister called Mary, who sat at the Lord’s feet listening to what he said. 40 But Martha was distracted by all the preparations that had to be made. She came to him and asked, “Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!” 41 “Martha, Martha,” the Lord answered, “you are worried and upset about many things, 42 but only one thing is needed. a Mary has chosen what is better, and it will not be taken away from her.” Notes: ▪ Lk 10:38 – “village” – Bethany is a village on the Mount of Olives on the E of Jerusalem, and also the home of Lazarus (see next major incident below in Jn 11), as well as Simon the leper (Mt 26:6). This was the site of Jesus’ ascension into the heavens (Lk 25:50). Comments: Through this simple and short narrative we learn much about the priority of discipleship, for Jesus praises Mary’s eager desire to learn from him. He does not criticize Martha’s serving them as hostess, even though she accuses him of not caring, but rather that she is upset and worried about things when she should trust Jesus and serve him in a higher capacity. Mary sat at Jesus’ feet in the posture of a disciple being trained by a master, showing that Jesus was not consistent with ANE practice of excluding women from such intensive discipleship-teaching. Importantly, we get to see more of Martha in the next narrative, in which she expresses one of the clearest testimonies to who Jesus is that is in the Bible (11:27). Recorded only in John Jesus raises Lazarus from the dead: BETHANY, winter, A.D. 29, Jn 11:1-44 a a Some manuscripts may continue to Some manuscripts but few things are needed—or only one Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 293 Jn 11:1-44 Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. 2 This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair. 3 So the sisters sent word to Jesus, “Lord, the one you love is sick.” 4 When he heard this, Jesus said, “This sickness will not end in death. No, it is for God’s glory so that God’s Son may be glorified through it.” 5 Jesus loved Martha and her sister and Lazarus. 6 Yet when he heard that Lazarus was sick, he stayed where he was two more days. 7 Then he said to his disciples, “Let us go back to Judea.” 8 “But Rabbi,” they said, “a short while ago the Jews tried to stone you, and yet you are going back there?” 9 Jesus answered, “Are there not twelve hours of daylight? A man who walks by day will not stumble, for he sees by this world’s light. 10 It is when he walks by night that he stumbles, for he has no light.” 11 After he had said this, he went on to tell them, “Our friend Lazarus has fallen asleep; but I am going there to wake him up.” 12 His disciples replied, “Lord, if he sleeps, he will get better.” 13 Jesus had been speaking of his death, but his disciples thought he meant natural sleep. 14 So then he told them plainly, “Lazarus is dead, 15 and for your sake I am glad I was not there, so that you may believe. But let us go to him.” 16 Then Thomas (called Didymus) said to the rest of the disciples, “Let us also go, that we may die with him.” Jesus Comforts the Sisters 17 On his arrival, Jesus found that Lazarus had already been in the tomb for four days. 18 Bethany was less than two miles a from Jerusalem, 19 and many Jews had come to Martha and Mary to comfort them in the loss of their brother. 20 When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home. 21 “Lord,” Martha said to Jesus, “if you had been here, my brother would not have died. 22 But I know that even now God will give you whatever you ask.” 23 Jesus said to her, “Your brother will rise again.” 24 Martha answered, “I know he will rise again in the resurrection at the last day.” 25 Jesus said to her, “I am the resurrection and the life. He who believes in me will live, even though he dies; 26 and whoever lives and believes in me will never die. Do you believe this?” 27 “Yes, Lord,” she told him, “I believe that you are the Christ, b the Son of God, who was to come into the world.” 28 And after she had said this, she went back and called her sister Mary aside. “The Teacher is here,” she said, “and is asking for you.” 29 When Mary heard this, she got up quickly and went to him. 30 Now Jesus had not yet entered the village, but was still at the place where Martha had met him. 31 When the Jews who had been with Mary in the house, comforting her, noticed how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there. 32 When Mary reached the place where Jesus was and saw him, she fell at his feet and said, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled. 34 “Where have you laid him?” he asked. “Come and see, Lord,” they replied. 35 Jesus wept. 36 Then the Jews said, “See how he loved him!” 37 But some of them said, “Could not he who opened the eyes of the blind man have kept this man from dying?” Jesus Raises Lazarus From the Dead 38 Jesus, once more deeply moved, came to the tomb. It was a cave with a stone laid across the entrance. 39 “Take away the stone,” he said. “But, Lord,” said Martha, the sister of the dead man, “by this time there is a bad odor, for he has been there four days.” 40 Then Jesus said, “Did I not tell you that if you believed, you would see the glory of God?” 41 So they took away the stone. Then Jesus looked up and said, “Father, I thank you that you have heard me. 42 I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me.” 43 When he had said this, Jesus called in a loud voice, “Lazarus, come out!” 44 The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face. Jesus said to them, “Take off the grave clothes and let him go.” See OT a b Greek fifteen stadia (about 3 kilometers) Or Messiah Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 294 1 Ki 18:37 (NASB95) “Answer me, O LORD, answer me, that this people may know that You, O LORD, are God, and that You have turned their heart back again.” Psa 118:21I shall give thanks to You, for You have answered me, And You have become my salvation. Ps 121:1 I will lift up my eyes to the mountains; From where shall my help come? Notes: ▪ Lazarus’ “tomb” – (right)picture from our tour of Israel in Bethany of traditional tomb of Lazarus. ▪ Jn 11:33 – Jesus was “deeply moved and troubled” (ἐμβριμάομαι) and “Jesus wept” (δακρύω) Even though he knew why he had come, and that he could raise Lazarus up, he was in his divine-human heart moved by the pain of the curse and the consequences of sin. There have been some who note a possible element of anger/indignation at death. See discussion of weeping below, p. 295. ▪ Thayer’s Greek Lexicon 1790 ἐμβριμάομαι (see ἐν, III. 3), ἐμβριμωμαι, deponent verb, present participle ἐμβριμώμενος (John 11:38, where Tdf. ἐμβριμουμενος; see ἐρωτάω, at the beginning); imperfect 3 person plural ἐνεβριμῶντο (Mark 14:5, where Tdf. ἐμβριμουντο, cf. ἐρωτάω as above); 1 aorist ἐνεβριμησαμην, and (Matt. 9:30 L T Tr WH) ἐνεβριμήθην (Buttmann, 52 (46)); (βριμάομαι, from βρίμη, to be moved with anger); to snort in (of horses; German darein schnauben): Aeschylus sept. 461; to be very angry, to be moved with indignation: τίνι (Libanius), Mark 14:5 (see above); absolutely, with addition of ἐν ἑαυτῷ, John 11:38; with the dative of respect, John 11:33. In a sense unknown to secular authors, to charge with earnest admonition, sternly to charge, threateningly to enjoin: Matt. 9:30; Mark 1:43. Comments: the sisters of Lazarus are also mentioned in Lk 10:38-42. The Mary in the story is the one who later poured perfume on Jesus feet while Jesus was being given a dinner in his honor after raising Lazarus from the dead (12:1-8). Here, Jesus does one of the most stupendous miracles in the Bible, since Lazarus had been dead for several days. This is the second resurrection from the dead that Jesus accomplished (see first in Mt 9:18-26, p. 251), but the drama and dynamics of this one is unsurpassed. Not surprisingly, this resurrection comes as a precursor (foreshadow) of Jesus’ approaching death and resurrection. At this stage of his mission, Jesus is giving indisputable signs of who he is, and this narrative makes that most obvious. Nevertheless, some of the Jews who did not believe were afraid of losing their “place” (temple), since the Romans were never happy about “political messiahs” coming onto the scene to threaten stability and Roman power. These Jews were mostly concerned with their own turf, and had no interest even in a man who was raising the dead. High priests (who ruled the Sanhedrin) were corrupted by this fear of the Romans removing them from office. Since they were supposed to be appointed for life, there seems to be some irony in the fact that John says Caiaphas was high priest “that year” (he ruled from A.D. 18-36). Central dynamics of the narrative: • Jesus intentionally delayed his return to Bethany after Lazarus falls ill. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 295 • • • • Jesus intended to glorify God through Lazarus’ death. His disciples were afraid to return with Jesus to Judea, since he had almost been stoned there, yet Thomas courageously rallies them to follow Jesus to the death. Jesus intended to raise Lazarus to help his disciples to believe in him. Martha seems to chide Jesus for not coming sooner, since she (and Mary, 11:21, 32) believed he could have prevented Lazarus’ death. Nevertheless, Martha does believe that he is able to restore (resurrect?) Lazarus. Common belief of Pharisees in the resurrection. Jesus responds even more: he responds that he is the resurrection and the life. Martha replies with a confession of faith: • Jesus is the Christ • Jesus is the Son of God • Jesus is the one who was promised “Jesus wept” ( ἐδάκρυσεν) (bitter against death) about Lazarus’ death when he saw Mary weeping ( ). This was apparently a combination of Jesus’ love for his friend and his anger at death (the word suggests a weeping of less display than that for loud grieving as in ): to weep, shed tears. See synonyms (214) , (2354) , (4727) . (2799) , (3602) Jewish reactions to Jesus: • Some observant Jews comment on Jesus’ love for Lazarus. • Some skeptical Jews question his actions, for not keeping Lazarus from dying. They knew he had opened the eyes of the blind, but apparently they did not have faith that Jesus could raise Lazarus (ignorant of the previous resurrection?) • Many believing Jews put their faith in Jesus after this miracle. • Some unbelieving Jews plot to kill Jesus for doing such a miracle, and out of fear that the Romans would take away their place. Ironically, this is precisely what happened to them in A.D., and it had nothing to do with Jesus. Jews plan to accuse Jesus of blasphemy. • The high priest Joseph Caiaphas (a Sadducee) unwittingly prophesied that Jesus would die for his people. This also confirms the OT prophetic hope of such a Redeemer. Jesus teaches on a variety of important themes: as Jesus transitions and begins to move toward his death in Jerusalem, he teaches on several themes worth noting (Lk 11, 18-19; Mt 19-20; Mk 10): ▪ Prayer: Mt 6:9-13; Lu 11:1-13; 18:1-8 ▪ Humility, forgiveness, conflict resolution, church discipline: Mt 18:1-35276 ▪ Divorce: Mt 19:1-11; Mk 10:1-12 (see Mal 2:16). Creation ordinance appealed to (Gen 1:27). See Schools of Hillel and Shammai: Mt 5:31. ▪ Children: Mt 19:13-15; Mk 10:13-15; Lk 18:15-17 ▪ Riches, taxes, money: Mt 19:16-30; Mk 10:13-16; Lk 18:18-30 ▪ Landowning (kingdom of heaven): Mt 20:1-16 ▪ Resurrection: Mt 20:17-19; Mk 10:32-34; Lk 18:31-35 ▪ Pride: Mt 20:20-28; Mk 10:35-45 ▪ Kingdom delay (parable of ten minas): Mt 25:14-30; Lk 19:11-27 Jesus begins his last trip: TO JERUSALEM, winter, A.D. 30, Lk 17:11. 276 See Five Discourses, p. 132. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 296 Lk 17:11 Now on his way to Jerusalem, Jesus traveled along the border between Samaria and Galilee. Notes: the “border” – see maps on right Comments: the geographical sequence on journey to Jerusalem Jesus begins in Ephraim (Jn 11:54) (withdrew to desert) Goes to Galilee (Lk 17:11) (heals ten lepers) Goes south through Perea (Mt 19) (teaches on divorce, children, riches, workers, death, etc) Goes to Jericho (Lk 18:35-43; Mk 10:46-52) (heals blind Bartimaeus, talks with Zacchaeus) Goes to Bethany (Lk 19:29) (anointed by Mary) Goes to Jerusalem (Lk 19:41) (temple cleansed) Journey to Jerusalem: Jesus left Galilee for the last time--heading toward his death in Jerusalem. He again crossed the Jordan, spending some time in Perea before going on to Jericho. § [Jesus quietly left Capernaum, heading toward the borders of Judea before crossing the Jordan River. He preached there before going to Jericho. This trip from Galilee was his last; he would not return before his death] Jesus blesses the little children: ACROSS THE JORDAN, winter, A.D. 30, Mt 19:13-15; Mk 10:13-18; Lk 18:16-17 Mt 19:13-15 Then little children were brought to Jesus for him to place his hands on them and pray for them. But the disciples rebuked those who brought them. 14 Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.” 15 When he had placed his hands on them, he went on from there. Mk 10:15 I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it.” Cf. Genesis 48:14–15 (NASB95) But Israel stretched out his right hand and laid it on the head of Ephraim, who was the younger, and his left hand on Manasseh’s head, crossing his hands, although Manasseh was the firstborn. 15 He blessed Joseph, and said, “The God before whom my fathers Abraham and Isaac walked, The God who has been my shepherd all my life to this day, Note: Mark adds that Jesus was indignant at the disciples, and also the analogy of those who want to enter the kingdom of God becoming like a child. Comments: the character of true discipleship is analogous to the humility of children. Why would the disciples rebuke them for wanting Jesus to place his hands on them and pray for them? Did they disregard them as powerless and weak, as no help to Jesus’ cause? To become a true disciple of Christ one must become humbly and innocently receptive (teachable and open to discipline) like a child. Total dependence on God (in salvation and life) is pictured most vividly here in the motif of children. Simple and innocent faith and is also symbolized in Jesus’ illustration of these children he blessed. They represent the “children of God” in each generation who have cast their lives upon the mercies of God, entrusting Christ for all. The invitation to become a child of God is open to all who will come to Christ (Jn 1:12; Rom 8:16, 21; 9:8; 1 Jn 5:1; Gal 4:28). Children of God Jn 1:12 12 Yet to all who received him, to those who believed in his name, he gave the right to become children of God— Jn 11:52 52 and not only for that nation but also for the scattered children of God, to bring them together and make them one. Rom 8:21 21 that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. Phil 2:15 15 so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe 1 Jn 3:1 How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are! The reason the world does not know us is that it did not know him. 1 Jn 3:2 2 Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears,a we shall be like him, for we shall see him as he is. a Or when it is made known Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 297 1 Jn 3:10 10 This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God; nor is anyone who does not love his brother. 1 Jn 5:2 2 This is how we know that we love the children of God: by loving God and carrying out his commands. 1 Jn 5:19 19 We know that we are children of God, and that the whole world is under the control of the evil one. Jesus talks to the rich young man: ACROSS THE JORDAN, winter, A.D. 30, Mt 19:16-30; Mk 10:17-31; Lk 18:18-30. OT: see the ten commandments, Ex 20; Lev 18:5 Mt 19:16-30 Now a man came up to Jesus and asked, “Teacher, what good thing must I do to get eternal life?” 17 “Why do you ask me about what is good?” Jesus replied. “There is only One who is good. If you want to enter life, obey the commandments.” 18 “Which ones?” the man inquired. Jesus replied, ”‘Do not murder, do not commit adultery, do not steal, do not give false testimony, 19 honor your father and mother,’ a and ‘love your neighbor as yourself.’ b ” 20 “All these I have kept,” the young man said. “What do I still lack?” 21 Jesus answered, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me.” 22 When the young man heard this, he went away sad, because he had great wealth. 23 Then Jesus said to his disciples, “I tell you the truth, it is hard for a rich man to enter the kingdom of heaven. 24 Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” 25 When the disciples heard this, they were greatly astonished and asked, “Who then can be saved?” 26 Jesus looked at them and said, “With man this is impossible, but with God all things are possible.” 27 Peter answered him, “We have left everything to follow you! What then will there be for us?” 28 Jesus said to them, “I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. 29 And everyone who has left houses or brothers or sisters or father or mother c or children or fields for my sake will receive a hundred times as much and will inherit eternal life. 30 But many who are first will be last, and many who are last will be first. Cf. Lev 18:5 (NASB95) ‘So you shall keep My statutes and My judgments, by which a man may live if he does them; I am the LORD. Ps 62:10 (NASB95) Do not trust in oppression And do not vainly hope in robbery; If riches increase, do not set your heart upon them. Notes: ▪ Mt 19:16 – “good thing” (τί ἀγαθὸν ποιήσω). In Mark and Luke we find “good teacher” (διδάσκαλε ἀγαθέ, Mk 10:17). There is a slight difference of emphasis, wherein Matthew asks about the good that he can do to gain eternal life, in Mark and Luke he asks of the “good teacher” about what [good?] he can do to gain eternal life. In all three cases, Jesus’ response is similarly a question in return regarding the fact that only God is good, not that he is not good, but he gives a kind of rhetorical question that would put an orthodox Jew in a quandary for calling another man good unless he is God (as in the case of Jesus). In this sense, I suggest Jesus is challenging him to consider who He is as worthy of being followed by the rich man. Jesus omits mention of the tenth commandment not to covet, suggesting that this was the man’s real problem which he himself would deduce. All three gospels include Jesus’ last imperative to the man to follow him, after he had told Jesus he did observe all the laws Jesus reiterated to him. Consult the Aland Synopsis of the Four Gospels, pp. 217-218. From the Expositor’s Commentary, D.A.Carson, pp. 1. Stonehouse (Origins, pp. 93-112) has convincingly demonstrated that christological concerns do not stand at the heart of any of the three synoptic accounts. The argument of G.M. Styler ("Stages in Christology in the Synoptic Gospels," NTS 10 [1963-64]: esp. pp. 404-6), that Matthew reflects a growing interest in ontology, is especially weak. Styler argues that, unlike Mark, Matthew believes Jesus is divine. But Hill (Matthew) rightly points out that Matthew still preserves the words "There is only One who is good," a clear reference to God; and the alteration says nothing about Jesus' status in relation to God. Moreover Styler has adopted a historical reconstruction of the development of doctrine that not all find convincing (cf. D.A. Carson, "Unity and Diversity: On the Possibility of Systematic Theology," in Carson and Woodbridge), especially here where Luke, probably writing after Matthew or at least very close to him, senses no embarrassment in Mark's words but records them verbatim—and this despite the fact that Luke a Exodus 20:12-16; Deut. 5:16-20 Lev. 19:18 c Some manuscripts mother or wife b Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 298 elsewhere feels free to drop bits that could be taken as detrimental to Jesus. We must therefore look for nonchristological explanations for Matthew's alteration. 2. The thrust of the passage in both Mark and Matthew must be grasped. Irrespective of what "good" refers to, the man approaches Jesus with a question showing how far he is from the humble faith that, as Jesus has just finished saying, characterizes all who belong to the kingdom (vv. 13-15). He wants to earn eternal life, and in the light of v. 20, he apparently thinks there are good things he can do, beyond the demands of the law, by which he can assure his salvation. Many Jews believed that a specific act of goodness could win eternal life (SBK, 1:808ff.); and this young man, assuming this opinion is correct, seeks Jesus' view as to what that act might be. Whatever differences exist between Matthew and Luke, Jesus' response is not designed either to confess personal sin (Mark) nor to call in question his own competence to discuss what is good (Matthew), for such topics are not in view (see esp. B.B. Warfield, "Jesus Alleged Confession of Sin," PTR 12 [1914]: 127-228). Instead Jesus calls in question his interlocutor's inadequate understanding of goodness. In the absolute sense of goodness required to gain eternal life, only God is good (cf. Ps 106:1; 118:1, 29; 1 Chronicles 16:34; 2 Chronicles 5:13; and there is no discussion of whether Jesus shares that goodness). Jesus will not allow anything other than God's will to determine what is good. By approaching Jesus in this way (esp. Mt 19:16, 20), the young man reveals simultaneously that he wants something beyond God's will (v. 20) and that he misconstrues the absoluteness of God's goodness. 3. In this light Matthew's phrasing of the initial exchange between Jesus and the young man focuses on the issue central for both Matthew and Mark more clearly than Mark does. To that extent it also ties this pericope more closely to the preceding one than Mark does. This young man stands in stunning contrast to those to whom, according to Jesus, the kingdom belongs. This may help explain Matthew's wording. 4. Within this framework Mark 10:18 no more calls in question Jesus' sinlessness than Matthew 19:17 calls in question Jesus' competence to judge what is good. Apart from the assumption of Mark's priority without either evangelist having access to other traditions, it is difficult to see why, if we charge Matthew with eliminating the possibility that readers might think Jesus could sin, we should not charge Mark with eliminating the possibility that some readers might think Jesus could not pronounce on what was good. Both charges would miss the central point of both Matthew and Mark. 5. "If you want to enter life, obey the commandments" (v. 17) does not mean that Matthew, unlike Mark, thinks eternal life is earned by keeping the commandments. After all, Mark himself is about to report Jesus' exhortation to keep specific commandments. The entire debate has been bedevilled by a false split between grace and obedience to the will of God. No less staunch a supporter of grace than Paul can insist that without certain purity a man cannot inherit the kingdom (1Cor 6:9-10). Jesus tells this young man, in similar vein, what good things he must do if he is to gain eternal life, precisely because he perceives his questioner has little understanding of such things. But that is still far from telling him that by doing these things he will earn eternal life. 6. But why, then, has either Matthew or Mark edited the exchange? Or, if the two reports are independent, or if Matthew depends on Mark but has eyewitness knowledge of the events, how is it possible that both accounts can be accepted as trustworthy representations of the same incident? Lohmeyer (Matthaus) suggests that the variations stem from different translations of an Aramaic report of the incident. Better yet is a reconstruction of the incident that, though not simple additive harmonization, provides a historical basis broad enough to support reports of both Matthew and Mark-Luke and fits well within the normal latitude the evangelists show in their reportage. This reconstruction is worked out in more detail elsewhere (Carson, "Redaction Criticism"). Briefly, it suggests the young ruler's question was "Good teacher, what must I do to inherit eternal life?" and that Jesus' reply was "Why do you ask me questions regarding the good? There is only one who is good, namely God." ▪ ▪ ▪ Mt 19:21 – “perfect” (τέλειος). See discussion on Mt 5:48 and perfectionism (p. 238) Mt 19:26 – “with God all things are possible” – cf. Gen 18:14; Job 42:2; Zech 8:6 Mt 19:28 – “renewal,” “regeneration” (παλιγγενεσίᾳ). See restoration of the heavens and the earth in view here, p. 260. Comments: Many theological subjects are treated in this discourse with the rich young man. • The dangerous hindrances of loving wealth to entering the kingdom of God • The means of salvation • The legalism of the Jews in the first century • The goodness of God in Jesus means Jesus is God • The kingdom of God and how to enter it • The impossibility of saving oneself through “good works” • The necessity of being willing to leave what your heart treasures above God and following Christ • The necessity of loving one’s neighbor (as an expression of loving God?: see Mt 22:34-38 below) • Salvation is sovereignly of the Lord, entirely • The reward to the disciples of following Christ • The coming kingdom, the new world, is prefigured in the present church family Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 299 Regarding the OT, in Jesus’ response to the rich ruler, he refers to five of the latter Ten Commandments dealing with human relations (the sixth, seventh, eighth, ninth, and fifth), telling him to “obey the commandments.” Jesus added the command to love our neighbor as ourselves from Lev 19:18 (below, the most quoted OT passage in the NT). Jesus seems to identify the man’s real problem is not simply obeying the law, but his love for his riches. Jesus was not saying riches are a sin, but this narrative shows that riches can make a slave of their owner. This is similar in content to Jesus’ dialogue with experts in the law from the Pharisees (this is recorded in the context of Jesus then telling the parable of the Good Samaritan in Luke 10:25-37; also see Mark 12:28-34): Mt 22:34-38 Hearing that Jesus had silenced the Sadducees, the Pharisees got together. 35 One of them, an expert in the law, tested him with this question: 36 “Teacher, which is the greatest commandment in the Law?” 37 Jesus replied: “ ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’a 38 This is the first and greatest commandment. 39 And the second is like it: ‘Love your neighbor as yourself.’ b 40 All the Law and the Prophets hang on these two commandments.” Cf. Lev 19:18 (NASB95) ‘You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD. Parable of the vineyard workers: ACROSS THE JORDAN, winter, A.D. 30, Mt 20:1-16; cf. the parables of the two sons laboring in the vineyard (Mt 21:28-31) and of the vineyard laborers and the landowner (Mt 21:33-46; Mk 12:1-12; Lk 20:9-19) Mt 20:1–16 (NASB95) “For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. 2“When he had agreed with the laborers for a denarius for the day, he sent them into his vineyard. 3 “And he went out about the third hour and saw others standing idle in the market place; 4 and to those he said, ‘You also go into the vineyard, and whatever is right I will give you.’ And so they went. 5 “Again he went out about the sixth and the ninth hour, and did the same thing. 6 “And about the eleventh hour he went out and found others standing around; and he *said to them, ‘Why have you been standing here idle all day long?’ 7 “They *said to him, ‘Because no one hired us.’ He *said to them, ‘You go into the vineyard too.’ 8 “When evening came, the owner of the vineyard *said to his foreman, ‘Call the laborers and pay them their wages, beginning with the last group to the first.’ 9 “When those hired about the eleventh hour came, each one received a denarius. 10 “When those hired first came, they thought that they would receive more; but each of them also received a denarius. 11 “When they received it, they grumbled at the landowner, 12 saying, ‘These last men have worked only one hour, and you have made them equal to us who have borne the burden and the scorching heat of the day.’ 13 “But he answered and said to one of them, ‘Friend, I am doing you no wrong; did you not agree with me for a denarius? 14‘Take what is yours and go, but I wish to give to this last man the same as to you. 15 ‘Is it not lawful for me to do what I wish with what is my own? Or is your eye envious because I am generous?’ 16 “So the last shall be first, and the first last.” Notes: ▪ Mt 20:1 – “vineyard” is a common theme from the OT in which Israel is compared to a vineyard of the Lord (Ezek 19:10; Isa 1:8; 5). Cf. Mt 21:33-46. Comments: The soteriological and gospel themes in this parable are prominent: the Kingdom of God is one of freely bestowed grace, and this cannot be measured according to one’s works, but only by the work of Christ who is the giver of grace. The Jews who are often an unfaithful and unfruitful (and grumbling, Ex 16:7-12; Num 14:27; Deut 1:27) vine are perhaps compared here to those who enter into the covenant late in time (many Gentiles?) and receive the same “amount” of salvation as the Jew who already had the law and covenants for many centuries. Jesus again (third[?] time) predicts his death and resurrection: NEAR THE JORDAN, winter, A.D. 30, Mt 20:17-19; Mk 10:32-34; Lk 18:31 -34. See first such prediction in Mt 16:21-26 and second in Mt 17:22-23. Mt 20:17-19 Now as Jesus was going up to Jerusalem, he took the twelve disciples aside and said to them, 18 “We are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and the teachers of the law. They will condemn him to death 19 and will turn him over to the Gentiles to be mocked and flogged and crucified. On the third day he will be raised to life!” Notes: Mt 20:18 – “Son of Man,” see p. 119. a b Deut. 6:5 Lev. 19:18 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 300 Comments: Jesus’ third prediction of his death (see also first two such predictions in Mt 16:21-26; Mt 17:22-23). The previous two predictions “sandwiched” the transfiguration and highlighted its significance. Now that Jesus nears Jerusalem he naturally returned to his impending death and resurrection. He could not be any more explicit about the sequence of events than he is here. Jesus heals blind Bartimaeus and another man: JERICHO, winter, A.D. 30, Mt 20:29-34; Mk 10:46-52; Lk 18:35-43. OT: 2 Sam 7. See opening eyes of the blind, p. 271. See man born blind, p. 287. Mt 20:29-34 As Jesus and his disciples were leaving Jericho, a large crowd followed him. 30 Two blind men were sitting by the roadside, and when they heard that Jesus was going by, they shouted, “Lord, Son of David, have mercy on us!” 31 The crowd rebuked them and told them to be quiet, but they shouted all the louder, “Lord, Son of David, have mercy on us!” 32 Jesus stopped and called them. “What do you want me to do for you?” he asked. 33 “Lord,” they answered, “we want our sight.” 34 Jesus had compassion on them and touched their eyes. Immediately they received their sight and followed him. Notes: ▪ Mt 20:30 – “lord” (κύριε) had deferential and reverential overtones for superiors, but could indicate the blind men’s belief that Jesus is Lord. Comments: all three synoptic gospels record this event and they each relay Bartimaeus’ cry for mercy to Jesus as “Son of David” (several times). Such a Messianic phrase could not have gone unnoticed by the Pharisees and religious leaders (see 9:21). See the in scripture the phrase “son of David,” p. 119). Their persistence is reminiscent of Jesus’ teaching on persistence in prayer (Mt 6:8). That Jesus was healing the blind is further fulfillment of the promise that the Messiah would “open the eyes of the blind” (see p. 271). This is the theme of light and sight, the faithful versus the unfaithful, as well as the blind who claim to see, but are really blind. The Redeemer is restoring his creation in a foretaste of the total reversal of the curse of death. Recorded only in Luke Jesus talks to Zacchaeus: JERICHO, winter, A.D. 30, Lk 19:1-10 Lk 19:1-10 Jesus entered Jericho and was passing through. 2 A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. 3 He wanted to see who Jesus was, but being a short man he could not, because of the crowd. 4 So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way. 5 When Jesus reached the spot, he looked up and said to him, “Zacchaeus, come down immediately. I must stay at your house today.” 6 So he came down at once and welcomed him gladly. 7 All the people saw this and began to mutter, “He has gone to be the guest of a ‘sinner.’” 8 But Zacchaeus stood up and said to the Lord, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.” 9 Jesus said to him, “Today salvation has come to this house, because this man, too, is a son of Abraham. 10 For the Son of Man came to seek and to save what was lost.” Notes: ▪ Lk 19:9 “son of Abraham” – an important gospel idea is presented here, in that all who repent and believe on Jesus are true Israel (along with Abraham), and will receive salvation (σωτηρία), even though this man would have probably been despised like Matthew for serving Roman interests as a tax man. Comments: The contrast of this narrative with the rich young ruler proceeding, in the seeming chronology, is striking (Mt 19:16-30; Mk 10:17-31; Lk 18:18-30). That contrast is precisely in the area of the tenth commandment that the rich young ruler had so failed to acknowledge – that his heart was bound to his wealth. No doubt this man was probably as wealthy, or more so, as the young ruler. Yet, this wealthy tax collector (like Matthew, Mt 9:9-13) seems to have repented immediately even before he took Jesus to his house for dinner. This story also is placed in the complementary context of the following parable of the minas, involving money (as metaphor for salvation). For OT restitutions, see Ex 22:1; 2 Sam 12:6; Lev 5:16; Nu 5:7. Jesus tells us in this event that his mission was to seek and save those who are lost, while he also silences the foolish judgments of the religious who did not like that he was eating with a “sinner.” Yet, it is this sinner who repents and turns to Christ for his salvation. This affirms the NT perspective (see esp. the Epistle to the Romans, chs 4-11) that Abraham is the father of all the faithful in both the OT and NT periods, in contrast to some who claim that no OT figures were regenerated and redeemed. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 301 Cf. Ezek 34:16 (NASB95) I will seek the lost, bring back the scattered, bind up the broken and strengthen the sick; but the fat and the strong I will destroy. I will feed them with judgment Parable of the nobleman, or the ten minas, or the rejected King: NEAR JERUSALEM (Jericho [Lu 19:1] or Mount of Olives?), winter, A.D. 30, Lk 19:11-27 (“near Jerusalem”); cf. Mt 25:14-30 (parable of the talents, Mount of Olives?). Lk 19:11-27 While they were listening to this, he went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once. 12 He said: “A man of noble birth went to a distant country to have himself appointed king and then to return. 13 So he called ten of his servants and gave them ten minas. a ‘Put this money to work,’ he said, ‘until I come back.’ 14 “But his subjects hated him and sent a delegation after him to say, ‘We don’t want this man to be our king.’ 15 “He was made king, however, and returned home. Then he sent for the servants to whom he had given the money, in order to find out what they had gained with it. 16 “The first one came and said, ‘Sir, your mina has earned ten more.’ 17 “‘Well done, my good servant!’ his master replied. ‘Because you have been trustworthy in a very small matter, take charge of ten cities.’ 18 “The second came and said, ‘Sir, your mina has earned five more.’ 19 “His master answered, ‘You take charge of five cities.’ 20 “Then another servant came and said, ‘Sir, here is your mina; I have kept it laid away in a piece of cloth. 21 I was afraid of you, because you are a hard man. You take out what you did not put in and reap what you did not sow.’ 22 “His master replied, ‘I will judge you by your own words, you wicked servant! You knew, did you, that I am a hard man, taking out what I did not put in, and reaping what I did not sow? 23 Why then didn’t you put my money on deposit, so that when I came back, I could have collected it with interest?’ 24 “Then he said to those standing by, ‘Take his mina away from him and give it to the one who has ten minas.’ 25 “ ‘Sir,’ they said, ‘he already has ten!’ 26 “He replied, ‘I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what he has will be taken away. 27 But those enemies of mine who did not want me to be king over them—bring them here and kill them in front of me.’ ” Comments: When Jesus tells this parable, he is aware that the people were thinking that the kingdom would “appear suddenly” (Lu 19:11), since it was common belief that he would establish his rule over the earthly powers on his appearance (see “Jewish Messianic Expectations,” p. 78, “Messianic Hopes of the Samaritans,” p. 87). Thus, this parable fits perfectly with his approaching Jerusalem. Jesus gives them a complete outline of his mission: in a very clever parable he describes to them his first coming (as the incarnate King of kings), his ministry (procuring and dispersing his gift of redemption), his temporary departure (and assigned tasks for this people), and his return (and judgment on those who reject him). This parable also teaches some difficult truths about rejecting Jesus, since as in the case of the individual, so also in the case of national Israel, that those who have been given all the benefits of the covenant- promises but reject the Messianic Covenant-Keeper, what they already have will be taken from them. This seems to parallel the next parable of the vine-growers and the landowner. Parable of the vine-growers (tenants) and the landowner: IN JERUSALEM, in Temple courts, winter, A.D. 30, Mt 21:3346; Mk 12:1-12; Lk 20:9-19; cf the parable of the workers in the vineyard (Mt 20:1-16) and of the two sons laboring in the vineyard (Mt 21:28-31). This will be noted in the last section on the last week of Christ’s ministry below. Mt 21:33-46 (NASB95) “Listen to another parable. There was a landowner who PLANTED A VINEYARD AND PUT A WALL AROUND IT AND DUG A WINE PRESS IN IT, AND BUILT A TOWER, and rented it out to vine-growers and went on a journey. 34 “When the harvest time approached, he sent his slaves to the vine-growers to receive his produce. 35 “The vine-growers took his slaves and beat one, and killed another, and stoned a third. 36 “Again he sent another group of slaves larger than the first; and they did the same thing to them. 37 “But afterward he sent his son to them, saying, ‘They will respect my son.’ 38 “But when the vine-growers saw the son, they said among themselves, ‘This is the heir; come, let us kill him and seize his inheritance.’ 39 “They took him, and threw him out of the vineyard and killed him. 40 “Therefore when the owner of the vineyard comes, what will he do to those vine-growers?” 41 They said to Him, “He will bring those wretches to a wretched end, and will rent out the vineyard to other vine-growers who will pay him the proceeds at the proper seasons.” 42 Jesus said to them, “Did you never read in the Scriptures, ‘THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER stone; THIS CAME ABOUT FROM THE LORD, AND IT IS MARVELOUS IN OUR EYES’? 43 “Therefore I say to you, the kingdom of God will be taken away from you and given to a people, producing the fruit of it. a A mina was about three months’ wages. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 302 44 “And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust.” 45 When the chief priests and the Pharisees heard His parables, they understood that He was speaking about them. 46 When they sought to seize Him, they feared the people, because they considered Him to be a prophet. As Jesus gets closer to Jerusalem, he dramatically increases his prophetic message to national Israel about who he is and of the consequences of rejecting him (all the vineyard and laborer parables, the parables of the barren fig tree, the two sons, the wedding banquet). In Luke’s Gospel, Jesus tells this parable of the vine-growers after that of the Ten Minas (right before entering Jerusalem) that seriously challenged his Jewish audience who stood to lose all the blessings of the covenant by squandering their great gift and rejecting the covenant-Keeper himself. Now in Jerusalem, Jesus continues in this parable of the landowner and the vineyard workers the same challenging theme about those who reject Jesus the Messiah (represented as the son of the land owner killed by the tenants), both for national Israel and for all others, they will not only lose the offer of salvation (“the kingdom of God”), but will lose whatever they already might have. This is an especially potent message as given right within the Temple courts in Jerusalem; it is no wonder they understood what Jesus was saying about them, and thus that they sought to seize (kill?) him. Jesus also noted to them that their rejection of him as Messiah was a fulfillment of OT prophecy (v.42; Ps 118:22-23). When he quoted this Scripture in response to their clear expression of understanding of the parable (v. 41), they realized he was applying it all to them! Further, the explicit Trinitarian message of the parable is evident where it parallels the Father sending of the Son (Jesus) to the vine-growers (Israel), and they kill him (prefiguring exactly what they do to Jesus). Jesus’ other parables in Matthew’s account include the parable of the two sons working in a man’s vineyard (21:28-31) which also teaches that the covenant-blessings of the promises will be lost for unbelieving Israel and will be given to those outside, like tax collectors and prostitutes. He also points out to them that they did not believe John’s message and repent. Much like the OT prophets, and recognized by the crowds as such (v. 46), Jesus teaches that since they are barren and fruitless in repentance and obedience they will be cast outside the kingdom. Several other incidents and parables of this period also highlight the theme of the gospel going to those who believe and follow obediently, but being kept from those who claim salvation but do not believe in Christ: the persistent widow, the Pharisee and the tax collector, the little children, the rich young ruler, Zacchaeus the tax collector, the parable of the wedding banquet, etc. OT motifs: • Vine-grower (YHWH) and vineyard, fruitfulness and barrenness • Kingdom • Cornerstone • Promises • True repentance versus religiosity Jesus returns to Bethany (only in John) to visit Mary (anoints Jesus) and Martha: BETHANY, spring, A.D. 30, Jn 11:5512:1; Mt 26:6-13; Mk 14:3-9; Lk 7:37-39. Jn 11:55-12:1 When it was almost time for the Jewish Passover, many went up from the country to Jerusalem for their ceremonial cleansing before the Passover. 56 They kept looking for Jesus, and as they stood in the temple area they asked one another, “What do you think? Isn’t he coming to the Feast at all?” 57 But the chief priests and Pharisees had given orders that if anyone found out where Jesus was, he should report it so that they might arrest him. 12 Six days before the Passover, Jesus arrived at Bethany, where Lazarus lived, whom Jesus had raised from the dead. Comments: the city and its leaders not only were fully aware of Jesus’ activities and claims, they were pre-meditating and planning his capture, arrest, and death(?). Jesus, fully in control of the situation, and with great determination, returns before the Passover which would become his last, since he was going to offer the Passover sacrifice in his death there. Human efforts to stop his real mission were so obviously futile; indeed, their murderous intentions would accomplish Jesus’ very purpose! It is of interest that Jesus, on his way to the cross, visits with Lazarus whom he had raised from the dead. The gospel accounts vary in some details, all of them recording the anointing of Jesus by Mary (preparing the sacrificial Lamb). It is Luke that relays that this event took place in Simon (a healed? leper) the Pharisee’s home, and that it included a dialogue with Simon about Jesus’ ability to forgive the sins of Mary (the sister of Lazarus and Martha whom the Pharisees despised when she anointed Jesus). Jesus turned the tables on them by responding to Simon’s thought, that “if he were a prophet” he would have known what kind of woman Mary was, with his story of the creditor who forgave much: this demonstrated that Jesus knew even their thoughts. The other gospel accounts record the indignant reaction of those who felt this was a waste of precious ointment of pure nard (one pound, worth 300 denarius). John Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 303 adds to these accounts that Judas was a main instigator of this complaint against Jesus (“because he was thief”), and Matthew and Mark record that immediately afterwards Judas then took the initiative to go to the chief priests to betray Jesus for silver. Matthew, Mark, and John record Jesus’ explanation of this anointing as for his burial (presupposing his impending death) and departure, indicating that he was the Prophet. Of course, the central theme of the story revolves around Mary’s repentance, forgiveness, and overwhelming thankfulness, and all in the context of Jesus’ atoning mission coming to completion. Nearing Jerusalem: Leaving Jericho, Jesus headed toward acclaim, then crucifixion, in Jerusalem. During his last week he stayed outside the city in Bethany, a village on the Mount of Olives, entering Jerusalem to teach, eat the Passover, and finally be crucified. Visit to Bethany: Chronologically, the events of Matthew 26:6-13 precede the events of Matthew 21:1ff. In Matthew 20:29, Jesus left Jericho heading toward Jerusalem. Then he arrived in Bethany, where a woman anointed him. From there he went toward Bethphage, where two of his disciples got the donkey that he would ride into Jerusalem. 5. THE LAST WEEK: SPRING, A.D. 30 Preparation for triumphal entry into Jerusalem: On their way from Jericho, Jesus and the disciples neared Bethphage, on the slope of the Mount of Olives just outside Jerusalem. Two disciples went into the village, as Jesus told them, to bring back a donkey and its colt. Jesus rode into Jerusalem on the donkey, an unmistakable sign of his kingship. § Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 304 Passion week map also above on p. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 305 Jesus’ triumphal entry: JERUSALEM, Sunday, Mt 21:1-11; Mk 11:1-10; Lk 19:29-44; Jn 12:12-19 (OT prophecy: Isa 62:11; Zech 9:9) Mt 21:1–11 (NASB95) When they had approached Jerusalem and had come to Bethphage, at the Mount of Olives, then Jesus sent two disciples, 2 saying to them, “Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me. 3 “If anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.” 4 This took place to fulfill what was spoken through the prophet: 5 “SAY TO THE DAUGHTER OF ZION, ‘BEHOLD YOUR KING IS COMING TO YOU, GENTLE, AND MOUNTED ON A DONKEY, EVEN ON A COLT, THE FOAL OF A BEAST OF BURDEN.’” 6 The disciples went and did just as Jesus had instructed them, 7and brought the donkey and the colt, and laid their coats on them; and He sat on the coats. 8 Most of the crowd spread their coats in the road, and others were cutting branches from the trees and spreading them in the road. 9 The crowds going ahead of Him, and those who followed, were shouting, “Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!” 10 When He had entered Jerusalem, all the city was stirred, saying, “Who is this?” 11 And the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.” Matthew quotes from this significantly Messianic OT passage: Zech 9:9-11 Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey. I will take away the chariots from Ephraim and the war-horses from Jerusalem, and the battle bow will be broken. He will proclaim peace to the nations. His rule will extend from sea to sea and from the River to the ends of the earth Luke adds that Jesus “wept over” Jerusalem on account of its coming destruction and desolation he prophesied (Luke 19:41-45), and which occurred in A.D. 70 by the Romans. Cf. 2 Sam 15:30 – when David went up to Jerusalem, weeping on his way. The King of kings does not come to conquer and celebrate his victory in reclaiming his city, rather he weeps at its coming destruction! Lk 19:41-44 As he approached Jerusalem and saw the city, he wept over it 42 and said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. 43 The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. 44 They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.” Also see Lk 13:34-35 (Mt 23:37-38) “O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it! 35 “Behold, your house is left to you desolate; and I say to you, you will not see Me until the time comes when you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’ ”277 This theme of judgment and desolation of Jerusalem is a frequent one in the OT, especially in the pre-exilic period, but also some prophets point towards a future post-exilic desolation (Jer 12:7), though sometimes it may be figurative of the judgment on those who reject Messiah. In this case, when many (the Zealots and other worldly-minded) were 277 New American Standard Bible: 1995 update. (1995). (Lk 13:34–35). LaHabra, CA: The Lockman Foundation. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 306 anticipating Jesus re-claiming the kingdom from the Romans at this time by force, Jesus instead prophetically describes the terrible destruction of the city coming from the Romans (A.D. 70). Notes: ▪ Mt 21:4 – “spoken through the prophet” about riding on a donkey – Is 62:11; Zech 9:9-11. ▪ Mt 21:5 – “King” of peace and shalom – he comes to his city and people, but not in victor attire and regalia on a war-horse. See David and donkey in 2 Sam 16:1-12 ▪ Mt 21:10 – “the prophet” – Deut 18:18 ▪ Mt 21:9 – “blessed is he who comes in the name of the Lord” – Ps 118:36 ▪ Lk 19:41 – “he wept” – ἔκλαυσεν (κλαίω; κλαυθμός, οῦ m; κραυγήb, ῆς f: to weep or wail, with emphasis upon the noise accompanying the weeping—‘to weep, to wail, to lament, weeping, crying.’278). Recall “Jesus wept” at the tomb of Lazarus (a different GR word: ἐδάκρυσεν) in Jn 11:35. Jesus also seems to have grieved to the point of weeping in the Garden of Gethsemane right before his death (Mt 26:36-46; Lk 22:4-46. Some have noted that the kind of grief Jesus feels here is an angry one at death itself, his primary enemy and objective: he must die to overcome death forever. Jesus also seems to have grieved to the point of weeping in the Garden of Gethsemane right before his death (Mt 26:36-46; Lk 22:4-46). ▪ Lk 13:35 - “You will not see me again until . . .”— see Isa 45:23; 22:5; Zech 12:10; Rom 14:11; Php 2:10-11; Rev 1:7 (above)Entry Of Christ Into Jerusalem by Sir Anthony van Dyke 278 Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 303). New York: United Bible Societies. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 307 (above) Sample of parallels of the Triumphant entry of Jesus into Jerusalem (from Synopsis of the Four Gospels)279 279 Sample of Kurt Aland, ed., Synopsis of the Four Gospels, pp. 234-235. This shows the differences in an interesting decrease of information on the “triumphant” entry of Jesus into Jerusalem. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 308 Comments: Jesus’ “triumphal” entry into Jerusalem is the long anticipated arrival of the Messiah into his holy city, as very specific prophecies are here depicted as fulfilled. The term “triumphal” is peculiar when considered from a human perspective, since it would seem quite contrary to a triumph when he comes in apparent weakness and will be killed in the process. Nevertheless, considering the various details of the Gospel testimonies (which each supply unique details), it is a marvel to see Christ’s full control of all that leads up to the Passover of his death. Nothing can pre-empt his plan to reveal to the world God’s purposes and plan, that the coming of salvation and the kingdom of God would be according to God’s way and not mankind’s. When Jesus comes into Jerusalem riding on a colt he was obviously not coming as the typical ancient king or military conqueror in a gold chariot seeking destruction of enemies, but rather he was coming to procure and offer salvation to those who were his enemies. Jesus’ true glory is most evident here in his humble submission to the will of God to achieve real victory. That is, he will crush the Evil one, and bring a reversal of the curse, not through a powerful military action, nor even by supernatural conquest with angelic hosts, but through fulfilling the law of God and paying the ransom required by God’s character to bring redemption. Zechariah’s prophecy indicated that the Messiah would be gentle and humble and would bring salvation. He would eventually even remove the war machinery through his actions, precisely because he would bring true peace (shalom) not through military conquest but through spiritual conquest. Despite Jesus’ radical departure from the ways of the ancient kings and their kingdoms, his actions still declared him to be the true King of Israel and the world, yet a king of an entirely different order than what had preceded in all of human history. His kingdom will be an eternal one, fulfilling the ancient promises of a human Deliverer from the line of Adam and Eve and Abraham who would sit on the throne of David forever. The gospel narrator is therefore especially concerned to address the question the Gospels seek to answer: “Who is this man?” He is affirmed/proved in the narrative to be: • The Lord (worthy of praise, “hosanna!” “from the lips of infants you have ordained praise,” Mt 21:126; Ps 8:2) • The King (fulfills the Gen 3:15 promise of a human Victor over the enemy and the curse) • Gentle (riding on a donkey colt, Zech 9:9, and Zechariah also stresses that this King would bring salvation as well as peace[shalom]) • The Son of David (the covenant promise of an eternal King) • The Prophet (predicts the future and also interprets and applies the Scripture rightly) • The “blessed” one who comes in the name of the Lord (the One who represents the Lord YHWH bears his Name, and thus his glory). Luke 19:38 adds, “Peace in heaven and glory in the highest!” And also at the rebuke of the Pharisees, who did not approve of the crowds singing praise to Jesus, he said, “I tell you, if they keep quiet, the stones will cry out” (Lk 19:40; cf. Hab 2:11). The creation must praise the One who created it. • The One who saves (“hosanna!” also see Zech 9:9 above). Only recorded in John Jesus’ final public sermon on [his] life and death: JERUSALEM, Monday(?), Jn 12:20-50 Jn 12:20-50 (NASB) Now there were certain Greeks among those who were going up to worship at the feast; 21 these therefore came to Philip, who was from Bethsaida of Galilee, and began to ask him, saying, “Sir, we wish to see Jesus.” 22 Philip came and told Andrew; Andrew and Philip came, and they told Jesus. 23 And Jesus answered them, saying, “The hour has come for the Son of Man to be glorified. 24 “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains by itself alone; but if it dies, it bears much fruit. 25 “He who loves his life loses it; and he who hates his life in this world shall keep it to life eternal. 26 “If anyone serves Me, let him follow Me; and where I am, there shall My servant also be; if anyone serves Me, the Father will honor him. 27 “Now My soul has become troubled; and what shall I say, 'Father, save Me from this hour '? But for this purpose I came to this hour. 28 “Father, glorify Thy name.” There came therefore a voice out of heaven: “I have both glorified it, and will glorify it again.” 29 The multitude therefore, who stood by and heard it, were saying that it had thundered; others were saying, “An angel has spoken to Him.” 30 Jesus answered and said, “This voice has not come for My sake, but for your sakes. 31 “Now judgment is upon this world; now the ruler of this world shall be cast out. 32 “And I, if I be lifted up from the earth, will draw all men to Myself.” 33 But He was saying this to indicate the kind of death by which He was to die. 34 The multitude therefore answered Him, “We have heard out of the Law that the Christ is to remain forever; and how can You say, ‘The Son of Man must be lifted up’? Who is this Son of Man?” 35 Jesus therefore said to them, “For a little while longer the light is among you. Walk while you have the light, that darkness may not overtake you; he who walks in the darkness does not know where he goes. 36 “While you have the light, believe in the light, in order that you may become sons of light.” These things Jesus spoke, and He departed and hid Himself from them. 37But though He had performed so many signs before them, yet they were not believing in Him; 38 that the word of Isaiah the prophet might be fulfilled, which he spoke, “LORD, who has believed our report? And to whom has the arm of the Lord been revealed?” 39 For this cause they could not believe, for Isaiah said again, 40 “He has blinded their eyes, and He hardened their heart; lest they see with their eyes, and perceive with their heart, and be converted, and I heal them.” 41 These things Isaiah said, because he saw His glory, and he spoke of Him. 42 Nevertheless many even of the rulers believed in Him, but because Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 309 of the Pharisees they were not confessing Him, lest they should be put out of the synagogue; 43 for they loved the approval of men rather than the approval of God. 44 And Jesus cried out and said, “He who believes in Me does not believe in Me, but in Him who sent Me. 45 “And he who beholds Me beholds the One who sent Me. 46 “I have come as light into the world, that everyone who believes in Me may not remain in darkness. 47 “And if anyone hears My sayings, and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world. 48 “He who rejects Me, and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day. 49 “For I did not speak on My own initiative, but the Father Himself who sent Me has given Me commandment, what to say, and what to speak. 50 “And I know that His commandment is eternal life; therefore the things I speak, I speak just as the Father has told Me.” Notes: ▪ ▪ ▪ vs. 20 – “Greeks” – ingathering of the gentiles, the mission of God to the nations. vs. 23 – “glorified” – the name and the glory of God are revealed in the Son of God at the Temple where God promised to place his name. vs. 31 – “ruler of this world” (ἄρχων τοῦ κόσμου τούτου) – not a “sovereign” in any true sense but rather a principality in rebellion against the True Sovereign over the world. This rebel is going to be crushed, just as God promised Adam and Eve (Gen 3:15). Comments: It is noteworthy that as soon as Jesus hears that gentile Greeks had come up to the Feast to find him, that he responds with this declaration that the Son of Man will be glorified, and like a kernel of wheat that must die in order produce fruit. Even though Jesus does not state outright here that he was going to die, as he does elsewhere (Mt 16:21-26; Mk 8:31-37; Lk 9:22-25; Mt 17:22-23), his illustrations make it quite plain. Apparently, the coming of Greeks like this was an indicator that the time was full, and that he would soon die. The Jews would reject him, just as the Greeks were coming searching for him. That is, for all who come to him and follow him he will give them eternal life (v. 25). Then a voice from the Father in heaven spoke affirming Jesus’ words that he would be glorified by being “lifted up” (crucified). Jesus again declares himself to be the light (v. 35-36), while immediately following in the narrative John says that people refused to believe the things that Jesus said and did (miracles) pointing to the OT prophecy that Isaiah (53:1; 6:10) gave concerning the hardness of the people’s hearts, and the blindness of their eyes. On a positive note, many of the leaders did believe on him (Jn 12:42). OT motifs: ▪ gospel to the nations ▪ death of the Messiah (heel struck) and final victory over the Liar (reversal of the curse on the earth and body) ▪ rejection of the Messiah by Israel ▪ the light of God ▪ hard hearts and blindness of the religious, the very people of God Jesus curses the fig tree: NEAR JERUSALEM, Monday, Mt 21:16-19; Mk 11:12-14; cf. Lk 13:6-9, the parable of the barren fig tree Mt 21:17-22 (NASB95) And He left them and went out of the city to Bethany, and spent the night there. 18 Now in the morning, when He was returning to the city, He became hungry. 19 Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He *said to it, “No longer shall there ever be any fruit from you.” And at once the fig tree withered. Seeing this, the disciples were amazed and asked, "How did the fig tree wither all at once?" And Jesus answered and said to them, “Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, ‘Be taken up and cast into the sea,’ it will happen. 22 “And all things you ask in prayer, believing, you will receive.” Cf. Lk 13:6-9 (NASB95) And He began telling this parable: “A man had a fig tree which had been planted in his vineyard; and he came looking for fruit on it and did not find any. 7 “And he said to the vineyard-keeper, ‘Behold, for three years I have come looking for fruit on this fig tree without finding any. Cut it down! Why does it even use up the ground?’ 8 “And he answered and said to him, ‘Let it alone, sir, for this year too, until I dig around it and put in fertilizer; 9 and if it bears fruit next year, fine; but if not, cut it down.’ ” Cf. Mic 7:1–6 (NASB95) Woe is me! For I am Like the fruit pickers, like the grape gatherers. There is not a cluster of grapes to eat, Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 310 Or a first-ripe fig which I crave. 2 The godly person has perished from the land, And there is no upright person among men. All of them lie in wait for bloodshed; Each of them hunts the other with a net. 3 Concerning evil, both hands do it well. The prince asks, also the judge, for a bribe, And a great man speaks the desire of his soul; So they weave it together. 4 The best of them is like a briar, The most upright like a thorn hedge. The day when you post your watchmen, Your punishment will come. Then their confusion will occur. 5 Do not trust in a neighbor; Do not have confidence in a friend. From her who lies in your bosom Guard your lips. 6 For son treats father contemptuously, Daughter rises up against her mother, Daughter-in-law against her mother-in-law; A man’s enemies are the men of his own household. Jer 8:13 “I will surely snatch them away,” declares the LORD; “There will be no grapes on the vine And no figs on the fig tree, And the leaf will wither; And what I have given them will pass away.” ’ ” Notes: FIG, FIG TREE Well known in antiquity for its sweet taste and protective shade, the fig tree appears in the biblical record first in the prototypical tragedy of the Fall of humanity (Gen 3). In this archetypal fall from innocence, one consequence of the original pair’s succumbing to temptation is their attempt to cover their nakedness before God with fig leaves. The fig tree was one of the most important domesticated plants in the biblical era and was widely cultivated throughout Palestine. It grows best in moderately dry areas that have little or no rain during the period of fruit maturation. The tree was cultivated for its delicious fruit and appreciated for its dark green and deeply lobed leaves, which produced a welcome shade (Mic 4:4; Zech 3:10; Jn 1:48). These features of fruitfulness and shade make the fig tree a ready symbol for God in covenant relation to his people, as is the vine, with which it is often linked. Thus God is portrayed as having seen in Israel prospects of productivity as one “seeing the early fruit on the fig tree” (Hos 9:10 NIV), which, appearing in late spring, gives promise of later fruitfulness. As covenant beneficiary, Israel could enjoy the God-given prosperity and security experienced in the Solomonic ideal: “each man under his own vine and fig tree” (1 Kings 4:25 NIV). Failure to keep covenantal standards to be fruitful could mean the loss of safety and God’s judgment, a theme often repeated in prophetic pronouncements. Jesus utilized the motif of the fig tree in similar fashion, warning of the danger of spiritual fruitlessness (Lk 13:6–9), a condition which if uncorrected would spell disaster (Mt 21:19–21). Jesus uses a barren but leafy fig tree to illustrate how Israel, typified in its leadership, had a showy religion that was of no value and was worthy of judgment because it bore no fruit in their lives (Mk 11:12–21). At its most basic level the fig tree is viewed as a wonderful part of settled life. It symbolized the good life, and to live under one’s fig tree stood for a life of settledness (fig trees took several years of difficult labor to establish), joy, peace and prosperity. In his taunt, the king of Assyria uses the fig tree as part of his picture of the life he claimed that he wanted to extend to Israel: “Do not listen to Hezekiah. This is what the king of Assyria says: Make peace with me and come out to me. Then every one of you will eat from his own vine and fig tree and drink water from his own cistern” (Is 36:16 NIV). The fig tree is part of the eschaton because it is a good thing worthy of the new order and represents the pleasures of food and settled domestic life. Fig trees are portrayed as part of this new age by Micah and Zechariah, since they symbolize how the best of the present age will continue when God’s reign is fully established: “ ‘In that day each of you will invite his neighbor to sit under his vine and fig tree,’ declares the LORD Almighty” (Zech 3:10 NIV; also Mic 4:4). See also FRUIT; LEAF; TREE, TREES; VINE, VINEYARD.280 280 Ryken, L., Wilhoit, J., Longman, T., Duriez, C., Penney, D., & Reid, D. G. (2000). In Dictionary of biblical imagery (electronic ed., pp. 283–284). Downers Grove, IL: InterVarsity Press. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 311 Comments: As noted previously (particularly in the parables he taught approaching Jerusalem), Jesus is driving home the prophetic message to the people of Israel that true faith and obedience and fruitfulness was what God was concerned with, not their lineage nor their religiosity. He also teaches his disciples that real faith truly believes God and truly prays and truly receives, since it is all genuine and not for a religious show without the reality. This is the prophetic message of much of Scripture: God desires a restored relationship of true love and trust with his people. Jesus, now in the religious center of Jerusalem, does not mince his words in challenging the religious status quo. Their spiritual barrenness is shown by their reaction to Jesus, in both his teaching and miracles. He speaks like the OT prophets of judgment upon Israel for their unbelief and religious hypocrisy. This incident precedes Jesus’ cleansing of the Temple when he enters Jerusalem, connecting his prophetic enactment of cursing the fig-tree with his prophetic enactment of judgment (driving them out with a whip) on the empty religion and hypocrisy of those in the temple area (court of the Gentiles) buying, selling, and money-changing (due to the pilgrims coming to Jerusalem for Passover). OT motifs: • Figs, vineyards, and fruitfulness and barrenness. • Spiritual barrenness and hypocrisy and God’s judgment: spiritual and moral corruption among the people called by God’s name. • True spiritual life and fruitfulness (not lineage and piety of the devoutly religious) of faith and trust and love. Jesus cleanses the temple (again): JERUSALEM, Monday, Mt 21:12-13; Mk 11:15-18. See first cleansing, Jn 2:14-22; Mk 11:15-17; Lk 19:45-46, p. 207. Cleansing of temple: On Monday morning of his last week, Jesus left Bethany, entered Jerusalem, and cleared the temple of money changers and merchants. Mt 21:12–13 (NASB95) And Jesus entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves. 13 And He said to them, “It is written, ‘My house shall be called a house of prayer’; but you are making it a robbers’ den.” Mk 11:17 And He began to teach and say to them, “Is it not written, ‘MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER FOR ALL THE NATIONS’? But you have made it a ROBBERS’ DEN.” Mt 21:14-19 And the blind and the lame came to Him in the temple, and He healed them. 15 But when the chief priests and the scribes saw the wonderful things that He had done, and the children who were shouting in the temple, “Hosanna to the Son of David,” they became indignant and said to Him, “Do You hear what these children are saying?” And Jesus *said to them, “Yes; have you never read, ‘OUT OF THE MOUTH OF INFANTS AND NURSING BABIES YOU HAVE PREPARED PRAISE FOR YOURSELF’?” Luke adds that the Jews sought to destroy him but that the people “hung on to his every word”: Lk 19:47 And He was teaching daily in the temple; but the chief priests and the scribes and the leading men among the people were trying to destroy Him, 48 and they could not find anything that they might do, for all the people were hanging on to every word He said. Cf. Zech 14:21 Every cooking pot in Jerusalem and in Judah will be holy to the Lord of hosts; and all who sacrifice will come and take of them and boil in them. And there will no longer be a Canaanite in the house of the Lord of hosts in that day. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 312 Jer 7:11 “Has this house, which is called by My name, become a den of robbers in your sight? Behold, I, even I, have seen it,” declares the Lord. Mal 3:1-3 “Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,” says the LORD of hosts. 2“But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner’s fire and like fullers’ soap. 3“He will sit as a smelter and purifier of silver, and He will purify the sons of Levi and refine them like gold and silver, so that they may present to the LORD offerings in righteousness. 4“Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years. Isa 56:7 Even those I will bring to My holy mountain And make them joyful in My house of prayer. Their burnt offerings and their sacrifices will be acceptable on My altar; For My house will be called a house of prayer for all the peoples.” Notes: ▪ ▪ ▪ According to rabbinic tradition, Caiaphas had “recently moved the traded of sacrificial animals from the Kidron Valley to the very court of the temple designed for God-fearing Gentiles use in worshipping and praying to Yahweh . . .”281 The context of Jer 7 is one of injustice, murder, and immorality. See Jesus’ first cleaning, p. 207. Differences with the first cleansing of the Temple (see Aland, Synopsis of the Four Gospel, p. 24): o Jn 2 – more details of exchanges and traders, Jesus made a whip of cords to drive them out. o Jn 2 – “zeal for your house will consume me” (Ps 69:9). o Jn 2 – Jews question Jesus’ authority to do what he is doing (as in other Gospels) but demanded a sign by miracle see also this request for proof of his authority after he cleansed the temple a second time, p.314, “Jesus’ authority is questioned” (Mt 21:23-27; Mk 11:27-33; Lk 20:1-8). o Jn 2 – Jesus told them to destroy the temple and he would raise it up in three days. o Jn 2 – Jesus calls the Temple “my Father’s house” (in Mt, Mk, and Lk “a house of prayer”). o Jn 2 – after his resurrection, the disciples remembered Jesus’ words and “believed the scripture.” o Synoptic Gospels include Jesus’ question to the authorities about his authority by asking them about the authority of John the Baptist (discussed in next section, “Jesus’ authority is questioned”). Comments: In Jesus’ ministry, I have isolated several key peaks or events for purpose of emphasis and outline: baptism and acknowledgement, first cleansing of the temple, the calling/sending of the twelve, the transfiguration, calling/sending of the seventy, the second cleansing of the temple, and Jesus’ rejection/death/resurrection (see pp. 180, 184). As noted on Jesus’ first recorded cleansing of the temple, this public act of prophetic denunciation and priestly cleansing of God’s temple is entirely in character with the holy redemptive purposes of God. The covenant-promise centered on the restoration of God’s tabernacling presence (new temple theology in continuity with OT sanctuarypresence theology). It is also in close sync with the context of Jesus’ impending death as High Priest who enters into the Most Holy Place with his own sprinkled blood for propitiation (yet he must first be crucified “outside the camp”). It comes as no surprise that Jesus would again demonstrate his holy passion to have a holy sanctuary for the presence of God, since this is his goal in coming to redeem his people and his creation. This event also foreshadows the coming destruction of the Temple in Jerusalem, since even Jesus’ cleansing of the temple is not final here. The two cleansings prefigure the eventual cleansing of the temple of God in the new creation when Christ is the Temple forever: Rev 21:22-27 I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple. 23 And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb. 24 The nations will walk by its light, and the kings of the earth will bring their glory into it. 25 In the daytime (for there will be no night there) its gates will never be closed; 26 and they will bring the glory and the honor of the nations into it; 27 and nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s book of life.. Most importantly, Jesus makes it plain that salvation did not and will not depend on the temple nor its systems of religious atonements, etc., but only on his finished work yet to be accomplished on the Cross. 281 Blomberg, CNTUOT, p. 67. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 313 Even though they are trifling, some today object on moral grounds to Jesus’ driving out the people from the temple, but when understood in context, Jesus quotes from Jer 7:11 showing the seriousness of the pre-exilic sins of Jerusalem. This he shows in that context the connection with the context of his contemporaries’ sin. Also, that the temple itself was becoming entirely superfluous as a temporary prefiguration and type of the reality now being fulfilled in Jesus. In stark contrast, most beautifully, the children continue in the temple (after his triumphal entry into Jerusalem) the singing and shouting praises of “Hosanna” of Jesus, when the religious leaders could not see nor believe the truth about Jesus. While Jesus was healing the blind and lame (“And the blind and the lame came to Him in the temple, and He healed them,” Mt 21:14), the leaders did see “the wonderful things he did,” but instead of believing on Christ they became indignant (to be very angry, ἀγανακτέω). The revelation of radical contrast between the simple faith and praise of the children, who could see, and the unbelief and spite of the religious leaders, who were blind, is a profoundly important one, in order for us to clearly understand the seriousness of their sin and Jesus’ condemnation of their hypocrisy. Also, the important gospel message of salvation including the Gentiles is to be seen in this incident, and particularly evident in the passage from Isaiah that indicates that even in the OT the Gentiles from all the nations were included, certainly another affront to the Pharisees of Jesus’ day. Jesus quoted Ps 8:2 in regard to the children shouting out "Hosanna to the Son of David" to him in the temple. "The Messiah found true praise in the utter simplicity and sincerity of the hearts and the unquenchable enthusiasm of the voices of little children who had no selfish ambitions to lead them astray and no fear of wicked rulers to silence them."282 but he satisfied the longings of the hearts of children.”283 OT motifs: ▪ Prophet, Priest, and King (actions commissioned by the Father’s authority) ▪ Immanuel (God present as the temple of God himself): presence of God’s holiness, name, glory in Jerusalem at the superseded Herodian temple, at the place he “will chose for his Name.” ▪ Restorer of the true temple and true worship. Jesus’ authority is questioned: JERUSALEM, Tuesday, Mt 21:23-27; Mk 11:27-33; Lk 20:1-8 Mt 21:23–27 (NASB95) When He entered the temple, the chief priests and the elders of the people came to Him while He was teaching, and said, “By what authority are You doing these things, and who gave You this authority?” 24 Jesus said to them, “I will also ask you one thing, which if you tell Me, I will also tell you by what authority I do these things. 25 “The baptism of John was from what source, from heaven or from men?” And they began reasoning among themselves, saying, “If we say, ‘From heaven,’ He will say to us, ‘Then why did you not believe him?’ 26“But if we say, ‘From men,’ we fear the people; for they all regard John as a prophet.” 27 And answering Jesus, they said, “We do not know.” He also said to them, “Neither will I tell you by what authority I do these things. Questions on Jesus’ authority from the religious authorities: • On Jesus’ authority (Sanhedrin): Mk 11:27-33; 12:1-12; Mt 22:15-33; 21:28-32; 12:1-12; Lk 20:1-8 • On paying tribute to Caesar (Pharisees and Herodians): Mk 12:13-17; Lk 20:19-26 • On the resurrection (Sadducees): Mk 12:18-27; Lk 20:27-44 • On David’s son (Jesus addresses this unspoked question): Mk 12:35-37 • On the greatest command (teacher of the law): Mk 12:28-34 Notes: 282 Foster, Life of Christ, p. 1112. Foster, Life of Christ, p. 1112. In John’s account of the first cleansing of the temple, the Jews also demanded evidence of his authority by doing a miracle-sign (see above, pp. 207f). 283 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 314 Comments: Jesus once again demonstrates his brilliance as a teacher by reversing the questioning by the wickedly motivated priests who only sought to entrap him. Very significantly, the witness of John the Baptist features at the center of this incident, indicating the connections already seen at the outset of Jesus’ ministry in his baptism by John (see p. ). The other crucial issue is that of authority.284 They wanted to know his credentials for what he was doing (which presumably included his teaching). In each account of the Gospels, including John’s, it was in response to Jesus casting the people out of the Temple. Both issues of witness and authority their concern suggest that the priests were well aware that John had testified about Jesus, therefore Jesus’ response forced them to two different and unwelcome conclusions, both conclusions forcing them into an impossible corner. It also shows that they had not “believed” John when he had prophesied in the wilderness, since they reasoned that if they said that John’s authority came from men not God that they would be accused of not believing a prophet. Thus, Jesus silenced them altogether and refused to tell them where his authority came from (the Father), since it was already evident through his miracles and teaching. OT motifs: ▪ ▪ ▪ ▪ ▪ ▪ Temple and presence of God. Proper authority of religious leaders and teachers, and the dangers of religious hypocrisy. The meaning of repentance, the sign of the covenant in baptism. The Davidic heritage and the Messianic hope of an eternal King. The meaning of the law and the greatest principles thereof. The promise of the resurrection. Jesus teaches in the temple: JERUSALEM, Tuesday, Mt 21:28-25:46; Mk 12:1-44; 13:1-37; Lk 12:42-46; 17:26-27; 19:1227; 20:9-21:4; 20:20-40, 45-46; 21:5-56; 22:1-2. This section includes the “Olivet Discourse,” the last major section of five discourses of Jesus.285 [lengthy texts excluded here] • Parable of the two sons (discussed above) • Parable of the tenants (discussed above) • Parable of the wedding banquet • Paying taxes to Caesar • Marriage at the resurrection • Greatest commandment • Seven/eight woes against the religious (summarized) • They desire to be praised • The have priorities that are inverted with regards to oath-taking and tithing • They have a misguided proselytizing zeal • Their concerns for ritual cleanliness overshadowed their concerns for moral purity • They condemn and murder God’s spokesman) just like their fathers • The destruction of the temple and the eventual end of the age at the return of Jesus • Parable of the ten virgins • Parable of the talents • The sheep and the goats Luke adds: • The widow’s gift at temple (Lk 21:1-3) • Eschatological prophecies: destruction of Jerusalem and Jesus’ return (Lk 21:5-28) 284 Edersheim discusses the necessity of ordination (Semikhah) by the Sanhedrin for Teachers, Rabbis, Elders, and Judges (the latter three functions became one office of Rabbi) in order to have authority (Life and Times, pp. 382-383). 285 This section contains what is called the “Olivet Discourse” (last of the five major “discourses” of Jesus, see p. 132) which includes Matthew 24-25, Mark 13, and Luke 21:5-38. Because this section contains Jesus’ discussion of the trials and tribulations coming it is sometimes called the “Eschatological Discourse” or the “Little Apocalypse.” This teaching from Jesus covers the broad range of important subjects of the destruction of the temple, signs of the end of the age and the final judgment, and exhortations to be ready for Jesus’ return. He conveys much of the teaching in memorable parabolic form with motifs of doorkeepers, burglars, talents, virgins and lamps, sheep and goats, figs and roosters. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 315 • Passover (Lk 22:7-23) Mt 23:37-38 (Lk 13:34-35) (NASB) "O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. 38 "Behold, your house is being left to you desolate! 39 "For I say to you, from now on you shall not see Me until you say, 'Blessed is He who comes in the name of the Lord!'" Notes: Comments: Several of these are discussed previously. Much deeply profound and important teaching material in this section that was given to prepare his disciples for what was ahead. The parable of the wedding expounds on a proper biblical theology of the kingdom of God in contrast to the kingdom of Israel which had become corrupted and was failing in its faith. This parable is often taken strictly as a parable about salvation for some and rejection for others, but in the context the Pharisees clearly understood Jesus’s broader purpose in describing them as those who would not actually come to the banquet when invited, so the Master tells his servants to go and gather in those [from all the nations] who are willing to attend [receive the Messiah]. In the very next recorded incident, they seek to entrap Jesus with evil intent with regard to paying taxes to Caesar in which he brilliantly repudiates their false understanding of God, God’s kingdom, and their false loyalties to both God and Rome. Even though Jesus amazed everyone with his humiliation of the Pharisees, on the same day the Sadducees came to test him with a question about the resurrection; of course, he beautifully repudiates their erroneous theologies about heaven, marriage, and the resurrection. Despite all of this, when the Pharisees heard that Jesus had “silenced the Sadducees” (Mt 22:34), they tried to test him again with questions about the greatest command: love God and your neighbor. In his response to the question he poses a very difficult question to them about who the Christ/Messiah would be in relation to David. At this “no one could say a word in reply, and from that day on no one dared to ask him any more questions” (v. 46). Then Jesus gives scathing, prophetic woes against the religious, once again continuing the emphasis at the end of his ministry that there are two peoples, those who believe and follow the Son and those who do not. The religious people among the Jews could not presume that they belonged to those who would inherit the kingdom of God! Jesus so soundly condemns all false religion that there is really nothing more that could be added to his litany against hypocrisy which is but blindness, pride, self-centered, misleading to many, scripturally unsound in failing to interpret Scripture correctly, external details of the law but no internal heart-change, greedy, self-indulgent, appearing righteous but full of wickedness, murderous of the prophets God sends (including the Son of God). The other things Jesus taught during this period all highlight the theology of the redemption of the true people of God, but the rejection of those who do not receive the Messiah, even though they presumed they were favored: the destruction of the temple and the eventual end of the age at the return of Jesus, the parable of the ten virgins, the parable of the talents, and the analogy of the sheep and the goats. OT motifs: • Many motifs in this lengthy section Jesus is anointed: BETHANY, Tuesday, Mt 26:6-13; Mk 14:3-9; Lk 7:36-50; Jn 12:2-11 Mt 26:6-13 (NASB) Now when Jesus was in Bethany, at the home of Simon the leper, 7 a woman came to Him with an alabaster vial of very costly perfume, and she poured it upon His head as He reclined at the table. 8 But the disciples were indignant when they saw this, and said, "Why this waste? 9 "For this perfume might have been sold for a high price and the money given to the poor." 10 But Jesus, aware of this, said to them, "Why do you bother the woman? For she has done a good deed to Me. 11 "For the poor you have with you always; but you do not always have Me. 12 "For when she poured this perfume upon My body, she did it to prepare Me for burial. 13 "Truly I say to you, wherever this gospel is preached in the whole world, what this woman has done shall also be spoken of in memory of her." Notes: Comments: OT motifs: The plot against Jesus: JERUSALEM, Wednesday, Mt 26:14-16; Mk 14:10-11; Lk 22:3-6 Mt 26:14–16 (NASB95) Then one of the twelve, named Judas Iscariot, went to the chief priests 15and said, “What are you willing to give me to betray Him to you?” And they weighed out thirty pieces of silver to him. 16From then on he began looking for a good opportunity to betray Jesus. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 316 Notes: Comments: OT motifs: Passover Meal and Gethsemane: Jesus, who would soon be the final Passover Lamb, ate the traditional Passover meal with his disciples in the upper room of a house in Jerusalem. During the meal they partook of the wine and bread, which would be the elements of future communion celebrations, and then went out to the Garden of Gethsemane on the Mount of Olives. Upper Room: Jesus and the disciples ate the traditional Passover meal in an upper room in the city and then went to the Mount of Olives into a garden called Gethsemane. In the cool of the evening, Jesus prayed for strength to face the trial and suffering ahead. Jesus’ last [Passover]supper: JERUSALEM, Thursday, Mt 26:17-29; Mk 14:12-25; Lk 22:7-20; Jn 13:1-38 (OT prophecy of Judas: Ps 41:9; cf. 109:4-5, 7-8; Zech 11:12-13). Jesus teaches on a series of crucial topics in his closing remarks to them: Mt 26:17–29 (NASB95) 17 Now on the first day of Unleavened Bread the disciples came to Jesus and asked, “Where do You want us to prepare for You to eat the Passover?” 18 And He said, “Go into the city to a certain man, and say to him, ‘The Teacher says, “My time is near; I am to keep the Passover at your house with My disciples.” ’ ” 19 The disciples did as Jesus had directed them; and they prepared the Passover. 20 Now when evening came, Jesus was reclining at the table with the twelve disciples. 21 As they were eating, He said, “Truly I say to you that one of you will betray Me.” 22Being deeply grieved, they each one began to say to Him, “Surely not I, Lord?” 23 And He answered, “He who dipped his hand with Me in the bowl is the one who will betray Me. 24 “The Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born.” 25 And Judas, who was betraying Him, said, “Surely it is not I, Rabbi?” Jesus *said to him, “You have said it yourself.” 26 While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, “Take, eat; this is My body.” 27 And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; 28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins. 29 “But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.” Notes: Comments: OT motifs: Jesus comforts the disciples: JERUSALEM, Thursday, Jn 14:1-16:33 (OT prophecy of disciples’ cowardice: Zech 13:7) John 14:1–16:33 (NASB95) Jn 14:1-16:33 “Do not let your heart be troubled; believe in God, believe also in Me. 2 3 4 5 6 7 8 9 “In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. “If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also. “And you know the way where I am going.” Thomas *said to Him, “Lord, we do not know where You are going, how do we know the way?” Jesus *said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me. “If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.” Philip *said to Him, “Lord, show us the Father, and it is enough for us.” Jesus *said to him, “Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, ‘Show us the Father’? Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 317 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 “Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. “Believe Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves. “Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father. “Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. “If you ask Me anything in My name, I will do it. “If you love Me, you will keep My commandments. “I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you. “I will not leave you as orphans; I will come to you. “After a little while the world will no longer see Me, but you will see Me; because I live, you will live also. “In that day you will know that I am in My Father, and you in Me, and I in you. “He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him.” Judas (not Iscariot) *said to Him, “Lord, what then has happened that You are going to disclose Yourself to us and not to the world?” Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him. “He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father’s who sent Me. “These things I have spoken to you while abiding with you. “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you. “Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful. “You heard that I said to you, ‘I go away, and I will come to you.’ If you loved Me, you would have rejoiced because I go to the Father, for the Father is greater than I. “Now I have told you before it happens, so that when it happens, you may believe. “I will not speak much more with you, for the ruler of the world is coming, and he has nothing in Me; but so that the world may know that I love the Father, I do exactly as the Father commanded Me. Get up, let us go from here. Chapter 15 Jesus Is the Vine—Followers Are Branches 1 “I am the true vine, and My Father is the vinedresser. 2 “Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that it may bear more fruit. 3 “You are already clean because of the word which I have spoken to you. 4 “Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me. 5 “I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. 6 “If anyone does not abide in Me, he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. 7 “If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you. 8 “My Father is glorified by this, that you bear much fruit, and so prove to be My disciples. 9 “Just as the Father has loved Me, I have also loved you; abide in My love. 10 “If you keep My commandments, you will abide in My love; just as I have kept My Father’s commandments and abide in His love. 11 “These things I have spoken to you so that My joy may be in you, and that your joy may be made full. Disciples’ Relation to Each Other 12 “This is My commandment, that you love one another, just as I have loved you. 13 “Greater love has no one than this, that one lay down his life for his friends. 14 “You are My friends if you do what I command you. 15 “No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you. 16 “You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you. 17 “This I command you, that you love one another. Disciples’ Relation to the World 18 “If the world hates you, you know that it has hated Me before it hated you. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 318 19 “If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you. 20 “Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also. 21 “But all these things they will do to you for My name’s sake, because they do not know the One who sent Me. 22 “If I had not come and spoken to them, they would not have sin, but now they have no excuse for their sin. 23 “He who hates Me hates My Father also. 24 “If I had not done among them the works which no one else did, they would not have sin; but now they have both seen and hated Me and My Father as well. 25 “But they have done this to fulfill the word that is written in their Law, ‘THEY HATED ME WITHOUT A CAUSE.’ 26 “When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me, 27 and you will testify also, because you have been with Me from the beginning. Chapter 16 Jesus’ Warning 1 “These things I have spoken to you so that you may be kept from stumbling. 2 “They will make you outcasts from the synagogue, but an hour is coming for everyone who kills you to think that he is offering service to God. 3 “These things they will do because they have not known the Father or Me. 4 “But these things I have spoken to you, so that when their hour comes, you may remember that I told you of them. These things I did not say to you at the beginning, because I was with you. The Holy Spirit Promised 5 “But now I am going to Him who sent Me; and none of you asks Me, ‘Where are You going?’ 6 “But because I have said these things to you, sorrow has filled your heart. 7 “But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. 8 “And He, when He comes, will convict the world concerning sin and righteousness and judgment; 9 concerning sin, because they do not believe in Me; 10 and concerning righteousness, because I go to the Father and you no longer see Me; 11 and concerning judgment, because the ruler of this world has been judged. 12 “I have many more things to say to you, but you cannot bear them now. 13 “But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. 14 “He will glorify Me, for He will take of Mine and will disclose it to you. 15 “All things that the Father has are Mine; therefore I said that He takes of Mine and will disclose it to you. Jesus’ Death and Resurrection Foretold 16 “A little while, and you will no longer see Me; and again a little while, and you will see Me.” 17 Some of His disciples then said to one another, “What is this thing He is telling us, ‘A little while, and you will not see Me; and again a little while, and you will see Me’; and, ‘because I go to the Father’?” 18 So they were saying, “What is this that He says, ‘A little while’? We do not know what He is talking about.” 19 Jesus knew that they wished to question Him, and He said to them, “Are you deliberating together about this, that I said, ‘A little while, and you will not see Me, and again a little while, and you will see Me’? 20 “Truly, truly, I say to you, that you will weep and lament, but the world will rejoice; you will grieve, but your grief will be turned into joy. 21 “Whenever a woman is in labor she has pain, because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy that a child has been born into the world. 22 “Therefore you too have grief now; but I will see you again, and your heart will rejoice, and no one will take your joy away from you. Prayer Promises 23 “In that day you will not question Me about anything. Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you. 24 “Until now you have asked for nothing in My name; ask and you will receive, so that your joy may be made full. 25 “These things I have spoken to you in figurative language; an hour is coming when I will no longer speak to you in figurative language, but will tell you plainly of the Father. 26 “In that day you will ask in My name, and I do not say to you that I will request of the Father on your behalf; 27 for the Father Himself loves you, because you have loved Me and have believed that I came forth from the Father. 28 “I came forth from the Father and have come into the world; I am leaving the world again and going to the Father.” 29 His disciples *said, “Lo, now You are speaking plainly and are not using a figure of speech. 30 “Now we know that You know all things, and have no need for anyone to question You; by this we believe that You came from God.” 31 Jesus answered them, “Do you now believe? 32 “Behold, an hour is coming, and has already come, for you to be scattered, each to his own home, and to leave Me alone; and yet I am not alone, because the Father is with Me. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 319 33 “These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.” Notes: Comments: OT motifs: Jesus in Gethsemane, Thursday, Mt 26:36-46; Mk 14:32-42; Lk 22:40-46 Mt 26:36–46 (NASB95) Then Jesus *came with them to a place called Gethsemane, and *said to His disciples, “Sit here while I go over there and pray.” 37 And He took with Him Peter and the two sons of Zebedee, and began to be grieved and distressed. 38 Then He *said to them, “My soul is deeply grieved, to the point of death; remain here and keep watch with Me.” 39 And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will.” 40 And He *came to the disciples and *found them sleeping, and *said to Peter, “So, you men could not keep watch with Me for one hour? 41“Keep watching and praying that you may not enter into temptation; the spirit is willing, but the flesh is weak.” 42 He went away again a second time and prayed, saying, “My Father, if this cannot pass away unless I drink it, Your will be done.” 43 Again He came and found them sleeping, for their eyes were heavy. 44 And He left them again, and went away and prayed a third time, saying the same thing once more. 45 Then He *came to the disciples and *said to them, “Are you still sleeping and resting? Behold, the hour is at hand and the Son of Man is being betrayed into the hands of sinners. 46 “Get up, let us be going; behold, the one who betrays Me is at hand!” Notes: Comments: OT motifs: Jesus’s trial: After Judas singled Jesus out for arrest, the mob took Jesus first to Caiaphas, the high priest. This trial, a mockery of justice, ended at daybreak with their decision to kill him--but the Jews needed Rome's permission for the death sentence. Jesus was taken to Pilate (who was probably in the Praetorium), then to Herod (Luke 23:5-12), and back to Pilate, who sentenced him to die. Jesus’ arrest and trial: JERUSALEM, Thursday night and Friday, Mt 28:47-27:26; Mk 14:43-15:15, Lk 22:47-23:25; Jn 18:2-19:16 (OT prophecy of Messiah’s arrest: Zech 13:7; of Gentiles’ complicity: ? Lk 18:32) Mt 26:47–27:26 (NASB95) While He was still speaking, behold, Judas, one of the twelve, came up accompanied by a large crowd with swords and clubs, who came from the chief priests and elders of the people. 48 Now he who was betraying Him gave them a sign, saying, “Whomever I kiss, He is the one; seize Him.” 49 Immediately Judas went to Jesus and said, “Hail, Rabbi!” and kissed Him. 50 And Jesus said to him, “Friend, do what you have come for.” Then they came and laid hands on Jesus and seized Him. 51 And behold, one of those who were with Jesus reached and drew out his sword, and struck the slave of the high priest and cut off his ear. 52 Then Jesus *said to him, “Put your sword back into its place; for all those who take up the sword shall perish by the sword. 53 “Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels? 54 “How then will the Scriptures be fulfilled, which say that it must happen this way?” 55 At that time Jesus said to the crowds, “Have you come out with swords and clubs to arrest Me as you would against a robber? Every day I used to sit in the temple teaching and you did not seize Me. “But all this has taken place to fulfill the Scriptures of the prophets.” Then all the disciples left Him and 56 fled. Jesus before Caiaphas 57 Those who had seized Jesus led Him away to Caiaphas, the high priest, where the scribes and the elders were gathered together. 58 But Peter was following Him at a distance as far as the courtyard of the high priest, and entered in, and sat down with the officers to see the outcome. 59 Now the chief priests and the whole Council kept trying to obtain false testimony against Jesus, so that they might put Him to death. 60 They did not find any, even though many false witnesses came forward. But later on two came forward, 61 and said, “This man stated, ‘I am able to destroy the temple of God and to rebuild it in three days.’ ” 62 The high priest stood up and said to Him, “Do You not answer? What is it that these men are testifying against You?” Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 320 63 But Jesus kept silent. And the high priest said to Him, “I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.” 64 Jesus *said to him, “You have said it yourself; nevertheless I tell you, hereafter you will see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING ON THE CLOUDS OF HEAVEN.” 65 Then the high priest tore his robes and said, “He has blasphemed! What further need do we have of witnesses? Behold, you have now heard the blasphemy; 66 what do you think?” They answered, “He deserves death!” 67 Then they spat in His face and beat Him with their fists; and others slapped Him, 68 and said, “Prophesy to us, You Christ; who is the one who hit You?” Peter’s Denials 69 Now Peter was sitting outside in the courtyard, and a servant-girl came to him and said, “You too were with Jesus the Galilean.” 70 But he denied it before them all, saying, “I do not know what you are talking about.” 71 When he had gone out to the gateway, another servant-girl saw him and *said to those who were there, “This man was with Jesus of Nazareth.” 72 And again he denied it with an oath, “I do not know the man.” 73 A little later the bystanders came up and said to Peter, “Surely you too are one of them; for even the way you talk gives you away.” 74 Then he began to curse and swear, “I do not know the man!” And immediately a rooster crowed. 75 And Peter remembered the word which Jesus had said, “Before a rooster crows, you will deny Me three times.” And he went out and wept bitterly. Chapter 27 Judas’s Remorse 1 Now when morning came, all the chief priests and the elders of the people conferred together against Jesus to put Him to death; 2 and they bound Him, and led Him away and delivered Him to Pilate the governor. 3 Then when Judas, who had betrayed Him, saw that He had been condemned, he felt remorse and returned the thirty pieces of silver to the chief priests and elders, 4 saying, “I have sinned by betraying innocent blood.” But they said, “What is that to us? See to that yourself!” 5 And he threw the pieces of silver into the temple sanctuary and departed; and he went away and hanged himself. 6 The chief priests took the pieces of silver and said, “It is not lawful to put them into the temple treasury, since it is the price of blood.” 7 And they conferred together and with the money bought the Potter’s Field as a burial place for strangers. 8 For this reason that field has been called the Field of Blood to this day. 9 Then that which was spoken through Jeremiah the prophet was fulfilled: “AND THEY TOOK THE THIRTY PIECES OF SILVER, THE PRICE OF THE ONE WHOSE PRICE HAD BEEN SET by the sons of Israel; 10 AND THEY GAVE THEM FOR THE POTTER’S FIELD, AS THE LORD DIRECTED ME.” Jesus before Pilate 11 Now Jesus stood before the governor, and the governor questioned Him, saying, “Are You the King of the Jews?” And Jesus said to him, “It is as you say.” 12 And while He was being accused by the chief priests and elders, He did not answer. 13 Then Pilate *said to Him, “Do You not hear how many things they testify against You?” 14 And He did not answer him with regard to even a single charge, so the governor was quite amazed. 15 Now at the feast the governor was accustomed to release for the people any one prisoner whom they wanted. 16 At that time they were holding a notorious prisoner, called Barabbas. 17 So when the people gathered together, Pilate said to them, “Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?” 18 For he knew that because of envy they had handed Him over. 19 While he was sitting on the judgment seat, his wife sent him a message, saying, “Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.” 20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to put Jesus to death. 21 But the governor said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” 22 Pilate *said to them, “Then what shall I do with Jesus who is called Christ?” They all *said, “Crucify Him!” 23 And he said, “Why, what evil has He done?” But they kept shouting all the more, saying, “Crucify Him!” 24 When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, “I am innocent of this Man’s blood; see to that yourselves.” 25 And all the people said, “His blood shall be on us and on our children!” 26 Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 321 To the cross: The Roman soldiers took Jesus into the Praetorium and mocked him, dressing him in a scarlet robe and a crown of thorns. They then led him to the crucifixion site outside the city. He was so weakened by his beatings that he could not carry his cross, and a man from Cyrene was forced to carry it to Golgotha.§ Notes: Comments: OT motifs: Jesus’ crucifixion and death: GOLGOTHA, Friday, Mt 27:27-56; Mk 15:16-41; Lk23:26-49; Jn 19:17-30 (OT prophecy Of Messiah among transgressors: Isa 53:12; of casting lots: Ps 22:18; of Messiah’s thirst: Ps 22:18; unbroken bones: Ps 34:20; cf. Exo 12:46; Num 9:12; pierced side: Zech 12:10; death: Isa 53:7-8[LXX]; 53:89; Deut 21:23) Mt 27:27–56 (NASB95) Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole Roman cohort around Him. 28 They stripped Him and put a scarlet robe on Him. 29 And after twisting together a crown of thorns, they put it on His head, and a reed in His right hand; and they knelt down before Him and mocked Him, saying, “Hail, King of the Jews!” 30 They spat on Him, and took the reed and began to beat Him on the head. 31 After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him. 32 As they were coming out, they found a man of Cyrene named Simon, whom they pressed into service to bear His cross. 33 And when they came to a place called Golgotha, which means Place of a Skull, 34 they gave Him wine to drink mixed with gall; and after tasting it, He was unwilling to drink. 35 And when they had crucified Him, they divided up His garments among themselves by casting lots. 36 And sitting down, they began to keep watch over Him there. 37 And above His head they put up the charge against Him which read, “THIS IS JESUS THE KING OF THE JEWS.” 38 At that time two robbers were crucified with Him, one on the right and one on the left. 39 And those passing by were hurling abuse at Him, wagging their heads 40 and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross.” 41 In the same way the chief priests also, along with the scribes and elders, were mocking Him and saying, 42 “He saved others; He cannot save Himself. He is the King of Israel; let Him now come down from the cross, and we will believe in Him. 43 “HE TRUSTS IN GOD; LET GOD RESCUE Him now, IF HE DELIGHTS IN HIM; for He said, ‘I am the Son of God.’ ” 44 The robbers who had been crucified with Him were also insulting Him with the same words. 45 Now from the sixth hour darkness fell upon all the land until the ninth hour. 46 About the ninth hour Jesus cried out with a loud voice, saying, “ELI, ELI, LAMA SABACHTHANI?” that is, “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?” 47 And some of those who were standing there, when they heard it, began saying, “This man is calling for Elijah.” 48 Immediately one of them ran, and taking a sponge, he filled it with sour wine and put it on a reed, and gave Him a drink. 49 But the rest of them said, “Let us see whether Elijah will come to save Him.” 50 And Jesus cried out again with a loud voice, and yielded up His spirit. 51 And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. 52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the tombs after His resurrection they entered the holy city and appeared to many. 54 Now the centurion, and those who were with him keeping guard over Jesus, when they saw the earthquake and the things that were happening, became very frightened and said, “Truly this was the Son of God!” 55 Many women were there looking on from a distance, who had followed Jesus from Galilee while ministering to Him. 56 Among them was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. Notes: OT motifs: Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 322 Comments: In Jesus’ ministry, I have isolated several key peaks or events for purpose of emphasis and outline: baptism and acknowledgement, first cleansing of the temple, the calling/sending of the twelve, the transfiguration, calling/sending of the seventy, the second cleansing of the temple, and Jesus’ rejection/death/resurrection/ascension (see pp. 180, 184). Jesus’ entire life and ministry was focused towards his death. In his death, Jesus completely “fulfills all righteousness.” Jesus is the long awaited true prophet, priest, and king. In his priestly calling, Jesus is the perfect sacrifice for the sins of the people of God. Jesus’ final Passion involves his rejection, death, and resurrection.286 His perfect obedience unto death completes all the promises of God to redeem his people and to crush the head of the serpent. Defeat of death, and all of God’s enemies, is now made possible. As the Last Adam, Jesus fulfills all of the probationary tests that Adam and Israel failed. Further, As the “Lamb of God that takes away the sins of the world” he accomplished the satisfaction of the moral law of God, that sin must be atoned. Did the Father Abandon the Incarnate Son on the Cross? It is often thought that because God “cannot look on sin” that the Father turned his face in abandonment from the Son on the Cross. But is this possible? Within the coinherent and eternal triunity of God as Father, Son, and Spirit there can be no division or disruption. So also, in the incarnation of God in the Son, the Lord Jesus Christ, there could be no disunity or alienation possible within the Godhead. Consequently, there could have been no possible separation or division of the triunity of God in Christ’s death by the Father’s abandonment. • • 286 The triune God cannot be divided within the Godhead, therefore the Father could not have abandoned the Son, nor the Son the Spirit, nor the Spirit the Father. This would be “ontologically” and logically impossible. The Triune God is one God, three co-essential Persons, indivisible (inseparable) yet distinct. The tri-personal unity of God is that the “essence” or nature of God is wholly and indivisibly equal in perfection in Father, Son, and Spirit. God’s triunity thus means that he can never be divided (alienated or abandoned within, or from himself), ever! In the unity of the Godhead there be three persons, of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost: the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son (WCF 2.3; also 8.2, “inseparably joined together in one person”). It is said that God cannot “look on sin”: “Your eyes are too pure to look on evil; you cannot look at wrongdoing” (Hab 1:13), and so it is taken to mean that God had to totally abandon Jesus when “For our sake he made him to be sin who knew no sin” (2 Cor 5:21). But this is a misunderstanding on both accounts. That Jesus “became sin” could NOT mean that the triunity of our holy God was threatened, nor that Jesus became sinful or was considered unholy, nor Consider F.A. Schaeffer’s description of the pattern of Jesus’ life as that of the Christian: rejected, slain, risen (True Spirituality). Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 323 • • • • • • • • that the Father withdrew from the Son in abandonment. Rather, that in his suffering and death he became the complete and final offering for sin, for our guilt in Adam (Rom 3:25). The One who is the fullness of God stood in our place to reconcile us to God, and he as such could never be rejected (Col 1:19-20). Further, God certainly can “look on sin” since he sees us every day sinning before him. Rather, he cannot and will not tolerate forever the presence of hated sin in his creation. Indeed, Habakkuk’s context is his struggle to understand why the Lord was actually using the wicked Babylonians to bring judgment on Israel, so he asked why the Lord tolerates the treacherous and wicked. So, the Lord must at least see them! In short, this text is not about the Father abandoning the Son. In this sense, God can never look on sin with approval. Surely, the Father was never displeased with disapproval of the Son to require abandonment of the Son (who bore the penalty of death for the guilt of Adam). Instead, the wrath of God against sin was complete in Christ’s death; there was no further need for some added “abandonment” to remove God’s wrath. Yes, Christ experienced the wrath of God for sin, but it was in his suffering and death on the cross, not in his being abandoned by God because God the Father could not “look” on him! On the cross, the phrase Jesus cries out from Ps 22 expresses the deep anguish of the pain of death and being “forsaken” to death: “My God, My God why have you forsaken me,” was the sure proof that Jesus was really going to die on behalf of his people. It thus fulfills the messianic expectation that the Suffering Servant would die. His perfect obedience unto death completes the promises of God to redeem his people and to crush the head of the serpent (Gen 3:15). Defeat of death, and all of God’s enemies, is now made possible. As the Last Adam, Jesus in his incarnation fulfills all the probationary tests that Adam and Israel failed. Further, as the spotless “Lamb of God that takes away the sins of the world” he accomplished the satisfaction of the moral law of God, that sin must be atoned by propitiation not through God’s abandonment of the Lamb. Keep in mind, that in the same Psalm, the one who cried out “My God, My God . . .” also states that God “has not hidden his face from him”: For he has not despised or scorned the suffering of the afflicted one; he has not hidden his face from him but has listened to his cry for help. v. 24 Jesus had told his disciples that when he was “lifted up” (Jn 8:28; 12; 12:32) the world would know that “I am he” (the OT phrase for YHWH), meaning the Messiah, the incarnate Son of God was claiming to be equal to the God of the OT! As God, he could never cease to have all the attributes of God in unbroken communion within himself (Deut 6:4-5; Jn 10:30; 1 Cor 8:4-6). Correspondingly, it was at the very point of his death on the cross most evident that he is fully the Son of God without any diminishment, loved by the Father, and not forsaken or abandoned, and so the Roman centurion testified, “Surely, this man was the Son of God.” Many watching the crucifixion had been mocking Jesus on the cross, saying that if he was the Son of God that God would rescue him (i.e., not abandon him): “Come down from the cross, if you are the Son of God!” In the same way the chief priests, the teachers of the law and the elders mocked him. “He saved others,” they said, “but he can’t save himself! He’s the king of Israel! Let him come down now from the cross, and we will believe in him. He trusts in God. Let God rescue him now if he wants him, for he said, ‘I am the Son of God’” (Mk 15:29-32; Mtt 27:40-44). In this context, their mockery dramatically highlights the importance of Jesus then quoting from Ps 22, indicating his Messianic status. Jesus’ claim that he would be “lifted up,” suggested that he was the one to fulfill its specific crucifixion imagery: Dogs surround me, a pack of villains encircles me; they pierce my hands and my feet. All my bones are on display; people stare and gloat over me. They divide my clothes among them and cast lots for my garment (Ps 22:16-18). Yes, if God had abandoned him in hostility, then he could not be the Messiah, according to the onlookers’ correct understanding. Yet, they failed to understand that God had not abandoned him (because he was dying) but had accepted his perfect sacrifice for sin. And then, the veil in the Temple is sundered open into the Most Holy Place Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 324 • proving rather that he has, and gives access to, the very presence of God the Father! How could that be if he had then been abandoned? In truth, it was at the very point of death when God the Father was most satisfied and pleased that the Son had completed the substitutionary works of redemption. When he died, Jesus said, “Father, into your hands I commit my spirit.” This was not any kind of angry abandonment or desertion but rather satisfaction and resolution since redemption was now accomplished. The Son could not be abandoned by his Father, that would be absurd (Jn 8:16, 29; 14:31; 16:32). Instead, it is here that the Son and his atoning, substitutionary works were fully accepted on behalf of Adam and his posterity, and when the Son was shown most clearly to be inseparably loved by, and one with, the Father and the Spirit. Jesus’ burial: JOSEPH’S TOMB, Friday, Mt 27:57-66; Mk 15:42-47; Lk 23:50-56; Jn 19:31-42 Mt 27:57–66 (NASB95) When it was evening, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. 58 This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. 59 And Joseph took the body and wrapped it in a clean linen cloth, 60 and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away. 61 And Mary Magdalene was there, and the other Mary, sitting opposite the grave. 62 Now on the next day, the day after the preparation, the chief priests and the Pharisees gathered together with Pilate, 63 and said, “Sir, we remember that when He was still alive that deceiver said, ‘After three days I am to rise again.’ 64 “Therefore, give orders for the grave to be made secure until the third day, otherwise His disciples may come and steal Him away and say to the people, ‘He has risen from the dead,’ and the last deception will be worse than the first.” 65 Pilate said to them, “You have a guard; go, make it as secure as you know how.” 66 And they went and made the grave secure, and along with the guard they set a seal on the stone. Notes: ADD: The days Jesus was in the grave have often raised a question, as to how to count them: See https://bible.org/question/were-three-days-and-three-nights-jesus-wasgrave-full-72-hours 6. AFTER THE RESURRECTION For those who doubt Karl Barth’s unorthodox view on the resurrection, “But inasmuch as the occurrence was conditioned by the Resurrection, in so far, that is, as it was not the ‘coming to pass,’ or the discovery, or the recognition, which conditioned its necessity and appearance and revelation, the Resurrection is not an event in history at all. Jesus is declared to be the Son of God wherever He reveals Himself and is recognized as the Messiah. This declaration of the Son of man to be the Son of God is the significance of Jesus, and, apart from this, Jesus has no more significance or insignificance than may be attached to any man or thing or period of history in itself.”287 Yet. Paul writes in 1 Cor 15 2 But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? 13 If there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, our preaching is useless and so is your faith. 15 More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. 16 For if the dead are not raised, then Christ has not been raised either. 17 And if Christ has not been raised, your faith is futile; you are still in your sins. 18 Then those also who have fallen asleep in Christ are lost. 19 If only for this life we have hope in Christ, we are to be pitied more than all men. 287 Barth, Romans, sixth ed., p. 30. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 325 Jesus’ empty tomb and resurrection: JERUSALEM, Sunday, Mt 28:1-10; Mk 16:1-8; Lk 24:1-12; Jn 20:1-10 (OT prophecy: Ps 16:8-11; 2 Sam 22:6-7; Ps 18:4-6; 116:3; 2 Sam 7:12-13; Ps 132:11; Hos 6:2) Mt 28:1–10 (NASB95) Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave. 2 And behold, a severe earthquake had occurred, for an angel of the Lord descended from heaven and came and rolled away the stone and sat upon it. 3 And his appearance was like lightning, and his clothing as white as snow. 4 The guards shook for fear of him and became like dead men. 5 The angel said to the women, “Do not be afraid; for I know that you are looking for Jesus who has been crucified. 6 “He is not here, for He has risen, just as He said. Come, see the place where He was lying. 7 “Go quickly and tell His disciples that He has risen from the dead; and behold, He is going ahead of you into Galilee, there you will see Him; behold, I have told you.” 8 And they left the tomb quickly with fear and great joy and ran to report it to His disciples. 9 And behold, Jesus met them and greeted them. And they came up and took hold of His feet and worshiped Him. 10 Then Jesus said to them, “Do not be afraid; go and take word to My brethren to leave for Galilee, and there they will see Me.” Notes: Comments: In Jesus’ ministry, I have isolated several key peaks or events for purpose of emphasis and outline: baptism and acknowledgement, first cleansing of the temple, the calling/sending of the twelve, the transfiguration, calling/sending of the seventy, the second cleansing of the temple, and Jesus’ rejection/death/resurrection (see pp. 180, 184). Jesus’ resurrection is so closely linked with his atoning-sacrificial death that I would include them both as part of the same peak in the history of redemption, since the resurrection is the confirmation that “God was in Christ” reconciling the world to himself. OT motifs: Jesus appears to Mary Magdalene: JERUSALEM, Sunday, Mk 16:9-11; Jn 20:11-18 Mk 16:9–11 (NASB95) Now after He had risen early on the first day of the week, He first appeared to Mary Magdalene, from whom He had cast out seven demons. 10 She went and reported to those who had been with Him, while they were mourning and weeping. 11 When they heard that He was alive and had been seen by her, they refused to believe it. Jn 20:11–18 (NASB95) But Mary was standing outside the tomb weeping; and so, as she wept, she stooped and looked into the tomb; 12 and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had been lying. 13 And they said to her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I do not know where they have laid Him.” 14 When she had said this, she turned around and saw Jesus standing there, and did not know that it was Jesus. 15 Jesus said to her, “Woman, why are you weeping? Whom are you seeking?” Supposing Him to be the gardener, she said to Him, “Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away.” 16 Jesus said to her, “Mary!” She turned and said to Him in Hebrew, “Rabboni!” (which means, Teacher). 17 Jesus said to her, “Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, ‘I ascend to My Father and your Father, and My God and your God.’ ” 18 Mary Magdalene came, announcing to the disciples, “I have seen the Lord,” and that He had said these things to her. Notes: Comments: OT Motifs: Jesus appears to the two: GOING TO EMMAUS, Sunday, Mk 16:12-13; Lk 24:13-35 Mk 16:12–13 (NASB95) After that, He appeared in a different form to two of them while they were walking along on their way to the country. 13 They went away and reported it to the others, but they did not believe them either. Lk 24:13–35 (NASB95) And behold, two of them were going that very day to a village named Emmaus, which was about seven miles from Jerusalem. 14 And they were talking with each other about all these things which had taken place. 15 While they were talking and discussing, Jesus Himself approached and began traveling with them. 16 But their eyes were prevented from recognizing Him. 17 And He said to them, “What are these words that you are exchanging with one another as you are walking?” And they stood still, looking sad. 18 One of them, named Cleopas, answered and said to Him, “Are You the only one visiting Jerusalem and unaware of the things which have happened here in these days?” 19 And He said to them, “What things?” And they said to Him, “The things about Jesus the Nazarene, who was a prophet mighty in deed and word in the sight of God and all the people, 20 and how the chief priests and our rulers delivered Him to the sentence of death, and crucified Him. 21 “But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, it is the third day since these things happened. 22 “But also some women among us amazed us. When they were at the tomb early in the morning, 23 and did not find His body, they came, saying that they had also seen a vision of angels who said that He was Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 326 alive. 24 “Some of those who were with us went to the tomb and found it just exactly as the women also had said; but Him they did not see.” 25 And He said to them, “O foolish men and slow of heart to believe in all that the prophets have spoken! 26 “Was it not necessary for the Christ to suffer these things and to enter into His glory?” 27 Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures. 28 And they approached the village where they were going, and He acted as though He were going farther. 29 But they urged Him, saying, “Stay with us, for it is getting toward evening, and the day is now nearly over.” So He went in to stay with them. 30 When He had reclined at the table with them, He took the bread and blessed it, and breaking it, He began giving it to them. 31 Then their eyes were opened and they recognized Him; and He vanished from their sight. 32 They said to one another, “Were not our hearts burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us?” 33 And they got up that very hour and returned to Jerusalem, and found gathered together the eleven and those who were with them, 34 saying, “The Lord has really risen and has appeared to Simon.” 35 They began to relate their experiences on the road and how He was recognized by them in the breaking of the bread . Notes: Comments: OT motifs: Jesus appears to ten disciples: JERUSALEM, Sunday, Mk 16:14; Lk 24:36-43; Jn 20:19-25 Jn 20:19–25 (NASB95) So when it was evening on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.” 20 And when He had said this, He showed them both His hands and His side. The disciples then rejoiced when they saw the Lord. 21 So Jesus said to them again, “Peace be with you; as the Father has sent Me, I also send you.” 22 And when He had said this, He breathed on them and said to them, “Receive the Holy Spirit. 23 “If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained.” 24 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25 So the other disciples were saying to him, “We have seen the Lord!” But he said to them, “Unless I see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe.” Notes: Comments: OT motifs: Jesus appears to the eleven disciples: JERUSALEM, One week later, Jn 20:26-31 Jn 20:26–31 (NASB95) After eight days His disciples were again inside, and Thomas with them. Jesus came, the doors having been shut, and stood in their midst and said, “Peace be with you.” 27 Then He said to Thomas, “Reach here with your finger, and see My hands; and reach here your hand and put it into My side; and do not be unbelieving, but believing.” 28 Thomas answered and said to Him, “My Lord and my God!” 29 Jesus said to him, “Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed.” 30 Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; 31 but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. Notes: Comments: OT motifs: Jesus talks with some of his disciples: SEA OF GALILEE, One week later, Jn 21:1-25 Jn 21:1–25 (NASB95) After these things Jesus manifested Himself again to the disciples at the Sea of Tiberias, and He manifested Himself in this way. 2 Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of His disciples were together. 3 Simon Peter said to them, “I am going fishing.” They said to him, “We will also come with you.” They went out and got into the boat; and that night they caught nothing. 4 But when the day was now breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. 5 So Jesus said to them, “Children, you do not have any fish, do you?” They answered Him, “No.” 6 And He said to them, “Cast the net on the righthand side of the boat and you will find a catch.” So they cast, and then they were not able to haul it in because of the great number of fish. 7 Therefore that disciple whom Jesus loved said to Peter, “It is the Lord.” So when Simon Peter heard that it was the Lord, he put his outer garment on (for he was stripped for work), and threw himself into the sea. 8 But the other disciples came in the little boat, for they were not far from the land, but about one hundred yards away, dragging the net full of fish. 9 So when they got out on the land, they saw a charcoal fire already laid and fish placed on it, and bread. 10 Jesus said to them, “Bring some of the fish which you have now caught.” 11 Simon Peter went up and drew the net to land, full of large fish, a hundred and fifty-three; and although there were so many, the net was not torn. 12 Jesus said to them, “Come and have breakfast.” None of the disciples ventured to question Him, “Who are You?” knowing that it was the Lord. 13 Jesus came and took the bread and gave it to them, and the fish likewise. 14 This is now the third time that Jesus was manifested to the disciples, after He was raised from the dead. 15 So when they had finished breakfast, Jesus said to Simon Peter, “Simon, son Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 327 of John, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Tend My lambs.” 16 He said to him again a second time, “Simon, son of John, do you love Me?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Shepherd My sheep.” 17 He said to him the third time, “Simon, son of John, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, You know all things; You know that I love You.” Jesus said to him, “Tend My sheep. 18 “Truly, truly, I say to you, when you were younger, you used to gird yourself and walk wherever you wished; but when you grow old, you will stretch out your hands and someone else will gird you, and bring you where you do not wish to go.” 19 Now this He said, signifying by what kind of death he would glorify God. And when He had spoken this, He said to him, “Follow Me!” 20 Peter, turning around, saw the disciple whom Jesus loved following them; the one who also had leaned back on His bosom at the supper and said, “Lord, who is the one who betrays You?” 21 So Peter seeing him said to Jesus, “Lord, and what about this man?” 22 Jesus said to him, “If I want him to remain until I come, what is that to you? You follow Me!” 23 Therefore this saying went out among the brethren that that disciple would not die; yet Jesus did not say to him that he would not die, but only, “If I want him to remain until I come, what is that to you?” 24 This is the disciple who is testifying to these things and wrote these things, and we know that his testimony is true. 25 And there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books that would be written. Notes: Comments: OT motifs: Jesus ascends to his Father in heaven: MT OF OLIVES, forty days later, Mt 28:16-20; Mk 16:19-20; Lk 24:44-53 (OT prophecy: Ps 110:1; 2:7; 68:18) Mt 28:16–20 (NASB95)But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated. 17 When they saw Him, they worshiped Him; but some were doubtful. 18 And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” Lk 24:44–53 (NASB95) Now He said to them, “These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” 45 Then He opened their minds to understand the Scriptures, 46 and He said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day, 47 and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem. 48 “You are witnesses of these things. 49 “And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.” 50 And He led them out as far as Bethany, and He lifted up His hands and blessed them. 51 While He was blessing them, He parted from them and was carried up into heaven. 52 And they, after worshiping Him, returned to Jerusalem with great joy, 53 and were continually in the temple praising God. Notes: Comments: the consummate “high point” in the history of redemption! Second only to Jesus Parousia at the end of the age. OT motifs: Jesus exalted and glorified: Ps 110:1; 2:8-9 Ps 110:1 (NASB95) The LORD says to my Lord: “Sit at My right hand Until I make Your enemies a footstool for Your feet.” Ps 2:8–9 (NASB95) Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. 9 ‘You shall break them with a rod of iron, You shall shatter them like earthenware.’ ” Notes: Comments: OT motifs: Judas replaced: Ps 109:8; 69:25 Ps 109:8 (NASB95) Let his days be few; Let another take his office. Ps 69:25 (NASB95) May their camp be desolate; May none dwell in their tents . Notes: Comments: OT motifs: Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 328 E. Resurrection: the fulfillment of the promise and eschatos ➢ See peculiar view on the resurrection by McDonald and Porter, p. 6. Acts 2:23-24 – resurrection is central to eschatology and the history of redemption. This man was handed over to you by God’s set purpose and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross. 24 But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him. “The bodily resurrection is the justification of Jesus as the human son of God and is thus the basis of the justification of all who believe in him.”288 “The meaning of all the scriptures is unlocked by the death and resurrection of Jesus.”289 The crown of creation is humankind. The crown of redemption is resurrected humankind. In the unfolding of revelation, resurrection is the remedy to the malady of the curse, thus the fulcrum of all redemption. This centerpiece of redemption is only very gradually seen in the OT, although it is has several dramatic highpoints (Elijah - 2 Ki 2:9-11 - see raising of the dead). Several important highlights include the assumption of Enoch (Gen 5:24). Deut 34:6 – Moses He buried him in Moab, in the valley opposite Beth Peor, but to this day no one knows where his grave is. Nu 23:10 – Balaam’s mashal Who can count the dust of Jacob or number the fourth part of Israel? Let me die the death of the righteous, and may my end be like theirs!” Ps 16:10-11 because you will not abandon me to the grave, nor will you let your Holy One see decay. 11 You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand. Ps 17:14-15 O LORD, by your hand save me from such men, from men of this world whose reward is in this life. You still the hunger of those you cherish; their sons have plenty, and they store up wealth for their children. 15 And I—in righteousness I will see your face; when I awake, I will be satisfied with seeing your likeness. Ps 49:15 But God will redeem my life from the grave; he will surely take me to himself. Selah Ps 73:23,25-26 Yet I am always with you; you hold me by my right hand. 25 Whom have I in heaven but you? And earth has nothing I desire besides you. 26 My flesh and my heart may fail, but God is the strength of my heart 288 289 Goldsworthy, Preaching, p. 83. Goldsworthy, Preaching, p. 54. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 329 and my portion forever. Job 19:25-27    25 I know that my Redeemer lives, and that in the end he will stand upon the earth. 26 And after my skin has been destroyed, yet in my flesh I will see God; 27 I myself will see him with my own eyes—I, and not another. How my heart yearns within me! Vos says this is too obscure in the Hebrew to be sure of resurrection here, translating the in v. 26 as “outside my flesh.”290 Buswell says the  in verse 26 is the only difficulty, which should be translated from instead of “outside my flesh” or “without my flesh” (ASV 1901).291 See RSV “from my flesh,” KJV “in my flesh.” Calvin believed strongly that Job was looking forward to the bodily resurrection.292 Isa 26:19 But your dead will live; their bodies will rise. You who dwell in the dust, wake up and shout for joy. Your dew is like the dew of the morning; the earth will give birth to her dead. Isa 25:6-7 – death swallowed up forever 6 On this mountain the LORD Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine— the best of meats and the finest of wines. 7 On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; Dan 12:1ff – two sided resurrection here(?) 2 Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt. 3 Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever. 1 Cor 15:52 in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. OT belief in life, salvation, and resurrection after death: Gen 17:7 I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you. Gen 49:18 -- Jacob’s hope of salvation I look for your deliverance, O LORD. Ex 3:6 Then he said, “I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.” At this, Moses hid his face, because he was afraid to look at God. Deut 33:3 all the saints are in his hand Surely it is you who love the people; all the holy ones are in your hand. 290 Vos, Eschatology of the OT, p. 25. Buswell, A Systematic Theology, part IV, “Eschatology,” p. 327. 292 Calvin, Institutes, II.X.19, pp. 445-446. 291 Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 330 At your feet they all bow down, and from you receive instruction, Num 23:10 Who can count the dust of Jacob or number the fourth part of Israel? Let me die the death of the righteous, and may my end be like theirs!” Ps 34:22 The LORD redeems his servants; no one will be condemned who takes refuge in him. Ps 116:15 Precious in the sight of the LORD is the death of his saints. Ps 102:25-28 In the beginning you laid the foundations of the earth, and the heavens are the work of your hands. 26 They will perish, but you remain; they will all wear out like a garment. Like clothing you will change them and they will be discarded. 27 But you remain the same, and your years will never end. 28 The children of your servants will live in your presence; their descendants will be established before you. Ps 111:9 He provided redemption for his people; he ordained his covenant forever— holy and awesome is his name. Ps 140:13 Surely the righteous will praise your name and the upright will live before you. Isa 51:6 Lift up your eyes to the heavens, look at the earth beneath; the heavens will vanish like smoke, the earth will wear out like a garment and its inhabitants die like flies. But my salvation will last forever, my righteousness will never fail. The Lord always covenanted with his servants thus, “I will be your God, and you shall be my people” [Lev 26:12]. The prophets also commonly explained that life and salvation and the whole of blessedness are embraced in these words.293 NT belief in resurrection after death ➢ See Jewish Messianic Expectations, p. 78. ➢ See Kaiser, Toward Rediscovering the OT, pp. 141-144. ➢ See R.B. Gaffin, Jr. “Resurrection and Redemption: How Eschatology and the Gospel Relate,” Modern Reformation, Jan/Feb 1999, pp. 23-25. Belief in bodily resurrection was clearly at the heart of NT theological divisions, and even though the Sadducees here may have been trying to trick Jesus, their argument shows that belief in the bodily resurrection was common and not at all peculiar. Jesus turns the tables on them again by challenging their own denial of the resurrection, as well as ignorance about it. Mt 22:23-32 That same day the Sadducees, who say there is no resurrection, came to him with a question. 24 “Teacher,” they said, “Moses told us that if a man dies without having children, his brother must marry the widow and have children for him. 25 Now there were seven brothers among us. The first one married and died, and since he had no children, he left his wife to his brother. 26 The same thing happened to the second and third brother, right on down to the seventh. 27 Finally, the woman died. 28 Now then, at the resurrection, whose wife will she be of the seven, since all of them were 293 Calvin, Institutes, p. 435. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 331 married to her?” 29 Jesus replied, “You are in error because you do not know the Scriptures or the power of God. 30 At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven. 31 But about the resurrection of the dead—have you not read what God said to you, 32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living.” See also Matt 22:23, 28, 30f; 27:53; Mark 12:18, 23; Luke 14:14; 20:27, 33, 35f; John 5:29; 11:24f; Acts 1:22; 2:31; 4:2, 33; 17:18, 32; 23:6, 8; 24:15, 21; 26:23; Rom 1:4; 6:5; 1 Cor 15:12f, 21, 42; Phil 3:10f; 2 Tim 2:18; Heb 6:2; 11:35; 1 Pet 1:3; 3:21; Rev 20:5f F. (parousia) of God: Christ’s appearing and revelation The The presence of God restored, or rather God’s creation restored to the presence of God, is the goal of redemption. The Face of God (, P*/'<) is linked through the Bible with the glory and the name of God, all of which correspond with his presence.294 The “coming” of God is the “arrival” of his presence, or the manifestation of his presence. Thus, the presence of the Lord has a logical link with the day of the Lord, for his parousia will bring his glory. For the righteous, it will be a day of blessedness. On the negative side, the Lord’s coming upon the wicked is his presence of judgment, purging the dross from his creation. This theme is prominent in the prophets who constantly warned that the Lord was coming . . . The parousia ( )of the Messiah will be preceded by signs: Isa 7:14 Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel. Isa 11:10 In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his place of rest will be glorious. 2 Thess 2:8 And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendor of his coming. 1 Pet 4:13-16 But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. Rev 19:11 I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and makes war. Jesus’ first parousia was the Messianic hope of the entire old covenant, and Jesus’ final Parousia is the hope of the entire new covenant. With the arrival of Jesus, the glory of God is incarnated, and the eschatos of God’s redemption for humanity is accomplished. The presence of God is restored through his glory-Spirit through his glorious Son. Thus, the day of the Lord has come, he has sent his Messiah and his Spirit in the last days to bring that redemption. Consummation of that redemption awaits the last “day of the Lord,” when he returns with his angelic hosts to glorify his redeemed, purging the tares from his harvest fields. 2 Pet 3:10,12 But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare. 12 as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. Three synonymous terms:295 ▪ The coming parousia ( ▪ The appearing epiphany ( ▪ The revelation apocalypse ( ) 1 Thess 4:15; 2 Thess 2:1 ) – 1 Tim 6:14; 2 Tim 4:1; 2 Thess 2:1, 8 ) – 1 Cor 1:7; 2 Thess 1:7 See also Jn 14:3; 1 Cor 15:23; 1 Thess 3:13; 4:13-17; Jude 14; Acts 1:11; Mt 16:27; 24:30; Mk 8:38; Lu 9:26. 1. The return of Christ will involve:  Mt 24:30 – all will see him 294 295 The glory is reflected in Moses’ face after he meets YHWH “face to face” (Ex 33:11) See also p. theological purposes and concf. Dispensationalists separate the coming of Christ (the rapture of church) from the appearing-revelation of Christ. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 332  At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory.  Mt 24:30-31 – Christ will come in glory  At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. 31 And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.  Jn 5:28-29 – Christ will raise all the dead  Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice 29 and come out—those who have done good will rise to live, and those who have done evil will rise to be condemned.  Jn 5:27 – Christ will bring the final judgment of all people  And he has given him authority to judge because he is the Son of Man. o Mt 25:32-46  All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. 33 He will put the sheep on his right and the goats on his left.  2 Pet 3:10-13 – Christ will bring a new heaven and earth  But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare. 11 Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives 12 as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. 13 But in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness. III. Bibliography Many entries are incomplete A. NT Studies (msc) Aland, Kurt. Synopsis of the Four Gospels: Completely Revised on the Basis of the Greek Text of the Nestle Aland, Fortress Press, 1983) and The Book of the Acts of the Apostles (or Holy Spirit) (50 pages). -----. Synopsis of the Four Gospels. New York: United Bible Societies, 1985. Archer, Gleason L. and G.C. Chirichigno. Old Testament Quotations in the New Testament: A Complete Survey. Chicago: Moody Press, 1983. Blaiklock, E.M. The World of the New Testament. Fort Washington, PA: Christian Literature Crusade, 1981. Briggs, R.C. Interpreting the New Testament Today: An Introduction to the Methods and Issues in the Study of the New Testament. Nashville, New York: Abingdon Press, 1973. Carson, D.A., D.J. Moo, and L. Morris. An Introduction to the New Testament, Zondervan, Grand Rapids, Michigan, 1992. Connick, Milo C. Jesus: the Man, the Mission, and the Message. New Jersey: Prentice-Hall, Inc., 1974. Edersheim, The Life and Times of Jesus the Messiah. Grand Rapids: Eerdmans Publishing Company, 1979. Evans, C.A. “Old Testament in the Gospels,” Dictionary of Jesus and the Gospels. Edited by Joel B. Green, Scot Mcknight, I. Howard Marshall. Downers Grove: InterVarsity Press, 1992, pp. 579-590. Francis, Fred O., and J. Paul Sampley. Pauline Parallels. Second edition Philadelphia: Fortress Press, 1984. Green, Joel B., Scot Mcknight, and I. Howard Marshall. Editors. Dictionary of Jesus and the Gospels. Downers Grove: InterVarsity Press, 1992, Linnemann, Eta. Historical Criticism of the Bible: Methodology or Ideology? Reflections of a Bultmanian turned evangelical. Translated by Robert W. Yarbrough, Grand Rapids: Baker, 1991. -----. Biblical Criticism on Trial: How Scientific is “Scientific Theology”? Translated by Robert Yarbrough. Grand Rapids, MI: 2001. McDonald, Lee Martin and Stanley E. Porter. Early Christianity and its Sacred Literature. Peabody, MA: Hendrickson Publishers, Inc., 200. McFague, Sallie. Speaking in Parables: A Study in Metaphor and Theology. Philadelphia: Fortress Press, 1975. Morison, Frank. Who Moved the Stone? Downers Grove: InterVarsity Press, Tenney, Merrill C. New Testament Survey. Grand Rapids: Eerdmans Publishing Company, Inter-Varsity Press, 1985, pp. 1-330. Throckmorton, Burton H., Jr. Gospel Parallels: A Comparison of the Synoptic Gospels. 5th ed. Nashville: Thomas Nelson, 1992. Wenham, John. Christ and the Bible. Guildford, Surrey: Eagle, 1993. -----. Easter Enigma: Are the Resurrection accounts in conflict. Guernsey, Channel Islands, printed by Guernsey Press for The Paternoster Press, 1992. -----. Redating Matthew, Mark, and Luke: A Fresh Assault on the Synoptic Problem. London: Hoddern & Stoughton, 1991. B. Gospels & Life of Jesus Andrews, Samuel J. The Life of Our Lord upon Earth. New and Revised Edition. New York: Charles Scribner’s Sons, 1893. Brown, R. E. The Virginal Conception and Bodily Resurrection of Jesus. Ramsey, N.J.: Paulist Press, 1973 Backhouse, Robert. Editor Tim Dowley. The Kregel Pictorial Guide to the Temple. Grand Rapids: Kregel Publications,[no date]. David Cassidy, “The Defeat of the Devil: Seven Stages of Christ’s Victory Over Satan,” By Faith (Q1. 22, No. 74). Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 333 Cheney, Johnston M. Life of Christ in Stereo: The Four Gospels Combined As One. Edited by Stanley A. Ellisen, Portland, Oregon (USA), second edition, 1969. Cullmann, Craig, Wm. L. The Son Rises: The Historical Evidence for the Resurrection of Jesus. Chicago: Moody Press, 1981. Oscar. Jesus and the Revolutionaries. New York: Harper & Row, 1970. Donehoo, James D. The Apocryphal and Legendary Life of Christ. New York: The Macmillan Company, 1903. . Edersheim, Alfred. The Life and Times of Jesus the Messiah. Eighth Edition, Revised. Two volumes. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Company, 1953. France, R. T. I Came to Set the Earth on Fire. Downers Grove, Ill.: InterVarsity Press, 1975. Fuller, Daniel B. Easter Faith and History. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1965. Fuller, Reginald H. The Formation of the Resurrection Narratives. New York: Macmillan, 1971. Girard, Robert C. Life of Christ. Lancaster: Starburst Publishers. Gaffin, R. B. The Centrality of the Resurrection. Grand Rapids: Baker Book House, 1978. Guthrie, D. Jesus the Messiah. Grand Rapids: Zondervan Publishing House, 1972. ----- A Shorter Life of Christ. Grand Rapids: Zondervan Publishing House, 1970. Habermas, Gary. Resurrection of Jesus: An Apologetic. Grand Rapids: Baker Book House, 1980. Harrison, Everett. F. A Short Life of Christ. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1968. Hayes, Doremus A. The Resurrection Fact. Nashville: Cokesbury Press, 1932. Hegel, Martin. The Four Gospels and the One Gospel of Jesus Christ, 2000. Henry, C. F. H., ed. Jesus of Nazareth: Saviour and Lord. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1966. Hoehner, Harold W. Chronological Aspects of the Life of Christ. Grand Rapids: Zondervan Publishing House, 1977. Kingsbury, Jack D. Jesus Christ in Matthew, Mark, and Luke. Philadelphia: Fortress Press, 1981. Ladd, G. E. I Believe in the Resurrection. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1975. Latham, Henry. The Risen Master. Cambridge: Deighton Bell and Company, 1901. Machen, J. Gresham. The Virgin Birth of Christ. Second Edition. New York: Harper and Brothers, Publishers, 1932. Marshall, I. H. I Believe in the Historical Jesus. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1977. Milligan, William. The Resurrection of Our Lord. London: Macmillan & Company, 1881. Moore, Mark E. The Chronological Life of Christ. Joplin, MO: College Press Publishing Company, 2007. Morrison, Frank. Who Moved the Stone? London: Faber & Faber, 1930. Ogg, George. The Chronology of the Public Ministry of Jesus. London: Longmans, Green, & Company, 1931. Orr, James. The Virgin Birth of Christ. New York: Charles Scribner’s Sons. 1907. -----. The Resurrection of Jesus. Cincinnati: Jennings & Graham, 1909. O’Collins, G. What Are They Saying About the Resurrection? Ramsey, N.J.: Paulist Press, 1978. Ritmeyer, Leen and Kathleen Ritmeyer. “Locating the Original Temple Mount.” Secrets of Jerusalem’s Temple Mount. Washington, DC: Biblical Archaeology Society. 1998, pp. 38-39. Ritmeyer, Leen and Kathleen Ritmeyer. “The Strcutur of Herod’s Temple.” Secrets of Jerusalem’s Temple Mount (updated & enlarged edition). Washington, DC: Biblical Archaeology Society, 2016, pp. 129-251. Robertson, A. T. Epochs in the Life of Jesus. New York: Charles Scribner’s Sons, 1907. The American Bible Society. The Life of Christ. Time Inc., Home Entertainment, 2008. Sailhamer, John H. The Life of Christ. Grand Rapids: Zondervan, 1998. Sloan, Harold P. He Is Risen. New York and Nashville: Abingdon-Cokesbury Press, 1942. Smith, David. In the Days of His Flesh: The Earthly Life of Our Lord and Saviour. Twelfth Edition. London: Hodder & Stoughton, 1917. Sparrow-Simpson, W. J. Our Lord’s Resurrection. London: Longmans, Green, and Company, 1905. -----. The Resurrection and Modern Thought. London: Longmans, Green, & Company, 1911. C. Acts Bruce, F. F. The Acts of the Apostles. Eerdmans Publishing Co., 1952. -----. Commentary on the Book of Acts. Grand Rapids: Eerdmans Publishing Co., 1980. Barnhouse, Donald Grey. Acts: An Expositional Commentary. Grand Rapids: Zondervan Publ. House, 1979. Blaiklock, E.M. The Acts of the Apostles. Grand Rapids: Eerdmans Publishing Co., 1959. Bruce, F. F. Commentary on the Book of Acts: New International Commentary. Wm. B. Eerdmans Publishing Co., 1956. Conzelmann, Hans. Acts. Hermeneia. Fortress [orig. 1963]. -----. The Book of Acts. Revised edition. Grand Rapids, MI: Eerdmans, 1988. Foakes-Jackson, F. J. and Lake, Kirsopp, eds. The Beginnings of Christianity. 5 volumes. Baker, 1979. Gaebelein, A.C. The Acts of the Apostles. New York: Our Hope Publishing Co., 1912. Gasque, Ward W. A History of the Criticism of the Acts of the Apostles. Grand Rapids: Eerdmans, 1975; rev. ed.1989. Gundry, Robert. A Survey of the New Testament. Revised Edition, Grand Rapids: Zondervan, 1981. Harrison, Everett. Acts: The Expanding Church. Chicago, Moody Press, 1975. Haenchen, Ernst. The Acts of the Apostles: a commentary. Westminster, 1971. Jacobsen, Henry. The Acts: Then and Now. Wheaton: Victor Books, 1980. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 334 Jensen, Irving L. Acts: An Independent Study. Chicago: Moody Press, 1968. Kistemaker, Simon. Acts New Testament Commentary. Grand Rapids: Baker, 1990. Longenecker, R.N. Acts Expositor's Bible Commentary. Grand Rapids: Zondervan, 1981. -----. The Ministry and Message of Paul. Grand Rapids: Zondervan, 1971. MacArthur, J.F. Jr. Charismatic Chaos. Grand Rapids: Zondervan, 1992. MacDonald, William. The Acts: Dynamic Christianity. Kansas City, KS: Walterick Publ., 1971. Marshall, I. Howard. Acts. Tyndale Commentaries, Grand Rapids: Eerdmans Publ., 1980. Morgan, G. Campbell. The Acts of the Apostles. Westwood, NJ: Fleming H. Revell, 1924. Munck, Johannes. The Acts of the Apostles. Anchor Bible: 31. Doubleday, 1967. Neil, W. The Acts of the Apostles. New Century Commentary Series. London: Marshall, Morgan & Scott, 1972. Rackham, R.B. The Acts of the Apostles. [ ?] Ramsay, Wm. M. St. Paul, the Traveler and Roman Citizen. Grand Rapids: Baker Book House, 1962. Rees, Paul. Men of Action in the Book of Acts. Chicago: Moody Press, 1961. Stott, John. The Spirit, the Church and the World. Downers Grove, IL: IVP, 1990. Thomas, W.H. Griffith. Outline Studies in the Acts of the Apostles. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1956. Williams, C. S. C. A Commentary on the Acts of the Apostles. Blacks NT Comm. 2nd. ed.; Black, 1964. Historical Background of Acts: Barrett, C. K. Luke the Historian in Recent Study. London: Epworth, 1961. Bruce, F. F. New Testament History. Doubleday, 1972. Dibelius, Martin. Studies in the Acts of the Apostles. SCM, 1973. Ferguson, Everett. Backgrounds of Early Christianity. Eerdmans, 1987. Fitzmyer, Joseph A. Luke the Theologian: Aspects of His Teaching. Paulist, 1989. Hemer, Colin J. The Book of Acts in the Setting of Hellenistic History. WUNT 49. Tubingen: J. C. B. Mohr, 1989. ________. “Luke the Historian.” BJRL 60 (1977-78):28-51. Hengel, Martin. Acts and the History of Earliest Christianity. London: SCM, 1979. ________. The ‘hellenization’ of Judaea in the first century after Christ. London: SCM, 1990. Lohse, E. The New Testament Environment. Abingdon, 1976. Mahlerbe, A. Social Aspects of Early Christianity. 2nd. rev. ed.; Fortress, 1983. Marshall, I. Howard. Luke - Historian and Theologian. Exeter: Paternoster, 1970. Ramsay, Sir William, works. St. Paul the Traveller and the Roman Citizen (London, 1897) Sherwin-White, A. N. Roman Society and Roman Law in the New Testament. Clarendon, 1963. Theology of Acts Bovon, Francois. Luke the Theologian. Pickwick Publications, 1987. Conzelmann, Hans. The Theology of St. Luke. Fortress, 1961. Keck, Leander E. and Martyn, J. Louis, eds. Studies in Luke-Acts. Fortress, 1980. Kee, Howard Clark. Good News to the Ends of the Earth. London: SCM, 1990. Talbert, Charles H. Luke-Acts: New Perspectives from the Society of Biblical Literature Seminar. Crossroad, 1984. D. E. F. G. H. Matthew Mark Luke John Jewish backgrounds I. Bible encyclopedias/dictionaries/atlases Bateman, Herbert W. IV, Darrel L. Bock, and Gordon H. Johnston. Jesus the Messiah: Tracing the Promises, Expectations, and Coming of Israel’s King. Grand Rapids: Kregel, 2012. ISBN 978-0-8254-2109-9. Strack, Herman L. Introduction to the Talmud and Midrash. New York: Atheneum, 1966. A Temple Book. Bloch, Abraham P. The Biblical and Historical Background of the Jewish Holy Days. New York: KTAV Publishing House, Inc., 1978. Archer, Gleason. Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan, 1982. Barker, Kenneth. et. al., Bibliography for Old Testament Exegesis and Exposition. Fourth edition. Dallas: Dallas Theological Seminary, 1979. Bromily, Geoffrey, editor. The International Standard Bible Encyclopedia. Four volumes. Grand Rapids: Eerdmans, 1979-1988. Douglas, J. D., editor. The Illustrated Bible Dictionary. Three volumes. England: Inter-Varsity Press, 1980. -----. The New Bible Dictionary, revised. Cambridge: Wheaton: Tyndale House Publishers, 1982. Elwell, Walter, editor. Baker Encyclopedia of the Bible. Two volumes, Baker House, 1988. Frank, Harry T. Atlas of the Bible Lands. N.J: Hammond, 1984. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 335 Orr, James, editor. The International Standard Bible Encyclopedia. Five volumes. Grand Rapids: Eerdmans, 1956. Pritchard, James B., editor. The Harper Concise Atlas of the Bible. Edited. New York: Harper Collins, 1991. -----. The Times Atlas of the Bible. London: Times Books, 1987. A longer version of the Harper Concise. Tenny, Merril C., editor. The Zondervan Pictorial Enclyclopedia of the Bible. Five volumes. Grand Rapids: Zondervan, 1976. Tyndale Handbook of Bible Charts and Maps with CD Rom. Wheaton: Tyndale House Publishers Incorporatedm 2001. Zondervan Image Archives with CD Rom, Grand Rapids: Zondervan Book Publishers, 1999. Bible map inserts: Sonlight Publishers, Inc. 5010 Old Greenwood Street, Fortsmith, AR 72903. J. Biblical/systematic theology Alexander, T. Desmond, Brian S, Rosner, D.A. Carson. Graeme Goldsworthy. Leicester, England. New Dictionary of Biblical Theology: Exploring the Unity and Diversity of Scripture. Downers Grove: Inter-Varsity Press, 2000. Bray, Gerald. Creeds, Covenants, and Christ. Downers Grove: Inter-Varsity Press, 1984. Buswell, James Oliver, Jr. A Systematic Theology of the Christian Religion. Two volumes in one. Grand Rapids: Zondervan Publishing House, 1962. Calvin, John. Institutes of the Christian Religion. Edited by John T. McNeill. Translated by Ford Lewis Battles. Philadelphia: The Westminster Press, 1960, two volumes. Delitzsch, Franz. Old Testament History of Redemption. Translated by Samuel I. Curtiss. Edinburgh: T and T Clark, 1881; Peabody, MA: Hendrickson Publishers, 1988. Dunzweiler, Robert J. “Regeneration and Indwelling in the Old Testament.” Hatfield, PA: Interdisciplinary Biblical Research Institute, 1985. Edwards, Jonathan. A History of the Work of Redemption. Edited by John F. Wilson. Volume 9. Yale University Press, 1989. Elwell, Walter A.. Editor. Evangelical Dictionary of Theology. Grand Rapids: Baker Book House, 1984. Erickson, Millard J. Christian Theology. Grand Rapids: Baker Book House, 1989. Feinberg, S. John, ed. Continuity and Discontinuity: Perspectives on the Relationship Between the Old and New Testaments. Ill: Crossway, 1988. George, Timothy. Theology of the Reformers. Nashville: Broadman and Holman Publishers, 1988. Hasel, Gerhard F. “The Relationship Between Biblical Theology and Systematic Theology. ” Trinity Journal 5 (1984): pp. 113-127. -----. Old Testament Theology: Basic Issues in the Current Debate. Grand Rapids: Eerdmans, 1972; reprint edition, 1989. -----. Testament Theology: Basic Issues in the Current Debate. Grand Rapids: Eerdmans, 1978; reprint edition, 1993. -----. The Remnant: The History and Theology of the Remnant Idea From Genesis to Isaiah. AUM 5, Berrien Springs, MO: Andrews University Press, 1972. -----. “Proposals for a Canonical Biblical Theology. ” Andrews University Seminary Studies 34, number 1 (1996): pp. 23-33. Hodge, Charles. Systematic Theology. Three volumes. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1972. Høgenhaven, Jesper Problems and Prospects of Old Testament Theology Sheffield: Journal for the Study of the Old Testament Press, 1987. Kaiser, Walter C., Jr. “The Present State of Old Testament Studies. ” Journal of the Evangelical Theological Society 18 (1975): pp. 6979. -----. Toward an Old Testament Theology. Grand Rapids: Zondervan Publishing House, 1978. -----. Toward an Exegetical Theology: Biblical Exegesis for Preaching and Teaching. Grand Rapids: Baker Book House, 1981. -----. Toward Rediscovering the Old Testament. Academie Books, Grand Rapids: Zondervan Publishing House, 1987. -----. Hard Sayings of the Old Testament. Downers Grove: InterVarsity Press, 1983. Kline, Meredith G. “The Two Tables of the Covenant.” Westminster Theological Journal 22 (1960): pp. 133-146. -----. Kingdom Prologue. Gordon-Conwell Theological Seminary: by the author, 1993. -----. Images of the Spirit. Grand Rapids: Baker, 1980; reprint edition, Meredith Kline, 1986. -----. Treaty of the Great King: The Covenant Structure of Deuteronomy: Studies and Commentary. Grand Rapids: Eerdmans, 1963. Knierim, Rolf P. The Task of Old Testament Theology: Method and Cases. Grand Rapids: Eerdmans Publishing Company, 1995. Lints, Richard. The Fabric of Theology: Prolegomenon to Evangelical Theology. Grand Rapids: William B. Eerdmans Publishing Company, 1993. -----. “Two Theologies or One? Warfield and Vos on the Nature of Theology.” Westminster Theological Journal 54. Fall 1992: 235253. McGrath, Alistair. Reformation Thought. Oxford: Basil Blackwell, 1988. McComiskey, Thomas Edward. The Covenants of the Promise: A Theology of the Old Testament Covenants. Nottingham: InterVarsity Press, 1985. Muller, Richard. Post-Reformation Reformed Dogmatics. Volume 1 and 2(?). Grand Rapids: Baker Book House, 1987. Oosterzee, J.J. Van. Christian Dogmatics: A Text book for Academical Instruction and Private Study. London: Hodder and Stoughton, 1872. Payne, J. Barton. The Theology of the Older Testament. Grand Rapids: Academie Books, Zondervan, 1962. Radmacher, D. Earl and Preus D. Robert, eds. Hermeneutics, Inerrancy, and the Bible. Grand Rapids: Zondervan, 1984. Robertson, O. Palmer. The Christ of the Covenants. Phillipsburg, NJ: Presbyterian and Reformed Publ. Co., 1980. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 336 Ridderbos, Herman and Richard B. Gaffin. Redemptive History and the New Testament Scriptures. Translated by H. DeJongste and Richard B. Gaffin. Phillipsburg, NJ: Presbyterian and Reformed Publishing Co., 1988. Scobie, Charles H. H. “The Challenge of Biblical Theology. ” Tyndale Bulletin 42. 1 (1991): pp. 31-61. -----. “The Structure of Biblical Theology. ” Tyndale Bulletin. Volume 43. 2 (Nov 1992): pp. 163-194. VanGemeren, Willem. The Progress of Redemption: The Story of Salvation From Creation to the New Jerusalem. Grand Rapids: Academie Books, 1988. Vannoy, J. Robert. “Divine Revelation and History in the Old Testament. ” Interpretation and History: Essays in Honor of Allan A. MacRae. Edited by R. Laird Harris, Swee-Hwa Quek, and J. Robert Vannoy. Singapore: Christian Life Publishers, 1986. -----. “Biblical History and its Meaning for Us,” Biblical Bulletin No 48, 1983 Veer, Van’t M. B. My God is Yawheh. St. Catherines: Paideia Press, 1980. Vos, Geerhardus. Biblical Theology: Old and New Testaments. Grand Rapids: Eerdmans, 1948. -----. “Christian Faith and the Truthfulness of Bible History. ” The Princeton Theological Review 3 (Jul 1906): pp. 289-305. -----. “The Idea of Biblical Theology as a Science and as a Theological Discipline. ” Redemptive History and Biblical Interpretation: The Shorter Writings of Geerhardus Vos. Phillipsburg, NJ: Presbyterian and Reformed Publishing Co., 1980, pp. 3-24. -----. The Eschatology of the Old Testament. Edited by James T. Dennison, Jr. Phillipsburg, NJ: Presbyterian and Reformed Publishing, 2001. Wood, Leon J. The Holy Spirit in the Old Testament. Eugene, OR: Wipf and Stock Publishers, 1998. Zuck, Roy B., Eugene H. Merrill, and Darrel L. Bock. A Biblical Theology of the Old Testament. Chicago: Moody Press, 1991. A. Jesus & Paul & Judaism B. Jewish Studies of Jesus Bornkamm, Gunther. Paul. Harper and Row, 1971. Davies, W. D. Paul and Rabbinic Judaism. Fortress, 1980. Longenecker, R. Paul, Apostle of Liberty. Baker, 1964. Machen, J. Gresham. The Origin of Paul’s Religion: The James Sprunt Lectures Delivered at Union theological Seminary in Virginia. Grand Rapids: Wm/ B. Eerdman’s Publishing Company, 1925 and 1976. Munck, J. Paul and the Salvation of Mankind. Knox, 1959. Ridderbos, H. Paul: an outline of his theology. Eerdmans, 1975. -----. Paul and Jesus, Presbyterian and Reformed, 1958. Sanders, E. P. Paul and Palestinian Judaism. SCM, 1977. Wenham, David. Follower of Jesus or Founder of Christianity? Wm. B. Eerdmans Publishing Co., 1995. Warfield, Benjamin Breckinridge. “The Christ That Paul Preached.” The Person and Work of Christ. Philadelphia: The Presbyterian and Reformed Publishing Company., 1970, pp. 71-90. Abrahams, Israel. Studies in Pharisaism and the Gospels, 2 ed. Two volumes. Cambridge: Cambridge University Press, 1923. Ben-Chorin, Schalom Brother Jesus; The Nazarene through Jewish Eyes. Translated by Jared S. Klein and Max Reinhart. Athens and London: University of Georgia Press, 2001. Buber, Martin. Two Types of Faith. Translated from the German original (1950) by N.P. Goldhawk. London: Routledge, 1951. Flusser, David. ‘Jesus, his Ancestry and the Commandments of Love' in James H. Charlesworth, ed, Jesus’ Jewishness; Exploring the Place of Jesus in Early Judaism. New York: Crossroad Publishing, 1991. Friedlander, Gerald, The Jewish Sources of the Sermon on the Mount. London: Routledge, 1911. Geiger, Abraham. Judaism and Its History, vol. I. New York: Thalmessinger & Cahn, 1866. Goldstein, Morris, Jesus Within the Jewish Tradition. New York: Macmillan, 1950. Graetz, Heinrich. History of the Jews; From the Earliest Times to the Present Day. Edited and translated from German original of 18531870 by Bella Lowy. London; Jewish Chronicle, 1901. Jackson, Bernard. “The Trials of Jesus and Jeremiah.” Brigham Young University Studies (vol. 32, no.4, 1992) Jacobs, Joseph. As Others Saw Him; A Retrospect: A.D. 54. London: Heinemann, 1895. Klausner, Joseph. Jesus of Nazareth; His Life, Times, and Teaching. New York: Macmillan, 1929. -----. From Jesus to Paul, translated from Hebrew original (1939) by W.F. Stinespring. London: Allen & Unwin, 1943. Lapide, Pinchas. Israelis, Jews and Jesus, trans. by Peter Heinegg (New York: Doubleday, 1979). -----. The Resurrection of Jesus; a Jewish Perspective London: S.P.C.K., 1983. Maccoby, Hyam. Revolution in Judaea; Jesus and the Jewish Resistance. London: Ocean Books, 1973. Montefiore, C.G., Some Elements in the Religious Teaching of Jesus. London: Macmillan, 1910. -----. “The Significance of Jesus for his Own Age.” Hibbert Journal. Vol. X, 1911-12. -----. “The Originality of Jesus.” Hibbert Journal. Vol. XXVIII, 1929. -----. Rabbinic Literature and Gospel Teachings. London: Macmillan, 1930. -----. “What a Jew Thinks About Jesus.” Hibbert Journal. Vol. XXXIII, 1934-35). -----. The Synoptic Gospels. New York: KTAV, 1968. Neusner, Jacob. A Rabbi Talks with Jesus. New York: Doubleday, 1993. Sandmel, Samuel. We Jews and Jesus. New York: Oxford University Press, 1965. Schechter, Solomon, “Some Rabbinic Parallels to the New Testament.” Jewish Quarterly Review. Vol. XII, 1900. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 337 Sherwin, Byron. “Who Do You Say That I Am?” Journal of Ecumenical Studies. Vol. 31, 3-4, 1994. Vermes, Geza, Jesus the Jew; a Historian’s Reading of the Gospels. London: Collins, 1973. -----. Jesus and the World of Judaism. Philadelphia: Fortress, 1983. -----. “Jesus the Jew.” James H. Charlesworth, ed, Jesus’ Jewishness; Exploring the Place of Jesus in Early Judaism. New York: Crossroad Publishing, 1991. -----. The Religion of Jesus the Jew. Minneapolis: Fortress, 1992. C. “History of Jesus” and the Jesus Seminar Partial and incomplete bibliography related to these very critical approaches to the NT: Bellinzoni, Arthur J, Jr. ed. The Two-Source Hypothesis: A Critical Appraisal. Borg, Marcus J. Meeting Jesus Again for the First Time. HarperSanFrancisco, 1995. Miller, Robert A & Funk, Robert, eds. The Complete Gospels: Annotated Scholars Version. HarperSanFrancisco, 1994. Crossan, John Dominic. The Essential Jesus. HarperSanFrancisco, 1994. Davidson, Robert & Leaney, A.R.C. The Pelican Guide to Modern Theology. Vol 3: Biblical Criticism. Penguin Books, 1970. -----. Jesus, A Revolutionary Biography. HarperCollins, 1992. -----. The Historical Jesus. HarperCollins, 1994. -----. Who Killed Jesus. HarperSanFrancisco, 1995. Farmer, William R. The Synoptic Problem: A Critical Analysis. The Macmillan Company, 1964. Farmer, William R. ed. New Synoptic Studies. Mercer University Press, 1983. Frederiksen, Paula. From Jesus to Christ. Yale University Press, 1988. Funk, Robert, ed. The Five Gospels. Macmillan, 1993. The Jesus Seminar “red letter edition” with the “votes” of the Jesus Seminar. Grant, Frederick C. trans. Form Criticism: Two Essays on New Testament Research. Harper and Row, 1934. Greenleaf, Simon, ed. The Testimony of the Evangelists. Kregel Classics, 1995. Harvey, Van A. The Historian and the Believer. The Macmillan Company, 1966. Charlesworth, James A., ed. Jesus and the Dead Sea Scrolls. Doubleday, 1992. Johnson, Luke Timothy. The Real Jesus. HarperSanFrancisco, 1996. Koch, Klaus. The Growth of the Biblical Tradition: The Form Critical Method. Charles Scribner's Sons, 1969. Krentz, Edgar. The Historical Critical Method. Fortress Press, 1975. Scott, E.F. The Validity of the Gospel Record. Scribner's Sons, 1938. LaHaye, Tim. Jesus: Who is he? Multnomah Books, 1996. Mack, Burton L. The Lost Gospel: The Book of Q and Christian Origins. The Macmillan Company, 1966. Mack, Burton L. Who Wrote the New Testament. HarperSanFrancisco, 1989. McKnight, Edgar V. What is Form Criticism? Fortress Press, 1969. Perrin, Norman. What is Redaction Criticism? Fortress Press, 1969. Phillips, J. B. The Ring of Truth. The McMillan Company, 1967. Powell, Mark Allan. What is Narrative Criticism? Augsburg Fortress, 1990. Witherington, Ben Jr. The Jesus Quest: The Third Search for the Jew of Nazareth. Zanoni, Arthur E. Editor. Jews and Christians Speak of Jesus. Fortress Press, 1994. Sanders, E. P. The Historical Figure of Jesus. Penguin Press, 1993. D. Synoptic Problem Linnemann, Eta. Criticism on Trial: How Scientific is “Scientific Theology”? Translated by Robert Yarbrough. Grand Rapids, MI: 2001. -----. Is There a Synoptic Problem? Rethinking the Literary Dependence of the First Three Gospels. Translated by R.W. Yarbrough. Grand Rapids: Baker, 1992. Wenham, John. Redating Matthew, Mark, and Luke: A Fresh Assault on the Synoptic Problem. London: Hoddern & Stoughton, 1991. A. NT exegesis B. NT Introductions Evans. C.A. “New Testament use of the Old Testament.” New Dictionary of Biblical Theology: Exploring the Unity and Diversity of Scripture. Edited by, T. Desmond, Alexander, Brian S. Rosner,, D.A. Carson, and Graeme Goldsworthy. Leicester, England.. Downers Grove: Inter-Varsity Press, 2000, pp. 72-80. Fee, Gordon D. New Testament Exegesis: A Handbook for Students and Pastors. Rev. ed. Louisville: Westminster John Knox, 1993. Green, Joel B., ed. Hearing the New Testament: Strategies for Interpretation. Grand Rapids: Eerdmans, 1995. Harrington, Daniel J. Interpreting the New Testament: A Practical Guide. Revised edition. Collegeville, MN: Liturgical Press, 1990. Barker, Glen W, William L. Lane, and J. Ramsey Michaels. The New Testament Speaks. New York: Harper & Row, Publishers, 1969 Brown, Raymond E. An Introduction to the New Testament. New York: Doubleday, 1997. Ehrman, Bart D. The New Testament: A Historical Introduction to the Early Christian Writings. Second edition. New York: Oxford University Press, 2000. Harris, Stephen L. The New Testament: A Student's Introduction. Third edition. Mountain View, CA: Mayfield, 1999. Harrison, Everett F. Introduction to the New Testament. Grand Rapids: Eerdmans Publishing Company, 1977. Johnson, Luke T. The Writings of the New Testament: An Interpretation. Revised edition. Minneapolis: Fortress Press, 1999. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 338 Machen, J. Gresham. The New Testament: An Introduction to its Literature and History. Edited by W. John Cook. Carlisle, PA: The Banner of Truth Trust, 1976. Martin, Ralph P. The Four Gospels. New Testament Foundations: A Guide for Christian Students. Volume 1. Grand Rapids: Eerdmans Publishing Company, 1975. Marxsen, W. Introduction to the New Testament: An Approach to its Problems. Translated by G. Buswell. Philadelphia: Fortress Press, 1970. Selvidge, Marla J. The New Testament: a Timeless Book for all Peoples. New Jersey: Prentice Hall, 1999. Spivey, Robert A. and D. Moody Smith, Jr. Anatomy of the New Testament. London: The Macmillan Company, 1969. Perkins, Pheme. Reading the New Testament: An Introduction. Second edition. New York: Paulist Press, 1988. Life of Christ course-notes by Stephen T. Hague (last edit on 12/11/2024), page 339 C. Select Index A J R Archer, G.......................................332, 334 Jesus Christ ...................................285, 291 Jews ......................................................291 Johnson, A.R. ........................................337 redemption...........................................257 resurrection ..... 6, 7, 74, 97, 123, 135, 328, 329, 330, 331 Robertson, O.P. ............................ 145, 335 B Balaam ................................................. 328 Barton, J............................................... 335 blasphemy ........................................... 285 blindness ............................................. 291 Bray, G. ................................................ 335 C Calvin, J. ........................ 196, 329, 330, 335 cognition .......................................285, 291 contact-point ....................................... 285 covenantal presence ........................... 257 covenant-presence .......................130, 257 covenant-promise ............................... 257 cult, covenant ...................................... 257 cult, sanctuary ..................................... 257 D Delitzsch, F. ...................................195, 335 devil ..................................................... 285 Dibelius, M. .......................................... 334 K Kaiser, W.C. Jr. ......................................335 kingdom of God ... 119, 122, 134, 135, 136, 156, 181, 191, 193, 201, 210, 211, 237, 242, 244, 245, 247, 248, 263, 264, 265, 267, 268, 279, 286, 287, 296, 297, 298, 301 Kline, M. ....................................... 195, 335 Knierim, R.P. .........................................335 Koch, K. .................................................337 Sanhedrin ...............................................75 Satan............................................. 101, 119 Scobie, C.H.H. .......................................336 Son of Man .... 86, 100, 119, 125, 210, 211, 229, 241, 246, 252, 256, 261, 266, 270, 273, 278, 283, 288, 291, 297, 299, 300, 332 suppression .................................. 285, 291 M T McComiskey, T.E. .................................335 McFague, S. ..........................................332 Merrill, E.H....................................332, 336 Messiah ................................................285 Midrash ................................................334 Millard, A.R. ..........................................335 miracles ................................................291 motifs ................................... 107, 133, 135 testimony ............................. 257, 285, 291 Testimony .................................................7 throne ...................................................261 N V Newman, M. .........................................133 VanGemeren, V. ...................................336 Vannoy, J.R. ..........................................336 Vos, G. .................................. 329, 335, 336 F fig tree .. 109, 133, 182, 300, 302, 309, 310 form criticism .......................................... 7 G S O Oosterzee, J.J.Van.................................335 oral tradition ..........................................74 Greidanus, S..................................248, 250 U unbelief ........................................ 285, 291 W Wilson, I. ...............................................335 P H Harrison, R.K. ................................333, 337 Hasel, G................................. 105, 107, 335 Y Pascal, B........................................ 128, 134 perfectionism ............................... 238, 298 Pharisees ...................................... 285, 291 yeast of the Pharisees................... 182, 269