34 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.' 38 This is the first and greatest commandment. 39 And the second is like it: 'Love your neighbor as yourself.' 40 All the Law and the Prophets hang on these two commandments."
The Two Most Important Questions A Christian Can Answer
Matthew 22:34-40
Sermon
by Brett Blair
Isidor Isaac Rabi, a Nobel Prize winner in Physics, and one of the developers of the atomic bomb, was once asked how he became a scientist. Rabi replied that every day after school his mother would talk to him about his school day. She wasn't so much interested in what he had learned that day, but how he conducted himself in his studies. She always inquired, "Did you ask a good question today?"
"Asking good questions," Rabi said, "made me become a scientist."
In order to ask a good question I think you need to have noble motives behind the question. You have to want to know the truth. The Pharisees, by contrast, already had the answers to their questions. They felt they already knew the truth. How many times have we had it in for someone and ask a question designed to trap them. We do it to our loved ones all the time. In a moment like this we are not trying to learn; we are trying to injure.
The Pharisees come to Jesus once again with a question designed to do damage to the reputation of Jesus. And once again Jesus proves he is equal to the task. Teacher, which commandment in the law is the greatest? Now, even though this question was used to test Jesus, it is nonetheless an important question. Perhaps in the life of Israel at that time it was THE most important question. But Jesus had a question of his own. A question, which signified that the times were changing; a new theological season had come. He put this question to the same Pharisees who had tested him: “What do you think of the Messiah. Whose son is he?”
These were the two most important questions of that era and my friends they are the two most important questions of our time. Let us consider…
I
First, which law is the greatest? Since the dawn of the written word I guess mankind has looked for ways to summarize his thoughts. So its not surprising that during Jesus’ time the bible experts, known as the Pharisees, looked for a way to summarize the teachings of Moses and the Prophets. Today we Christians simply call these writings the Old Testament. So, how do you summarize the Old Testament? Sounds like an impossible task. Consider what this entails. There are 39 books in the Old Testament. These books, Genesis to Malachi, were written over a 1500 year period. They describe events, which occurred over 2000 years of history. There are at least 30 different authors and quite possibly far more than just 30. The books contain many forms of literature: history, poetry, songs, prophecy, wisdom, and story form. And the list of characters and events is staggering. It is The Book of an ancient people.
Now how in the world do you summarize such a collection? Can it really be done? Jesus seems to indicate that it can when he says, all the Law and the Prophets hang on these two commandments: First, love God with all you heart, soul, and mind; and secondly, love your neighbor as yourself.
Now it might surprise you to learn that Jesus was not the first person to bring these two commandments together as a summary. Others had already done this. If you look at this teaching in Luke you will see that it is the Lawyer who summarizes the Law in this way and not Jesus. So this is not unique to Jesus. What is significant here is Jesus’ small but powerful statement at the end. He says, “All the Law (that’s the first five books of the Old Testament) and the Prophets (that’s most of the rest of the Old Testament) hang on these two commandments.”
It is interesting to interject at this point a little background. The Jewish rabbis of Jesus’ time had meticulously gone through the first five books of the bible and identified 613 individual statutes in the law. Then they took these hundreds of commands and attempted to identify which were great commands and which were little commands. Now you can well imagine that there was no end of debate on which belonged where. And these lawyers who come to Jesus are attempting to draw him into the debate. Which is the greatest? They ask.
There is something within us that wants to be told what to do rather than how to be. There would have been a certain satisfaction in knowing exactly those things we must do to fulfill the law. But there is a danger here. The law confines us and makes us judgmental of others. If on the other hand we are guided to love then there is a freedom, because love is based on relationship.
There is a wonderful story from early America about the life of Rufus Jones. He was a Quaker and one of the movement’s greatest thinkers. In his autobiography he relates a childhood incident that seems trivial in itself, but, seen in the light of what he eventually became, it was probably the turning point in his life that made him the great man he was. One day his parents told him to stay home and weed the turnip patch while they were gone. He had just begun when some friends came along and persuaded him to go fishing with them, promising to help him weed the garden when they got back. But, as every fisherman knows, it's practically impossible to keep track of the time when your fishing--especially if the fish are biting!
When Rufus returned home after dark, his mother was waiting for him. Silently, she led him to his room. He knew what he deserved, so he offered not a word of excuse. He knew his mother would throw the book at him. "But then," he writes, "a miracle happened instead. Mother put me in a chair, kneeled down, put her hands on me, and told God all about me. She interpreted her dream of what my life was to be. She portrayed the boy and the man of her hopes. She told God what she always expected me to be, and then how I had disappointed her hope. 'O God!' she prayed. 'take this boy of mine and make him the boy and man he is divinely designed to be.'” Then she bent over, kissed him and went out and left him alone in the silence with God.(1)
Now that’s creative love! You see…law is not enough. Law tells us what we have done wrong. Love tells us who we can be. Over these 613 statutes of the Law stands these two obligations in our relationship with Yahweh: Love God and love your neighbor. We can be left alone with the law or we can be left alone with God. I chose to be left alone with God.
II
Now let us consider the second question. The experts of the law asked the first. And while their motives were not pure their question is important: Which is the greatest commandment? Now it’s their turn answer a question. Jesus asks the second question. And let me admit up front that this is very confusing. Let’s read the text again. Let’s start in verse 41 (Read 22:41-46).
Without going into a lot of detail, the question Jesus is asking the lawyers can be paraphrased this way: Who is the Messiah's father? Or it can be phrased this way: Is the father of the Messiah David or God? Is the Christ a descendent of David only or is he more importantly the Son of God? To lend support to the notion that the messiah was not just a man whose genealogy traced back to King David but was first a foremost the Son of God, Jesus quotes Psalm 110: “The LORD said to my Lord.” Jewish teaching had maintained that this line referred to the messiah. Jesus is saying that the messiah is not just a descendent of David but is the Lord of King David. The point is: Even David himself recognized this by calling him Lord.
I told you it was confusing. If you got lost in the argument don’t be disappointed. Even the experts in the law walked away from this one and, the scriptures tell us, they dared not ask him any more questions. But the point is this: The messiah is the Son of God not just King David’s great, great, great grandson. This is about the identity of Jesus.
On Monday of this past week there was a rather mind boggling announcement made. There has been a lot of really bad news lately so I was deeply moved by this piece of good news. Perhaps you heard that an ossuary, a burial box for bones, was discovered in Israel. The limestone box is from the first century. An inscription on its side in the Aramaic language reads, “James, son of Joseph, brother of Jesus.”
The ossuary has been thoroughly reviewed by scientist and archaeological experts and they have concluded it is “very probable” that this is the actual burial crypt for the remains of Jesus’ brother James. In the book of Acts, James was the first leader of the early church.
What is so breath taking about this artifact is it’s the only reference to Jesus from the first Century. Prior to this there was nothing. The earliest reference to Jesus was a fragment of John’s Gospel from 125 A.D. This ossuary is dated to 63 A.D. Just 30 years after Jesus’ death. This is the closest we’ve gotten to the historical Jesus. What an incredible find.
James, son of Joseph, brother of Jesus. That’s what the box says but that is only half the story. The other half is found in Jesus’ cryptic question: What do you think of the Messiah? Whose son is he?” Let me ask you that question: What do you think of the Messiah? Whose son is he? Is he the son of Joseph, the brother of James? Or, more importantly is he the Son of God, brother of all mankind?
Answer this question and you will be empowered to love God with all you heart, and with all your soul, and with all your mind, and love your neighbor as you love yourself. Amen.
ChristianGlobe Network, eSermons.com Sermons, by Brett Blair
The final test comes from the Pharisees and scribes as one of them asks Jesus about the greatest commandment, a matte…
The Baker Bible Handbook by , Baker Publishing Group, 2016
34 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.' 38 This is the first and greatest commandment. 39 And the second is like it: 'Love your neighbor as yourself.' 40 All the Law and the Prophets hang on these two commandments."
The final question asked of Jesus again comes from the Pharisees, who send one of their torah experts to ask Jesus about the greatest commandment (22:34–36). Matthew has already emphasized Jesus’s torah interpretation through the lens of love and mercy (cf. 5:43–48; 9:13; 12:7), and Jesus’s answer at 22:40 fits that theme: “All the Law and the Prophets hang on” the commands to love God (Deut. 6:5) and love neighbor (Lev. 19:18). Given previous accusations that Jesus was lax in his torah observance (cf. 12:1–14; 15:1–20), these Jerusalem Pharisees may have hoped to discover a problem with Jesus’s torah interpretation. If so, Jesus gave them nothing to fault. His answer falls well within the parameters of Jewish teachings (e.g., Testament of Dan 5.3).
The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016
Big Idea: When his authority is tested, Jesus is shown to be the true interpreter of the Torah, amazing people with his answers, calling people to absolute loyalty to God and love of neighbor, and showing himself to be Messiah and Lord.
Understanding the Text
In response to Jesus’ three provocative parables, various groups of Jewish leaders initiate confrontations with Jesus (see 22:15, 23, 34). These revolve around Torah adherence and how to live out faithful allegiance to Yahweh, similar to earlier disputes with Jewish leaders in Matthew (e.g., 12:1–14; 15:1–20). As in Jesus’ earlier teachings, love is shown to be central to proper interpretation of the law (22:34–40; see 5:43–48; 19:19). This series of encounters culminates in a final riddle by Jesus regarding his identity and authority, which silences all his opponents (22:41–46) and leads into a series of judgments on the Jewish leaders (chap.23).
Interpretive Insights
22:15–16 Then the Pharisees ... laid plans to trap him. Following the initial question about Jesus’ authority from the chief priests and elders (21:23–27), the Pharisees, teaming up with the Herodians (22:16), try to trap Jesus with a question about paying the imperial tax. Although the exact identity of “the Herodians” is unclear (not known from other primary sources), we may presume that they are associated with and supporters of the Herodian dynasty. If so, they provide an unlikely pairing with the Pharisees (though united in their antagonism toward Jesus), who were more likely to critique Herodian leadership and practices as lax concerning the law.
You aren’t swayed by others, because you pay no attention to who they are. This description of Jesus by his opponents helps to define their reference to him as “a man of integrity.” As such, Jesus is quite different from his opponents, whom he describes as “hypocrites” (22:18), those who are swayed by others (21:46) and lack integrity between their thoughts and actions (e.g., 6:1–18; 23:25–28).
22:17 imperial tax. The tax in view here is the Roman census tax (kensos) that required an annual payment of a denarius per person.
22:20 Whose image is this? And whose inscription? Although Matthew makes no explicit mention of it, Jesus’ reference to his opponents’ hypocrisy may derive in part from the ease with which they have in their possession a denarius with Tiberius’s image within the confines of the temple, a transgression of the second commandment, concerning images (Exod. 20:4). The denarius that they provided would have borne the inscription “Caesar Augustus Tiberius Caesar, son of the Divine Augustus” on the image side and the words “High Priest” on the other.1
22:21 So give back to Caesar what is Caesar’s, and to God what is God’s. This saying has a riddle-like quality because it plays on more than one possible configuration of lordship. On its surface, it seems to divide the world neatly into two categories of authority: Caesar’s authority as Roman emperor (presumably the political sphere) and God’s authority over the rest (presumably the spiritual realm). Yet this division sounds much more like Martin Luther’s two-kingdom theology than Jesus’ preaching of the inauguration of God’s reign over both heaven and earth (4:17; 6:10). Given the Jewish theological assumption that everything belongs to God (e.g., Pss. 24:1–2; 50:9–12), it is likely that Jesus does not provide a neat and tidy division between what God owns and what Caesar owns. If not, then his answer is both evasive and suggestive. Without indicating that Jews should not pay the imperial tax (a revolutionary assertion), it questions Roman imperial absolutist claims. For other riddles in Matthew, see comments on 12:39–40; 22:42–45.
22:23 the Sadducees, who say there is no resurrection, came to him with a question. The Sadducees approach Jesus with a trick question about the hope of resurrection (which, as Matthew indicates, they do not embrace). The scenario is based on a woman who outlives her husband as well as his six brothers, who remarry her in line with the Jewish practice of levirate marriage.
22:24 Moses told us. The Old Testament reference is Deuteronomy 25:5: “If brothers are living together and one of them dies without a son, his widow must not marry outside the family. Her husband’s brother shall take her and marry her and fulfill the duty of a brother-in-law to her.” The Deuteronomy regulation commanding levirate marriage evokes the story in Genesis 38 of Onan and Tamar (38:8).2
22:28 whose wife will she be of the seven ...? The Sadducees conclude the scenario with this question. Apparently, they think that they have provided an unanswerable quandary. Implicit in this extreme scenario is that future (bodily) resurrection is an unfounded belief.
22:29 you do not know the Scriptures or the power of God. Jesus’ reply critiques the Sadducees on two fundamental levels: their understanding of the Scriptures and their understanding of God. Jesus draws his scriptural argument from the part of the Old Testament canon that would have been accepted as authoritative by the Sadducees, the Pentateuch (Exod. 3:6; see Matt. 22:32). Jesus implies that the Jewish belief in resurrection is based on God’s power to change (and not merely reanimate) human bodily existence.
22:30 they will be like the angels in heaven. Jesus provides an analogy to help make his point. Those who will be raised in the eschaton will be like angels in that they will not marry. How does this analogy further Jesus’ argument? N.T.Wright helpfully suggests that as angels do not experience death and thus have no need for progeny, so too resurrected humanity will have no need of marriage, which in Jesus’ context has strong associations with procreation. In fact, levirate marriage, which provides the basis of the Sadducees’ improbable scenario, assumes the necessity of marriage for procreative purposes. Without death, there is no need to produce offspring.3
22:32 He is not the God of the dead but of the living. Jesus argues for resurrection from the language of Exodus 3:6. If Israel’s God can be referred to as “the God of Abraham, the God of Isaac, and the God of Jacob” even after the death of the patriarchs, then the implication is that this God is able to raise them to life on the final day.
22:34 the Pharisees got together. The Pharisees bring a question from the law that provides the final challenge of the Jewish leaders to Jesus.
22:37–39 “Love the Lord your God” ... “Love your neighbor.” Jesus cites Deuteronomy 6:5 and Leviticus 19:18 to answer the question of which commandment is greatest. Love of God is “the first and greatest command” and formed part of the Shema (Deut. 6:4–5), regularly recited by faithful Jews. Love of neighbor is expressed as being like the command to love God, giving it equal status by all accounts.4The combination of these two commands is not unique to Jesus. For example, Testament of Issachar(second centuryBC) reads, “Love the Lord and your neighbor” (T.Iss. 5:2). What is distinctive is the way Jesus (in Matthew) draws on these two commandments to understand all the rest of the Torah. Gary Burge refers to Jesus’ understanding of the centrality of these two commands as a “first principle” of the Torah.5
22:40 All the Law and the Prophets hang on these two commandments. Jesus is not negating the rest of the Jewish law, or even moving to the law’s lowest common denominator. Instead, he is prioritizing love of God and neighbor as an interpretive lens for viewing the rest of the Torah.6The rest of the Torah, which retains validity and applicability for Jesus, hinges upon these two central commands.
22:41–42 Jesus asked them, “What do you think about the Messiah? Whose son is he?” In the final scene of this series of confrontations Jesus provides a riddle that confounds his hearers (22:46). The riddle revolves around his own identity, so that this riddle, if understood properly, actually answers the initial question of the chief priests and elders about the source of his authority for his temple action (21:23–27).
the son of David. Their answer that the Messiah is expected to be a “son of David” is accurate but, in the end, inadequate. Jesus exceeds the typical understandings of the Messiah-King. Jesus, while being a son of David, is also somehow David’s lord as well.
22:43 How is it then that David ... calls him “Lord”? Jesus cites Psalm 110:1, in which David (according to the psalm title) refers to another personage who is his own “lord” (’adonay). God gives to this “lord” power and position over his enemies. Jesus’ riddle depends on the idea that David could be addressing no one other than his own descendant, the Messiah (note Ps. 110:2: “The Lord will extend your mighty scepter from Zion”).
22:46 from that day on no one dared to ask him any more questions. After answering with wisdom, and some opacity, the questions and tests of various Jewish leaders, Jesus poses a climactic question that silences them all. This provides a fitting conclusion to the questioning of Jesus’ authority in 21:23–27. Matthew has portrayed Jesus as ably answering tests through his superior knowledge of the Torah and the Prophets (Exod. 3; Lev. 19; Deut. 6; Pss. 110; 118).
Theological Insights: The Love Command
Jesus’ teaching on the two greatest commands (from Deut. 6:5; Lev. 19:18) narrated here in Matthew (cf. Mark 12:28–31) is reiterated and expanded across the New Testament, sounding something like a musical theme with variations. In Luke 10:25–37 these two commands provide the occasion for Jesus’ parable of the good Samaritan. Jesus subverts the question of “Who is my neighbor?” by telling a story about how to be a neighbor, even to one’s enemy. John highlights the command to love one’s neighbor to such an extent that it becomes “a new command” (John 13:34–35; 15:12; cf. 1John 3:11, 23; 4:7, 11–12). The command to love abounds in Paul’s letters (e.g., Rom. 12:10; 1Cor. 16:14; Gal. 5:13; Eph. 4:2). And Paul, like Matthew’s Jesus, connects acts of love to fulfillment of the Torah: “Whoever loves others has fulfilled the law” (Rom. 13:8 [cf. Gal. 6:2]). Finally, the Epistle of 1Peter exhorts believers to love one another “deeply,” because “love covers over a multitude of sins” (1Pet. 4:8 [cf. 1:22]).
Teaching the Text
1. Jesus is the true interpreter of the Torah and able to navigate wisely the tests of his opponents. Jesus has already been identified with Wisdom at 11:2, 19, 28–30 (see comments there); he is truly the embodiment of the Torah and Wisdom. In these confrontations with the Jewish leadership (chaps.21–22) Matthew shows us Jesus as Wisdom in action. Jesus confounds his opponents, not by doing an end run around the Torah, but by interpreting it rightly and knowing in each case how to answer their tests and trick questions. In contemporary preaching there is at times a tendency to set Jesus at odds with the law or Torah—Jesus as a maverick, breaking all the rules. But this is not Matthew’s portrait of Jesus (nor that of Mark, Luke, or John, for that matter). Quite the contrary, for Matthew, Jesus is the embodiment of Wisdom.
So how might this inform our preaching and teaching? In a cultural context that values knowledge we can preach Jesus as God’s wisdom. Wisdom moves beyond knowledge for the sake of knowledge alone; wisdom is the appropriation of truth learned for a particular context. Jesus shows himself wise by avoiding the traps of his opponents and knowing what Scriptures apply to what situations. Yet wisdom is not mere pragmatism; it draws from a deeper well than pragmatism. The Wisdom literature of the Jewish Scriptures confirms that God’s ways are often inscrutable and beyond human ways. Jesus embodies God’s wisdom, which means that he may well defy our own expectations. Preaching Jesus as the wisdom of God means that we will be less likely to domesticate him. And if Jesus is truly the wisdom of God, then preaching this could include inviting people to follow Jesus’ ways rather than our own.
2. All of the Torah hangs on the two commands to love God and love neighbor. Jesus as the true interpreter of the Torah identifies the love commandments of the Torah as the lens through which to understand all of the Torah. By this teaching, Jesus does not make the rest of the Torah obsolete, since all the rest “hangs” on the commands to love God and neighbor. Understanding love as the center of the Torah is a teaching that is thematic across the New Testament (e.g., John 15:17; Rom. 13:8–10; 1Cor. 13:13; 1Pet. 4:8; 1John 4:7–12). And for Matthew, love of neighbor extends even to one’s enemies (5:43–48).
Human communities draw lines; they clarify their communal identities often by distinguishing themselves from others (“We are not like them”). Jesus’ teaching has revolutionary implications for the church. If the greatest commands are to love God and neighbor, now extended to even one’s enemies and persecutors, then all such lines are reconfigured. Preaching the love commands has the potential to reorient our perspective to such an extent that the naturally exclusive question “Who is my neighbor?” is reconfigured to such an extent that the question becomes “How do I act as neighbor to all?” (see Luke 10:29, 36). Preaching the truth that Christians ought to cross all kinds of boundaries to become neighbors to all kinds of people may be unsettling for us as we reconsider how we have drawn boundaries between “us” and “them.”
Illustrating the Text
Jesus is the true interpreter of the Torah and able to navigate wisely the tests of his opponents.
Human Experience: The following quotation is attributed to Albert Einstein: “Wisdom is not a product of schooling but of the lifelong attempt to acquire it.” This definition of wisdom fits various Old Testament proverbs, where wisdom is to be gained by careful attention to God’s ways, openness to correction, and, most of all, fearing or revering the Lord (Prov. 1:7). As such, the pursuit of wisdom involves a lifelong journey of discernment. Given this framework for understanding wisdom, we do not often preach about Jesus as wise (although there is nothing objectionable about this idea). This may be because we do not take to heart the truth that Jesus grew in wisdom (cf. Luke 2:52), and so grew to be a wise person who could deal with the tests from his opponents with prudence and discernment. Yet how encouraging it might be to teach Jesus in this way: both as Wisdom personified and as a human being who learned wisdom through a life of discernment lived in reverence of and obedience to his God.
All of the Torah hangs on the two commands to love God and love neighbor.
Applying the Text: This command to love calls us to cross boundaries. To do that, we must realize that we have created boundaries in our own lives and perspectives. You might invite your audience (and yourself) to contemplate these questions: Where have I set up boundaries in my life? Are there boundaries within my family? Have I set up boundaries at my workplace? Have I erected boundaries against a whole group of people based on race, socioeconomic status, religion, or some other feature? As you prayerfully consider these questions, ask the Holy Spirit to reveal any barriers that might need to be broken down by God’s redeeming love. If “perfect love drives out fear” (1John 4:18), then we are invited to explore our fears of “the other” that might be keeping us from demonstrating love to all those whom God brings into our life.
Object Lesson: Hold up a coin and describe each side of it. Point out that it would be impossible to have only one side without the other. In a similar way, our love of God and our neighbor are inextricably linked. We cannot claim to love God, whom we have not seen, if we do not love our visible neighbor (1John 4:20). The experience of God’s amazing love for us frees us to love our neighbor and even our enemy (Matt. 5:43–48).
Teaching the Text by Jeannine K. Brown, Baker Publishing Group, 2016
Direct Matches
Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors.
Metaphorically, the heart refers to the mind, the will, the seat of emotions, or even the whole person. It also refers to the center of something or its inner part. These metaphors come from the heart’s importance and location.
Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.
The mental activities of the metaphorical heart are abundant. The heart is where a person thinks (Gen. 6:5; Deut. 7:17; 1Chron. 29:18; Rev. 18:7), where a person comprehends and has understanding (1Kings 3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makes plans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1Chron. 29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts 8:37; Rom. 10:9). The heart is the site of wisdom, discernment, and skill (Exod. 35:34; 36:2; 1Kings 3:9; 10:24). The heart is the place of memory (Deut. 4:9; Ps. 119:11). The heart plays the role of conscience (2Sam. 24:10; 1John 3:2021).
It is often worth the effort to substitute “mind” for “heart” when reading the Bible in order to grasp the mental dimension. For example, after telling the Israelites to love God with all their heart, Moses says, “These commandments that I give you today are to be upon your hearts” (Deut. 6:6). Reading it instead as “be on your mind” changes our perspective, and in this case the idiom “on your mind” is clearer and more accurate. The following verses instruct parents to talk to their children throughout the day about God’s words. In order for parents to do this, God’s requirements and deeds need to be constantly on their minds, out of their love for him. Similarly, love for God and loyalty are expressed by meditation on and determination to obey his law (Ps. 119:11, 112). The law is not merely a list of rules; it is also a repository of a worldview in which the Lord is the only God. To live consistently with this truth requires careful, reflective thought.
Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.
In general, Torah (Law) may be subdivided into three categories: judicial, ceremonial, and moral, though each of these may influence or overlap with the others. The OT associates the “giving of the Torah” with Moses’ first divine encounter at Mount Sinai (Exod. 1923) following the Israelites’ deliverance from the land of Egypt, though some body of customary legislation existed before this time (Exod. 18). These instructions find expansion and elucidation in other pentateuchal texts, such as Leviticus and Deut. 12–24, indicating that God’s teachings were intended as the code of conduct and worship for Israel not only during its wilderness wanderings but also when it settled in the land of Canaan following the conquest.
More specifically, the word “law” often denotes the Ten Commandments (or “the Decalogue,” lit., the “ten words”) (Exod. 34:28; Deut. 4:13; 10:4) that were delivered to Moses (Exod. 20:1–17; Deut. 5:6–21). These commandments reflect a summary statement of the covenant and may be divided into two parts, consistent with the two tablets of stone on which they were first recorded: the first four address the individual’s relationship to God, and the last six focus on instructions concerning human relationships. Despite the apparent simplistic expression of the Decalogue, the complexity of these guidelines extends beyond individual acts and attitudes, encompassing any and all incentives, enticements, and pressures leading up to a thing forbidden. Not only should the individual refrain from doing the prohibited thing, but also he or she is obligated to practice its opposite good in order to be in compliance.
Five of the important parties in ancient Judaism were the Pharisees, the Sadducees, the Essenes, the Zealots, and the Herodians. The first three seem to have first emerged in reaction to the rise of the Hasmonean priest-kings in the mid-second and first centuries BC, and the other two in response to the occupation of Palestine by the Romans and their establishment of the Herods as the rulers of Israel.
Pharisees. In the Synoptic Gospels, the Pharisees were one of the groups that opposed Jesus. It seems that the Pharisees most strongly opposed Jesus on issues related to their received tradition, which they considered to be as binding as the OT law. Two such legal issues were ceremonial washings before meals and working on the Sabbath. All three Synoptic Gospels narrate the Pharisees questioning Jesus concerning his and his disciples’ failure to follow the tradition of the elders by eating with “unclean”—that is, “unwashed”—hands (Matt. 15:1 2; Mark 7:1–5; Luke 11:39–41). Concerning breaking the Sabbath, the Pharisees confronted Jesus on various occasions, such as when Jesus healed on the Sabbath (Matt. 12:9–14; Mark 3:1–5; Luke 6:6–11) and when his disciples picked grain while walking through a field (Matt. 12:1–8; Mark 2:23–28; Luke 6:1–5).
In response to accusations concerning breaking the traditions of the elders, Jesus affirmed the priority of mercy in the face of human need that supersedes laws concerning the Sabbath by saying that the Sabbath was made for humans, not humans for the Sabbath (Mark 2:27), or that the Son of Man (Jesus) was Lord of the Sabbath (Matt. 12:8; Mark 2:28; Luke 6:5). He also said that God desires mercy, not sacrifice (Matt. 12:7).
Jesus’ critique of the Pharisees concentrated on their neglecting mercy toward fellow humans for the sake of their tradition. This is especially clear in Matthew, where Jesus’ critique of the Pharisees includes indictments against them for concentrating on the fine points of the law but neglecting justice and mercy (12:7; 23:23).
In the Gospel of John, the Pharisees are again usually depicted as adversaries of Jesus and also in league with other Jewish authorities in plotting to arrest and kill Jesus (7:32; 11:47–57). One passage suggests that they were divided concerning Jesus (9:16). One Pharisee, Nicodemus, came to Jesus by night (John 3), defended Jesus before his peers (7:50), and brought spices to prepare Jesus’ body for burial after his death (19:39).
The Pharisees were not always antagonistic toward Jesus. From time to time, they were on the same side of an issue, such as Jesus’ confrontation with the Sadducees over the resurrection (Luke 20:27–40). Nicodemus, mentioned above, was quite sympathetic toward Jesus. The apostle Paul identifies himself as a Pharisee in regard to keeping the law in Phil. 3:5; Acts 26:5, and in a confrontation with Jerusalem authorities in Acts 23:6. Also, some early Christians were said to be Pharisees (Acts 15:5).
Sadducees. The Sadducees were an elite group of Jews connected with the priesthood. “Sadducee” probably means “Son of Zadok,” a descendant of the high priest Zadok from the time of David. Some members of the Qumran community used the term “Son of Zadok” as a self-designation as well, suggesting some common ancestry, if not direct identification, of the Sadducees and some members of the Qumran community.
The Sadducees are mentioned in the Synoptic Gospels, but not in John, although the “chief priests” who plotted against Jesus with the Pharisees (e.g., John 11:46) probably were Sadducees. All three Synoptic Gospels relate the narrative in which the Sadducees posed the hypothetical question concerning whose wife a woman would be in the resurrection if she outlived seven husbands. Jesus answered that they understood neither the Scriptures nor the power of God, and that God was the God of the living and not the dead (Matt. 22:23–33; Mark 12:18–27; Luke 20:27–40).
The book of Acts confirms that the Sadducees were closely connected to the priesthood 4:1; 5:17), and that they disputed with the Pharisees over the resurrection (23:6–8).
Essenes. Josephus delineates the beliefs of the Essenes as follows: (1)They ascribed every happening to God. (2)They believed in the immortality of the soul.
Zealots. Scholars tend to use “Zealots” as a general term to refer to three different groups mentioned by Josephus: brigands, Sicarii (Assassins), and Zealots. The three groups have different political ideologies and emerged at different times in the first century. They can all be described as revolutionaries.
Herodians. The Herodians are mentioned three times in the Gospels. They are reported to have plotted, along with the Pharisees, to kill Jesus after he healed a man with a withered hand (Mark 3:6). They are also described, along with the Pharisees, as trying to trap Jesus concerning the lawfulness of paying taxes to Caesar (Matt. 22:16; Mark 12:13).
The Herodians were aristocrats who supported the Herodian dynasty and the Romans, whose support made that dynasty possible. There seems to be some overlap between the Herodians and the Sadducees; Mark 8:15 has Jesus warning his disciples concerning the leaven of the Pharisees and the leaven of Herod (some ancient witnesses read “Herodians”), whereas the parallel in Matt. 16:6, 11 has Jesus warning his disciples concerning the Pharisees and the Sadducees. Their religious beliefs may have been similar to those of the Sadducees. Too little information about them exists to permit drawing strong conclusions. One can safely say, however, that the Herodians were pro-Roman aristocrats who joined forces with the anti-Roman Pharisees in opposing Jesus.
A prophet is a messenger of God, a person to whom God entrusts his message to an individual or to a nation. Indeed, the last book in the OT is named “Malachi,” which means “my messenger.” Isaiah heard God ask, “Whom shall I send?” and he cried out, “Send me!” (Isa. 6:8). A good template for understanding the phenomenon is Moses and Aaron. Moses was to tell Aaron what to say, and Aaron would say it. “Then the Lord said to Moses, ‘See, I have made you like God to Pharaoh, and your brother Aaron will be your prophet’” (Exod. 7:1).
In the NT period there were a number of prophets. John the Baptist could point to Jesus and proclaim him to be the Lamb of God, who takes away the sins of the world (John 1:29). Agabus the prophet predicted a famine and, later, Paul’s arrest (Acts 11:28; 21:1011).
Paul lists “gifts of the Spirit” (1Cor. 12:4–11), including prophecy and various phenomena reminiscent of the OT prophets’ ecstatic state. Paul warns the Corinthians not to overdo this sort of thing and so to be mature (1Cor. 14:19–20). Near the end of his life, in one of his last letters, he speaks of prophecy as normative in the church, particularly in establishing an authoritative body of elders to rule and especially to preach the gospel (1Tim. 1:18; 4:14). Peter draws a connection between the ministry of the OT prophets and the proclamation of the gospel of Jesus Christ (1Pet. 1:10–12). Evangelism seems to be the normative mode for prophecy today: forthtelling by calling people to turn from their sins to Jesus, and foretelling by speaking of his return and the final judgment.
Thus, all Christians hold the office of prophet, even if they never participate in the ecstatic state experienced by the Corinthians. The greatness of a prophet is in how clearly the prophet points to Jesus. John the Baptist was the greatest of the OT prophets by that measure, but any Christian on this side of the cross and resurrection can proclaim the gospel even more clearly. Thus, the prophetic ministry of any Christian is greater than John’s (Matt. 11:11).
Five prophetesses are mentioned in the OT: Miriam (Exod. 15:20), Deborah (Judg. 4–5), Huldah (2Kings 22:14–20; 2Chron. 34:22–28), Isaiah’s wife (Isa. 8:3), and Noadiah (Neh. 6:14).
Similarly in the NT, Peter recognizes God’s promise through Joel being fulfilled in the gift of prophetic speech to women as well as men at Pentecost (Acts 2:18); and Paul, acknowledging that women prophesy publicly in the congregation, is concerned only with the manner of their doing so (1Cor. 11:5). The prophetess Anna proclaims the baby Jesus as the Messiah (Luke 2:36–38), Luke reports that the four unmarried daughters of Philip the evangelist also prophesy (Acts 21:8–9). The only false prophetess in the NT is the apocalyptic figure of Jezebel in Rev. 2:20.
The way the word “soul” is used in English does not align well with any single Hebrew or Greek word in the Bible. It is widely accepted that the biblical view (both OT and NT) of humanity does not recognize sharp boundaries between body and soul (bipartite anthropology) or between body, soul, and spirit (tripartite). The human being is, according to biblical teaching, a psychosomatic unity.
Direct Matches
Physiologically, the heart is an organ in the body, and inthe Bible it is also used in a number of metaphors. The NT uses theGreek term kardia similarly to the OT Hebrew terms leb and lebab andin some cases depends on OT usage.
Mindand Emotions
Metaphorically,the heart refers to the mind, the will, the seat of emotions, or eventhe whole person. It also refers to the center of something or itsinner part. These metaphors come from the heart’s importanceand location.
Mind.The heart refers to the mind, but not the brain, and in these casesdoes not involve human physiology. It is a metaphor, and while theneurophysiology of the heart may be interesting in its own right, ithas no bearing on this use of language. We also should not confusesome modern English idioms or distinctions as being related to thebiblical viewpoint. The Bible does not make a distinction between“head knowledge” and “heart knowledge,” nordoes it employ language making the “heart” good orsuperior and the “head/mind” bad, inferior, or merelyintellectual. It does not prize the emotional over the thoughtful; ithas a more integrated viewpoint.
Deuteronomy6:5 issues the command to love God with all one’s heart, soul,and strength. When the command is repeated in the Gospels, it occursin three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common toall three is the addition of the word “mind.” The Gospelwriters want to be sure that the audience hears Jesus adding “mind,”but this addition is based on the fact that the meaning of the Hebrewword for “heart” includes the mind.
Themental activities of the metaphorical heart are abundant. The heartis where a person thinks (Gen. 6:5; Deut. 7:17; 1Chron. 29:18;Rev. 18:7), where a person comprehends and has understanding (1Kings3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makesplans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1Chron.29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts8:37; Rom. 10:9). The heart is the site of wisdom, discernment, andskill (Exod. 35:34; 36:2; 1Kings 3:9; 10:24). The heart is theplace of memory (Deut. 4:9; Ps. 119:11). The heart plays the role ofconscience (2Sam. 24:10; 1John 3:20–21).
Itis often worth the effort to substitute “mind” for“heart” when reading the Bible in order to grasp themental dimension. For example, after telling the Israelites to loveGod with all their heart, Moses says, “These commandments thatI give you today are to be upon your hearts” (Deut. 6:6).Reading it instead as “be on your mind” changes ourperspective, and in this case the idiom “on your mind” isclearer and more accurate. The following verses instruct parents totalk to their children throughout the day about God’s words. Inorder for parents to do this, God’s requirements and deeds needto be constantly on their minds, out of their love for him.Similarly, love for God and loyalty are expressed by meditation onand determination to obey his law (Ps. 119:11, 112). The law is notmerely a list of rules; it is also a repository of a worldview inwhich the Lord is the only God. To live consistently with this truthrequires careful, reflective thought.
Emotionsand attitude.The heart, as the seat of emotion, is associated with a number offeelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26),hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10),dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15),sadness (1Sam. 1:8; John 16:6), and jealousy and ambition(James 3:14). The heart is also the frame of reference for attitudessuch as willingness, courage, and desire.
Idioms
Theword “heart” also appears in several idioms.
Hardnessof heart.A hard heart is obstinate or averse (Mark 3:5), while a tender heartis humble (2Kings 22:19). In the book of Exodus thetranslations typically say that God or Pharaoh hardened Pharaoh’s/hisheart. These passages in Exodus use not the Hebrew words for hardnessbut rather those for being heavy or for strengthening. The neutralsense of strengthening the heart takes on nuances in context forbeing bold or obstinate. Pharaoh was strengthened in his oppositionto God, and this obstinacy fits the idiom of having a hard heart.
Uncircumcised/circumcisedheart.An uncircumcised heart is a metaphor for an obstinate and rebelliousheart, while a circumcised heart is linked to being humble andfaithful (Lev. 26:41; Deut. 30:6; Jer. 4:4; Acts 7:51). Perhaps themetaphor is based on the role of circumcision in the covenant.
“Aman after his [God’s] own heart” (1Sam. 13:14).This description of David may mean either “according to his[God’s] choice” (cf. 2Sam. 7:21), stressing God’schoice over the people’s choice, or it may mean “inaccordance with his [God’s] desire” (1Sam. 14:7;1Kings 15:3), referring to how David showed conformity withGod’s agenda.
Allthe heart.The phrase “with all [one’s] heart” in some casesmeans “wholeheartedly” or “single-mindedly,”which emphasizes unity of purpose and focus. In other cases it seemsto mean, more broadly, “with all of one’s thinking orperspective” and implies the work of adjusting our worldviewaway from common cultural assumptions and toward God’steaching.
Sayin one’s heart.This expression denotes talking to oneself (i.e., thinking) ratherthan out loud or indicates reflection or deliberation. There areseveral warnings not to lie to oneself—that is, not todeliberate, believe, and act on the stated false premise.
Take[a matter] to heart.To take something to heart is to take it very seriously or to give ithigh priority.
A Jewish expert in the Mosaic law (e.g., Matt. 22:35; Luke7:30; 11:52). The term is used frequently in Luke’s Gospel,usually with a negative connotation. The experts in the lawfrequently tested Jesus with questions, and he often condemned thescribes for burdening the people. Lawyers or scribes were tasked tostudy the Mosaic law, teach the law to others, often in thesynagogues and schools, and decide disputes regarding the law. Theterm could also be used in the general sense of “jurist”(Titus 3:13).
OldTestament
Preconditionsto love. Accordingto the OT, three preconditions must exist for us to know what itmeans to love.
First,we have the capacity for relationships because we are made in thelikeness of a personal God. God created us to reciprocate love backto him, in a relationship of mutual love.
Second,the true meaning of love depends on a true understanding of God,whose love causes him to pursue human beings even though their heartshave turned away from him for other substitute “loves.”This second point assumes that human beings still love, but they doso in a way distorted by sin. Sin causes human beings to live theirlives as though God did not exist. However, God in his mercy haschosen to intervene through his redemptive acts in history andthrough revelatory speech in order to deliver people from theblindness and corruption of sin. His pursuit of his unfaithful sonsand daughters gives us a picture of what true love looks like.
Third,God’s pursuit of human beings in history was by means ofelection and the establishment of a covenant. God chose to makehimself known to a particular people, those who would descend fromAbraham. God called Abraham to leave his country and go to a newplace that he would inherit as a new homeland, where his descendantswould be blessed (Gen. 12:1–3; 15; 17). God’s promise toAbraham took the form of an everlasting covenant, by which heguaranteed that he would fulfill what he had promised. He would bethe God of Abraham’s descendants, and they would be his people.They would receive the land of Canaan as an inheritance (17:6–8).In response, Abraham’s descendants were to obey God’scovenant by circumcising their male children (17:9–14). Thiscovenant would depend not on human faithfulness but on God’sfaithfulness. God would redeem this people to be his own specialpeople.
Severalgenerations later, God addressed the people through Moses, tellingthem that he chose them for no other reason than that he loved them(Deut. 7:7–8). Through Moses, God freed the people from theirslavery in Egypt and gave them the law. The law told them how to liveholy lives in response to God. It also included the provisions foratonement through the sacrificial system. In short, loving Godinvolved obeying his statutes.
Lovein wisdom books.The OT wisdom books Job, Proverbs, and Ecclesiastes give us furtherinsight into the meaning of love. Proverbs exhorts its readers,“Above all else, guard your heart, for everything you do flowsfrom it” (4:23). One’s affections are the gateway to theallegiances of one’s heart. Once one’s affections havebeen hijacked by sinful passions, allegiance to God is subjugated toanother “master.” To the degree that sin usurps thethrone of the heart, it will steer the course of one’s actions(i.e., one’s “path”).
Inthe book of Job, Satan is convinced that Job serves God only becauseGod blesses Job, so Satan challenges God to let him afflict Job.Satan insists that if God removes Job’s blessings, Job willcurse God to his face (1:10–12). When God agrees to remove thehedge of protection and allows Job to suffer, the depth of Job’slove for God is vindicated. Although perplexed that God would allowhim to endure such suffering, he endures without forsaking God. Jobloved the giver more than his gifts, so his love did not turn tohatred when the gifts of God were removed.
Inthe book of Ecclesiastes, Qoheleth (the Teacher) reflects honestly onthe many vain pursuits and unexplainable dissonances thatcharacterize life “under the sun.” Only faith-filled lovefor God can enable one to live each moment of life with joy insteadof striving to find meaning in “under the sun” pursuits.This love chooses to trust the inscrutable wisdom of God in the faceof life’s many enigmas, uncertainties, and sufferings. One cando this honestly because of the belief that God’s just ruleover the affairs of the universe will be vindicated at the future dayof judgment (Eccles. 12:14).
Marriagemetaphor.The Bible uses the metaphor of marriage to describe God’scovenant relationship with his people (Isa. 54:5–8). Thismetaphor captures the intimate character of the relationship that Goddesires to have with his people. Marriage is the most intimate humanrelationship in two ways. First, marriage is a relationship in whichknowledge is the most intimate. A spouse can see many of the flawsthat are hidden from others. Thus, each spouse must accept and lovethe other for who that person is, in spite of his or herimperfections. Second, the depth and passion of the expressions oflove are most intimate in marriage. Consequently, there is no greaterpain than that caused by unfaithfulness to this covenant.
Sadly,as the story of the OT unfolds, God’s “wife”betrays him. How so? His people worship idols in their hearts (Ezek.14:1–5). Because God is jealous for the exclusive love of hispeople, idolatry is spiritual unfaithfulness. God wants both theallegiance and the affection of their hearts to be reservedexclusively for him. The people continue the formalities of worship,but their hearts have turned away from God. The book of Hoseaillustrates the sense of betrayal that God feels when his people arespiritually unfaithful. God tells Hosea to marry a woman who will beunfaithful to him. Subsequently, she leaves Hosea for one lover afteranother. This story is intended to give God’s people a vividpicture of how painful their spiritual betrayal of him is. His heartis crushed by the rebellious and idolatrous condition of his people.Hosea’s wife ends up on the market as a prostitute, and Godtells him to buy her back and love her again.
NewTestament
Thestory of God’s love for his people is expanded by what theFather did centuries later when he sent Jesus to pay the ransom forthe sins of his people so that they might be healed of theirrebellion and receive eternal life (John 3:16; 17:24). The death andresurrection of Christ were necessary because sin had to be atonedfor. This love is a free gift that comes to the one who trusts inChrist for forgiveness of sin and a new heart. The new heart inclinesone to please God. The gift of the Spirit enables one to bear the“fruit” of love (Gal. 5:22–23). As Abraham’sengrafted children (Gal. 3:7), believers are called by God to live aspilgrims on their way to a heavenly promised land (Heb. 11:9–10;1Pet. 2:11).
Christmodeled genuine love by serving us (Mark 10:42–45). His loveshould motivate us and enable us to practice sacrificial servicetoward others (Matt. 22:39; 1John 3:16). It should also causeus to practice forbearance, long-suffering, and forgiveness towardthose who wrong us (Matt. 18:21–35). It should cause us torepay evil with good (Rom. 12:14). Our love for truth should motivateus to act in the best interests of others (1Cor. 13:4–8)in the hope that they may become reconciled to God (2Tim.2:24–26).
Secondary Matches
The following suggestions occured because
Matthew 22:34-40
is mentioned in the definition.
OldTestament
Preconditionsto love. Accordingto the OT, three preconditions must exist for us to know what itmeans to love.
First,we have the capacity for relationships because we are made in thelikeness of a personal God. God created us to reciprocate love backto him, in a relationship of mutual love.
Second,the true meaning of love depends on a true understanding of God,whose love causes him to pursue human beings even though their heartshave turned away from him for other substitute “loves.”This second point assumes that human beings still love, but they doso in a way distorted by sin. Sin causes human beings to live theirlives as though God did not exist. However, God in his mercy haschosen to intervene through his redemptive acts in history andthrough revelatory speech in order to deliver people from theblindness and corruption of sin. His pursuit of his unfaithful sonsand daughters gives us a picture of what true love looks like.
Third,God’s pursuit of human beings in history was by means ofelection and the establishment of a covenant. God chose to makehimself known to a particular people, those who would descend fromAbraham. God called Abraham to leave his country and go to a newplace that he would inherit as a new homeland, where his descendantswould be blessed (Gen. 12:1–3; 15; 17). God’s promise toAbraham took the form of an everlasting covenant, by which heguaranteed that he would fulfill what he had promised. He would bethe God of Abraham’s descendants, and they would be his people.They would receive the land of Canaan as an inheritance (17:6–8).In response, Abraham’s descendants were to obey God’scovenant by circumcising their male children (17:9–14). Thiscovenant would depend not on human faithfulness but on God’sfaithfulness. God would redeem this people to be his own specialpeople.
Severalgenerations later, God addressed the people through Moses, tellingthem that he chose them for no other reason than that he loved them(Deut. 7:7–8). Through Moses, God freed the people from theirslavery in Egypt and gave them the law. The law told them how to liveholy lives in response to God. It also included the provisions foratonement through the sacrificial system. In short, loving Godinvolved obeying his statutes.
Lovein wisdom books.The OT wisdom books Job, Proverbs, and Ecclesiastes give us furtherinsight into the meaning of love. Proverbs exhorts its readers,“Above all else, guard your heart, for everything you do flowsfrom it” (4:23). One’s affections are the gateway to theallegiances of one’s heart. Once one’s affections havebeen hijacked by sinful passions, allegiance to God is subjugated toanother “master.” To the degree that sin usurps thethrone of the heart, it will steer the course of one’s actions(i.e., one’s “path”).
Inthe book of Job, Satan is convinced that Job serves God only becauseGod blesses Job, so Satan challenges God to let him afflict Job.Satan insists that if God removes Job’s blessings, Job willcurse God to his face (1:10–12). When God agrees to remove thehedge of protection and allows Job to suffer, the depth of Job’slove for God is vindicated. Although perplexed that God would allowhim to endure such suffering, he endures without forsaking God. Jobloved the giver more than his gifts, so his love did not turn tohatred when the gifts of God were removed.
Inthe book of Ecclesiastes, Qoheleth (the Teacher) reflects honestly onthe many vain pursuits and unexplainable dissonances thatcharacterize life “under the sun.” Only faith-filled lovefor God can enable one to live each moment of life with joy insteadof striving to find meaning in “under the sun” pursuits.This love chooses to trust the inscrutable wisdom of God in the faceof life’s many enigmas, uncertainties, and sufferings. One cando this honestly because of the belief that God’s just ruleover the affairs of the universe will be vindicated at the future dayof judgment (Eccles. 12:14).
Marriagemetaphor.The Bible uses the metaphor of marriage to describe God’scovenant relationship with his people (Isa. 54:5–8). Thismetaphor captures the intimate character of the relationship that Goddesires to have with his people. Marriage is the most intimate humanrelationship in two ways. First, marriage is a relationship in whichknowledge is the most intimate. A spouse can see many of the flawsthat are hidden from others. Thus, each spouse must accept and lovethe other for who that person is, in spite of his or herimperfections. Second, the depth and passion of the expressions oflove are most intimate in marriage. Consequently, there is no greaterpain than that caused by unfaithfulness to this covenant.
Sadly,as the story of the OT unfolds, God’s “wife”betrays him. How so? His people worship idols in their hearts (Ezek.14:1–5). Because God is jealous for the exclusive love of hispeople, idolatry is spiritual unfaithfulness. God wants both theallegiance and the affection of their hearts to be reservedexclusively for him. The people continue the formalities of worship,but their hearts have turned away from God. The book of Hoseaillustrates the sense of betrayal that God feels when his people arespiritually unfaithful. God tells Hosea to marry a woman who will beunfaithful to him. Subsequently, she leaves Hosea for one lover afteranother. This story is intended to give God’s people a vividpicture of how painful their spiritual betrayal of him is. His heartis crushed by the rebellious and idolatrous condition of his people.Hosea’s wife ends up on the market as a prostitute, and Godtells him to buy her back and love her again.
NewTestament
Thestory of God’s love for his people is expanded by what theFather did centuries later when he sent Jesus to pay the ransom forthe sins of his people so that they might be healed of theirrebellion and receive eternal life (John 3:16; 17:24). The death andresurrection of Christ were necessary because sin had to be atonedfor. This love is a free gift that comes to the one who trusts inChrist for forgiveness of sin and a new heart. The new heart inclinesone to please God. The gift of the Spirit enables one to bear the“fruit” of love (Gal. 5:22–23). As Abraham’sengrafted children (Gal. 3:7), believers are called by God to live aspilgrims on their way to a heavenly promised land (Heb. 11:9–10;1Pet. 2:11).
Christmodeled genuine love by serving us (Mark 10:42–45). His loveshould motivate us and enable us to practice sacrificial servicetoward others (Matt. 22:39; 1John 3:16). It should also causeus to practice forbearance, long-suffering, and forgiveness towardthose who wrong us (Matt. 18:21–35). It should cause us torepay evil with good (Rom. 12:14). Our love for truth should motivateus to act in the best interests of others (1Cor. 13:4–8)in the hope that they may become reconciled to God (2Tim.2:24–26).
A person exempted from military training and service on thebasis of deeply held religious convictions against participating inwarfare.
Jesus’call to “not resist an evil person” and to “turn tothem the other cheek” (Matt. 5:39; Luke 6:29–36) makesthe clearest case for Christian conscientious objection. Jesus alsoblessed peacemakers (Matt. 5:9), commanded love of enemy and neighbor(Matt. 5:44; 22:39; Mark 12:31), and refused to build his kingdom byforce (John 6:15; 18:36). Beyond violence, war may violate theChristian’s conscience because it often necessitates deceptionand breeds fear, hatred, greed, and pride, be it individual,national, ethnic, or otherwise.
Conversely,Christians are obligated to obey civil authorities (Rom. 13:1–6;Titus 3:1; 1 Pet. 2:13–14), for whom Scripture reservesthe right to wield the sword (Rom. 13:4). Some argue that theseverses allow or oblige believers to fight when called to duty.Furthermore, this sinful world may require loving one’sneighbors by using violence to protect them. If Christians enjoy thefreedoms and well-being defended by a military, should they notcontribute to it in combat, provided the war is just?
IfJesus condemns violence, however, the conscientious objector mayinvoke Peter’s claim, “We must obey God rather than humanbeings!” (Acts 5:29; cf. 4:19). Many nonviolent forms ofresistance exist, so conscientious objectors may still help defendtheir country by serving in the military or elsewhere in noncombatantroles.
The ancient world knew nothing of terms like “global warming” or “going green.” However, the Bible does contain many ideas that can support environmental awareness today. God created a world that is good (Gen. 1:31), and he enlists those whom he made in his image to rule over it (1:27–28).
Although some have understood the words “dominion” and “subdue” in Gen. 1:28 (KJV, ESV, NRSV) to support excessive exploitation of the earth’s resources, the context rules out such a notion. On the contrary, God creates an orderly world from emptiness and disorder (1:2) and intends the bearers of his image to “work and take care of” the garden that he has given them (2:15). It seems necessary, then, that “dominion” and “subdue” endorse not tyranny, but rather a benevolent rule that mimics what the Creator began and continues to do (Gen. 8:21, 22; Ps.65).
Another instructive biblical theme is Israel’s duty to care for the land that God gives them (Deut. 11:11–15). This means that the Israelites are to observe certain limitations regarding the land and its crops (Exod. 23:10; Lev. 19:23–25; 25:1–22). Moreover, there is the theme of neighborly love (Matt. 22:37–39; Phil. 2:3).
Some believe that environmentalism is not supported by Scripture because Scripture does not indicate that an ecological crisis will end the world. Nevertheless, it remains true that present and future generations may suffer greatly due to excesses perpetrated in the present. Creation care is neighborly love.
A feeling of animosity, a disposition toward hostility,rejection, or negative favoritism.
Hateis as old as the conflict between Cain and Abel or as the rebellionof Satan. Many stories involve hatred and animosity between people(e.g., Gen. 37:4; 2Sam. 13:22). Beside humans hating eachother, people hate God and that which is morally upright (Exod. 20:5;Deut. 5:9; 7:10; 32:41; Pss. 68:1; 81:15; 120:6). It is correct,however, to hate sin (Pss. 97:10; 101:3; Prov. 8:13), as God does(Ps. 5:6; Prov. 6:16–19; Isa. 61:8; Rev. 2:6), though he takesno pleasure in the death of the wicked (Ezek. 18:23; 33:11). The twogreat commandments oppose the tendency to hate by calling us to loveGod wholly and love our neighbor as ourselves (Lev. 19:18; Deut. 6:5;10:12; Matt. 22:37; Mark 12:33; Luke 10:27). The reverse is alsocommanded: we should not hate our neighbor (Lev. 19:17) nor even hateour enemy, but rather do good and pray for our enemy (Exod. 23:4–5;Prov. 25:21; Matt. 5:44; Luke 6:27; cf. Deut. 10:19). Hateful actionsare not necessarily motivated by hateful feelings, as a father whodoes not give needed punishment to his son is said to treat him withhatred (Prov. 13:24).
Withregard to a hate crime, the main issue was intent—that is,whether an accident had occurred or whether a murder had beencommitted deliberately, “with malice aforethought” (Num.35:20). Hate was a criterion of intent and had to be established bymultiple witnesses for the two parties involved. Having hate did notgarner greater punishment or make it a worse crime; hatred signifiedthat it was a crime because it was intentional (Deut. 4:42; 19:4, 6,11; Josh. 20:5).
Withregard to marriage, in a polygamous marriage there was a danger ofpreferential treatment: a loved wife and a hated wife. The lawforbids reducing the care of one wife in favor of another (Exod.21:10) and protects the rights of the firstborn son even if he isborn to the hated wife (Deut. 21:15–17). Hatred may beexpressed by either party withholding conjugal relations. Thisprobably lies behind the description in Gen. 29:31 of Jacob hatingLeah (some translations say “unloved”).
Rejection,favoritism, or preference may be called “hate,” as in thecase of a nonpreferred wife in a polygamous marriage, in not choosingEsau to continue the covenant line (Mal. 1:2–3; Rom. 9:13), orin not having a greater love for Christ than anything else (Matt.6:24; Luke 14:26; John 12:25).
A feeling of animosity, a disposition toward hostility,rejection, or negative favoritism.
Hateis as old as the conflict between Cain and Abel or as the rebellionof Satan. Many stories involve hatred and animosity between people(e.g., Gen. 37:4; 2Sam. 13:22). Beside humans hating eachother, people hate God and that which is morally upright (Exod. 20:5;Deut. 5:9; 7:10; 32:41; Pss. 68:1; 81:15; 120:6). It is correct,however, to hate sin (Pss. 97:10; 101:3; Prov. 8:13), as God does(Ps. 5:6; Prov. 6:16–19; Isa. 61:8; Rev. 2:6), though he takesno pleasure in the death of the wicked (Ezek. 18:23; 33:11). The twogreat commandments oppose the tendency to hate by calling us to loveGod wholly and love our neighbor as ourselves (Lev. 19:18; Deut. 6:5;10:12; Matt. 22:37; Mark 12:33; Luke 10:27). The reverse is alsocommanded: we should not hate our neighbor (Lev. 19:17) nor even hateour enemy, but rather do good and pray for our enemy (Exod. 23:4–5;Prov. 25:21; Matt. 5:44; Luke 6:27; cf. Deut. 10:19). Hateful actionsare not necessarily motivated by hateful feelings, as a father whodoes not give needed punishment to his son is said to treat him withhatred (Prov. 13:24).
Withregard to a hate crime, the main issue was intent—that is,whether an accident had occurred or whether a murder had beencommitted deliberately, “with malice aforethought” (Num.35:20). Hate was a criterion of intent and had to be established bymultiple witnesses for the two parties involved. Having hate did notgarner greater punishment or make it a worse crime; hatred signifiedthat it was a crime because it was intentional (Deut. 4:42; 19:4, 6,11; Josh. 20:5).
Withregard to marriage, in a polygamous marriage there was a danger ofpreferential treatment: a loved wife and a hated wife. The lawforbids reducing the care of one wife in favor of another (Exod.21:10) and protects the rights of the firstborn son even if he isborn to the hated wife (Deut. 21:15–17). Hatred may beexpressed by either party withholding conjugal relations. Thisprobably lies behind the description in Gen. 29:31 of Jacob hatingLeah (some translations say “unloved”).
Rejection,favoritism, or preference may be called “hate,” as in thecase of a nonpreferred wife in a polygamous marriage, in not choosingEsau to continue the covenant line (Mal. 1:2–3; Rom. 9:13), orin not having a greater love for Christ than anything else (Matt.6:24; Luke 14:26; John 12:25).
The term “homeless,” as used generally inScripture, refers to the poor and destitute. Through the prophetIsaiah, God berates the nation of Israel for “practicingreligion” without caring for the poor, including bringing “thehomeless poor into your house” (Isa. 58:7 NRSV). Jesus conveysa picture of the final judgment, in which all human beings are judgedbased on their response to the poor and homeless: food for thehungry, water for the thirsty, clothes for the naked, relationshipfor the sick and imprisoned (Matt. 25:35–46). This is not anexample of a works-based faith; rather, it is the manifestation ofGod’s love in the life of a true believer (1John3:17–18). Homelessness is often the result of complexsituations ranging from the systemic to the personal. Regardless ofthe cause, Christians are compelled to aid the homeless by thecommandment to love both God and your neighbor (Matt. 22:37–39).
Someargue that Jesus Christ himself was homeless, based upon Jesus’saying, “Foxes have dens and birds have nests, but the Son ofMan has no place to lay his head” (Matt. 8:20; Luke 9:58).Although “homeless” may have correctly characterizedJesus during his three years of public ministry in various citiesabout the land, the common aspects of poverty (severe material need,hopelessness) are not seen in the person of Jesus in the Gospelaccounts. Paul, however, laments that he and the other apostles arehomeless despite other believers’ blessed material state(1Cor. 4:11). See also Fatherless; Poor, Orphan, Widow.
The term “homeless,” as used generally inScripture, refers to the poor and destitute. Through the prophetIsaiah, God berates the nation of Israel for “practicingreligion” without caring for the poor, including bringing “thehomeless poor into your house” (Isa. 58:7 NRSV). Jesus conveysa picture of the final judgment, in which all human beings are judgedbased on their response to the poor and homeless: food for thehungry, water for the thirsty, clothes for the naked, relationshipfor the sick and imprisoned (Matt. 25:35–46). This is not anexample of a works-based faith; rather, it is the manifestation ofGod’s love in the life of a true believer (1John3:17–18). Homelessness is often the result of complexsituations ranging from the systemic to the personal. Regardless ofthe cause, Christians are compelled to aid the homeless by thecommandment to love both God and your neighbor (Matt. 22:37–39).
Someargue that Jesus Christ himself was homeless, based upon Jesus’saying, “Foxes have dens and birds have nests, but the Son ofMan has no place to lay his head” (Matt. 8:20; Luke 9:58).Although “homeless” may have correctly characterizedJesus during his three years of public ministry in various citiesabout the land, the common aspects of poverty (severe material need,hopelessness) are not seen in the person of Jesus in the Gospelaccounts. Paul, however, laments that he and the other apostles arehomeless despite other believers’ blessed material state(1Cor. 4:11). See also Fatherless; Poor, Orphan, Widow.
There are few subjects more prominent in the Bible than sin;hardly a page can be found where sin is not mentioned, described, orportrayed. As the survey that follows demonstrates, sin is one of thedriving forces of the entire Bible.
Sinin the Bible
OldTestament.Sin enters the biblical story in Gen. 3. Despite God’scommandment to the contrary (2:16–17), Eve ate from the tree ofthe knowledge of good and evil at the prompting of the serpent. WhenAdam joined Eve in eating the fruit, their rebellion was complete.They attempted to cover their guilt and shame, but the fig leaveswere inadequate. God confronted them and was unimpressed with theirattempts to shift the blame. Judgment fell heavily on the serpent,Eve, and Adam; even creation itself was affected (3:17–18).
Inthe midst of judgment, God made it clear in two specific ways thatsin did not have the last word. First, God cryptically promised toput hostility between the offspring of the serpent and that of thewoman (Gen. 3:15). Although the serpent would inflict a severe blowupon the offspring of the woman, the offspring ofthe womanwould defeat the serpent. Second, God replaced the inadequatecovering of the fig leaves with animal skins (3:21). The implicationis that the death of the animal functioned as a substitute for Adamand Eve, covering their sin.
InGen. 4–11 the disastrous effects of sin and death are on fulldisplay. Not even the cataclysmic judgment of the flood was able toeradicate the wickedness of the human heart (6:5; 8:21). Humansgathered in rebellion at the tower of Babel in an effort to make aname for themselves and thwart God’s intention for them toscatter across the earth (11:1–9).
Inone sense, the rest of the OT hangs on this question: How will a holyGod satisfy his wrath against human sin and restore his relationshipwith human beings without compromising his justice? The short answeris: through Abraham and his offspring (Gen. 12:1–3), whoeventually multiplied into the nation of Israel. After God redeemedthem from their slavery in Egypt (Exod. 1–15), he brought themto Sinai to make a covenant with them that was predicated onobedience (19:5–6). A central component of this covenant wasthe sacrificial system (e.g., Lev. 1–7), which God provided asa means of dealing with sin. In addition to the regular sacrificesmade for sin throughout the year, God set apart one day a year toatone for Israel’s sins (Lev. 16). On this Day of Atonement thehigh priest took the blood of a goat into the holy of holies andsprinkled it on the mercy seat as a sin offering. Afterward he took asecond goat and confessed “all the iniquities of the people ofIsrael, and all their transgressions, all their sins, putting them onthe head of the goat, and sending it away into the wilderness....The goat shall bear on itself all their iniquities to a barrenregion; and the goat shall be set free in the wilderness” (Lev.16:21–22 NRSV). In order for the holy God to dwell with sinfulpeople, extensive provisions had to be made to enable fellowship.
Despitethese provisions, Israel repeatedly and persistently broke itscovenant with God. Even at the highest points of prosperity under thereign of David and his son Solomon, sin plagued God’s people,including the kings themselves. David committed adultery and murder(2Sam. 11:1–27). Solomon had hundreds of foreign wivesand concubines, who turned his heart away from Yahweh to other gods(1Kings 11:1–8). Once the nation split into two (Israeland Judah), sin and its consequences accelerated. Idolatry becamerampant. The result was exile from the land (Israel in 722 BC, Judahin 586 BC). But God refused to give up on his people. He promised toraise up a servant who would suffer for the sins of his people as aguilt offering (Isa. 52:13–53:12).
AfterGod’s people returned from exile, hopes remained high that thegreat prophetic promises, including the final remission of sins, wereat hand. But disillusionment quickly set in as the returnees remainedunder foreign oppression, the rebuilt temple was but a shell ofSolomon’s, and a Davidic king was nowhere to be found. Beforelong, God’s people were back to their old ways, turning awayfrom him. Even the priests, who were charged with the administrationof the sacrificial system dealing with the sin of the people, failedto properly carry out their duties (Mal. 1:6–2:9).
NewTestament.During the next four hundred years of prophetic silence, the longingfor God to finally put away the sins of his people grew. At last,when the conception and birth of Jesus were announced, it wasrevealed that he would “save his people from their sins”(Matt. 1:21). In the days before the public ministry of Jesus, Johnthe Baptist prepared the way for him by “preaching a baptism ofrepentance for the forgiveness of sins” (Luke 3:3). Whereasboth Adam and Israel were disobedient sons of God, Jesus proved to bethe obedient Son by his faithfulness to God in the face of temptation(Matt. 2:13–15; 4:1–11; 26:36–46; Luke 3:23–4:13;Rom. 5:12–21; Phil. 2:8; Heb. 5:8–10). He was also theSuffering Servant who gave his life as a ransom for many (Mark 10:45;cf. Isa. 52:13–53:12). On the cross Jesus experienced the wrathof God that God’s people rightly deserved for their sin. Withhis justice fully satisfied, God was free to forgive and justify allwho are identified with Christ by faith (Rom. 3:21–26). Whatneither the law nor the blood of bulls and goats could do, JesusChrist did with his own blood (Rom. 8:3–4; Heb. 9:1–10:18).
Afterhis resurrection and ascension, Jesus’ followers beganproclaiming the “good news” (gospel) of what Jesus didand calling to people, “Repent and be baptized, every one ofyou, in the name of Jesus Christ for the forgiveness of your sins”(Acts 2:38). As people began to experience God’s forgiveness,they were so transformed that they forgave those who sinned againstthem (Matt. 6:12; 18:15–20; Col. 3:13). Although believerscontinue to struggle with sin in this life (Rom. 8:12–13; Gal.5:16–25), sin is no longer master over them (Rom. 6:1–23).The Holy Spirit empowers them to fight sin as they long for the newheaven and earth, where there will be no sin, no death, and no curse(Rom. 8:12–30; Rev. 21–22).
Aseven this very brief survey of the biblical story line from Genesisto Revelation shows, sin is a fundamental aspect of the Bible’splot. Sin generates the conflict that drives the biblical narrative;it is the fundamental “problem” that must be solved inorder for God’s purposes in creation to be completed.
Definitionand Terminology
Definitionof sin. Althoughno definition can capture completely the breadth and depth of theconcept of sin, it seems best to regard sin as a failure to conformto God’s law in thought, feeling, attitude, word, action,orientation, or nature. In this definition it must be remembered thatGod’s law is an expression of his perfect and holy character,so sin is not merely the violation of an impersonal law but rather isa personal offense against the Creator. Sin cannot be limited toactions. Desires (Exod. 20:17; Matt. 5:27–30), emotions (Gen.4:6–7; Matt. 5:21–26), and even our fallen nature ashuman beings (Ps. 51:5; Eph. 2:1–3) can be sinful as well.
Terminology.TheBible uses dozens of terms to speak of sin. Neatly classifying themis not easy, as there is significant overlap in the meaning and useof the various terms. Nonetheless, many of the terms fit in one ofthe following four categories.
1.Personal. Sin is an act of rebellion against God as the creator andruler of the universe. Rather than recognizing God’sself-revelation in nature and expressing gratitude, humankindfoolishly worships the creation rather than the Creator (Rom.1:19–23). The abundant love, grace, and mercy that God shows tohumans make their rebellion all the more stunning (Isa. 1:2–31).Another way of expressing the personal nature of sin is ungodlinessor impiety, which refers to lack of devotion to God (Ps. 35:16; Isa.9:17; 1Pet. 4:18).
2.Legal. A variety of words portray sin in terms drawn from thelawcourts. Words such as “transgression” and “trespass”picture sin as the violation of a specific command of God or thecrossing of a boundary that God has established (Num. 14:41–42;Rom. 4:7, 15). When individuals do things that are contrary to God’slaw, they are deemed unrighteous or unjust (Isa. 10:1; Matt. 5:45;Rom. 3:5). Breaking the covenant with God is described as violatinghis statutes and disobeying his laws (Isa. 24:5). The result isguilt, an objective legal status that is present whenever God’slaw is violated regardless of whether the individual subjectivelyfeels guilt.
3.Moral. In the most basic sense, sin is evil, the opposite of what isgood. Therefore, God’s people are to hate evil and love what isgood (Amos 5:14–15; Rom. 12:9). Similarly, Scripture contraststhe upright and the wicked (Prov. 11:11; 12:6; 14:11). One could alsoinclude here the term “iniquity,” which is used to speakof perversity or crookedness (Pss. 51:2; 78:38; Isa. 59:2). Frequentmention is also made of sexual immorality as an especially grievousdeparture from God’s ways (Num. 25:1; Rom. 1:26–27;1Cor. 5:1–11).
4.Cultic. In order for a person to approach a holy God, that individualhad to be in a state of purity before him. While a person couldbecome impure without necessarily sinning (e.g., a menstruating womanwas impure but not sinful), in some cases the term “impurity”clearly refers to a sinful state (Lev. 20:21; Isa. 1:25; Ezek.24:13). The same is true of the term “unclean.” Althoughit is frequently used in Leviticus to speak of ritual purity, inother places it clearly refers to sinful actions or states (Ps. 51:7;Prov. 20:9; Isa. 6:5; 64:6).
Metaphors
Inaddition to specific terms used for “sin,” the Bible usesseveral metaphors or images to describe it. The following four areamong the more prominent.
Missingthe mark.In both Hebrew and Greek, two of the most common words for “sin”have the sense of missing the mark. But this does not mean that sinis reduced to a mistake or an oversight. The point is not that aperson simply misses the mark of what God requires; instead, it isthat he or she is aiming for the wrong target altogether (Exod. 34:9;Deut. 9:18). Regardless of whether missing the mark is intentional ornot, the individual is still responsible (Lev. 4:2–31; Num.15:30).
Departingfrom the way.Sin as departing from God’s way is especially prominent in thewisdom literature. Contrasts are drawn between the way of therighteous and the way of the wicked (Ps. 1:1, 6; Prov. 4:11–19).Wisdom is pictured as a woman who summons people to walk in her ways,but fools ignore her and depart from her ways (Prov. 9:1–18).Those who do not walk in God’s ways are eventually destroyed bytheir own wickedness (Prov. 11:5; 12:26; 13:15).
Adultery.Since God’s relationship with his people is described as amarriage (Isa. 62:4–5; Ezek. 16:8–14; Eph. 5:25–32),it is not surprising that the Bible describes their unfaithfulness asadultery. The prophet Hosea’s marriage to an adulterous womanvividly portrays Israel’s unfaithfulness to Yahweh (Hos. 1–3).When the Israelites chase after other gods, Yahweh accuses them ofspiritual adultery in extremely graphic terms (Ezek. 16:15–52).When Christians join themselves to a prostitute or participate inidolatry, they too are engaged in spiritual adultery (1Cor.6:12–20; 10:1–22).
Slavery.Sin is portrayed as a power that enslaves. The prophets make it clearthat Israel’s bondage to foreign powers is in fact a picture ofits far greater enslavement to sin (Isa. 42:8; 43:4–7;49:1–12). Paul makes a similar point when he refers to thosewho do not know Christ as slaves to sin, unable to do anything thatpleases God (Rom. 6:1–23; 8:5–8). Sin is a cosmic powerthat is capable of using even the law to entrap people in its snare(Rom. 7:7–25).
Scopeand Consequences
Sindoes not travel alone; it brings a large collection of baggage alongwith it. Here we briefly examine its scope and consequences.
Scope.The stain of sin extends to every part of the created order. As aresult of Adam’s sin, the ground was cursed to resist humanefforts to cultivate it, producing thorns and thistles (Gen.3:17–18). The promised land is described as groaning under theweight of Israel’s sin and in need of Sabbath rest (2Chron.36:21; Jer. 12:4); Paul applies the same language to all creation aswell (Rom. 8:19–22).
Sinaffects every aspect of the individual: mind, heart, will, emotions,motives, actions, and nature (Gen. 6:5; 8:21; Jer. 17:9; Rom.3:9–18). Sometimes this reality is referred to as “totaldepravity.” This phrase means not that people are as sinful asthey could be but rather that every aspect of their lives is taintedby sin. As a descendant of Adam, every person enters the world as asinner who then sins (Rom. 5:12–21). Sin also pollutes societalstructures, corrupting culture, governments, nations, and economicmarkets, to name but a few.
Consequences.Since the two greatest commandments are to love God and to love one’sneighbor as oneself (Matt. 22:34–40), it makes sense that sinhas consequences on both the vertical and the horizontal level.Vertically, sin results in both physical and spiritual death (Gen.2:16–17; Rom. 5:12–14). It renders humanity guilty inGod’s court of law, turns us into God’s enemies, andsubjects us to God’s righteous wrath (Rom. 1:18; 3:19–20;5:6–11). On the horizontal level, sin causes conflict betweenindividuals and harms relationships of every kind. It breedsmistrust, jealousy, and selfishness that infect even the closestrelationships.
Conclusion
Nosubject is more unpleasant than sin. But a proper understanding ofsin is essential for understanding the gospel of Jesus Christ. As thePuritan Thomas Watson put it, “Until sin be bitter, Christ willnot be sweet.”
The founder of what became known as the movement of Jesusfollowers or Christianity. For Christian believers, Jesus Christembodies the personal and supernatural intervention of God in humanhistory.
Introduction
Name.Early Christians combined the name “Jesus” with the title“Christ” (Acts 5:42; NIV: “Messiah”). Thename “Jesus,” from the Hebrew Yehoshua or Yeshua, was acommon male name in first-century Judaism. The title “Christ”is from the Greek christos, a translation of the Hebrew mashiakh(“anointed one, messiah”). Christians eventually werenamed after Jesus’ title (Acts 11:26). During the ministry ofJesus, Peter was the first disciple to recognize Jesus as the Messiah(Matt. 16:16; Mark 9:29; Luke 9:20).
Sources.From the viewpoint of Christianity, the life and ministry of Jesusconstitute the turning point in human history. From a historicalperspective, ample early source materials would be expected. Indeed,both Christian and non-Christian first-century and earlysecond-century literary sources are extant, but they are few innumber. In part, this low incidence is due to society’s initialresistance to the Jesus followers’ movement. The ancient Romanhistorian Tacitus called Christianity “a superstition,”since its beliefs did not fit with the culture’s prevailingworldview and thus were considered antisocial. Early literary sourcestherefore are either in-group documents or allusions in non-Christiansources.
TheNT Gospels are the principal sources for the life and ministry ofJesus. They consist of Matthew, Mark, Luke (the Synoptic Gospels),and John. Most scholars adhere to the so-called Four SourceHypothesis. In this theory, Mark was written first and was used as asource by Matthew and Luke, who also used the sayings source Q (fromGerman Quelle, meaning “source”) as well as their ownindividual sources M (Matthew) and L (Luke). John used additionalsources.
Theearly church tried to put together singular accounts, so-calledGospel harmonies, of the life of Jesus. The Gospel of the Ebionitesrepresents one such attempt based on the Synoptic Gospels. Anotherharmony, the Diatessaron, based on all four Gospels, was producedaround AD 170 by Tatian. Additional source materials concerning thelife of Christ are provided in the NT in texts such as Acts, thePauline Epistles, the General Epistles, and the Revelation of John.Paul wrote to the Galatians, “But when the time had fully come,God sent his Son, born of a woman, born under law” (Gal. 4:4).The first narrative about Jesus by the Christian community was apassion narrative, the account of his death and resurrection. Thefirst extant references to this tradition are found in Paul’sletters (1Cor. 2:2; Gal. 3:1). The resurrection was recognizedfrom the beginning as the cornerstone of the Christian faith (1Cor.15:13–14).
Amongnon-Christian sources, the earliest reference to Jesus is found in aletter written circa AD 112 by Pliny the Younger, the Roman governorof Bithynia-Pontus (Ep. 10.96). The Roman historian Tacitus mentionsChristians and Jesus around AD 115 in his famous work about thehistory of Rome (Ann. 15.44). Another Roman historian, Suetonius,wrote around the same time concerning unrest among the Jews in Romebecause of a certain “Chrestos” (Claud. 25.4). Somescholars conclude that “Chrestos” is a misspelling of“Christos,” a reference to Jesus.
TheJewish author Josephus (first century AD) mentions Jesus in a storyabout the Jewish high priest Ananus and James the brother of Jesus(Ant. 20.200). A controversial reference to Jesus appears in adifferent part of the same work, where Josephus affirms that Jesus isthe Messiah and that he rose from the dead (Ant. 18.63–64). Themajority of scholars consider this passage to be authentic butheavily edited by later Christian copyists. Another Jewish source,the Talmud, also mentions Jesus in several places, but thesereferences are very late and of little historical value.
NoncanonicalGospels that mention Jesus include, for example, the Infancy Gospelof Thomas, the Gospel of Thomas, the Gospel of Peter, the Gospel ofJames, the Gospel of Judas Iscariot, the Gospel of the Hebrews, theEgerton Gospel, and the Gospel of Judas. Although some of these maycontain an occasional authentic saying or event, for the most partthey are late and unreliable.
Jesus’Life
Birthand childhood. TheGospels of Matthew and Luke record Jesus’ birth in Bethlehemduring the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesuswas probably born between 6 and 4 BC, shortly before Herod’sdeath (Matt. 2:19). Both Matthew and Luke record the miracle of avirginal conception made possible by the Holy Spirit (Matt. 1:18;Luke 1:35). Luke mentions a census under the Syrian governorQuirinius that was responsible for Jesus’ birth taking place inBethlehem (2:1–5). Both the census and the governorship at thetime of the birth of Jesus have been questioned by scholars.Unfortunately, there is not enough extrabiblical evidence to eitherconfirm or disprove these events, so their veracity must bedetermined on the basis of one’s view regarding the generalreliability of the Gospel tradition.
Onthe eighth day after his birth, Jesus was circumcised, in keepingwith the Jewish law, at which time he officially was named “Jesus”(Luke 2:21). He spent his growing years in Nazareth, in the home ofhis parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel ofLuke contains the only brief portrayal of Jesus’ growth instrength, wisdom, and favor with God and people (2:40, 52). Luke alsocontains the only account of Jesus as a young boy (2:41–49).
Jesuswas born in a lower socioeconomic setting. His parents offered atemple sacrifice appropriate for those who could not afford tosacrifice a sheep (Luke 2:22–24; cf. Lev. 12:8). Joseph, Jesus’earthly father, was a carpenter or an artisan in wood, stone, ormetal (Matt. 13:55). From a geographical perspective, Nazareth wasnot a prominent place for settling, since it lacked fertile ground.Jesus’ disciple Nathanael expressed an apparently commonfirst-century sentiment concerning Nazareth: “Nazareth! Cananything good come from there?” (John 1:46).
Jesuswas also born in a context of scandal. Questions of illegitimacy weresurely raised, since his mother Mary was discovered to be pregnantbefore her marriage to Joseph. According to Matthew, only theintervention of an angel convinced Joseph not to break his betrothal(Matt. 1:18–24). Jesus’ birth took place in Bethlehem,far from his parents’ home in Nazareth. According to kinshiphospitality customs, Joseph and Mary would have expected to stay withdistant relatives in Bethlehem. It is likely that they were unwelcomebecause of Jesus’ status as an illegitimate child; thus Maryhad to give birth elsewhere and place the infant Jesus in a feedingtrough (Luke 2:7). A similar response was seen years later inNazareth when Jesus was identified as “Mary’s son”(Mark 6:3) rather than through his paternal line, thereby shaming himas one who was born an illegitimate child. Jesus was likewiserejected at the end of his life as the crowds cried, “Crucifyhim!” (Matt. 27:22–23; Mark 15:13–14; Luke 23:21;John 19:6, 15). When Jesus was arrested, most of his followers fled(Matt. 26:56; Mark 14:50–52), and a core disciple, Peter,vehemently denied knowing him (Matt. 26:69–74; Mark 14:66–71;Luke 22:55–60; John 18:15–17, 25–27). His ownsiblings did not believe in him (John 7:5) and were evidently ashamedof his fate, since from the cross Jesus placed the care of his motherinto the hands of “the disciple whom he loved” (19:26–27)rather than the next brother in line, as was customary.
Baptism,temptation, and start of ministry.After Jesus was baptized by the prophet John the Baptist (Luke3:21–22), God affirmed his pleasure with him by referring tohim as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22).Jesus’ baptism did not launch him into fame and instantministry success; instead, Jesus was led by the Spirit into thewilderness, where he was tempted for forty days (Matt. 4:1–11;Mark 1:12–13; Luke 4:1–13). Mark stresses that thetemptations immediately followed the baptism. Matthew and Lukeidentify three specific temptations by the devil, though their orderfor the last two is reversed. Both Matthew and Luke agree that Jesuswas tempted to turn stones into bread, expect divine interventionafter jumping off the temple portico, and receive all the world’skingdoms for worshiping the devil. Jesus resisted all temptation,quoting Scripture in response.
Matthewand Mark record that Jesus began his ministry in Capernaum inGalilee, after the arrest of John the Baptist (Matt. 4:12–13;Mark 1:14). Luke says that Jesus started his ministry at about thirtyyears of age (3:23). This may be meant to indicate full maturity orperhaps correlate this age with the onset of the service of theLevites in the temple (cf. Num. 4:3). John narrates the beginning ofJesus’ ministry by focusing on the calling of the disciples andthe sign performed at a wedding at Cana (1:35–2:11).
Jesus’public ministry: chronology.Jesus’ ministry started in Galilee, probably around AD 27/28,and ended with his death around AD 30 in Jerusalem. The temple hadbeen forty-six years in construction (generally interpreted as thetemple itself and the wider temple complex) when Jesus drove out themoney changers (John 2:20). According to Josephus, the rebuilding andexpansion of the second temple had started in 20/19 BC, during theeighteenth year of Herod’s reign (Ant. 15.380). The ministry ofJohn the Baptist had commenced in the fifteenth year of Tiberius(Luke 3:1–2), who had become a coregent in AD 11/12. From thesedates of the start of the temple building and the correlation of thereign of Tiberius to John the Baptist’s ministry, the onset ofJesus’ ministry can probably be dated to AD 27/28.
TheGospel of John mentions three Passovers and another unnamed feast inJohn 5:1. The length of Jesus’ ministry thus extended overthree or four Passovers, equaling about three or three and a halfyears. Passover, which took place on the fifteenth of Nisan, came ona Friday in AD 30 and 33. The year of Jesus’ death wastherefore probably AD 30.
Jesus’ministry years may be divided broadly into his Galilean and hisJudean ministries. The Synoptic Gospels describe the ministry inGalilee from various angles but converge again as Jesus enters Judea.
Galileanministry.The early stages of Jesus’ ministry centered in and aroundGalilee. Jesus presented the good news and proclaimed that thekingdom of God was near. Matthew focuses on the fulfillment ofprophecy (Matt. 4:13–17). Luke records Jesus’ firstteaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30);the text that Jesus quoted, Isa. 61:1–2, set the stage for hiscalling to serve and revealed a trajectory of rejection andsuffering.
AllGospels record Jesus’ gathering of disciples early in hisGalilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke5:1–11; John 1:35–51). The formal call and commissioningof the Twelve who would become Jesus’ closest followers isrecorded in different parts of the Gospels (Matt. 10:1–4; Mark3:13–19; Luke 6:12–16). A key event in the early ministryis the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke6:20–49). John focuses on Jesus’ signs and miracles, inparticular in the early parts of his ministry, whereas the Synopticsfocus on healings and exorcisms.
DuringJesus’ Galilean ministry, onlookers struggled with hisidentity. However, evil spirits knew him to be of supreme authority(Mark 3:11). Jesus was criticized by outsiders and by his own family(3:21). The scribes from Jerusalem identified him as a partner ofBeelzebul (3:22). Amid these situations of social conflict, Jesustold parables that couched his ministry in the context of a growingkingdom of God. This kingdom would miraculously spring from humblebeginnings (4:1–32).
TheSynoptics present Jesus’ early Galilean ministry as successful.No challenge or ministry need superseded Jesus’ authority orability: he calmed a storm (Mark 4:35–39), exorcized manydemons (Mark 5:1–13), raised the dead (Mark 5:35–42), fedfive thousand (Mark 6:30–44), and walked on water (Mark6:48–49).
Inthe later part of his ministry in Galilee, Jesus often withdrew andtraveled to the north and the east. The Gospel narratives are notwritten with a focus on chronology. However, only brief returns toGalilee appear to have taken place prior to Jesus’ journey toJerusalem. As people followed Jesus, faith was praised and fearresolved. Jerusalem’s religious leaders traveled to Galilee,where they leveled accusations and charged Jesus’ discipleswith lacking ritual purity (Mark 7:1–5). Jesus shamed thePharisees by pointing out their dishonorable treatment of parents(7:11–13). The Pharisees challenged his legitimacy by demandinga sign (8:11). Jesus refused them signs but agreed with Peter, whoconfessed, “You are the Messiah” (8:29). Jesus didprovide the disciples a sign: his transfiguration (9:2–8).
Jesuswithdrew from Galilee to Tyre and Sidon, where a Syrophoenician womanrequested healing for her daughter. Jesus replied, “I was sentonly to the lost sheep of Israel” (Matt. 15:24). Galileans hadlong resented the Syrian provincial leadership partiality thatallotted governmental funds in ways that made the Jews receive mere“crumbs.” Consequently, when the woman replied, “Eventhe dogs eat the crumbs that fall from their master’s table,”Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-muteman in the Decapolis provided another example of Jesus’ministry in Gentile territory (Mark 7:31–37). Peter’sconfession of Jesus as the Christ took place during Jesus’travel to Caesarea Philippi, a well-known Gentile territory. The citywas the ancient center of worship of the Hellenistic god Pan.
Judeanministry.Luke records a geographic turning point in Jesus’ ministry ashe resolutely set out for Jerusalem, a direction that eventually ledto his death (Luke 9:51). Luke divides the journey to Jerusalem intothree phases (9:51–13:21; 13:22–17:10; 17:11–19:27).The opening verses of phase one emphasize a prophetic element of thejourney. Jesus viewed his ministry in Jerusalem as his mission, andthe demands on discipleship intensified as Jesus approached Jerusalem(Matt. 20:17–19, 26–28; Mark 10:38–39, 43–45;Luke 14:25–35). Luke presents the second phase of the journeytoward Jerusalem with a focus on conversations regarding salvationand judgment (Luke 13:22–30). In the third and final phase ofthe journey, the advent of the kingdom and the final judgment are themain themes (17:20–37; 19:11–27).
Socialconflicts with religious leaders increased throughout Jesus’ministry. These conflicts led to lively challenge-riposteinteractions concerning the Pharisaic schools of Shammai and Hillel(Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomicfeathers were ruffled as Jesus welcomed young children, who hadlittle value in society (Matt. 19:13–15; Mark 10:13–16;Luke 18:15–17).
PassionWeek, death, and resurrection. Eachof the Gospels records Jesus’ entry into Jerusalem with thecrowds extending him a royal welcome (Matt. 21:4–9; Mark11:7–10; Luke 19:35–38; John 12:12–15). Lukedescribes Jesus’ ministry in Jerusalem as a time during whichJesus taught in the temple as Israel’s Messiah (19:45–21:38).
InJerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17).Mark describes the religious leaders as fearing Jesus because thewhole crowd was amazed at his teaching, and so they “beganlooking for a way to kill him” (11:18). Dismayed, each segmentof Jerusalem’s temple leadership inquired about Jesus’authority (11:27–33). Jesus replied with cunning questions(12:16, 35–36), stories (12:1–12), denunciation(12:38–44), and a prediction of Jerusalem’s owndestruction (13:1–31). One of Jesus’ own disciples, JudasIscariot, provided the temple leaders the opportunity for Jesus’arrest (14:10–11).
Atthe Last Supper, Jesus instituted a new Passover, defining a newcovenant grounded in his sufferings (Matt. 26:17–18, 26–29;Mark 14:16–25; Luke 22:14–20). He again warned thedisciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark14:27–31; Luke 22:21–23; John 13:21–30), and laterhe prayed for the disciples (John 17:1–26) and prayed in agonyand submissiveness in the garden of Gethsemane (Matt. 26:36–42;Mark 14:32–42; Luke 22:39–42). His arrest, trial,crucifixion, death, and resurrection followed (Matt. 26:46–28:15;Mark 14:43–16:8; Luke 22:47–24:9; John 18:1–20:18).Jesus finally commissioned his disciples to continue his mission bymaking disciples of all the nations (Matt. 28:18–20; Acts 1:8)and ascended to heaven with the promise that he will one day return(Luke 24:50–53; Acts 1:9–11).
TheIdentity of Jesus Christ
Variousaspects of Jesus’ identity are stressed in the four NT Gospels,depending on their target audiences. In the Gospels the witnesses toJesus’ ministry are portrayed as constantly questioning andexamining his identity (Matt. 11:2–5; 12:24; 26:63; 27:11; Mark3:22; 8:11; 11:28; 14:61; Luke 7:18–20; 11:15; 22:67, 70;23:39; John 7:20, 25–27; 18:37). Only beings of the spiritualrealm are certain of his divinity (Mark 1:34; 3:11; Luke 4:41). AtJesus’ baptism, God referred to him as his Son, whom he loved(Matt. 3:17; Mark 1:11; Luke 3:22). Likewise, when Jesus wastransfigured in the presence of Peter, James, and John, a voiceaffirmed, “This is my Son, whom I love” (Matt. 17:5; Mark9:7). At the moment of his death, the questioning of Jesus’identity culminated in a confession by a Roman centurion and otherguards: “Surely he was the Son of God!” (Matt. 27:54; cf.Mark 15:39).
Miracleworker.In the first-century setting, folk healers and miracle workers werepart of the fabric of society. Jesus, however, performed signs andmiracles in order to demonstrate the authority of the kingdom of Godover various realms: disease, illness, the spiritual world, nature,and even future events. Especially in the Gospel of John, Jesus’signs and miracles are used to show his authority and thus hisidentity.
Nochallenge superseded Jesus’ authority. Among his ample miraclesand signs, he changed water into wine (John 2:7–9), calmed astorm in the sea (Matt. 8:23–27; Mark 4:35–39; Luke8:22–25), exorcized demons (Matt. 9:32–34; Mark 5:1–13;Luke 9:42–43), healed the sick (Mark 1:40–44), raised thedead (Matt. 9:23–25; Mark 5:35–42; Luke 7:1–16;8:49–54; John 11:17, 38–44), performed miraculousfeedings (Matt. 14:17–21; 15:34–38; Mark 6:30–44;8:5–9; Luke 9:10–17; John 6:8–13), and walked onwater (Matt. 14:25–26; Mark 6:48–49; John 6:19).
ThePharisees requested miracles as evidence of his authority (Mark8:11–12). Jesus refused, claiming that a wicked and adulterousgeneration asks for a miraculous sign (Matt. 12:38–39; 16:1–4).The only sign that he would give was the sign of Jonah—hisdeath and resurrection three days later—a personal sacrifice,taking upon himself the judgment of the world (Matt. 12:39–41).
Rabbi/teacher.Jesus’ teaching style was similar to other first-century rabbisor Pharisees (Mark 9:5; 10:51; John 1:38; 3:2). What distinguishedhim was that he spoke with great personal authority (Matt. 5:22, 28,32, 39, 44; Mark 1:22). Like other rabbis of his day, Jesus gathereddisciples. He called these men to observe his lifestyle and to joinhim in his ministry of teaching, healing, and exorcism (Matt. 10:1–4;Mark 3:13–19; Luke 6:12–16).
Jesusused a variety of teaching methods. He frequently spoke in parables(Matt. 6:24; 13:24–52; 18:10–14, 23–35;21:28–22:14; 24:32–36, 45–51; 25:14–30; Mark4:1–34; 12:1–12; 13:28–34; Luke 8:4–18;12:41–46; 13:18–21; 14:15–24; 15:1–16:15,19–31; 18:1–14; 19:11–27; 20:9–19; 21:29–33),used figures of speech (John 10:9), hyperbole (Matt. 19:24; Mark10:25; Luke 18:25), argumentation (Matt. 26:11), object lessons(Matt. 24:32), frequent repetition (Matt. 13:44–47; Luke13:18–21), practical examples, and personal guidance.
Majorthemes in Jesus’ teaching include the kingdom of God, the costof discipleship, internal righteousness, the end of the age, hisidentity, his mission, and his approaching death. In his teachings,observance of Torah was given new context and meaning because God’skingdom had “come near” (Matt. 3:2). Jesus had come tofulfill the law (Matt. 5:17).
Jesus’teaching ministry often took place amid social conflict. Theseconflicts were couched in so-called challenge-riposte interactions inwhich the honor status of those involved was at stake. Jesus usedthese interactions as teachable moments. When questioned, Jesus gavereplies that reveal omniscience or intimate knowledge of God’swill, especially in the Gospel of John. In the Synoptic Gospels,Jesus’ answers are both ethical and practical in nature. TheSynoptics portray Jesus as challenged repeatedly with accusations ofviolating customs specified in the Jewish law. Jesus’ answersto such accusations often echoed the essence of 1Sam. 15:22,“To obey is better than sacrifice,” phrased by Jesus as“I desire mercy, not sacrifice” (Matt. 9:13; 12:7). Anoverall “better than” ethic was common in Jesus’public teaching.
TheSermon on the Mount (Matt. 5–7) contains a “better than”ethic in which internal obedience is better than mere outwardobedience. For example, Jesus said that anger without cause is equalto murder (Matt. 5:21–22), that looking at a woman lustfullyamounts to adultery (Matt. 5:28), and that instead of revengingwrongs one must reciprocate with love (Matt. 5:38–48). Jesusvalued compassion above traditions and customs, even those containedwithin the OT law. He desired internal obedience above the letter ofthe law.
Jesus’teachings found their authority in the reality of God’simminent kingdom (Matt. 3:2; 10:7; Mark 1:15; Luke 10:9),necessitating repentance (Matt. 3:2), belief (Mark 1:15), dependence(Matt. 18:3–5; Mark 10:15), and loyalty to a new community—thefamily of Jesus followers (Mark 3:34; 10:29–30). Jesus urged,“Seek first [God’s] kingdom and his righteousness”(Matt. 6:33). Preaching with such urgency was common among propheticteachers of the intertestamental period. Jesus, however, had his owngrounds for urgency. He held that God deeply valued all humans (Matt.10:31) and would bring judgment swiftly (Matt. 25:31–46).
Examplesof a “greater good” ethic in the Synoptics include theoccasions when Jesus ate with sinners (Mark 2:16–17). Jesusused an aphorism in response to accusations about his associationswith sinners, saying, “It is not the healthy who need a doctor,but the sick. I have not come to call the righteous, but sinners”(Mark 2:17). He advocated harvesting and healing on the Sabbath (Mark2:23–28; 3:1–6), and when he was accused of breaking thelaw, he pointed to an OT exception (1Sam. 21:1–6) todeclare compassion appropriate for the Sabbath. Jesus also appliedthe “greater good” ethic in the case of divorce, sincewomen suffered the societal stigma of adultery and commonly becameoutcasts following divorce (Matt. 19:8–9; Mark 10:5–9).
Jesus’kingdom teachings were simultaneously spiritual, ethical, andeschatological in application. The teachings were aimed at internaltransformation (Matt. 5:3–9; 18:3; Mark 10:15) and spurring onlove (Matt. 5:44; 7:21). The Spirit of the Lord had called Jesus tobless the hurting ones as they aspired to a godly character. Jesustaught, “Be perfect, therefore, as your heavenly Father isperfect” (Matt. 5:48), and “Be merciful, just as yourFather is merciful” (Luke 6:36). The “blessed” onesin Jesus’ teachings are poor of spirit, peace driven, mournful,and hungry for righteousness, consumed with emulating godlycharacter.
Somescholars believe that Jesus promoted an “interim ethic”for the kingdom, intended only for a short period prior to the end oftime. However, he was explicit regarding the longevity of histeachings: “Heaven and earth will pass away, but my words willnever pass away” (Matt. 24:35; Luke 16:17).
Messiah.The concept of an anointed one, a messiah, who would restore theglories of David’s kingdom and bring political stability wascommon in Jewish expectation. Both before and after the Babyloniancaptivity, many Jews longed for one who would bring peace andprotection. Israel’s prophets had spoken of a coming deliverer,one who would restore David’s kingdom and reign in justice andrighteousness (2Sam. 7:11–16; Isa. 9:1–7; 11:1–16;Jer. 23:5–6; 33:15–16; Ezek. 37:25; Dan. 2:44; Mic. 5:2;Zech. 9:9). Isaiah’s description of the servant (Isa. 53) whosesuffering healed the nation provided a slightly different angle ofexpectation in terms of a deliverer.
Jesus’authority and popularity as a miracle worker called up messianicimages in first-century Jewish minds. On several occasions hearerscalled him “Son of David,” hoping for the Messiah (Matt.12:23; 21:9). Simon Peter was the first follower who confessed Jesusas the Christ, the “Messiah” (Matt. 16:16; Mark 8:29). Inline with Isaiah’s model of the Suffering Servant, Jesusfocused not on political ends but rather on spiritual regenerationthrough his own sacrificial death (Mark 10:45).
Eschatologicalprophet.Many scholars claim that Jesus is best understood as a Jewishapocalypticist, an eschatological prophet who expected God tointervene in history, destroy the wicked, and bring in the kingdom ofGod. Central in this understanding are Jesus’ propheciesconcerning the destruction of the temple in Jerusalem (Matt. 24:1–2,15–22; Mark 13:1; Luke 21:5–24; John 2:19; Acts 6:14). Inaddition, it is noted that Jesus had twelve disciples, representativeof the twelve tribes of Israel (Matt. 19:2–28; Luke 22:23–30).Certain of Jesus’ parables, those with apocalyptic images ofcoming judgment, present Jesus as an eschatological prophet (Matt.24:45–25:30; Luke 12:41–46; 19:11–27).
SufferingSon of God.Jesus’ first recorded teaching in a synagogue in Nazareth wasparadigmatic (Luke 4:16–21). He attributed the reading, Isa.61:1–2, to his personal calling to serve, and in doing so herevealed a trajectory of suffering. The Gospel of Mark likewise aptlyportrays Jesus as the suffering Son of God. Jesus’ ownteachings incorporated his upcoming suffering (Mark 8:31; 9:12–13,31; 10:33–34). He summarized his mission by declaring, “TheSon of Man did not come to be served, but to serve, and to give hislife as a ransom for many” (Mark 10:45). His earthly careerended with a trial in Jerusalem consisting of both Roman and Jewishcomponents (Matt. 26:57–68; 27:1–31; Mark 14:53–65;15:1–20; Luke 22:54–23:25; John 18:19–24;18:28–19:16). He was insulted, scourged, mocked, and crucified.
Jesus’suffering culminated in his humiliating death by crucifixion (Matt.27:33–50; Mark 15:22–37; Luke 23:33–46; John19:16–30). Crucifixion was a death of unimaginable horror,bringing shame and humiliation to the victim and his family. Anyonehanging on a tree was considered cursed (Deut. 21:23; Gal. 3:13).Thus, especially in a Jewish society, anyone associated with acrucified person bore the shame of following one who was executed asa lowly slave and left as a cursed corpse. The apostle Paul referredto this shame of the cross when he stated, “I am not ashamed ofthe gospel” (Rom. 1:16).
ExaltedLord.Jesus had prophesied that he would rise again (Matt. 16:21; 17:9, 23;20:19; 27:63; Mark 8:31; 9:9, 31; 10:34; Luke 9:22; 18:33; 24:7, 46).The testimony of the Synoptics is that the resurrection of JesusChrist indeed occurred on the third day, Christ having died on Friday(Mark 15:42–45; Luke 23:52–54; John 19:30–33) andrisen again on Sunday (Matt. 28:1–7; Mark 16:2–7; Luke24:1–7; John 20:1–16). The resurrected Jesus waswitnessed by the women (Matt. 28:8–9), the eleven disciples(Matt. 28:16–17; Luke 24:36–43), and travelers on theroad to Emmaus (Luke 24:31–32). According to Paul, he appearedto as many as five hundred others (1Cor. 15:6). He appeared inbodily form, spoke, showed his scars, and ate (Luke 24:39–43;John 20:27; Acts 1:4). After forty postresurrection days, Jesusascended into the heavenly realm (Acts 1:9).
Asmuch as Jesus’ death was the epitome of shame, his victory overdeath was his ultimate exaltation (Phil. 2:5–11). At Pentecost,Peter proclaimed that in the resurrection God fulfilled OT promises(Ps. 16:10) by raising his Son from the grave (Acts 2:30–31).Furthermore, Christ provided freedom from the law through hisresurrection (Rom. 5:13–14), God’s approval of his lifeand work (Phil. 2:8–9), and God’s designation of him asLord over all the earth, the living and the dead (Acts 17:30–31;Phil. 2:10; Heb. 1:3), and over all his enemies (Eph. 1:20–23).
Jesus’exaltation commenced the beginning of forgiveness and justification(Luke 24:46–47; Acts 13:30–39; Rom. 4:25) and hisintercession for the people of God (Rom. 8:34). His ascensionsignaled the coming of the Holy Spirit as comforter and teacher (John14:26; Acts 2:33) and was accompanied by the promise of his return inglory (Luke 24:51), at which time he will render judgment (Matt.19:28; 24:31; Rev. 20:11–15) and establish his eternal kingdom(1Cor. 15:24; 2Tim. 4:1; Rev. 11:15; 22:5).
Jesus’Purpose and Community
Inthe Gospel of Matthew, Jesus is the long-awaited Messiah, whopreaches the good news of the kingdom, urging people to repent(4:17–23). Repentance and belief allow one to enter thekingdom. The call into the kingdom is a call into a new covenant, onemade in Jesus’ blood (26:28).
Inthe prologue to the Gospel of Mark, the narrator reveals the identityof Jesus (1:1). Jesus is presented as the one who brings good tidingsof salvation (cf. Isa. 40:9; 52:7; 61:1). The centrality of thegospel, the good news (Mark 1:14–15), is evident.
Lukelikewise presents the preaching of the good news as a main purpose ofJesus’ ministry (4:43). The content of this good news is thekingdom of God (4:43; 8:1; 16:16). When the disciples of John theBaptist asked Jesus if he was the one who was to come (7:20), Jesusanswered, “Go back and report to John what you have seen andheard: The blind receive sight, the lame walk, those who have leprosyare cleansed, the deaf hear, the dead are raised, and the good newsis proclaimed to the poor” (7:22). The kingdom of God, aspresented in Luke, brings freedom for the prisoners, recovery ofsight for the blind, and release for the oppressed (4:18). Jesus’healings and exorcisms announce the coming kingdom of God alreadypresent in the ministry of Jesus (4:40–44; 6:18–20;8:1–2; 9:2; 10:8–9).
Inthe Gospel of John, Jesus testifies to the good news by way of signsthroughout his ministry. These signs point to Jesus’ glory, hisidentity, and the significance of his ministry. Jesus is the Messiah,the Son of God, who offers eternal and abundant life. This abundantlife is lived out in community.
Inthe Gospel of John, the disciples of Jesus represent the community ofGod (17:21). The disciples did not belong to the world, but theycontinued to live in the world (17:14–16). Throughout hisministry, Jesus called his disciples to follow him. This was a callto loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38;Luke 9:23–26), a call to the family of God (Matt. 12:48–50;Mark 3:33–35). Jesus’ declaration “On this rock Iwill build my church” (Matt. 16:18) was preceded by the call tocommunity. Jesus’ presence as the head of the community wasreplaced by the promised Spirit (John 14:16–18).
Jesus’ministry continued in the community of Jesus’ followers, God’sfamily—the church. Entrance into the community was obtained byadopting the values of the kingdom, belief, and through theinitiation rite of baptism (Matt. 10:37–39; 16:24–26;Mark 8:34–38; Luke 9:23–26, 57–62; John 1:12; 3:16;10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9).
TheQuests for the Historical Jesus
Thequest for the historical Jesus, or seeking who Jesus was from ahistorical perspective, is a modern phenomenon deemed necessary byscholars who claim that the NT Gospels were written long after Jesus’death and were heavily influenced by the post-Easter understanding ofthe church.
Thebeginning of this quest is often dated to 1770, when the lecturenotes of Hermann Samuel Reimarus were published posthumously.Reimarus had launched an inquiry into the identity of Jesus thatrejected as inauthentic all supernatural elements in the Gospels. Heconcluded that the disciples invented Jesus’ miracles,prophecies, ritualistic religion, and resurrection. Reimarus’sconclusions were not widely accepted, but they set off a flurry ofrationalistic research into the historical Jesus that continuedthroughout the nineteenth century. This became known as the “firstquest” for the historical Jesus.
In1906 German theologian Albert Schweit-zer published The Quest of theHistorical Jesus (German title: Von Reimarus zu Wrede: EineGeschichte der Leben-Jesu-Forschung), a scathing indictment of thefirst quest. Schweitzer’s work showed that nineteenth-centuryresearchers re-created Jesus in their own image, transforming thehistorical Jesus into a modern philanthropist preaching aninoffensive message of love and brotherhood. Schweitzer’sconclusions marked the beginning of the end for this first quest.Schweitzer himself concluded that the historical Jesus was aneschatological prophet whose purposes failed during his last days inJerusalem.
Withthe demise of the first quest, some NT scholars, such as RudolfBultmann, rejected any claim to being able to discover the historicalJesus. This trend continued until 1953, when some of Bultmann’sformer students launched what has come to be known as the “newquest” for the historical Jesus (1953–c. 1970). Thisquest created new interest in the historical Jesus but was stilldominated by the view that the portrait of Jesus in the Gospels islargely a creation of the church in a post-Easter setting.
Asthe rebuilding years of the post–World WarII era wanedand scholars started to reap academic fruit from major archaeologicalfinds such as the DSS, research on the historical Jesus moved on towhat has been called the “third quest.” This quest seeksespecially to research and understand Jesus in his social andcultural setting.
The founder of what became known as the movement of Jesusfollowers or Christianity. For Christian believers, Jesus Christembodies the personal and supernatural intervention of God in humanhistory.
Introduction
Name.Early Christians combined the name “Jesus” with the title“Christ” (Acts 5:42; NIV: “Messiah”). Thename “Jesus,” from the Hebrew Yehoshua or Yeshua, was acommon male name in first-century Judaism. The title “Christ”is from the Greek christos, a translation of the Hebrew mashiakh(“anointed one, messiah”). Christians eventually werenamed after Jesus’ title (Acts 11:26). During the ministry ofJesus, Peter was the first disciple to recognize Jesus as the Messiah(Matt. 16:16; Mark 9:29; Luke 9:20).
Sources.From the viewpoint of Christianity, the life and ministry of Jesusconstitute the turning point in human history. From a historicalperspective, ample early source materials would be expected. Indeed,both Christian and non-Christian first-century and earlysecond-century literary sources are extant, but they are few innumber. In part, this low incidence is due to society’s initialresistance to the Jesus followers’ movement. The ancient Romanhistorian Tacitus called Christianity “a superstition,”since its beliefs did not fit with the culture’s prevailingworldview and thus were considered antisocial. Early literary sourcestherefore are either in-group documents or allusions in non-Christiansources.
TheNT Gospels are the principal sources for the life and ministry ofJesus. They consist of Matthew, Mark, Luke (the Synoptic Gospels),and John. Most scholars adhere to the so-called Four SourceHypothesis. In this theory, Mark was written first and was used as asource by Matthew and Luke, who also used the sayings source Q (fromGerman Quelle, meaning “source”) as well as their ownindividual sources M (Matthew) and L (Luke). John used additionalsources.
Theearly church tried to put together singular accounts, so-calledGospel harmonies, of the life of Jesus. The Gospel of the Ebionitesrepresents one such attempt based on the Synoptic Gospels. Anotherharmony, the Diatessaron, based on all four Gospels, was producedaround AD 170 by Tatian. Additional source materials concerning thelife of Christ are provided in the NT in texts such as Acts, thePauline Epistles, the General Epistles, and the Revelation of John.Paul wrote to the Galatians, “But when the time had fully come,God sent his Son, born of a woman, born under law” (Gal. 4:4).The first narrative about Jesus by the Christian community was apassion narrative, the account of his death and resurrection. Thefirst extant references to this tradition are found in Paul’sletters (1Cor. 2:2; Gal. 3:1). The resurrection was recognizedfrom the beginning as the cornerstone of the Christian faith (1Cor.15:13–14).
Amongnon-Christian sources, the earliest reference to Jesus is found in aletter written circa AD 112 by Pliny the Younger, the Roman governorof Bithynia-Pontus (Ep. 10.96). The Roman historian Tacitus mentionsChristians and Jesus around AD 115 in his famous work about thehistory of Rome (Ann. 15.44). Another Roman historian, Suetonius,wrote around the same time concerning unrest among the Jews in Romebecause of a certain “Chrestos” (Claud. 25.4). Somescholars conclude that “Chrestos” is a misspelling of“Christos,” a reference to Jesus.
TheJewish author Josephus (first century AD) mentions Jesus in a storyabout the Jewish high priest Ananus and James the brother of Jesus(Ant. 20.200). A controversial reference to Jesus appears in adifferent part of the same work, where Josephus affirms that Jesus isthe Messiah and that he rose from the dead (Ant. 18.63–64). Themajority of scholars consider this passage to be authentic butheavily edited by later Christian copyists. Another Jewish source,the Talmud, also mentions Jesus in several places, but thesereferences are very late and of little historical value.
NoncanonicalGospels that mention Jesus include, for example, the Infancy Gospelof Thomas, the Gospel of Thomas, the Gospel of Peter, the Gospel ofJames, the Gospel of Judas Iscariot, the Gospel of the Hebrews, theEgerton Gospel, and the Gospel of Judas. Although some of these maycontain an occasional authentic saying or event, for the most partthey are late and unreliable.
Jesus’Life
Birthand childhood. TheGospels of Matthew and Luke record Jesus’ birth in Bethlehemduring the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesuswas probably born between 6 and 4 BC, shortly before Herod’sdeath (Matt. 2:19). Both Matthew and Luke record the miracle of avirginal conception made possible by the Holy Spirit (Matt. 1:18;Luke 1:35). Luke mentions a census under the Syrian governorQuirinius that was responsible for Jesus’ birth taking place inBethlehem (2:1–5). Both the census and the governorship at thetime of the birth of Jesus have been questioned by scholars.Unfortunately, there is not enough extrabiblical evidence to eitherconfirm or disprove these events, so their veracity must bedetermined on the basis of one’s view regarding the generalreliability of the Gospel tradition.
Onthe eighth day after his birth, Jesus was circumcised, in keepingwith the Jewish law, at which time he officially was named “Jesus”(Luke 2:21). He spent his growing years in Nazareth, in the home ofhis parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel ofLuke contains the only brief portrayal of Jesus’ growth instrength, wisdom, and favor with God and people (2:40, 52). Luke alsocontains the only account of Jesus as a young boy (2:41–49).
Jesuswas born in a lower socioeconomic setting. His parents offered atemple sacrifice appropriate for those who could not afford tosacrifice a sheep (Luke 2:22–24; cf. Lev. 12:8). Joseph, Jesus’earthly father, was a carpenter or an artisan in wood, stone, ormetal (Matt. 13:55). From a geographical perspective, Nazareth wasnot a prominent place for settling, since it lacked fertile ground.Jesus’ disciple Nathanael expressed an apparently commonfirst-century sentiment concerning Nazareth: “Nazareth! Cananything good come from there?” (John 1:46).
Jesuswas also born in a context of scandal. Questions of illegitimacy weresurely raised, since his mother Mary was discovered to be pregnantbefore her marriage to Joseph. According to Matthew, only theintervention of an angel convinced Joseph not to break his betrothal(Matt. 1:18–24). Jesus’ birth took place in Bethlehem,far from his parents’ home in Nazareth. According to kinshiphospitality customs, Joseph and Mary would have expected to stay withdistant relatives in Bethlehem. It is likely that they were unwelcomebecause of Jesus’ status as an illegitimate child; thus Maryhad to give birth elsewhere and place the infant Jesus in a feedingtrough (Luke 2:7). A similar response was seen years later inNazareth when Jesus was identified as “Mary’s son”(Mark 6:3) rather than through his paternal line, thereby shaming himas one who was born an illegitimate child. Jesus was likewiserejected at the end of his life as the crowds cried, “Crucifyhim!” (Matt. 27:22–23; Mark 15:13–14; Luke 23:21;John 19:6, 15). When Jesus was arrested, most of his followers fled(Matt. 26:56; Mark 14:50–52), and a core disciple, Peter,vehemently denied knowing him (Matt. 26:69–74; Mark 14:66–71;Luke 22:55–60; John 18:15–17, 25–27). His ownsiblings did not believe in him (John 7:5) and were evidently ashamedof his fate, since from the cross Jesus placed the care of his motherinto the hands of “the disciple whom he loved” (19:26–27)rather than the next brother in line, as was customary.
Baptism,temptation, and start of ministry.After Jesus was baptized by the prophet John the Baptist (Luke3:21–22), God affirmed his pleasure with him by referring tohim as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22).Jesus’ baptism did not launch him into fame and instantministry success; instead, Jesus was led by the Spirit into thewilderness, where he was tempted for forty days (Matt. 4:1–11;Mark 1:12–13; Luke 4:1–13). Mark stresses that thetemptations immediately followed the baptism. Matthew and Lukeidentify three specific temptations by the devil, though their orderfor the last two is reversed. Both Matthew and Luke agree that Jesuswas tempted to turn stones into bread, expect divine interventionafter jumping off the temple portico, and receive all the world’skingdoms for worshiping the devil. Jesus resisted all temptation,quoting Scripture in response.
Matthewand Mark record that Jesus began his ministry in Capernaum inGalilee, after the arrest of John the Baptist (Matt. 4:12–13;Mark 1:14). Luke says that Jesus started his ministry at about thirtyyears of age (3:23). This may be meant to indicate full maturity orperhaps correlate this age with the onset of the service of theLevites in the temple (cf. Num. 4:3). John narrates the beginning ofJesus’ ministry by focusing on the calling of the disciples andthe sign performed at a wedding at Cana (1:35–2:11).
Jesus’public ministry: chronology.Jesus’ ministry started in Galilee, probably around AD 27/28,and ended with his death around AD 30 in Jerusalem. The temple hadbeen forty-six years in construction (generally interpreted as thetemple itself and the wider temple complex) when Jesus drove out themoney changers (John 2:20). According to Josephus, the rebuilding andexpansion of the second temple had started in 20/19 BC, during theeighteenth year of Herod’s reign (Ant. 15.380). The ministry ofJohn the Baptist had commenced in the fifteenth year of Tiberius(Luke 3:1–2), who had become a coregent in AD 11/12. From thesedates of the start of the temple building and the correlation of thereign of Tiberius to John the Baptist’s ministry, the onset ofJesus’ ministry can probably be dated to AD 27/28.
TheGospel of John mentions three Passovers and another unnamed feast inJohn 5:1. The length of Jesus’ ministry thus extended overthree or four Passovers, equaling about three or three and a halfyears. Passover, which took place on the fifteenth of Nisan, came ona Friday in AD 30 and 33. The year of Jesus’ death wastherefore probably AD 30.
Jesus’ministry years may be divided broadly into his Galilean and hisJudean ministries. The Synoptic Gospels describe the ministry inGalilee from various angles but converge again as Jesus enters Judea.
Galileanministry.The early stages of Jesus’ ministry centered in and aroundGalilee. Jesus presented the good news and proclaimed that thekingdom of God was near. Matthew focuses on the fulfillment ofprophecy (Matt. 4:13–17). Luke records Jesus’ firstteaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30);the text that Jesus quoted, Isa. 61:1–2, set the stage for hiscalling to serve and revealed a trajectory of rejection andsuffering.
AllGospels record Jesus’ gathering of disciples early in hisGalilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke5:1–11; John 1:35–51). The formal call and commissioningof the Twelve who would become Jesus’ closest followers isrecorded in different parts of the Gospels (Matt. 10:1–4; Mark3:13–19; Luke 6:12–16). A key event in the early ministryis the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke6:20–49). John focuses on Jesus’ signs and miracles, inparticular in the early parts of his ministry, whereas the Synopticsfocus on healings and exorcisms.
DuringJesus’ Galilean ministry, onlookers struggled with hisidentity. However, evil spirits knew him to be of supreme authority(Mark 3:11). Jesus was criticized by outsiders and by his own family(3:21). The scribes from Jerusalem identified him as a partner ofBeelzebul (3:22). Amid these situations of social conflict, Jesustold parables that couched his ministry in the context of a growingkingdom of God. This kingdom would miraculously spring from humblebeginnings (4:1–32).
TheSynoptics present Jesus’ early Galilean ministry as successful.No challenge or ministry need superseded Jesus’ authority orability: he calmed a storm (Mark 4:35–39), exorcized manydemons (Mark 5:1–13), raised the dead (Mark 5:35–42), fedfive thousand (Mark 6:30–44), and walked on water (Mark6:48–49).
Inthe later part of his ministry in Galilee, Jesus often withdrew andtraveled to the north and the east. The Gospel narratives are notwritten with a focus on chronology. However, only brief returns toGalilee appear to have taken place prior to Jesus’ journey toJerusalem. As people followed Jesus, faith was praised and fearresolved. Jerusalem’s religious leaders traveled to Galilee,where they leveled accusations and charged Jesus’ discipleswith lacking ritual purity (Mark 7:1–5). Jesus shamed thePharisees by pointing out their dishonorable treatment of parents(7:11–13). The Pharisees challenged his legitimacy by demandinga sign (8:11). Jesus refused them signs but agreed with Peter, whoconfessed, “You are the Messiah” (8:29). Jesus didprovide the disciples a sign: his transfiguration (9:2–8).
Jesuswithdrew from Galilee to Tyre and Sidon, where a Syrophoenician womanrequested healing for her daughter. Jesus replied, “I was sentonly to the lost sheep of Israel” (Matt. 15:24). Galileans hadlong resented the Syrian provincial leadership partiality thatallotted governmental funds in ways that made the Jews receive mere“crumbs.” Consequently, when the woman replied, “Eventhe dogs eat the crumbs that fall from their master’s table,”Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-muteman in the Decapolis provided another example of Jesus’ministry in Gentile territory (Mark 7:31–37). Peter’sconfession of Jesus as the Christ took place during Jesus’travel to Caesarea Philippi, a well-known Gentile territory. The citywas the ancient center of worship of the Hellenistic god Pan.
Judeanministry.Luke records a geographic turning point in Jesus’ ministry ashe resolutely set out for Jerusalem, a direction that eventually ledto his death (Luke 9:51). Luke divides the journey to Jerusalem intothree phases (9:51–13:21; 13:22–17:10; 17:11–19:27).The opening verses of phase one emphasize a prophetic element of thejourney. Jesus viewed his ministry in Jerusalem as his mission, andthe demands on discipleship intensified as Jesus approached Jerusalem(Matt. 20:17–19, 26–28; Mark 10:38–39, 43–45;Luke 14:25–35). Luke presents the second phase of the journeytoward Jerusalem with a focus on conversations regarding salvationand judgment (Luke 13:22–30). In the third and final phase ofthe journey, the advent of the kingdom and the final judgment are themain themes (17:20–37; 19:11–27).
Socialconflicts with religious leaders increased throughout Jesus’ministry. These conflicts led to lively challenge-riposteinteractions concerning the Pharisaic schools of Shammai and Hillel(Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomicfeathers were ruffled as Jesus welcomed young children, who hadlittle value in society (Matt. 19:13–15; Mark 10:13–16;Luke 18:15–17).
PassionWeek, death, and resurrection. Eachof the Gospels records Jesus’ entry into Jerusalem with thecrowds extending him a royal welcome (Matt. 21:4–9; Mark11:7–10; Luke 19:35–38; John 12:12–15). Lukedescribes Jesus’ ministry in Jerusalem as a time during whichJesus taught in the temple as Israel’s Messiah (19:45–21:38).
InJerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17).Mark describes the religious leaders as fearing Jesus because thewhole crowd was amazed at his teaching, and so they “beganlooking for a way to kill him” (11:18). Dismayed, each segmentof Jerusalem’s temple leadership inquired about Jesus’authority (11:27–33). Jesus replied with cunning questions(12:16, 35–36), stories (12:1–12), denunciation(12:38–44), and a prediction of Jerusalem’s owndestruction (13:1–31). One of Jesus’ own disciples, JudasIscariot, provided the temple leaders the opportunity for Jesus’arrest (14:10–11).
Atthe Last Supper, Jesus instituted a new Passover, defining a newcovenant grounded in his sufferings (Matt. 26:17–18, 26–29;Mark 14:16–25; Luke 22:14–20). He again warned thedisciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark14:27–31; Luke 22:21–23; John 13:21–30), and laterhe prayed for the disciples (John 17:1–26) and prayed in agonyand submissiveness in the garden of Gethsemane (Matt. 26:36–42;Mark 14:32–42; Luke 22:39–42). His arrest, trial,crucifixion, death, and resurrection followed (Matt. 26:46–28:15;Mark 14:43–16:8; Luke 22:47–24:9; John 18:1–20:18).Jesus finally commissioned his disciples to continue his mission bymaking disciples of all the nations (Matt. 28:18–20; Acts 1:8)and ascended to heaven with the promise that he will one day return(Luke 24:50–53; Acts 1:9–11).
TheIdentity of Jesus Christ
Variousaspects of Jesus’ identity are stressed in the four NT Gospels,depending on their target audiences. In the Gospels the witnesses toJesus’ ministry are portrayed as constantly questioning andexamining his identity (Matt. 11:2–5; 12:24; 26:63; 27:11; Mark3:22; 8:11; 11:28; 14:61; Luke 7:18–20; 11:15; 22:67, 70;23:39; John 7:20, 25–27; 18:37). Only beings of the spiritualrealm are certain of his divinity (Mark 1:34; 3:11; Luke 4:41). AtJesus’ baptism, God referred to him as his Son, whom he loved(Matt. 3:17; Mark 1:11; Luke 3:22). Likewise, when Jesus wastransfigured in the presence of Peter, James, and John, a voiceaffirmed, “This is my Son, whom I love” (Matt. 17:5; Mark9:7). At the moment of his death, the questioning of Jesus’identity culminated in a confession by a Roman centurion and otherguards: “Surely he was the Son of God!” (Matt. 27:54; cf.Mark 15:39).
Miracleworker.In the first-century setting, folk healers and miracle workers werepart of the fabric of society. Jesus, however, performed signs andmiracles in order to demonstrate the authority of the kingdom of Godover various realms: disease, illness, the spiritual world, nature,and even future events. Especially in the Gospel of John, Jesus’signs and miracles are used to show his authority and thus hisidentity.
Nochallenge superseded Jesus’ authority. Among his ample miraclesand signs, he changed water into wine (John 2:7–9), calmed astorm in the sea (Matt. 8:23–27; Mark 4:35–39; Luke8:22–25), exorcized demons (Matt. 9:32–34; Mark 5:1–13;Luke 9:42–43), healed the sick (Mark 1:40–44), raised thedead (Matt. 9:23–25; Mark 5:35–42; Luke 7:1–16;8:49–54; John 11:17, 38–44), performed miraculousfeedings (Matt. 14:17–21; 15:34–38; Mark 6:30–44;8:5–9; Luke 9:10–17; John 6:8–13), and walked onwater (Matt. 14:25–26; Mark 6:48–49; John 6:19).
ThePharisees requested miracles as evidence of his authority (Mark8:11–12). Jesus refused, claiming that a wicked and adulterousgeneration asks for a miraculous sign (Matt. 12:38–39; 16:1–4).The only sign that he would give was the sign of Jonah—hisdeath and resurrection three days later—a personal sacrifice,taking upon himself the judgment of the world (Matt. 12:39–41).
Rabbi/teacher.Jesus’ teaching style was similar to other first-century rabbisor Pharisees (Mark 9:5; 10:51; John 1:38; 3:2). What distinguishedhim was that he spoke with great personal authority (Matt. 5:22, 28,32, 39, 44; Mark 1:22). Like other rabbis of his day, Jesus gathereddisciples. He called these men to observe his lifestyle and to joinhim in his ministry of teaching, healing, and exorcism (Matt. 10:1–4;Mark 3:13–19; Luke 6:12–16).
Jesusused a variety of teaching methods. He frequently spoke in parables(Matt. 6:24; 13:24–52; 18:10–14, 23–35;21:28–22:14; 24:32–36, 45–51; 25:14–30; Mark4:1–34; 12:1–12; 13:28–34; Luke 8:4–18;12:41–46; 13:18–21; 14:15–24; 15:1–16:15,19–31; 18:1–14; 19:11–27; 20:9–19; 21:29–33),used figures of speech (John 10:9), hyperbole (Matt. 19:24; Mark10:25; Luke 18:25), argumentation (Matt. 26:11), object lessons(Matt. 24:32), frequent repetition (Matt. 13:44–47; Luke13:18–21), practical examples, and personal guidance.
Majorthemes in Jesus’ teaching include the kingdom of God, the costof discipleship, internal righteousness, the end of the age, hisidentity, his mission, and his approaching death. In his teachings,observance of Torah was given new context and meaning because God’skingdom had “come near” (Matt. 3:2). Jesus had come tofulfill the law (Matt. 5:17).
Jesus’teaching ministry often took place amid social conflict. Theseconflicts were couched in so-called challenge-riposte interactions inwhich the honor status of those involved was at stake. Jesus usedthese interactions as teachable moments. When questioned, Jesus gavereplies that reveal omniscience or intimate knowledge of God’swill, especially in the Gospel of John. In the Synoptic Gospels,Jesus’ answers are both ethical and practical in nature. TheSynoptics portray Jesus as challenged repeatedly with accusations ofviolating customs specified in the Jewish law. Jesus’ answersto such accusations often echoed the essence of 1Sam. 15:22,“To obey is better than sacrifice,” phrased by Jesus as“I desire mercy, not sacrifice” (Matt. 9:13; 12:7). Anoverall “better than” ethic was common in Jesus’public teaching.
TheSermon on the Mount (Matt. 5–7) contains a “better than”ethic in which internal obedience is better than mere outwardobedience. For example, Jesus said that anger without cause is equalto murder (Matt. 5:21–22), that looking at a woman lustfullyamounts to adultery (Matt. 5:28), and that instead of revengingwrongs one must reciprocate with love (Matt. 5:38–48). Jesusvalued compassion above traditions and customs, even those containedwithin the OT law. He desired internal obedience above the letter ofthe law.
Jesus’teachings found their authority in the reality of God’simminent kingdom (Matt. 3:2; 10:7; Mark 1:15; Luke 10:9),necessitating repentance (Matt. 3:2), belief (Mark 1:15), dependence(Matt. 18:3–5; Mark 10:15), and loyalty to a new community—thefamily of Jesus followers (Mark 3:34; 10:29–30). Jesus urged,“Seek first [God’s] kingdom and his righteousness”(Matt. 6:33). Preaching with such urgency was common among propheticteachers of the intertestamental period. Jesus, however, had his owngrounds for urgency. He held that God deeply valued all humans (Matt.10:31) and would bring judgment swiftly (Matt. 25:31–46).
Examplesof a “greater good” ethic in the Synoptics include theoccasions when Jesus ate with sinners (Mark 2:16–17). Jesusused an aphorism in response to accusations about his associationswith sinners, saying, “It is not the healthy who need a doctor,but the sick. I have not come to call the righteous, but sinners”(Mark 2:17). He advocated harvesting and healing on the Sabbath (Mark2:23–28; 3:1–6), and when he was accused of breaking thelaw, he pointed to an OT exception (1Sam. 21:1–6) todeclare compassion appropriate for the Sabbath. Jesus also appliedthe “greater good” ethic in the case of divorce, sincewomen suffered the societal stigma of adultery and commonly becameoutcasts following divorce (Matt. 19:8–9; Mark 10:5–9).
Jesus’kingdom teachings were simultaneously spiritual, ethical, andeschatological in application. The teachings were aimed at internaltransformation (Matt. 5:3–9; 18:3; Mark 10:15) and spurring onlove (Matt. 5:44; 7:21). The Spirit of the Lord had called Jesus tobless the hurting ones as they aspired to a godly character. Jesustaught, “Be perfect, therefore, as your heavenly Father isperfect” (Matt. 5:48), and “Be merciful, just as yourFather is merciful” (Luke 6:36). The “blessed” onesin Jesus’ teachings are poor of spirit, peace driven, mournful,and hungry for righteousness, consumed with emulating godlycharacter.
Somescholars believe that Jesus promoted an “interim ethic”for the kingdom, intended only for a short period prior to the end oftime. However, he was explicit regarding the longevity of histeachings: “Heaven and earth will pass away, but my words willnever pass away” (Matt. 24:35; Luke 16:17).
Messiah.The concept of an anointed one, a messiah, who would restore theglories of David’s kingdom and bring political stability wascommon in Jewish expectation. Both before and after the Babyloniancaptivity, many Jews longed for one who would bring peace andprotection. Israel’s prophets had spoken of a coming deliverer,one who would restore David’s kingdom and reign in justice andrighteousness (2Sam. 7:11–16; Isa. 9:1–7; 11:1–16;Jer. 23:5–6; 33:15–16; Ezek. 37:25; Dan. 2:44; Mic. 5:2;Zech. 9:9). Isaiah’s description of the servant (Isa. 53) whosesuffering healed the nation provided a slightly different angle ofexpectation in terms of a deliverer.
Jesus’authority and popularity as a miracle worker called up messianicimages in first-century Jewish minds. On several occasions hearerscalled him “Son of David,” hoping for the Messiah (Matt.12:23; 21:9). Simon Peter was the first follower who confessed Jesusas the Christ, the “Messiah” (Matt. 16:16; Mark 8:29). Inline with Isaiah’s model of the Suffering Servant, Jesusfocused not on political ends but rather on spiritual regenerationthrough his own sacrificial death (Mark 10:45).
Eschatologicalprophet.Many scholars claim that Jesus is best understood as a Jewishapocalypticist, an eschatological prophet who expected God tointervene in history, destroy the wicked, and bring in the kingdom ofGod. Central in this understanding are Jesus’ propheciesconcerning the destruction of the temple in Jerusalem (Matt. 24:1–2,15–22; Mark 13:1; Luke 21:5–24; John 2:19; Acts 6:14). Inaddition, it is noted that Jesus had twelve disciples, representativeof the twelve tribes of Israel (Matt. 19:2–28; Luke 22:23–30).Certain of Jesus’ parables, those with apocalyptic images ofcoming judgment, present Jesus as an eschatological prophet (Matt.24:45–25:30; Luke 12:41–46; 19:11–27).
SufferingSon of God.Jesus’ first recorded teaching in a synagogue in Nazareth wasparadigmatic (Luke 4:16–21). He attributed the reading, Isa.61:1–2, to his personal calling to serve, and in doing so herevealed a trajectory of suffering. The Gospel of Mark likewise aptlyportrays Jesus as the suffering Son of God. Jesus’ ownteachings incorporated his upcoming suffering (Mark 8:31; 9:12–13,31; 10:33–34). He summarized his mission by declaring, “TheSon of Man did not come to be served, but to serve, and to give hislife as a ransom for many” (Mark 10:45). His earthly careerended with a trial in Jerusalem consisting of both Roman and Jewishcomponents (Matt. 26:57–68; 27:1–31; Mark 14:53–65;15:1–20; Luke 22:54–23:25; John 18:19–24;18:28–19:16). He was insulted, scourged, mocked, and crucified.
Jesus’suffering culminated in his humiliating death by crucifixion (Matt.27:33–50; Mark 15:22–37; Luke 23:33–46; John19:16–30). Crucifixion was a death of unimaginable horror,bringing shame and humiliation to the victim and his family. Anyonehanging on a tree was considered cursed (Deut. 21:23; Gal. 3:13).Thus, especially in a Jewish society, anyone associated with acrucified person bore the shame of following one who was executed asa lowly slave and left as a cursed corpse. The apostle Paul referredto this shame of the cross when he stated, “I am not ashamed ofthe gospel” (Rom. 1:16).
ExaltedLord.Jesus had prophesied that he would rise again (Matt. 16:21; 17:9, 23;20:19; 27:63; Mark 8:31; 9:9, 31; 10:34; Luke 9:22; 18:33; 24:7, 46).The testimony of the Synoptics is that the resurrection of JesusChrist indeed occurred on the third day, Christ having died on Friday(Mark 15:42–45; Luke 23:52–54; John 19:30–33) andrisen again on Sunday (Matt. 28:1–7; Mark 16:2–7; Luke24:1–7; John 20:1–16). The resurrected Jesus waswitnessed by the women (Matt. 28:8–9), the eleven disciples(Matt. 28:16–17; Luke 24:36–43), and travelers on theroad to Emmaus (Luke 24:31–32). According to Paul, he appearedto as many as five hundred others (1Cor. 15:6). He appeared inbodily form, spoke, showed his scars, and ate (Luke 24:39–43;John 20:27; Acts 1:4). After forty postresurrection days, Jesusascended into the heavenly realm (Acts 1:9).
Asmuch as Jesus’ death was the epitome of shame, his victory overdeath was his ultimate exaltation (Phil. 2:5–11). At Pentecost,Peter proclaimed that in the resurrection God fulfilled OT promises(Ps. 16:10) by raising his Son from the grave (Acts 2:30–31).Furthermore, Christ provided freedom from the law through hisresurrection (Rom. 5:13–14), God’s approval of his lifeand work (Phil. 2:8–9), and God’s designation of him asLord over all the earth, the living and the dead (Acts 17:30–31;Phil. 2:10; Heb. 1:3), and over all his enemies (Eph. 1:20–23).
Jesus’exaltation commenced the beginning of forgiveness and justification(Luke 24:46–47; Acts 13:30–39; Rom. 4:25) and hisintercession for the people of God (Rom. 8:34). His ascensionsignaled the coming of the Holy Spirit as comforter and teacher (John14:26; Acts 2:33) and was accompanied by the promise of his return inglory (Luke 24:51), at which time he will render judgment (Matt.19:28; 24:31; Rev. 20:11–15) and establish his eternal kingdom(1Cor. 15:24; 2Tim. 4:1; Rev. 11:15; 22:5).
Jesus’Purpose and Community
Inthe Gospel of Matthew, Jesus is the long-awaited Messiah, whopreaches the good news of the kingdom, urging people to repent(4:17–23). Repentance and belief allow one to enter thekingdom. The call into the kingdom is a call into a new covenant, onemade in Jesus’ blood (26:28).
Inthe prologue to the Gospel of Mark, the narrator reveals the identityof Jesus (1:1). Jesus is presented as the one who brings good tidingsof salvation (cf. Isa. 40:9; 52:7; 61:1). The centrality of thegospel, the good news (Mark 1:14–15), is evident.
Lukelikewise presents the preaching of the good news as a main purpose ofJesus’ ministry (4:43). The content of this good news is thekingdom of God (4:43; 8:1; 16:16). When the disciples of John theBaptist asked Jesus if he was the one who was to come (7:20), Jesusanswered, “Go back and report to John what you have seen andheard: The blind receive sight, the lame walk, those who have leprosyare cleansed, the deaf hear, the dead are raised, and the good newsis proclaimed to the poor” (7:22). The kingdom of God, aspresented in Luke, brings freedom for the prisoners, recovery ofsight for the blind, and release for the oppressed (4:18). Jesus’healings and exorcisms announce the coming kingdom of God alreadypresent in the ministry of Jesus (4:40–44; 6:18–20;8:1–2; 9:2; 10:8–9).
Inthe Gospel of John, Jesus testifies to the good news by way of signsthroughout his ministry. These signs point to Jesus’ glory, hisidentity, and the significance of his ministry. Jesus is the Messiah,the Son of God, who offers eternal and abundant life. This abundantlife is lived out in community.
Inthe Gospel of John, the disciples of Jesus represent the community ofGod (17:21). The disciples did not belong to the world, but theycontinued to live in the world (17:14–16). Throughout hisministry, Jesus called his disciples to follow him. This was a callto loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38;Luke 9:23–26), a call to the family of God (Matt. 12:48–50;Mark 3:33–35). Jesus’ declaration “On this rock Iwill build my church” (Matt. 16:18) was preceded by the call tocommunity. Jesus’ presence as the head of the community wasreplaced by the promised Spirit (John 14:16–18).
Jesus’ministry continued in the community of Jesus’ followers, God’sfamily—the church. Entrance into the community was obtained byadopting the values of the kingdom, belief, and through theinitiation rite of baptism (Matt. 10:37–39; 16:24–26;Mark 8:34–38; Luke 9:23–26, 57–62; John 1:12; 3:16;10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9).
TheQuests for the Historical Jesus
Thequest for the historical Jesus, or seeking who Jesus was from ahistorical perspective, is a modern phenomenon deemed necessary byscholars who claim that the NT Gospels were written long after Jesus’death and were heavily influenced by the post-Easter understanding ofthe church.
Thebeginning of this quest is often dated to 1770, when the lecturenotes of Hermann Samuel Reimarus were published posthumously.Reimarus had launched an inquiry into the identity of Jesus thatrejected as inauthentic all supernatural elements in the Gospels. Heconcluded that the disciples invented Jesus’ miracles,prophecies, ritualistic religion, and resurrection. Reimarus’sconclusions were not widely accepted, but they set off a flurry ofrationalistic research into the historical Jesus that continuedthroughout the nineteenth century. This became known as the “firstquest” for the historical Jesus.
In1906 German theologian Albert Schweit-zer published The Quest of theHistorical Jesus (German title: Von Reimarus zu Wrede: EineGeschichte der Leben-Jesu-Forschung), a scathing indictment of thefirst quest. Schweitzer’s work showed that nineteenth-centuryresearchers re-created Jesus in their own image, transforming thehistorical Jesus into a modern philanthropist preaching aninoffensive message of love and brotherhood. Schweitzer’sconclusions marked the beginning of the end for this first quest.Schweitzer himself concluded that the historical Jesus was aneschatological prophet whose purposes failed during his last days inJerusalem.
Withthe demise of the first quest, some NT scholars, such as RudolfBultmann, rejected any claim to being able to discover the historicalJesus. This trend continued until 1953, when some of Bultmann’sformer students launched what has come to be known as the “newquest” for the historical Jesus (1953–c. 1970). Thisquest created new interest in the historical Jesus but was stilldominated by the view that the portrait of Jesus in the Gospels islargely a creation of the church in a post-Easter setting.
Asthe rebuilding years of the post–World WarII era wanedand scholars started to reap academic fruit from major archaeologicalfinds such as the DSS, research on the historical Jesus moved on towhat has been called the “third quest.” This quest seeksespecially to research and understand Jesus in his social andcultural setting.
Jesus’ personal return to earth at the end of history.Three main Greek terms are used in the NT to describe this event:parousia, apokalypsis, and epiphaneia. The word parousia means“presence” or “arrival” and was used inancient times to describe the arrival of a ruler or king (e.g., Matt.24:3, 27, 37, 39; 1Cor. 15:23; 1Thess. 3:13; 4:15; 5:23;2Thess. 2:1, 8; James 5:7–8; 2Pet. 3:4, 12; 1John2:28). The term apokalypsis refers to an “unveiling” or“revealing” of Jesus Christ at the end of the age (Rom.2:5; 1Cor. 1:7; 2Thess. 1:7; 1Pet. 1:7, 13; 4:13;cf. Rev. 1:1). The word epiphaneia speaks of an “appearing”or “manifestation” and refers to the visible, earthlyappearance of Jesus (2Thess. 2:8; 1Tim. 6:14; 2Tim.4:1, 8; Titus 2:13).
Jesusclearly predicted his second coming in his Olivet Discourse: “Thenwill appear the sign of the Son of Man in heaven. And then all thepeoples of the earth will mourn when they see the Son of Man comingon the clouds of heaven, with power and great glory” (Matt.24:30). Jesus uses the word “come” in this discourse tospeak about his return (Matt. 24:39, 42–44, 46; 25:19, 27, 31).Jesus’ return is also predicted by angels (e.g., Acts 1:11) andapostles (Phil. 3:20; Acts 3:20–21; 1Cor. 11:26; Heb.9:28).
TheNT describes certain events that will precede Jesus’ coming.There will be wars, famines, earthquakes, and other cosmicdisturbances (Matt. 24:6–8, 29). Believers will be persecutedand hated (Matt. 24:9–13, 21–22). Many erstwhilebelievers will turn away from the faith (Matt. 24:10–13; 1Tim.4:1; 2Tim. 3:1–5; 2Pet. 3:3–4). There will befalse messiahs and false prophets who will deceive many through signsand wonders (Matt. 24:11, 23–26). The “man oflawlessness” (sometimes referred to as the antichrist) will berevealed (2Thess. 2:1–12). In addition, the gospel willbe preached to all nations (Matt. 24:14).
AlthoughJesus’ coming is certain, its exact time is uncertain in thesense that it cannot be predicted. Jesus himself said, “Butabout that day or hour no one knows, not even the angels in heaven,nor the Son, but only the Father” (Matt. 24:36 [cf. Acts 1:7;3:21; 2Pet. 3:4, 8–9]).
WhenJesus comes again, his return will be visible to all, like “lightningthat comes from the east is visible even in the west” (Matt.24:27). The last trumpet will announce his coming in awesome powerand great glory with his holy angels (Matt. 16:27; 24:30–31;25:31; 1Cor. 15:52; 1Thess. 3:13; 4:16; 2Thess.1:7; 2:8; Jude 14). His coming will also be sudden and unexpected,“like a thief in the night” (1Thess. 5:1–2;see also Matt. 24:37–39, 43–44; 2Pet. 3:10; Rev.16:15).
Jesuswill come again for several reasons. He will raise the dead (John5:28–29; 1Cor. 15:22–23, 52; 1Thess. 4:16)and separate the wicked from the righteous (Matt. 24:40–41;25:31–32). He will transform the bodies of believers intoglorious resurrection bodies (1Cor. 15:51–53; Phil.3:20–21), gather his followers to himself (1Thess. 4:17;2Thess. 2:1), and reward them for their faithfulness (Matt.16:27; 24:46–47; 1Thess. 2:19; 2Tim. 4:8; 1Pet.5:4; Rev. 22:12). The believer’s suffering will be replacedwith the Lord’s praise (2Thess. 1:7; 1Pet. 1:7;4:13) and the full experience of salvation (Heb. 9:28). By contrast,Jesus’ second advent means wrath for the wicked (Matt. 24:51;Rom. 2:5; 2Thess. 1:8–9; Jude 15; Rev. 20:11–15)and destruction for God’s enemies (1Cor. 15:25–26;2Thess. 2:8; Rev. 19:11–21; 20:7–10).
Sincehis coming is imminent but its timing uncertain, believers shouldeagerly expect his return (1Cor. 1:7; 11:26; 16:22; Phil. 3:20;James 5:7–8; Rev. 22:20). Remaining watchful and ready consistsof being faithfully engaged in doing what Jesus instructed (Matt.24:46; 25:14–30; 1John 2:28), even if this meanssuffering (Matt. 24:13; 1Pet. 1:6–7). Believers arecalled to live holy and blameless lives in anticipation of meetingJesus face-to-face (1Thess. 3:13; 5:23; 1Tim. 6:14;1Pet. 1:13; 2Pet. 3:11–14; 1John 2:28–29;3:2–3). The promise of Jesus’ return is a motivation formission (2Tim. 4:1–2; 2Pet. 3:12) and obedience(Rev. 22:7, 12, 17). It is, in short, the “blessed hope”of the believer (Titus 2:13).
There are few subjects more prominent in the Bible than sin;hardly a page can be found where sin is not mentioned, described, orportrayed. As the survey that follows demonstrates, sin is one of thedriving forces of the entire Bible.
Sinin the Bible
OldTestament.Sin enters the biblical story in Gen. 3. Despite God’scommandment to the contrary (2:16–17), Eve ate from the tree ofthe knowledge of good and evil at the prompting of the serpent. WhenAdam joined Eve in eating the fruit, their rebellion was complete.They attempted to cover their guilt and shame, but the fig leaveswere inadequate. God confronted them and was unimpressed with theirattempts to shift the blame. Judgment fell heavily on the serpent,Eve, and Adam; even creation itself was affected (3:17–18).
Inthe midst of judgment, God made it clear in two specific ways thatsin did not have the last word. First, God cryptically promised toput hostility between the offspring of the serpent and that of thewoman (Gen. 3:15). Although the serpent would inflict a severe blowupon the offspring of the woman, the offspring ofthe womanwould defeat the serpent. Second, God replaced the inadequatecovering of the fig leaves with animal skins (3:21). The implicationis that the death of the animal functioned as a substitute for Adamand Eve, covering their sin.
InGen. 4–11 the disastrous effects of sin and death are on fulldisplay. Not even the cataclysmic judgment of the flood was able toeradicate the wickedness of the human heart (6:5; 8:21). Humansgathered in rebellion at the tower of Babel in an effort to make aname for themselves and thwart God’s intention for them toscatter across the earth (11:1–9).
Inone sense, the rest of the OT hangs on this question: How will a holyGod satisfy his wrath against human sin and restore his relationshipwith human beings without compromising his justice? The short answeris: through Abraham and his offspring (Gen. 12:1–3), whoeventually multiplied into the nation of Israel. After God redeemedthem from their slavery in Egypt (Exod. 1–15), he brought themto Sinai to make a covenant with them that was predicated onobedience (19:5–6). A central component of this covenant wasthe sacrificial system (e.g., Lev. 1–7), which God provided asa means of dealing with sin. In addition to the regular sacrificesmade for sin throughout the year, God set apart one day a year toatone for Israel’s sins (Lev. 16). On this Day of Atonement thehigh priest took the blood of a goat into the holy of holies andsprinkled it on the mercy seat as a sin offering. Afterward he took asecond goat and confessed “all the iniquities of the people ofIsrael, and all their transgressions, all their sins, putting them onthe head of the goat, and sending it away into the wilderness....The goat shall bear on itself all their iniquities to a barrenregion; and the goat shall be set free in the wilderness” (Lev.16:21–22 NRSV). In order for the holy God to dwell with sinfulpeople, extensive provisions had to be made to enable fellowship.
Despitethese provisions, Israel repeatedly and persistently broke itscovenant with God. Even at the highest points of prosperity under thereign of David and his son Solomon, sin plagued God’s people,including the kings themselves. David committed adultery and murder(2Sam. 11:1–27). Solomon had hundreds of foreign wivesand concubines, who turned his heart away from Yahweh to other gods(1Kings 11:1–8). Once the nation split into two (Israeland Judah), sin and its consequences accelerated. Idolatry becamerampant. The result was exile from the land (Israel in 722 BC, Judahin 586 BC). But God refused to give up on his people. He promised toraise up a servant who would suffer for the sins of his people as aguilt offering (Isa. 52:13–53:12).
AfterGod’s people returned from exile, hopes remained high that thegreat prophetic promises, including the final remission of sins, wereat hand. But disillusionment quickly set in as the returnees remainedunder foreign oppression, the rebuilt temple was but a shell ofSolomon’s, and a Davidic king was nowhere to be found. Beforelong, God’s people were back to their old ways, turning awayfrom him. Even the priests, who were charged with the administrationof the sacrificial system dealing with the sin of the people, failedto properly carry out their duties (Mal. 1:6–2:9).
NewTestament.During the next four hundred years of prophetic silence, the longingfor God to finally put away the sins of his people grew. At last,when the conception and birth of Jesus were announced, it wasrevealed that he would “save his people from their sins”(Matt. 1:21). In the days before the public ministry of Jesus, Johnthe Baptist prepared the way for him by “preaching a baptism ofrepentance for the forgiveness of sins” (Luke 3:3). Whereasboth Adam and Israel were disobedient sons of God, Jesus proved to bethe obedient Son by his faithfulness to God in the face of temptation(Matt. 2:13–15; 4:1–11; 26:36–46; Luke 3:23–4:13;Rom. 5:12–21; Phil. 2:8; Heb. 5:8–10). He was also theSuffering Servant who gave his life as a ransom for many (Mark 10:45;cf. Isa. 52:13–53:12). On the cross Jesus experienced the wrathof God that God’s people rightly deserved for their sin. Withhis justice fully satisfied, God was free to forgive and justify allwho are identified with Christ by faith (Rom. 3:21–26). Whatneither the law nor the blood of bulls and goats could do, JesusChrist did with his own blood (Rom. 8:3–4; Heb. 9:1–10:18).
Afterhis resurrection and ascension, Jesus’ followers beganproclaiming the “good news” (gospel) of what Jesus didand calling to people, “Repent and be baptized, every one ofyou, in the name of Jesus Christ for the forgiveness of your sins”(Acts 2:38). As people began to experience God’s forgiveness,they were so transformed that they forgave those who sinned againstthem (Matt. 6:12; 18:15–20; Col. 3:13). Although believerscontinue to struggle with sin in this life (Rom. 8:12–13; Gal.5:16–25), sin is no longer master over them (Rom. 6:1–23).The Holy Spirit empowers them to fight sin as they long for the newheaven and earth, where there will be no sin, no death, and no curse(Rom. 8:12–30; Rev. 21–22).
Aseven this very brief survey of the biblical story line from Genesisto Revelation shows, sin is a fundamental aspect of the Bible’splot. Sin generates the conflict that drives the biblical narrative;it is the fundamental “problem” that must be solved inorder for God’s purposes in creation to be completed.
Definitionand Terminology
Definitionof sin. Althoughno definition can capture completely the breadth and depth of theconcept of sin, it seems best to regard sin as a failure to conformto God’s law in thought, feeling, attitude, word, action,orientation, or nature. In this definition it must be remembered thatGod’s law is an expression of his perfect and holy character,so sin is not merely the violation of an impersonal law but rather isa personal offense against the Creator. Sin cannot be limited toactions. Desires (Exod. 20:17; Matt. 5:27–30), emotions (Gen.4:6–7; Matt. 5:21–26), and even our fallen nature ashuman beings (Ps. 51:5; Eph. 2:1–3) can be sinful as well.
Terminology.TheBible uses dozens of terms to speak of sin. Neatly classifying themis not easy, as there is significant overlap in the meaning and useof the various terms. Nonetheless, many of the terms fit in one ofthe following four categories.
1.Personal. Sin is an act of rebellion against God as the creator andruler of the universe. Rather than recognizing God’sself-revelation in nature and expressing gratitude, humankindfoolishly worships the creation rather than the Creator (Rom.1:19–23). The abundant love, grace, and mercy that God shows tohumans make their rebellion all the more stunning (Isa. 1:2–31).Another way of expressing the personal nature of sin is ungodlinessor impiety, which refers to lack of devotion to God (Ps. 35:16; Isa.9:17; 1Pet. 4:18).
2.Legal. A variety of words portray sin in terms drawn from thelawcourts. Words such as “transgression” and “trespass”picture sin as the violation of a specific command of God or thecrossing of a boundary that God has established (Num. 14:41–42;Rom. 4:7, 15). When individuals do things that are contrary to God’slaw, they are deemed unrighteous or unjust (Isa. 10:1; Matt. 5:45;Rom. 3:5). Breaking the covenant with God is described as violatinghis statutes and disobeying his laws (Isa. 24:5). The result isguilt, an objective legal status that is present whenever God’slaw is violated regardless of whether the individual subjectivelyfeels guilt.
3.Moral. In the most basic sense, sin is evil, the opposite of what isgood. Therefore, God’s people are to hate evil and love what isgood (Amos 5:14–15; Rom. 12:9). Similarly, Scripture contraststhe upright and the wicked (Prov. 11:11; 12:6; 14:11). One could alsoinclude here the term “iniquity,” which is used to speakof perversity or crookedness (Pss. 51:2; 78:38; Isa. 59:2). Frequentmention is also made of sexual immorality as an especially grievousdeparture from God’s ways (Num. 25:1; Rom. 1:26–27;1Cor. 5:1–11).
4.Cultic. In order for a person to approach a holy God, that individualhad to be in a state of purity before him. While a person couldbecome impure without necessarily sinning (e.g., a menstruating womanwas impure but not sinful), in some cases the term “impurity”clearly refers to a sinful state (Lev. 20:21; Isa. 1:25; Ezek.24:13). The same is true of the term “unclean.” Althoughit is frequently used in Leviticus to speak of ritual purity, inother places it clearly refers to sinful actions or states (Ps. 51:7;Prov. 20:9; Isa. 6:5; 64:6).
Metaphors
Inaddition to specific terms used for “sin,” the Bible usesseveral metaphors or images to describe it. The following four areamong the more prominent.
Missingthe mark.In both Hebrew and Greek, two of the most common words for “sin”have the sense of missing the mark. But this does not mean that sinis reduced to a mistake or an oversight. The point is not that aperson simply misses the mark of what God requires; instead, it isthat he or she is aiming for the wrong target altogether (Exod. 34:9;Deut. 9:18). Regardless of whether missing the mark is intentional ornot, the individual is still responsible (Lev. 4:2–31; Num.15:30).
Departingfrom the way.Sin as departing from God’s way is especially prominent in thewisdom literature. Contrasts are drawn between the way of therighteous and the way of the wicked (Ps. 1:1, 6; Prov. 4:11–19).Wisdom is pictured as a woman who summons people to walk in her ways,but fools ignore her and depart from her ways (Prov. 9:1–18).Those who do not walk in God’s ways are eventually destroyed bytheir own wickedness (Prov. 11:5; 12:26; 13:15).
Adultery.Since God’s relationship with his people is described as amarriage (Isa. 62:4–5; Ezek. 16:8–14; Eph. 5:25–32),it is not surprising that the Bible describes their unfaithfulness asadultery. The prophet Hosea’s marriage to an adulterous womanvividly portrays Israel’s unfaithfulness to Yahweh (Hos. 1–3).When the Israelites chase after other gods, Yahweh accuses them ofspiritual adultery in extremely graphic terms (Ezek. 16:15–52).When Christians join themselves to a prostitute or participate inidolatry, they too are engaged in spiritual adultery (1Cor.6:12–20; 10:1–22).
Slavery.Sin is portrayed as a power that enslaves. The prophets make it clearthat Israel’s bondage to foreign powers is in fact a picture ofits far greater enslavement to sin (Isa. 42:8; 43:4–7;49:1–12). Paul makes a similar point when he refers to thosewho do not know Christ as slaves to sin, unable to do anything thatpleases God (Rom. 6:1–23; 8:5–8). Sin is a cosmic powerthat is capable of using even the law to entrap people in its snare(Rom. 7:7–25).
Scopeand Consequences
Sindoes not travel alone; it brings a large collection of baggage alongwith it. Here we briefly examine its scope and consequences.
Scope.The stain of sin extends to every part of the created order. As aresult of Adam’s sin, the ground was cursed to resist humanefforts to cultivate it, producing thorns and thistles (Gen.3:17–18). The promised land is described as groaning under theweight of Israel’s sin and in need of Sabbath rest (2Chron.36:21; Jer. 12:4); Paul applies the same language to all creation aswell (Rom. 8:19–22).
Sinaffects every aspect of the individual: mind, heart, will, emotions,motives, actions, and nature (Gen. 6:5; 8:21; Jer. 17:9; Rom.3:9–18). Sometimes this reality is referred to as “totaldepravity.” This phrase means not that people are as sinful asthey could be but rather that every aspect of their lives is taintedby sin. As a descendant of Adam, every person enters the world as asinner who then sins (Rom. 5:12–21). Sin also pollutes societalstructures, corrupting culture, governments, nations, and economicmarkets, to name but a few.
Consequences.Since the two greatest commandments are to love God and to love one’sneighbor as oneself (Matt. 22:34–40), it makes sense that sinhas consequences on both the vertical and the horizontal level.Vertically, sin results in both physical and spiritual death (Gen.2:16–17; Rom. 5:12–14). It renders humanity guilty inGod’s court of law, turns us into God’s enemies, andsubjects us to God’s righteous wrath (Rom. 1:18; 3:19–20;5:6–11). On the horizontal level, sin causes conflict betweenindividuals and harms relationships of every kind. It breedsmistrust, jealousy, and selfishness that infect even the closestrelationships.
Conclusion
Nosubject is more unpleasant than sin. But a proper understanding ofsin is essential for understanding the gospel of Jesus Christ. As thePuritan Thomas Watson put it, “Until sin be bitter, Christ willnot be sweet.”
Shema is the transliteration of a Hebrew word meaning “hear”(shema’ ),the first word of Deut. 6:4: “Hear, O Israel: The Lord our God,the Lord is one.” The text that begins with this verse istherefore referred to as the Shema. The Shema emphasizes the onenessof God and the obligation to love him and is the most importantprayer in Judaism. It is recited twice daily and begins a weeklyliturgical reading that includes Deut. 6:4–9; 11:13–21;Num. 15:37–41. These Torah passages emphasize monotheism andthe centrality of the commandments.
Jesuscalled the Shema the greatest commandment (Mark 12:29–30; Matt.22:37–38; Luke 10:27) and invoked it in teaching his onenesswith the Father (John 10:30). Paul later expanded the Shema toinclude Jesus (1Cor. 8:6).
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1. LAWYER
Illustration
Stephen Stewart
Matthew 22:35 - "And one of them, a lawyer, asked him a question, to test him."
Titus 3:13 - "Do your best to speed Zenas the lawyer and Apollos on their way; see that they lack nothing."
Among the Jews, the biblical lawyer was one who was learned in the Mosaic Law; however, it is also generally supposed to be equivalent to the title "scribe." A man could be both a scribe and a lawyer, but this does not necessarily mean that all lawyers were scribes. It has been said that, perhaps, the scribes were public expounders of the law, while the lawyers were the private expounders and teachers of it.
The Greek term for lawyer signified those absorbed in legalistic discussions. In general, they are viewed negatively in the New Testament: they are described as neglecting justice, rejecting sound knowledge, and burdening their fellow men. There were honored judges, to be sure, but these come under the classes of the "Doctors of the Law," which is an entirely different thing.
Apart from the fact that their interpretations of the law were scripturally based, as was logical in their situation, the lawyers of the past and the lawyers of the present are very much alike in their methods of preparation and presentation of their cases. But - the lawyers of the past received no payment for his services, hut earned a living from another occupation. I doubt that today’s lawyers would care for that kind of set-up.
2. All the Little Things
Illustration
John P. Jewell
All of us know people who get all tangled up in the web of "little things" and thereby miss the "big things."
There is the young professional couple with two little children who were simply trying to get ahead and provide for their young family. "I woke up one day," the mom said, "And my son was on his way to college and my daughter in her last year of high school.
There is the older couple in their mid 70's who are still working 12 hour days in their lucrative family business. Both still are enjoying their health.They commented to some friends, "We're thinking we need to slow down a bit and enjoy life."
"You had better get busy!" the friends answered.
We do it to life and we do it to our life of faith. We let the "little things" push out the "big things." How many religious groups have emerged from controversies over minor issues? How many churches have been divided over issues that are in the large picture absolutely insignificant?
3. Defining Love
Illustration
Frank G. Adams
What does the word Love mean today? How do we define it? In answer to my question, Sherry, my son's wife, sent me the results of a question-and-answer session held by a group of professional people with a bunch of 4 to 8-year olds, where they asked them, "What does love mean?" Some of the answers I selected will both amuse and startle you.
Karl, age 5, says: "Love is when a girl puts on perfume and a boy puts on shaving lotion and they go out and smell each other."
Elaine, age 5, says: "Love is when Mommy sees Daddy smelly and sweaty and still says he is handsomer then Robert Redford."
Mary Ann, age 4, says: "Love is when your puppy licks your face even after you left him alone all day."
Tommy, age 6, says: "Love is like a little old man and a little old woman who are still friends even after they know each other so well."
Bobby, age 5, says: "Love is what's in the room with you at Christmas if you stop opening presents and listen."
Jenny, age 7, says: "There are two kinds of love. God's love. Our love. But God makes both kinds."
That last answer is worthy of a philosopher. Maybe we should listen to children more than we do. They see the world around them with clear, fresh eyes, and interpret it with clear, fresh minds.
4. The Complexity of the Situation
Illustration
The Constitution of the United States started off with only 7 articles and 21 sections that took up only four handwritten pages including signatures! 4 pages! But to that we added 27 amendments.
Today, the United States Code, which is all of the laws in this country, fills up around 80 volumes of books, nearly 800,000 pages, and this doesn't even include the Federal Regulations. In 1942, the Virginia Code was a single book that had 2800 pages. Today, the Virginia Code is a 25-volume set of books with 15,000 pages, nearly 20,000 separate laws! And that is just Virginia!
But, let's not think for a moment that we are the only ones to take something simple and make it complex. God gave the Israelites something simple to follow, the Ten Commandments. Just ten simple rules to follow. Nothing complex about it. But were the Israelites content with just ten commandments? Oh, no. They ended up making 613 separate commandments, 365 negative and 248 positive. Sounds like a lot doesn't it? Try following all those laws in order to be considered faithful and righteous, and you probably thought the original ten was hard enough.
For the lawyer and the Pharisees there was certainly a complex issue at stake. The Israelites were under assault from a man who claimed to be God, and who did God-like things. But this man was a Jew; he should have known better, no one is God, but God. Yet, he was a man who knew and quoted the Hebrew scripture, who knew the laws and commandments better than any religious leader.
The Pharisees had to put a stop to it, the situation was getting out of control, it was becoming too complex to let it go on much longer. This man must be stopped and the only why to stop him was to discredit him. And what better way to discredit Jesus, the Jew, than to ask him such a question, on a complex issue about the greatest commandment, that any answer he gave would spell defeat.
5. Loving Ourselves
Illustration
James McCormick
She was a beautiful Scandinavian girl. She had come to the hotel room of Dr. and Mrs. Walter Trobisch for counseling, just one day after they had given a lecture at one of the universities of northern Europe. As they talked about her problems, one basic issue kept coming up – one that seemed to be at the root at all her problems. She could not love herself! In fact, she hated herself so much that she was only a step away from ending her own life. She had been raised in a very religious home. Her parents were sincere, no doubt, but they had given her a terribly distorted understanding of the Christian life. Because of what her parents and pastors had taught her, she was afraid of affirming any good thing about herself. She was afraid that self-appreciation would lead to pride, and pride would lead to alienation from God. So, for her, the life of faith required self-depreciation – putting herself down! She believed that rejection of the self was the only way to God!
That's why her religious convictions led her to the brink of suicide. During the counseling session there in the hotel room, Dr. Trobisch led her to a mirror where he asked her to look carefully at her image. She turned away, unable to look at herself. He held her head gently but firmly and made her look into her own eyes. Obviously the experience was painful for her emotionally. Dr. Trobisch asked her to repeat after him: “I am a beautiful girl – I am a beautiful girl." But she couldn't do it. She just couldn't do it - because in her eyes that was sinful.
Where did we ever get the idea that to affirm ourselves, to appreciate ourselves is wrong? Certainly we didn't get that from Jesus. When we read the gospels carefully, we discover that Jesus went around day after day looking for the good in people, pointing it out to them, and asking them to celebrate it. And, in the scripture from the 22nd chapter of Matthew, Jesus tells us to love our neighbors. How? As we love ourselves. Notice that Jesus does not say we are to love our neighbors instead of ourselves. We are to love our neighbors as we love ourselves. It is inarguable: Jesus wants us to love ourselves!
6. The Right Kind of Devotion
Illustration
In order that we may know how to love ourselves, an end has been established for us to which we are to refer all our action, so that we may attain to bliss. For if we love ourselves, our one wish is to achieve blessedness. Now this end is to cling to God. Thus, if we know how to love ourselves, the commandant to love our neighbor bids us to do all we can to bring our neighbor to love God. This is the worship of God; this is true religion; this is the right kind of devotion; this is the service which is owed to God alone.
7. The Word Love
Illustration
Brian Stoffregen
In his commentary on Matthew ProfessorDouglas Harewrites: In an age when the word 'love' is greatly abused, it is important to remember that the primary component of biblical love is not affection but commitment. Warm feelings of gratitude may fill our consciousness as we consider all that God has done for us, but it is not warm feelings that Deut. 6:5 demands of us but rather stubborn, unwavering commitment. Similarly, to love our neighbor, including our enemies, does not mean that we must feel affection for them. To love the neighbor is to imitate God by taking their needs seriously.
8. Love of Christ
Illustration
G. Curtis Jones
Legend has it that a wealthy merchant traveling through the Mediterranean world looking for the distinguished Pharisee, Paul, encountered Timothy, who arranged a visit. Paul was, at the time, a prisoner in Rome. Stepping inside the cell, the merchant was surprised to find a rather old man, physically frail, but whose serenity and magnetism challenged the visitor. They talked for hours. Finally the merchant left with Paul's blessing. Outside the prison, the concerned man inquired, "What is the secret of this man's power? I have never seen anything like it before."
Did you not guess?" replied Timothy. "Paul is in love."
The merchant looked bewildered. "In Love?"
"Yes," the missionary answered, "Paul is in love with Jesus Christ."
The merchant looked even more bewildered. "Is that all?"
Smiling, Timothy replied, "Sir, that is everything."
9. Setting the Tone for the Day
Illustration
William G. Carter
A few years ago, a radio station ran a contest. Disc jockeys invited their listeners to tune in their clock radios. "Just for fun," they said, "when you wake up to the sound of FM-106, call and tell us the first words you spoke when you rolled out of bed. If you're the third caller, you'll win $106."
It didn't take long for the contest to grow in enthusiasm. The first morning, a buoyant disc jockey said, "Caller number three, what did you say when you rolled out of bed this morning?" A groggy voice said, "Do I smell coffee burning?" Another day, a sleepy clerical worker said, "Oh no, I'm late for work." Somebody else said her first words were, "Honey, did I put out the dog last night?" A muffled curse was immediately heard in the background, and then a man was heard to say, "No, you didn't." It was a funny contest and drew a considerable audience.
One morning, however, the third caller said something unusual. The station phone rang. "Good morning, this is FM-106. You're on the air. What did you say when you rolled out of bed this morning?"
A voice with a Bronx accent replied, "You want to know my first words in the morning?"
The bubbly DJ said, "Yes, sir! Tell us what you said."
The Bronx voice responded, "Shema, Israel ... Hear O Israel, the Lord our God, the Lord is one. And you shall love the Lord your God with all your heart, with all your soul, and with all your might." There was a moment of embarrassed silence. Then the radio announcer said, "Sorry, wrong number," and cut to a commercial.
Try to remember. What did you say when you rolled out of bed today? Chances are, those words set the tone for the rest of the day. For the pious Jew the first words of each morning are always the same, and they were the words spoken that morning on FM-106. They were first spoken by Moses, who said, "Keep these words that I am commanding you today in your heart. Teach them to your children and talk about them when you lie down and when you rise" (Deuteronomy 6:6-7).
10. The Center of the Christian Universe
Illustration
William R. Boyer
There is no question, in the Bible, or in the history of the church, that love is the center of the Christian universe. It is one of three things, along with faith and hope, that lasts forever, and is the greatest of the three. It is the dynamis, the power that moves the world. It is the basic magnetism holding everything together: God's love for us, and our love for him and for each other. Just as carbon is the universal element of physical life, love is the universal element of spiritual life. "If I have not love," Paul said, "I am nothing," and he meant that literally. "Nothing!" Matthew Henry said love is "the spring and fountain of all the rest." But the word is much abused today. Love has been cheapened down to a Pavlovian response. Love has a million impostors, and many things that aren't love try to pass for it. How can we tell? What's the difference between Hollywood love and the love of God?
11. Chip It Away!
Illustration
James W. Moore
There is a story about a man who had a huge boulder in his front yard. He grew weary of this big, unattractive stone in the center of his lawn, so he decided to take advantage of it and turn it into an object of art. He went to work on it with hammer and chisel, and chipped away at the huge boulder until it became a beautiful stone elephant. When he finished, it was gorgeous, breath-taking.
A neighbor asked, "How did you ever carve such a marvelous likeness of an elephant?"
The man answered, "I just chipped away everything that didn't look like an elephant!"
If you have anything in your life right now that doesn't look like love, then, with the help of God, chip it away! If you have anything in your life that doesn't look like compassion or mercy or empathy, then, with the help of God, chip it away! If you have hatred or prejudice or vengeance or envy in your heart, for God's sake, and the for the other person's sake, and for your sake, get rid of it! Let God chip everything out of your life that doesn't look like tenderheartedness.
12. You Can Read All Day
Illustration
Philip W. McLarty
The story is told of a little boy whose father taught mechanical engineering at a prestigious university. One day he came in the back door and asked his mother, “What time is it?" She wasn't wearing a watch; plus, she was busy, so she said, “Your father's in the living room, go ask him." The little boy shrugged his shoulders and said, “Never mind. I don't want to know how to make a watch; I just want to know what time it is!"
When it comes to religion and our understanding of the Christian faith, I suspect there are times when we all feel like this little boy.For example, there are sixty-six books of the Bible. Many of them are long and complex. For each book of the Bible there are commentaries explaining every nuance of every verse.
If that weren't enough, there are books on just about every conceivable topic of the Bible. There are books on church doctrine, Christian ethics and the history of Christianity. There are books on worship, mission, education, stewardship and prayer. Christian writers are all too happy to tell you how to improve your prayer life, your sex life, your golf score and your investment portfolio.
O.K., maybe I'm exaggerating just a little bit. The point is you could read all day, every day, for the rest of your life and still not make a dent in the mountain of information available on understanding the Christian faith and what it means to walk in the footsteps of Jesus. So,as much as love the mechanical intricacies of the watch, sometimes I just want to know the time.I just want to walk with Him.
13. Creative Love
Illustration
James A. Carpenter
The Quaker philosopher Rufus Jones, in his autobiography, relates a childhood incident that seems trivial in itself, but, seen in the light of what he eventually became, it was probably the turning point in his life that made him the great man he was. One day his parents told him to stay home and weed the turnip patch while they were gone. He had just begun when some friends came along and persuaded him to go fishing with them, promising to help him weed the garden when they got back. But, as every fisherman knows, it's practically impossible to keep track of the time when you're fishing especially if the fish are biting!
When young Rufus finally returned home after dark, his mother was waiting for him. Silently, she led him to his room. He knew what he deserved, so he offered not a word of excuse. "But then," he writes, "a miracle happened instead. Mother put me in a chair, kneeled down, put her hands on me, and told God all about me. She interpreted her dream of what my life was to be. She portrayed the boy and the man of her hopes. She told God what she always expected me to be, and then how I had disappointed her hope. 'O God!' she prayed. 'Take this boy of mine and make him the boy and man he is divinely designed to be.' Then she bent over and kissed me and went out and left me alone in the silence with God."
14. What Is the Will of God?
Illustration
Rudolf Bultmann
"What, positively, is the will of God? The demand for love. "You shall love your neighbor as yourself!" as the second greatest commandment belongs together with the first: "You shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength" (Mk. 12:28-34) There is no obedience to God which does not have to prove itself in the concrete situation of meeting one's neighbor, as in Luke (10:29-37), probably unhistorical but with the right of correct understanding of the subject matter, makes clear by combining the illustrative narrative of the Good Samaritan with Jesus' discussion of the greatest commandment. The demand for love surpasses every legal demand; it knows no boundary of limit; it holds even in regard to one's enemy (Mt. 5:43-48).
15. Staying in Line
Illustration
Jerry L. Schmalemberger
At the entrance to the harbor at the Isle of Man there are two lights. One would think that the two signals would confuse the pilot. But the fact is, he has to keep them in line; as long as he keeps them in line, his ship is safe. It is the same with these commands of Jesus: the love of God, love others, and love of self. When we keep them in line, we remain safe and well in the channel of the Christian life.
16. Two Most Important Questions a Christian Can Answer - Sermon Starter
Illustration
Brett Blair
Isidor Isaac Rabi, a Nobel Prize winner in Physics, and one of the developers of the atomic bomb, was once asked how he became a scientist. Rabi replied that every day after school his mother would talk to him about his school day. She wasn't so much interested in what he had learned that day, but how he conducted himself in his studies. She always inquired, "Did you ask a good question today?"
"Asking good questions," Rabi said, "made me become a scientist."
In order to ask a good question I think you need to have noble motives behind the question. You have to want to know the truth. The Pharisees, by contrast, already had the answers to their questions. They felt they already knew the truth. How many times have we had it in for someone, asking a question designed to trap them? We do it to our loved ones all the time. In a moment like this we are not trying to learn; we are trying to injure.
The Pharisees come to Jesus once again with a question designed to do damage to the reputation of Jesus. And once again Jesus proves he is equal to the task. Teacher, which commandment in the law is the greatest? Now, even though this question was used to test Jesus, it is nonetheless an important question. Perhaps in the life of Israel at that time it was THE most important question. But Jesus had a question of his own. A question, which signified that the times were changing; a new theological season had come. He put this question to the same Pharisees who had tested him: "What do you think of the Messiah. Whose son is he?"
These were the two most important questions of that era and my friends they are the two most important questions of our time. Let us consider…
1. Which Commandment Is the Greatest?
2. What Do You Thing of the Messiah
17. Just a Person across the Way
Illustration
Brett Blair
Edgar Guest, a renowned American poet at the turn of the century, tells of a neighbor by the name of Jim Potter. Mr. Potter ran the drug store in the small town where Edgar Guest lived. Guest recalled that daily he would pass his neighbor and how they would smile and exchange greetings. But it was a mere casual relationship.
Then came that tragic night in the life of Edgar Guest when his first born child died. He felt lonely and defeated. These were grim days for him and he was overcome with grief. Several days later Guest had reason to go to the drug store run by his neighbor, and when he entered Jim Potter motioned for him to come behind the counter. "Eddie," he said, "I really can't express to you the great sympathy that I have for you at this time. All I can say is that I am terribly sorry, and if you need for me to do anything, you can count on me."
Many years later Edgar Guest wrote of that encounter in one of his books. This is how he worded it: "Just a person across the way a passing acquaintance. Jim Potter may have long since forgotten that moment when he extended his hand to me in sympathy, but I shall never forget it never in all my life. To me it stands out like the silhouette of a lonely tree against a crimson sunset."
[Suggestion for personal application ofthis story]
I have wondered how it is that I want people to remember me when I come to end of my life's journey.
[name some personal accomplishments each followed by]
But I really don't care if someone remembers me for that. I really don't.
I do hope that people are able to say of me at the end of my life's pilgrimage: When we were sick he came to us; when we needed help, he was there; when I was down, he lifted me up. In short, I hope that my ministry is remembered for simple acts of kindness. For if that is the case, then my life would have been worth it and I might have come close to fulfilling the greatest commandment in life: Love God and love your neighbor.
18. Love Is More than We Can See
Illustration
Brett Blair
A man once observed a young boy out in a field flying a kite. He noticed that there was something odd about the way the boy was standing and holding on to the string. He walked up to the boy and then learned that the boy was blind. He said, "Do you like flying kites?"
The boy said, "I sure do."
This piqued the man's curiosity and he asked, "How is that when you cannot see it?"
The boy answered, "I may not be able to see it but I can feel it tugging'!"
We may not always be able to identify the love of God in this world. Like the little boy, we may not be able to see love but it has a tug that let's us know it's there.
19. Dignity and Respect
Illustration
King Duncan
Arthur F. Sueltz told about a man he knew who bought a lovely house in the suburbs. On the day he moved in, the man's new neighbor came running across the yard in an obviously belligerent state. "Did you buy this house?" asked the neighbor.
"Yes I did," was the reply.
The neighbor continued, "Well, I want to tell you something. You bought a lawsuit. You see that fence of yours? It's at least seven feet over on my side of the line, and if it takes every dollar I've got, I intend to sue you and get that fence moved."
The new homeowner said, "Well, neighbor, I'm sorry to hear this. I bought this house in good faith, but I believe you're telling the truth about this situation and I'll tell you what I'm going to do. First thing tomorrow morning, I'll have that fence moved back those seven feet."
The neighbor was dumbfounded. "What did you say?"
The new owner repeated, "I'm going to have that fence moved back seven feet."
"No, you're not," was the response. "You leave it right where it is, and anything you need is yours for the asking."
We don't know what had happened between that angry man and his previous neighbor. All the man seemed to be asking for was to be treated with a little dignity and respect. That is what most people crave. Someone who does not accord dignity and respect to others does not know the Gospel.
20. Give Me Jesus
Illustration
King Duncan
Dr. Paul Wee, a staff member of the Lutheran World Federation, recalls standing at the bedside of dying archbishop, Janis Matulis, of Latvia. A visitor had just sung, at Matulis' request, an old spiritual with the words, "Oh, when I am alone, when I am alone, give me Jesus." Matulis then asked those around his bed:
"Do you know why this song means so much to me? Three times war passed over Latvia, killing two-fifths of our people. They burned down my church and destroyed Bibles and hymnals. They took away my wife, and I never saw her again. When it was all gone, I realized that I had nothing else in this world but Jesus Christ. [That realization] was like a breath of freedom. From that moment on, I learned how to use whatever came my way--little bits of medicine left over, a piece of coal, apples, spices--so that somehow the sacrament of God's love would be shared with the larger community because of Jesus Christ."
That's what happens when we love God with all our heart, soul, and mind, and love our neighbor as ourselves. We come to a new understanding of who Christ is.
21. Taking Christ’s Love into the World
Illustration
King Duncan
Many years ago two young men with long records of crime and delinquency robbed the YMCA on the lower east side of New York City. On their way out of the door they noticed a man at the telephone switchboard. Fearing that he would call the police, the young men grabbed him and beat him savagely with brass knuckles and a black jack. Thinking that he was dead, they then stuffed him behind a radiator near the swimming pool and left.
Later that evening Gertrude Ederle, the famous swimmer, was walking near the pool and stepped in some blood, slipped, screamed, and then found Donald Tippet's body. Tippet was rushed to the hospital where for days he lingered between life and death. Eventually he lived, but one eye had been so badly damaged that it could not be saved.
Meanwhile the two young men were caught and brought to trial. Their past record assured they would get a long sentence. At this point, Donald Tippet did an amazing thing. He asked that the two young men be put in his custody. He believed in them, believed they could be changed.
One of the boys refused to change and was soon caught for another crime. The other boy however was more receptive. He went on to college. Eventually he went to medical school and became a surgeon, an eye surgeon. The late Bishop Everett Palmer wrote of this surgeon, "I wonder if he ever performs one of those delicate operations without stopping to think of that night in the YMCA and of a young man, who later became Bishop Donald Tippet of the San Francisco area, whose confidence changed his life."
There is something life changing about that kind of love. Who could help but be touched by it? What we need today is not a revival that would bring more people into church. What we need is a revival that would motivate us to take Christ's redemptive love out into the world.
22. Love Is Not in Vain
Illustration
King Duncan
In 1977, Guideposts reported the story of a man hiking in the mountains. He was taken by surprise by a sudden snowstorm and quickly lost his way. Since he was not dressed for the chilling temperature, he knew he needed to find shelter fast or he would freeze to death. Despite all of his efforts, time slipped by and his hands and feet became numb. He knew his time was short. Then he literally tripped over another man who was almost frozen to death. The hiker had a decision to make: continue in hopes of saving himself or try to help the stranger in the snow.
In an instant he made his decision and threw off his wet gloves. He knelt beside the man and began massaging the man's arms and legs. The man began to respond and together they were able to find help. The man was later informed that by helping the man who had fallen in the snow, he had most certainly helped himself. The numbness that had stricken him vanished while he was massaging the stranger's arms and legs.
We cannot truly love another without ennobling ourselves. Even when love is crucified on a cross, love is not in vain.
23. Love for God Is a Commitment
Illustration
King Duncan
An old Russian woman lay on a sofa. Multiple sclerosis had twisted her body almost beyond recognition. The simplest tasks had become almost impossible for her. Corrie Ten Boom visited her at night, using the cover of darkness to escape detection by the Lithuanian authorities. Corrie kissed the woman's wrinkled cheek. The old woman could respond only by rolling her eyes and smiling because the atrophied muscles in her neck would no longer allow her to move her head. The only part of her body she could still control was her right hand. With her gnarled knuckles she stroked Corrie's face. Corrie reached up to take her hand, and kissed her index finger for a special reason.
The routine was the same every morning as the old lady's husband propped her into a sitting position on the sofa. A battered old typewriter was placed on a little table in front of her. Every day the old woman would begin to type. She could only use that one index finger to peck out the letters. This woman served God by translating Christian books into Russian. It was slow going sometimes only typing a page or two a day but this was her way of loving God. She typed portions of the Bible as well as some of the books of Billy Graham and other Christian witnesses.
The woman's attitude was extraordinary. She saw her sickness as a prerequisite, not a detriment, for the work she did. Every other Christian in the city was watched by the secret police. But because she had been sick for so long the police took no interest in her, and she could work undetected spreading the good news of Jesus to a people who were starving for good news.
"Not only does she translate these books," her husband told Corrie, "but she prays while she types. Sometimes it takes a long time for her finger to hit the key, or for her to get the paper in the machine, but all the time she is praying for those whose books she is working on."
That's loving God. People make the same mistake with loving God that they make with loving a spouse. They confuse love with a feeling. Feelings are important, of course, but love for God is, first of all, a commitment.
24. Love without Borders
Illustration
King Duncan
Most of you know the name Corrie ten Boom whose story, The Hiding Place, has inspired millions. Not many people know of her equally courageous nephew, Peter van Woerden.
During the days of Nazi occupation in Holland, Peter transported Jewish children under the cover of darkness from their home in Harlem to other secret hiding places where they were saved from the Nazis. He was eventually caught and spent several months in prison. After the war, he and his musical family traveled throughout Israel, singing and witnessing for the Lord. When he had a massive heart attack, they rushed him to Haddasah Hospital in Jerusalem. The doctor on call that day skillfully saved his life.
After he recuperated, Peter expressed his gratitude to the medical staff. When they discussed the Holocaust, the doctor suddenly burst into tears. So did Peter. For as they compared notes, the doctor told Peter that he was one of those children Peter had rescued. Now, years later, their paths had providentially crossed, and one of those whom Peter had saved from extinction was there to save him.
Peter van Woerden and Corrie ten Boom have modeled for us the kind of love that will one day save the world. It is a love without boundaries or borders that makes no distinction with regard to race or religion. We need to begin that pilgrimage of love today.
25. They Will Know We Are Christians by Our Love
Illustration
King Duncan
At age 17 Jennie Todd found fault with everything about the church, from the teaching methods to the time worship was held. She resented her parents forcing her to go to church and Sunday School every week. She would sit in her class with her arms folded across her chest, slumped in a folding chair in the back of the class. She refused to make friends or to participate in class discussions. It was clear to everyone Jennie did not want to be there.
One night, though, Jennie came home to find her parents huddled in the driveway in their bathrobes. Their house was engulfed in flames. They watched all their worldly possessions consumed in blazes as the fire department desperately worked in vain. It was a tragedy she would never forget.
Then shortly after the fire, something happened that took Jennie by surprise. Some of the girls from her Sunday School class came to visit her. One of the girls handed her an envelope. Jennie opened the envelope with trembling hands to discover it was filled with money. "It's from everyone in the class," one of the girls told her. "We took a collection."
Jennie was overwhelmed by the love and affection she was shown that day. She never really wanted to be part of the class, but the class showed her how much they cared for her. "I received a lot more than money that day," she reflected, "I received unconditional love and a fresh realization of what it means to belong to the church."
Our society bombards us almost daily with the message that we should care only about ourselves. "You owe it to yourself," we hear in advertisem*nts for vacation trips. "You deserve the best," we hear from people selling expensive products. Jesus' teachings run exactly counter to this prevalent attitude. The mark of a Christian is the love we show for one another. The popular hymn says it best, "They'll know we are Christians by our love."
26. Love Is Something You Learn
Illustration
King Duncan
Sandra Palmer Carr in The Upper Room tells about rocking her younger son Boyd, then four years old, in a high-backed wooden rocking chair. Boyd was facing his Mom as they rocked, his legs folded at the knee.
Suddenly, he lifted his small head, stared straight at his mother, and became very still. Then he cupped her face in his tender little hands and said almost in a whisper, "Mommy, I'm in your eyes." He had seen his own reflection in his mother's eyes, and this strangely affected him. Mother and son stayed in that same position for several long moments as the rocking stopped and the room grew quiet. "And I'm in yours," his mother said. Then he leaned his head against her contentedly, and she resumed rocking and singing. Occasionally, in the days that followed, Boyd would check to see if his discovery was lasting. "Am I still in your eyes, Mommy?" he would ask as he reached up for her.
Boyd learned to love from his mom. Let me say that again: Boyd learned to love from his mom. Each of us learnto love the same way. From Mom. From Dad, from Grandparents, a favorite aunt. Each of us has our own story to tell. We saw ourselves in someone else's eyes.
But where did such love originate? The epistle of John tells us it originated with God who is the source of love. We love because God first loved us.
"In life's uncertain moments," writes Sandra Carr, "it is comforting to know I am still in my heavenly Father's eyes." Love is something you learn.
27. For the Right Reasons
Illustration
King Duncan
In her book, Memories of War, Promises of Peace, Sister Mary Jo Leddy writes about her parents' World War II experiences. Her father, Jack, was a surgeon in the Allied army. Jack, stationed in a French town, often went to a nearby church for rest, refuge, sanctuary and prayer. For him it was a special and holy place. Forty years later, he returned to the village with his wife and daughters, insisting that they all visit the precious chapel.
When they reached the church, Leddy was delighted and wanted to go inside right away. But the family was horrified by the homeliness of the building. Ugly was the word. The walls were beige stones, stained and covered with fungus. On the roof was something that looked more like a chimney than a bell tower. In any case, there was no bell to ring. Not a single flower or blade of grass grew in the grim clay ground around. Mother and daughters criticized the church's appearance. They remarked that it was like a scene from a Gothic horror movie.
Leddy's Dad looked at them rather blankly. In 1944, he had never really noticed what the church looked like. "It looked pretty good at the time," he said. "It was a place to go and pray." Leddy eventually came around to her father's viewpoint. Speaking of the church she writes: "This was where he was at home in the world, where he knew who he was with God."
It is amazing how much better a church looks when you are there for the right reasons. Some people use putdowns, and criticism to keep from confronting their own spiritual poverty.
28. A Life of Despair
Illustration
Brett Blair
Two of his daughters and a son-in-law committed suicide. Three of his children died of malnutrition. Marx felt no obligation to earn a living, but instead lived by begging from Engels. He fathered an illegitimate child by his maidservant. He drank heavily. He was a paid informer of the Austrian police, spying on revolutionaries. Though Marx and his wife were poor, he kept investing in the stock market where he constantly lost. His wife left him twice, but returned. When she died, he didn't attend her funeral. His correspondence with Engels was full of obscenities. His favorite daughter, Eleanor, with her father's approval, married Edward Eveling, a man who advocated blasphemy and worshiped Satan. Daughter Eleanor committed suicide, poisoning herself with cyanide. Karl Marx died in despair.
Laura Marx, Karl's other daughter committed suicide together with her husband on25 November 1911. The coupledecided they had nothing left to give to the movement to which they had devoted their lives. Laura was 66 and her husband Paul Lafargue was 69. In their suicide letter, which Paul wrote,they explained why they committed suicide.It reads:
"Healthy in body and mind, I end my life before pitiless old age which has taken from me my pleasures and joys one after another; and which has been stripping me of my physical and mental powers, can paralyse my energy and break my will, making me a burden to myself and to others. For some years I had promised myself not to live beyond 70; and I fixed the exact year for my departure from life. I prepared the method for the execution of our resolution, it was a hypodermic of cyanide acid. I die with the supreme joy of knowing that at some future time, the cause to which I have been devoted for forty-five years will triumph. Long live Communism! Long Live the international socialism!"
Vladimir Lenin was one of the speakers at the funeral. He would later write the following to his wife: "If one cannot work for the Party any longer, one must be able to look truth in the face and die like the Lafargues."
Is it any wonder things ended this way for the Marx family?When you look at the tenets of Marxism, where else would you end up but in despair? Listen to these 10 basic principles:
- Abolition of private property
- A heavy progressiveincome tax.
- Abolition of all rights of inheritance.
- Confiscation of the property of all emigrants and rebels.
- State control of banks.
- State controlof communication and the press.
- State owned businesses.
- Equal liability of all to work, establishingindustrial armies
- Equal distribution of the populace over the country.
- Combination of education with industrial production.
What is there left to live for? This world would lead to the despair that caused the Marx family to take their lives. They stand in contrast to the Greatest Commandment to love God and love your neighbor and to the admonitionof the Beatitudes. Christianity frees and affirms; Marxism controls and demands. It's life or death isn't it? It's God's offer to the Israelites: I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live
29. The Love That Conquers the World
Illustration
Frederick Buechner
The love for equals is a human thing--of friend for friend, brother for brother. It is to love what is loving and lovely. The world smiles.
The love for the less fortunate is a beautiful thing--the love for those who suffer, for those who are poor, the sick, the failures, the unlovely. This is compassion, and it touches the heart of the world.
The love for the more fortunate is a rare thing--to love those who succeed where we fail, to rejoice without envy with those who rejoice, the love of the poor for the rich, of the black man for the white man. The world is always bewildered by its saints.
And then there is the love for the enemy--love for the one who does not love you but mocks, threatens, and inflicts pain. The tortured's love for the torturer. This is God's love. It conquers the world.
30. Plastic Hearts
Illustration
King Duncan
A seven-year-old girl wrote Dr. Michael DeBakey, the famed heart surgeon in Houston, Texas, a note that asked this question, “Does a plastic heart have love in it?”
Dr. DeBakey replied: “Yes, a plastic heart has love in it, a great deal of love. The love in a plastic heart comes from many people who love other people, and don’t want them to die. So these people work all day and often all night to build a heart that will make people live longer.
“If you think of how much love there would be in hundreds of hearts, then that is how much love there is in a plastic heart.”
31. The Good Samaritan - Sermon Starter
Illustration
Brett Blair
The parable of the Good Samaritan arises out of a discussion between Jesus and a Pharisee. Here is a religious lawyer and he is asking a question on the nature of the law. The stage is set by Luke with these words: "Behold a lawyer stood up to put him to the test." Well, it's not the first time and probably won't be the last time that a lawyer phrased a trick question. It was the kind of question in which any kind of an answer would pose still further problems. It was a test question: "Teacher, what must I do to inherit eternal life." Now right away we know that this man was a Pharisee, because the Pharisees believed in eternal life and the Sadducees did not. Jesus could tell that this man was an astute student of the law so he asked him: "What is written?" In other words, use your own mind to discern the essence of the law. Jesus, like a good discussion leader, throws the question right back in his lap.
The lawyer had a good answer. He said: "You shall love the Lord your God with all of your heart and soul and mind and strength and you shall love your neighbor as yourself." This was a direct quote from Deuteronomy 6. It was part of the Shema, a confession regularly made in Jewish worship. Jesus says: "Excellent. You are correct." If he were a teacher I suppose he would have said: "You get A+." I have no complaint with this says Jesus. Do this and you shall live. You have not only penetrated to the essence of the law but you have worded it succinctly.
The question had been asked and the answer given. You would think that the man would be pleased and go home. But lawyers are never happy. A lawyer's responsibility is to define the limits of liability. "But he, desiring to justify himself, asked ‘Who is my neighbor.'" In other words, where does my responsibility stop? Who exactly am I responsible for?"
At this point, instead of further defining the question, Jesus tells a story. A way of indirect teaching.
A certain rich man was going from Jerusalem to Jericho. We can surmise that this man was probably a Jew because this was a road going right through the heart of Judea. He had probably been up to Jerusalem to worship and now he's going back to the City of Palm Trees. It was a very long serpentine road starting at Jerusalem, the highest point, 2,500 feet above sea level, and going straight down to Jericho, nearly 800 feet below Sea Level. The lowest place on the face of the earth not covered by water the deepest city in the world.
The Jericho Road was a notoriously thief-infested stretch of rocky mountain road, a long, lonely seventeen miles crowded with caves and danger. Since the road was so often traveled by religious pilgrims and businessmen and because it was so crooked, robbers frequented the road often. In fact, the route was so ripe for pillage that it had been nicknamed "The Bloody Pass". By the time you rounded a bend the bandits were there and you really had no chance to escape. I suppose if there had been newspapers it would not have been unusual to read about the latest mugging on the Jericho Road.
And so, too, the particular traveler in Jesus story fell victim. He was ambushed, robbed, beaten, stripped, and left to die in a pool of crimson red. Now, the question in the story is who is going to stop and help? Who is it that will not fall prey to the temptation to pass by on the other side?
1. The Priest Passes By
2. The Levite Passes By
3. The Samaritan Stops
32. A Teddy Bear and Christmas
Illustration
Bill Bouknight
Jesus often taught by telling parables. These were simple, down-to-earth stories which expressed spiritual truth. Today, on this third weekend of Advent, I want to use a favorite Christmas story as a modern parable. This is a true story, told to me some ten years ago by Dr. Edward Bauman of Washington, D.C.
About 30 years ago a boy named Tony was born into a family in a Midwestern state. He was blind at birth. He suffered from an extremely rare eye problem for which there was no known cure. When the little fellow was about seven years old, his doctor read in the New England Journal of Medicine of a new surgical procedure that showed some promise for correcting this particular problem. A young surgeon at Massachusetts General Hospital in Boston had developed it. The local doctor and the surgeon began communicating. The boy's full medical record was sent. A decision was made to try surgery. Since Tony's family could not afford the expenses involved, local churches and civic clubs helped out.
Tony had a favorite teddy bear which he kept with him almost all the time. This teddy bear had begun to show signs of wear. One eye was missing; one ear was chewed off; and through several holes the stuffing was oozing out. Tony's mother told him that she was going to buy him a new teddy bear to take to Boston. Tony rejected that offer in no uncertain terms. What good is a new teddy bear when you have an old, familiar, friendly one already broken in? So, the old teddy bear went to Boston and remained close to Tony through all the medical procedures leading up to surgery: the x-rays, tests, and consultations. In fact, the boy and his teddy bear were not separated until the anesthesia was applied.
Throughout this whole period the boy and the young surgeon were becoming great friends. In fact, the surgeon was almost as excited as the family about the possibilities of this surgery. Somehow there was a good chemistry of friendship and trust between physician and Tony. When the surgery was completed, Tony was heavily bandaged and had to remain quite still for a number of days. That is very hard for a 7 year old. But each day the surgeon was in an out of the room encouraging him.
Finally came the day for removing the bandages. For the first time in seven years of life, a little boy could see. Though the vision was blurred at first, it gradually clarified. For the first time Tony looked into the faces of his parents, saw a tree, and a sunset. The young surgeon was almost literally jumping up and down for joy.
Before long it was time for Tony to be discharged and to go home. The surgeon had been dreading this day because the two of them had become such good friends. On that final morning, the surgeon signed the necessary discharge papers. He gave Tony a big hug and said, "'Listen, I own stock in you. I expect to get letters from you regularly. Do you understand?"
Then Tony did something totally unexpected. He said to his surgeon friend, "I want you to have this," and handed him his teddy bear. The surgeon’s first impulse was to say, "Oh no, I can’t separate you two good friends." But something stopped him. With a flash of sensitive genius, the surgeon understood what Tony was trying to do. He wanted to give his dear surgeon-friend the most precious gift at his disposal, so full was his heart with love. The wise surgeon accepted the teddy bear with a hug and a thank-you, assuring Tony that he would take mighty good care of his friend.
For over ten years that teddy bear sat in a glass case on the tenth floor of Massachusetts General Hospital---one eye missing, one ear chewed half off, and stuffing oozing out of holes. In front of the teddy bear was the surgeon's professional name card. Just beneath his name he had written this caption: "This is the highest fee I have ever received for professional services rendered." A little boy had given the most precious item he had, out of a love-filled heart.
This is aparable of Christmas. 2000 years ago our gracious God, with a heart filled with love, looked out upon a sin-marred, tear-stained world. Had you and I been in charge we might have destroyed the whole mess and started over. But God's great heart was too full of love to allow that. So he gave us the most precious gift at his disposal; he gave himself. "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but have eternal life."
Confronted by such an awesome gift, our only fitting response is to fall on our knees and to enthrone the living Christ as our personal King of kings and Lord of lords.
33. Because He Wouldn’t Know; He Wasn’t Known
Illustration
Peter Hiett
In the movie Good Will Hunting, Will Hunting is a genius. He knows about everything with his head, but he uses that knowledge to hide from pain in his heart. He meets a counselor (played by Robin Williams) and guards his heart from the counselor by dissecting the counselor with his knowledge and crucifying the counselor's passions for art and his bride on his own knowledge. The counselor confronts him in a garden and says this:
You've never been out of Boston. So if I asked you about art, you could give me the skinny on every art book ever written. Michelangelo? - You know a lot about him . . . life's work, political aspirations, him and the Pope, sexual orientation, the whole works, right? But you couldn't tell me what it smells like in the Sistine Chapel. You've never actually stood there and looked up at that beautiful ceiling.
"If I asked you about war, you'd probably throw Shakespeare at me, right? "Once more into the breach, dear friends." But you've never been near one. You've never held your best friend's head in your lap and watched him draw his last breath, looking to you for help.
And if I asked you about love, you'd probably quote me a sonnet, but you've never looked at a woman and been totally vulnerable . . . known someone who could level you with her eyes . . . feeling like God put an angel on Earth just for you, who could rescue you from the depths of hell. And you wouldn't know what it's like to be her angel, to have that love for her and be there forever, through anything, through cancer. You wouldn't know about sleeping sitting up in a hospital room for two months holding her hand, because the doctors could see in your eyes that the term "visiting hours" didn't apply to you.
You don't know about real loss, because that only occurs when you love something more than you love yourself. I doubt you've ever dared to love anybody that much."
Will Hunting knew about beauty, truth, love, and life. But he was too frightened to know beauty, truth, love, and life, and living. Because he wouldn't know; he wasn't known. He was an act hiding a wounded heart.
"Behold, I never knew you," said Jesus.
Does He know you . . . or only the act?
34. A Brain, A Heart, A Home, The Nerve
Illustration
Mickey Anders
One of the disadvantages of growing up in a very religious home like I did was that you never knew the end of Sunday night TV movies. When the annual showing of The Wizard Oz came on television every year, I sat through the tornado, saw the house that smashed the wicked witch of the East, and heard the munchkins sing about the yellow brick road. But then just as it got to the exciting parts, my parents announced that it was time for Training Union and Sunday night worship. In spite of all my protests, my parents packed me off to church. I didn't get to see the wizard or learn how Dorothy managed to get back home until I was an adult!
One of my favorite songs in that delightful musical is the one where the scarecrow, the tin man and the lion take turns singing, "If I Only Had…" It's a game that many of us still play today. "If I Only Had…" In the movie, each character had a different need. The scarecrow wanted a brain; the tin man wanted a heart; the lion wanted courage. And through it all Dorothy was looking for a home.
Like us, they were not complete persons. Each one needed something to balance out their personality or their lives. Like us, they seemed to emphasize one part of the personality to the exclusion of another. But it is only when a person develops wholeness that they truly find themselves. Only in wholeness are we at home with ourselves and with God.
Our Scripture passage for today reminded me of the song from the Wizard of Oz. In the text, Jesus makes a reference to the various parts of us in a way very similar to the musical's division of brain, heart, home, and nerve. Jesus says it this way: "Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength, and you shall love your neighbor as yourself."
35. Truly Accepting God's Teaching
Illustration
Adrian Rogers
If your kids see you putting other things ahead of God, they will become discouraged and disillusioned, like a young Jewish boy who once lived in Germany.
His father was a successful merchant, and the family practiced their Jewish faith. But then they moved to another German city, and the boy's father announced that they would no longer attend synagogue. They were going to join the Lutheran church.
The boy was very surprised and asked his father why the family was joining the Lutheran church. His father's answer was something like, "For business reasons. There are so many Lutherans in this town that I can make good business contacts at the Lutheran church. It will be good for business."
That boy, who had a deep interest in religion, became so disillusioned with his father that something died within him. He said to himself, 'My father has no real convictions." The incident helped to turn him against religion with a vengeance.
That young boy later moved to England and began to write. His name was Karl Marx. As the father of communism he wrote the "Communist Manifesto," in which he called religion "the opiate of the masses."
I wonder if world history would have been different had Karl Marx's father heeded the admonition of the great "Shema" of Israel:
"Hear, O Israel: The LORD our God is one LORD: and you shall love the LORD your God with all your heart, and with all your soul, and with all your might."
Your kids know whether you love God with all your heart. What they want to see is parents with such love and reverence for God that they bring Him into every area of their lives and put him first in everything. Kids want to see whether their parents love God enough to obey him.
36. Who Am I? – Mother
Illustration
A teacher gave her class of second graders a lesson on the magnet and what it does. The next day in a written test, she included this question: "My full name has six letters. The first one is M. I pick up things. What am I?" When the test papers were turned in, the teacher was astonished to find that almost 50 percent of the students answered the question with the word Mother.
37. Meet in the Middle
Illustration
Tim Kimmel
Shortly after the turn of the century, Japan invaded, conquered, and occupied Korea. Of all of their oppressors, Japan was the most ruthless. They overwhelmed the Koreans with a brutality that would sicken the strongest of stomachs. Their crimes against women and children were inhuman. Many Koreans live today with the physical and emotional scars from the Japanese occupation.
One group singled out for concentrated oppression was the Christians. When the Japanese army overpowered Korea one of the first things they did was board up the evangelical churches and eject most foreign missionaries. It has always fascinated me how people fail to learn from history. Conquering nations have consistently felt that shutting up churches would shut down Christianity. It didn't work in Rome when the church was established, and it hasn't worked since. Yet somehow the Japanese thought they would have a different success record.
The conquerors started by refusing to allow churches to meet and jailing many of the key Christian spokesmen. The oppression intensified as the Japanese military increased its profile in the South Pacific. The "Land of the Rising Sum" spread its influence through a reign of savage brutality. Anguish filled the hearts of the oppressed and kindled hatred deep in their souls.
One pastor persistently entreated his local Japanese police chief for permission to meet for services. His nagging was finally accommodated, and the police chief offered to unlock his church ... for one meeting. It didn't take long for word to travel. Committed Christians starving for an opportunity for unhindered worship quickly made their plans. Long before dawn on that promised Sunday, Korean families throughout a wide area made their way to the church. They passed the staring eyes of their Japanese captors, but nothing was going to steal their joy. As they closed the doors behind them they shut out the cares of oppression and shut in a burning spirit anxious to glorify their Lord.
The Korean church has always had a reputation as a singing church. Their voices of praise could not be concealed inside the little wooden frame sanctuary. Song after song rang through the open windows into the bright Sunday morning. For a handful of peasants listening nearby, the last two songs this congregation sang seemed suspended in time. It was during a stanza of "Nearer My God to Thee" that the Japanese police chief waiting outside gave the orders. The people toward the back of the church could hear them when they barricaded the doors, but no one realized that they had doused the church with kerosene until they smelled the smoke. The dried wooden skin of the small church quickly ignited. Fumes filled the structure as tongues of flame began to lick the baseboard on the interior walls. There was an immediate rush for the windows. But momentary hope recoiled in horror as the men climbing out the windows came crashing back in their bodies ripped by a hail of bullets.
The good pastor knew it was the end. With a calm that comes from confidence, he led his congregation in a hymn whose words served as a fitting farewell to earth and a loving salutation to heaven. The first few words were all the prompting the terrified worshipers needed. With smoke burning their eyes, they instantly joined as one to sing their hope and leave their legacy. Their song became a serenade to the horrified and helpless witnesses outside. Their words also tugged at the hearts of the cruel men who oversaw this flaming execution of the innocent.
Alas! and did my Savior bleed?
and did my Sovereign die?
Would he devote that sacred head
for such a worm as I?
Just before the roof collapsed they sang the last verse,
their words an eternal testimony to their faith.
But drops of grief can ne'er repay
the debt of love I owe:
Here, Lord, I give myself away
'Tis all that I can do!
At the cross, at the cross
Where I first saw the light,
And the burden of my heart rolled away
It was there by faith I received my sight,
And now I am happy all the day.
The strains of music and wails of children were lost in a roar of flames. The elements that once formed bone and flesh mixed with the smoke and dissipated into the air. The bodies that once housed life fused with the charred rubble of a building that once housed a church. But the souls who left singing finished their chorus in the throne room of God. Clearing the incinerated remains was the easy part. Erasing the hate would take decades. For some of the relatives of the victims, this carnage was too much. Evil had stooped to a new low, and there seemed to be no way to curb their bitter loathing of the Japanese.
In the decades that followed, that bitterness was passed on to a new generation. The Japanese, although conquered, remained a hated enemy. The monument the Koreans built at the location of the fire not only memorialized the people who died, but stood as a mute reminder of their pain.
Inner rest? How could rest coexist with a bitterness deep as marrow in the bones? Suffering, of course, is a part of life. People hurt people. Almost all of us have experienced it at some time. Maybe you felt it when you came home to find that your spouse had abandoned you, or when your integrity was destroyed by a series of well-timed lies, or when your company was bled dry by a partner. It kills you inside. Bitterness clamps down on your soul like iron shackles.
The Korean people who found it too hard to forgive could not enjoy the "peace that passes all understanding." Hatred choked their joy.
It wasn't until 1972 that any hope came. A group of Japanese pastors traveling through Korea came upon the memorial. When they read the details of the tragedy and the names of the spiritual brothers and sisters who had perished, they were overcome with shame. Their country had sinned, and even though none of them were personally involved (some were not even born at the time of the tragedy), they still felt a national guilt that could not be excused. They returned to Japan committed to right a wrong. There was an immediate outpouring of love from their fellow believers. They raised ten million yen ($25,000). The money was transferred through proper channels and a beautiful white church building was erected on the sight of the tragedy. When the dedication service for the new building was held, a delegation from Japan joined the relatives and special guests.
Although their generosity was acknowledged and their attempts at making peace appreciated, the memories were still there. Hatred preserves pain. It keeps the wounds open and the hurts fresh. The Koreans' bitterness had festered for decades. Christian brothers or not, these Japanese were descendants of a ruthless enemy. The speeches were made, the details of the tragedy recalled, and the names of the dead honored. It was time to bring the service to a close. Someone in charge of the agenda thought it would be appropriate to conclude with the same two songs that were sung the day the church was burned. The song leader began the words to "Nearer My God to Thee."
But something remarkable happened as the voices mingled on the familiar melody. As the memories of the past mixed with the truth of the song, resistance started to melt. The inspiration that gave hope to a doomed collection of churchgoers in a past generation gave hope once more. The song leader closed the service with the hymn "At the Cross." The normally stoic Japanese could not contain themselves. The tears that began to fill their eyes during the song suddenly gushed from deep inside. They turned to their Korean spiritual relatives and begged them to forgive. The guarded, calloused hearts of the Koreans were not quick to surrender. But the love of the Japanese believers not intimidated by decades of hatred tore at the Koreans' emotions.
At the cross, at the cross
Where I first saw the light,
And the burden of my heart rolled away ...
One Korean turned toward a Japanese brother. Then another. And then the floodgates holding back a wave of emotion let go. The Koreans met their new Japanese friends in the middle. They clung to each other and wept. Japanese tears of repentance and Korean tears of forgiveness intermingled to bathe the site of an old nightmare. Heaven had sent the gift of reconciliation to a little white church in Korea.
38. BE EASTER PEOPLE
Illustration
John H. Krahn
After the tomb was found empty and Jesus appeared to the early church on many occasions, doubt disappeared, and the early church had overwhelming confidence in the Lord. The church today must live and be about its ministry with the same Easter confidence. We say we rely on God’s mercy for our salvation; we need to give over all areas of our lives to God’s control. What aspects of ourselves are outside God’s control? Our temper? Our money? Our time? We need join the psalmist and say, "Create in me a clean heart, O God, and renew a right spirit within me." Our trust in the Lord must be complete. We are no longer defeated people but powerful Easter people. Little children in danger or in despair literally run and throw themselves into the arms of their mother. This is confident faith. When was the last time we ran and thrust ourselves onto the Lord? A cautious step in his direction is better than none at all, but believing with abandonment is called forth by an empty tomb. God wants us to fall head over heels in love with him so he can bring the greatest joy and purpose possible into our lives.
God also encourages us to hold fast to hope without wavering. Scripture says, "Where there is no hope, the people perish." Too many of us view too much of our lives and the world as hopeless. Without hope, no great strides will be made in the future; there is no venturesome faith without hope. Without hope we burrow into the ground and live the life of a mole instead of walking freely in God’s sunlight. In a difficult situation, a hopeful people find the challenge and opportunity to do something great with God.
Confident in our faith, with an unwavering hope, the Lord also encourages us to stir up one another to love and good works. We must do something. Faith and hope must move from the abstract to the particular.
Easter people are called upon to celebrate the Festival of the Resurrection each Sunday, for each Sunday is a little Easter. "... Not neglecting to meet together," is how it is written in Hebrews. To break fellowship with the worshiping community is to pursue a weakening faith. It is also a form of denial of all that Christ means. True faith, strong faith, is never faith in isolation but must always be faith shared and strengthened through regular worship. We must encourage one another to be regular in worship and strong in the faith.
The end is drawing near. The Lord will return soon to reclaim his fallen creation. When the Lord of the church comes again, how will he find us? Will we be acting like people who have been touched by the meaning of the cross and the empty tomb? Therefore, let us continue to draw near to the Lord with a true heart and a confident faith. We hold fast to the confession of our hope without wavering. We consider how to stir up one another to love and good works. We do not neglect to worship but encourage one another. In sum, we will all be Easter people.
39. Table Grace
Illustration
Gary Wilburn
In 1636, amid the darkness of the Thirty Years' War, a German pastor, Martin Rinkart, is said to have buried five thousand of his parishioners in one year, an average of fifteen a day. His parish was ravaged by war, death, and economic disaster. In the heart of that darkness, with the cries of fear outside his window, he sat down and wrote this table grace for his children:
'Now thank we all our God
With heart and hands and voices;
Who wondrous things had done,
In whom His world rejoices.
Who, from our mother's arms,
Hath led us on our way
With countless gifts of love
And still is ours today.'"
Here was a man who knew thanksgiving comes from the love of God, not from outward circ*mstances.
40. Something by Tolstoy
Illustration
Staff
It's very human to begin looking for something and then forget what you're looking for. Tennessee Williams tells a story of someone who forgot. It's the story of Jacob Brodzky, a shy Russian Jew whose father owned a bookstore. The older Brodzky wanted his son to go to college. The boy, on the other hand, desired nothing but to marry Lila, his childhood sweetheart a French girl as effusive, vital, and ambitious as he was contemplative and retiring. A couple of months after young Brodzky went to college, his father fell ill and died. The son returned home, buried his father, and married his love. Then the couple moved into the apartment above the bookstore, and Brodzky took over its management. The life of books fit him perfectly, but it cramped her. She wanted more adventure and she found it, she thought, when she met an agent who praised her beautiful singing voice and enticed her to tour Europe with a vaudeville company. Brodzky was devastated. At their parting, he reached into his pocket and handed her the key to the front door of the bookstore.
"You had better keep this," he told her, "because you will want it someday. Your love is not so much less than mine that you can get away from it. You will come back sometime, and I will be waiting."
She kissed him and left. To escape the pain he felt, Brodzky withdrew deep into his bookstore and took to reading as someone else might have taken to drink. He spoke little, did little, and could most times be found at the large desk near the rear of the shop, immersed in his books while he waited for his love to return.
Nearly 15 years after they parted, at Christmastime, she did return. But when Brodzky rose from the reading desk that had been his place of escape for all that time, he did not take the love of his life for more than an ordinary customer. "Do you want a book?" he asked. That he didn't recognize her startled her. But she gained possession of herself and replied, "I want a book, but I've forgotten the name of it."
Then she told him a story of childhood sweethearts. A story of a newly married couple who lived in an apartment above a bookstore. A story of a young, ambitious wife who left to seek a career, who enjoyed great success but could never relinquish the key her husband gave her when they parted. She told him the story she thought would bring him to himself. But his face showed no recognition. Gradually she realized that he had lost touch with his heart's desire, that he no longer knew the purpose of his waiting and grieving, that now all he remembered was the waiting and grieving itself. "You remember it; you must remember it the story of Lila and Jacob?"
After a long, bewildered pause, he said, "There is something familiar about the story, I think I have read it somewhere. It comes to me that it is something by Tolstoy." Dropping the key, she fled the shop. And Brodzky returned to his desk, to his reading, unaware that the love he waited for had come and gone.
This Tennessee Williams's 1931 story "Something by Tolstoy" reminds me how easy it is to miss love when it comes. Either something so distracts us or we have so completely lost who we are and what we care about that we cannot recognize our heart's desire.
41. Testing
Illustration
Editor James S. Hewett
A man and a woman who had been corresponding solely by mail fell in love with one another. They agreed to meet at the airport. Since they had never seen each other, they devised a plan that would help them recognize each other. She was to wear a green scarf and a green hat and have a green carnation pinned to her coat.
When the man got off his plane, he immediately began looking for her. Suddenly he saw a woman with a green scarf, green hat, and green carnation. His heart fell. She was one of the most homely women he had ever seen in his life. He was tempted to get back on the plane without approaching her. Nevertheless, he walked over to the woman, smiled, and introduced himself.
Immediately the woman said, "What is this all about, anyway? I don't know who you are. That woman over there gave me five dollars to wear these things." When the man looked over at the woman mentioned, he realized that she was one of the most beautiful women he had ever seen. The man approached the woman, who later explained, "All my life men have wanted to be with me, to be my friend, because of my beauty. They consider me beautiful. I want someone to love me, not just for my outward appearances, but for what I am inside.
42. Spiritual vs Material Thinking
Illustration
Maxie Dunnam
Archbishop William Temple once noted that spiritually minded people differ from materially minded people not in that they think about different things but in that they think about the same things differently.
Now that’s a profound observation. I wonder how many persons these days are even thinking in those terms. All of us should be.
The human being is spiritual. The philosopher was right. There is a God-shaped void within us all. But it’s not just a question about God. How do we love? What gives us meaning? What sort of experience provides joy? To what do we open our eyes widely and exclaim, “Ah-ha!”? These are spiritual questions. To be spiritually minded rather than materially minded is to think about things in the light of a year rather than an hour, to test value, to seek to fill that God-shaped void within us in a way that won’t allow you to wake up tomorrow empty again.
43. Believing with the Heart
Illustration
King Duncan
A cynical young medical student confronted a pastor: "I have dissected the human body," he announced, "and I found no soul."
The pastor said, "That's interesting. When you dissected the brain did you find a thought? When you dissected the eye did you find vision? When you dissected the heart did you find love?"
The student answered thoughtfully, "No, I did not."
The pastor said gently, "Of course you believe in the existence of thoughts, of vision, and of love. The human soul is the totality of man's existence in relationship with God. Just because you cannot locate it on a medical chart does not mean that it does not exist." Most people accept such reasoning. We believe with our heads, but that is not the kind of belief that faith in Christ is about. "Even the demons believe," say the scriptures, "and tremble."
Faith in Christ is more than mere intellectual assent. It is believing with the heart, with the will, with adoration, and action.
44. Didn't You Know I Would Come
Illustration
Editor James S. Hewett
Rufus Jones lost a son of eleven years who was all the world to him. He wrote many years later about the experience, concluding with this luminous parable of how his own heart was opened to God's love:
"When my sorrow was at its most acute I was walking along a great city highway, when suddenly I saw a little child come out of a great gate, which swung to and fastened behind her. She wanted to go to her home behind the gate, but it would not open. She pounded in vain with her little fist. She rattled the gate. The she wailed as though her heart would break. The cry brought the mother. She caught the child in her arms and kissed away the tears. 'Didn't you know I would come? It's all right now.' All of a sudden I saw with my spirit that there was love behind my shut gate."
If you suffer with God you will find love behind your shut gate, a love that can lead you through the gate to be at home with all the children of God.
45. GOD - THE STILL POINT IN A TURNING WORLD
Illustration
John H. Krahn
I believe that most of us are experiencing the crunch - the crunch of living - of doing business on the planet called Earth. The simple life has somehow eluded our grasp - even things that we could once take for granted like enough gas for our cars, sufficient oil for our homes, uninterrupted education for our children, and the prospect for a raise that would provide us a little higher standard of living - these things are no longer commonplace.
Often we are tempted to ask the question, "Where is God in this whole mess of living?" And the answer, I believe, is that God is the still point in a turning, increasingly chaotic world. God can still bring calm to chaos; he is still a source of hope in the face of despair; with him we can even snatch victory from the jaws of defeat. Yes, God is the still point in a turning world.
The psalmist knew that, for the world of chaos was turning even in his day. He said it this way, "God is our refuge and strength, a very present help in trouble. Therefore, we will not fear though the earth should change, though the mountains shake in the heart of the sea; though its waters roar and foam, though the mountains tremble with its tumult." God is the only answer to chaos, for he is our refuge and strength. From him alone we can receive strength to go on. He is the source from which we must draw the power to overcome. There is no situation that can be deemed impossible, a lost cause, or insolvable as long as we continue to entreat the help of the Almighty. "We shall not fear," the psalmist says, even if our whole world is blowing up around us, for the Lord is still with us; he has not abandoned us.
"Be still, and know that I am God," the psalmist continues. Oil isn’t God. Cancer isn’t God. Money isn’t God. Yahweh, the God of Jacob, is God. He is still present, he has not abandoned the world. He is the author of life and love, so he doesn’t send cancer, sickness, or death. He doesn’t place greed and anger in the hearts of people; chaos and grief are not from him. He is the still point in the turning world; his love is constant - it doesn’t change.
Only the fool says in his heart there is no God. Only the fool tries to go the world alone. Martin Luther looked at all the pressures of his life one day and said, "I have so much to do today, that there will be no chance of getting it all done unless I spend at least four hours in prayer."
If your life is crowded, if grief or worry is consuming too much of your world, return to the still point and seek refuge in God. Receive renewed strength from the God of our fathers who spared not even his only Son so that we could not only have victory after death but also victory in life. Be still, and know that God is still God.
46. A Lesson Not Learned
Illustration
Judith Swanson
On the first day of ninth-grade health class, one blackboard was covered with the names and locations of the major bones and muscles of the human body. The diagram stayed on the board throughout the term, although the teacher never referred to it. The day of the final exam, students came to class to find the board wiped clean. The sole test question was: "Name and locate every major bone and muscle in the human body."
The class protested in unison: "We never studied that!"
"That's no excuse," said the teacher. "The information was there for months."
After the students struggled with the test for a while, he collected the papers and tore them up. "Always remember," he told us, "that education is more than just learning what you are told."
47. A Good Word for The Pharisees
Illustration
Jirair Tashjian
It may come as a surprise to Christian listeners, who are used to thinking of Pharisees as hypocrites and enemies of Jesus, that in this passage it is Pharisees who warn Jesus to flee from Galilee because Herod wants to kill him. Not all Pharisees were hostile to Jesus. While Jesus and the Pharisees did not see things eye to eye, we find in Luke and Acts that Pharisees are often in the company of Jesus and not always antagonistic. Jesus is often invited to the home of a Pharisee for dinner (Luke 7:36, 11:37; 14:1). In Acts 5:33-39, when the Jewish Sanhedrin wanted to kill the apostles, a well-known Pharisee, Gamaliel, counsels them to be careful how they treat these men. If the undertaking of the apostles is of human origin, Gamaliel says, it will fail; "but if it is of God, you will not be able to overthrow them in that case you may even be found fighting against God!" Some Pharisees had even become Christians (Acts 15:5). And of course we know that Paul himself was a Pharisee. In fact, in his defense before the Sanhedrin he uses the present tense and says, "I am a Pharisee" (Acts 23:6).
48. Historical Information about the Sadducees
Illustration
Brian Stoffregen
It is generally thought that their name came from Zadok, who was the high priest under David, or possibly a later Zadok. The group by this name first appeared in the 2nd century BC and disappeared in the 1st century AD after the destruction of the temple in 70. There would be no need for temple priests if there were no temple.
According to Josephus as reported by the Harper's Dictionary of the Bible, "the Sadducees are said to reject the immortality of the soul, to attribute all human activity to free will and none to fate (or providence), and to reject other traditions, especially those of the Pharisees."
The article goes on to state:
The Sadducees were influential with only a few wealthy families and not with the people, who followed the Pharisees' interpretation of the law.... [they] were boorish in their social interactions,... they encouraged conflict with rather than respect for their teachers, were more stern than the Pharisees in recommending punishments for crimes, and ... aroused Herod's suspicions because they supported the Hasmoneans against him. From this data many commentators have surmised that the Sadducees were mostly priests and wealthy, powerful community leaders who sat in the Sanhedrin, were greatly hellenized (i.e., influenced by Greek culture), and cultivated good relationships with the Romans. [p. 891]
49. In the Quiet of the Wilderness
Illustration
Edward F. Markquart
The wilderness is silence and quiet. It is the elimination of the sounds of television, the radio, the stereo, the iPod, the cell phone. It is the elimination of the voices of mothers, fathers, brothers, sisters, friends. It is the elimination of the racing tape of your own mind that absorbs your thoughts. The wilderness is quiet. It is utter stillness. It is being alone with God. It is for a moment, for a minute, for a month, being still - absolutely still - …and listening. God speaks in the wilderness of silence. The city is so noisy; so busy; so crowded. The wilderness is silence and God speaks to us through the silence.
In the wilderness, you actually hear the voice of God speaking, "Be washed. Be cleansed of the pollution of resentment, anger, fear, and vengeance. Be washed of whatever is hurting your life and the lives of those around you."Hear the voice that says, "Your sins are forgiven; go and sin no more." Hear the voice that says, "Love one another as I have loved you." Hear the voice that says, "You shall love the Lord your God with all that is in you, all your heart, all your mind, all your soul and all your strength…and love your neighbor as you love yourself."
Be quiet. Be still. In the wilderness, you finally can see the stars and hear the sounds of the wind that are blocked out by the cacophonous noise of the city. In the quietness of the wilderness. Be still and you will hear the voice of God.
50. Truth: The Most Powerful Idea
Illustration
Max Anders
Marilyn vos Savant, the brilliant woman who reportedly has the highest I.Q. ever recorded, writes a syndicated column in which she answers tricky questions from people who want the benefit of her intelligence. Someone wrote to ask what she thought is the most powerful idea. Marilyn vos Savant replied that "truth" was the most powerful idea she knew of, because it is not affected by how we relate to it. Whether or not we know it, or whether or not we agree with it, doesn't matter, because truth is still true.
Ms. vos Savant is right on target. Truth is powerful. You and I believe that truth is from God.
What is the Good News of the Gospel anyway? I believe it can be summed up in three verses: "In the beginning God created the heavens and the earth" (Genesis 1:1); "God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life" (John 3:16), and "Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind; and, Love your neighbor as yourself" (Luke 10:27).
You and I may believe this thing and that about Scripture and about life in general, but these three statements are incontrovertible! They are true.
They don't need to be defended; they only need to be lived. There are people in our society who spend too much of their energy and time defending God as if God needed it.
Note:Marilyn vos Savant still has the recorded highest IQ according to Guinness because they have since retired thecategory
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