Category Archives: Prophets

New Talk: “Seeing a Tree and Remembering the Forest”

It took a while to hammer this one out, but I’m excited to finally share this 26-minute talk on Bible study strategies with you.  Originally commissioned for a Bible study conference in October of 2016, this is my whimsical way of getting people up to speed on the difference between “doing our devotions” and studying a passage of Scripture.  I walk through Isaiah 61 to demonstrate different detailed and big-picture study strategies, illustrating everything with lots of gorgeous shots of TREES (mainly thanks to our local photographer extraordinaire, Missy Herr!).

If you’re a Bible teacher working with teens or others who are new to a “studied” reading of Scripture, or if you would like to brush up on your own Bible reading practices, or if you are my good friend and you want to make my day, please listen along and share this!  (The video slides just supplement the audio, but they aren’t important if you just want to listen to it.)

The page of Paige’s Quirky Symbols mentioned in this talk can be found here.

*************************************

Follow the Bible Journal on Twitter @GrassRootsTheo!

2 Comments

Filed under Biblical Genres, Biblical Literacy, Body of Christ, Instructing the Body, Isaiah, Jesus, Messiah, Old Testament, Prophets, Redemptive History, Talks, Women in the Word

Paul on Jesus: Part Two

[Texts:  Paul’s letters and speeches]

In a previous post I shared some of the fruit of a year-long study with friends in which we read the NT books in chronological order.  As I went along in my perusal of the Epistles, I gathered answers to the question, “Who is Jesus in this letter?”  This resulted in a chart of Paul’s collective teachings on Jesus, which can be accessed here.  Earlier I surveyed who Jesus is across time; now I’ll take a look at some of Paul’s major themes as he teaches about the Savior.

What does Paul spend the most verses talking about, across all of his letters and his speeches in Acts?  Any guesses?  Three categories stand out to me as the fullest sections on my chart:  Redemptive History, Forensics, and words about the Commander-in-Chief and His Troops.  So, speaking broadly, Paul was apparently most concerned to communicate Jesus’ historical significance, the judicial aspects of our salvation in Christ, and the duties and experiences of the soldiers of this Kingdom.  Let me dive a little more deeply into the details of each of these subjects.

Paul conceives of Redemptive History in its full sweep, from past through present to future, and emphasizes always the accompanying revelation that makes sense of it all.  Jesus is the Long-Expected One, and Paul seems to delight in connecting the dots in Scripture and in human history to show that this is so.  Much of his apologetic speech to Jews in Acts is concerned with how Jesus fulfills Hebrew prophecy, especially regarding the identity of the anticipated Christos.  Though his letters to the churches no longer have this evangelistic purpose, Paul cannot seem to help mentioning Jesus’ historical connections; to him, they are part and parcel of Jesus’ identity and role as Savior.

Among the many details of Redemptive History, two receive special emphasis when Paul speaks or writes about his Lord.  First there are all the ways that Jesus fulfills prophecies and promises, types and signs that have appeared throughout the Hebrew Scriptures.  He emphasizes Jesus’ connection to David’s line and Abraham’s family, showing how he fulfills “the promises to the patriarchs”; regarding Moses and the Law, Paul makes much of Jesus’ substantial embodiment of past “shadows” and hints, from the Passover lamb to the identity-marker of circumcision to the special Jewish holidays.

The second detail of Redemptive History that receives the most attention is the anticipation of Jesus’ return from heaven—a future event that has bearing on Paul’s (and our) present.  Again and again, Paul casts the behavior and hope of the church in terms of, and in light of, the expected reappearance of the Savior.  His “coming,” as Paul typically puts it, is as certain an event as his entrance into human history in the first place, and as certain as the suffering, death, and resurrection that form the foundation of our confession.  In his desire to persuade Christians to suffer faithfully, Paul continually returns to this certainty.  It is notable, by the way, that with one exception* he does not mention the Second Coming in his speeches in Acts: it seems that this information is most relevant to Christians who need reasons and reminders to persevere, but not yet to potential converts.

Forensics, or the judicial aspects of our salvation, comprises another major category of thought in Paul’s writings and speeches.  This theological topic is probably what usually comes to mind first when we think of what Paul had to say to the church, and with good reason.  Although not any more prevalent than the other two subject areas discussed here, Paul’s reasoning and teaching on forgiveness, judgment, law and faith, sin, salvation, and justification (to name just a few prominent terms!) certainly stand out as deeply important to him.

While there has historically been much debate over the exact meaning of some of Paul’s terms (especially justification), there is no question that he sees salvation in Christ Jesus as intricately bound to questions of sin and righteousness, wrath and favor.  The news in Christ is always good for those who have accepted him:  there is true and ultimate rescue in this Savior, a gift of innocence in place of guilt.  There are also wrong ways to go about solving the problem of our standing before the Judge of all—errors that have persisted since ancient times, and that still threaten to undermine the message of Paul’s gospel.

Finally, we could probably say that the relationship between a living and powerful Commander-in-Chief and His Troops is the topic at the forefront of Paul’s thoughts in his letters.  His own experience and that of his friends give Paul real-time illustrations of what it means to serve the Lord, and his explanations and exhortations provide a verbal framework for the embodiment of life as “good soldiers of Christ Jesus.”  Courage, perseverance, kindness, responsibility, generosity, and faithfulness to the delivered message of the Kingdom are qualities constantly reinforced in Paul’s epistles.  If you read through this section of the chart I created, I think you’ll get a sense of the nobility of our calling in Christ—something lovely to reach for, something worthy to strive after.  Paul’s many words still urge us on towards the finish line, so many centuries later.

**********************************

*The one exception is a mention in Acts 17 (in the Areopagus at Athens) of a resurrected man who will one day judge the world on God’s behalf.

You can follow the Bible Journal on Twitter @GrassRootsTheo!

1 Comment

Filed under Acts, Biblical Genres, Biblical Theology, Christ, Epistles, Eschatology, Instructing the Body, Jesus, Messiah, Old Testament, Paul, Prophets, Redemptive History, Theology

The Messiah in the Old Testament

In two previous posts I outlined how the word “Christ” changed in its reference over the course of the books of the New Testament and those of the Old.  The big-picture sweep of that change goes like this:

Slide18

So in the Old Testament Christ (the Greek translation of the Hebrew Mashiach), with its literal meaning of “anointed one,” mainly referred to kings – sometimes specific kings, like David or Solomon or even Cyrus of Persia; sometimes any king of David’s line; and rarely, with much mystery, to a particular figure who would come in the unspecified future and set everything to rights.

But by the time we get to the Gospel accounts, the reference of the term Christ has obviously narrowed from this broad OT usage.  At this point, whenever anybody uses this word he or she is consciously referring to that mysterious Coming One, on whom all of Israel’s hope seems to depend for defeating the Roman overlords and reestablishing the Davidic monarchy in the Land.  Those who interact with Jesus, both enemies and friends, must contend with his claim to the title and decide if he is the one who fits the bill.  As we advance into the Epistles in our Bibles, we see that Christian believers, at least, have made that judgment in the affirmative:  for now the word Christ is used as a shorthand name-title for Jesus, who, they assert, has powerfully proven himself worthy of it.

The question I want to consider in this post is how the word Christ (or Messiah) gained this specific, exciting meaning in the Gospels, given the rarity of the term itself being used in the OT to describe what a special Coming One would be or do.  How had the people in Jesus’ day gotten to the point where they all agreed (in its broad outlines, at least) on a job description for THE Christ?  They must have had some idea in their minds already of what to expect, before they could connect the dots and decide whether Jesus matched that expectation.  So where did their mental “Wanted” poster come from?  How did they get from “king” to “Expected One”?

Apparently, it was sometime during the centuries in between the end of the OT and the beginning of the events described in the Gospels, this “Intertestamental Period” of about 400 years (see the lavender bar on the timeline above), that the word Christos or Mashiach began to take on that full-fledged, pregnant meaning, so that when people wrote or spoke the word they were consciously referring to that Expected Figure, the Jewish Messiah.  That’s when this idea seems to have congealed in history around the term, during this time when the Jews labored under so many oppressive conquering regimes.

And for the most part, the first-century idea of the Christ or Jewish Messiah wasn’t tied to the word Mashiach or Christos, but was an amalgam of different descriptions and expectations found throughout the Scriptures.  I invite you to listen to my 2015 talk “Traces of the Christ” to hear a creative rendering of this big sweep of messianic expectation in the Hebrew Scriptures, narrated as if Jesus were “beginning with Moses and all the Prophets” to explain himself to his despondent disciples on the road to Emmaus.  Here’s just a sketch of some of the things he might have told them, giving them a picture of the Messiah from the Old Testament:

  • In the Garden we learned that the Coming One was to be a human being who would suffer but have the victory;
  • from Abraham’s time and Jacob’s and Judah’s, that he would be Jewish, and royalty, and a blessing to many nations;
  • from Moses’ day, that he would be a prophet who would speak the very words of God;
  • from David’s story that he would be of this particular kingly line;
  • from Isaiah, that he would bring forgiveness through suffering.*

Remember, too, that by Jesus’ day, whatever had been the biblical expectation of the Christ had become encrusted with folk legend and popular yearnings for a powerful political and military leader — maybe somebody like Judas Maccabeus and his brother Simon, who for an all-too-brief time had managed to restore to Israel an independent monarchy about 160 years before Jesus. This event is fresh in the people’s historical imagination by Jesus’ day; and it turns out that, even for Jesus’ followers, unless someone set those imaginings aside and were steeped in the words of the Scriptures instead, they might well miss seeing how Jesus fit the bill for the Lord’s Christ – and so the seeming end of his story would be especially shocking for them.

The key piece that people tended to miss was Isaiah’s, this idea that the Expected One, THE Christ, would be a king who would suffer.  But for those who grasped this crucial element of the Messiah’s job description – usually after the fact, with some help from Jesus himself or his messengers – the details of Jesus’ story clicked into place and revealed his worthiness to bear the title.  And this is, ultimately, the Christian confession:  that Jesus of Nazareth truly did meet all of the scriptural requirements, even the ones that had dropped off the popular radar.

******************************

*The verses that supply these ideas are, respectively: Gen. 3:15; 17:6; 49:10; Deut. 18:18; 2 Sam. 7:13; and Is. 53:5. Note that this list of messianic references is representative, not comprehensive.

Parts of this post were adapted from my 2015 talk “Traces of the Christ.”

Follow the Bible Journal on Twitter @GrassRootsTheo!

 

 

Leave a comment

Filed under Biblical Theology, Christ, Epistles, Gospel of John, Historical Context, Instructing the Body, Messiah, Old Testament, Prophets, Redemptive History, Synoptic Gospels, Talks

New Talk: Traces of the Christ

I’m excited to share with you the final product of a lot of research, writing, and talking to the furniture in my office!  This is a 36-minute talk that offers a sense of the historical continuity of the Christian Scriptures, observed through the lens of “the Lord’s Christ.”  The talk was originally commissioned by and delivered to participants in the 2015 Women in the Word Workshop, a Bible study conference held in Willow Grove, PA in October of this year.  (Please note that while the context was a women’s Bible conference, the content is not gender-specific!)  It’s on YouTube not because it’s a video of me speaking, but because I made some snazzy slides to illustrate it.  Enjoy!

Leave a comment

Filed under Acts, Biblical Genres, Biblical Theology, Christ, Epistles, Gospel of John, Historical Context, Instructing the Body, Messiah, Prophets, Redemptive History, Synoptic Gospels, Talks, Women in the Word

Prophetic Puzzle Pieces

[NT Texts:  Matthew 24; Luke 21; Mark 13…OT Texts: Isaiah 13 & 24; Haggai 2; Jeremiah 4; Ezekiel 32; Joel 2 & 3 ]

Some of what Jesus had to say seems more cryptic than clear, like a jumble of jigsaw puzzle pieces minus their box-lid.  And it sometimes happens that, in trying to make sense of the mystery, one group of Bible readers will declare right-side-up what others insist is upside-down.

One such puzzling set of passages occurs in all three Synoptic Gospels, right as Jesus begins his final week of life in Jerusalem.  Perhaps in an attempt to make conversation, some of his disciples remark on the grandeur of the Temple, “how it was adorned with noble stones and offerings” (Luke 21:5).  Their offhand comment becomes the opening for a chapter-long discourse in which Jesus warns and instructs his followers regarding the alarming future facing both Temple and people.  The question for those of us reading these prophetic words today is – WHEN was he talking about?  Sometime historically imminent to that particular moment, or a time that is yet to come?

One way of arranging the prophetic puzzle pieces – probably very familiar to most of us – leaves us with a picture of the Ultimate End, a time characterized by unusual violence against Christian believers under a darkened sun, a blood-red moon, and  a shower of stars.  The understanding here is that Jesus was letting his disciples in on signs that would occur two millennia or more beyond their own day; in fact, he was not really talking to them, he was talking past them to the believers who would read his words far, far in the future.  Fitting the pieces together like this binds us to the dicey task of identifying  which current events are indications of The End, and what instructions like “let those who are in Judea flee to the mountains” mean for, say, Protestants in the Midwest.

Others object that this eschatological view involves a good number of forced puzzle pieces.  Why, for example, does Jesus keep insisting that “this generation will not pass away until all has taken place” (Luke 21:32)?  Does “this generation” mean something other than what’s conveyed by its plain sense?  And why would he give detailed, apparently comprehensible instructions to people standing right there in front of him, if he were really speaking beyond them to people who would have to perform some exegetical contortions before the picture made any sense to their situation?  Why not focus on events closer in history to that conversation, and see in the Romans’ razing of Jerusalem in 70 AD the fulfillment of Jesus’ frightening prophecies?

Neither view seems to do adequate justice to the pieces of the puzzle that we’re given – at least not at first blush.  After all, the Roman destruction of the Temple and City didn’t involve those apocalyptic signs in the heavens that Jesus described.  Even if the 70-AD explanation accommodates the strong “right-here-and-very-soon” emphasis of Jesus’ words, it has nothing to do with cosmic cataclysms, right?  Those puzzle pieces have to be forcibly made to fit, just as much as the “this generation” bits must be wrangled into the End-Times view.

But as a matter of fact, a big-picture canonical perspective suggests that those cosmic catastrophes may indeed have a proper place in a 70-AD puzzle.  Though we might be vaguely aware that such imagery is also used by the Old Testament prophets, we may not realize that, in context, nearly every prophetic mention of apocalyptic heavenly signs accompanies a description of a specific major political upheaval in the ancient world.  It would have been far less puzzling to Jesus’ disciples to hear words that called to mind passages from Isaiah, Ezekiel, and Joel than for them to get the sense that Jesus wasn’t actually telling them how to prepare to face something that would happen in their lifetime.  Perhaps some digging into the words of the Writing Prophets would help us to turn right-side-up some of the puzzle pieces we’ve long held upside-down.

****************

(For your convenience, I have listed below every reference that I could find to OT apocalyptic language – characterized by those heavenly signs and portents – and, where applicable, the earthly political turmoil that the prophet was attempting to depict with his universe-shaking imagery.  I’ll leave it to you to look up these passages and read them in context, as you consider how best to fit together Jesus’ prophetic puzzle pieces.)

Isaiah 13:10, 13

Cosmic Signs:  Stars, sun & moon darkened; trembling heavens and earth

Political Events:  Invasion of Israel by Babylon

 Isaiah 24:15b-20, 23

Cosmic Signs:  Foundations of the earth (land) tremble; earth (land) is violently split apart; moon confounded, sun ashamed.

Political Events:  Depending on the editors’ translation choice here, either the “whole earth” or the “whole land” (i.e., the land of Israel) is the subject of the prophecy.  (“Earth” is the usual choice in the main text, but the ESV includes a footnote indicating that “land” is a fair translation, too.)  If “land,” then this is a prophecy about the impending destruction of Israel for unfaithfulness.  I think this is a reasonable conclusion, given details in this chapter; see what you think.

 Joel 2:10

Cosmic Signs:  Earth quakes and trembles; sun, moon & stars darkened.

Political Events: Invaders from the North are poised to swoop down on Israel.

 Joel 2:30 (also Acts 2)

Cosmic Signs:  wonders in heaven & on earth; sun turned to darkness, moon to blood.

Political Events:  The restoration of Israel’s fortunes.

 Joel 3:15-16

Cosmic Signs:  Sun, moon, and stars darkened; heavens and earth quake

Political Events:  With the restoration of Israel, the nations that enslaved them will in turn be conquered and enslaved.

 Haggai 2:6-7 (also Hebrews 12)

Cosmic Signs:  Shaking of earth, sea, dry land

Political Events:  Restoration of Temple

 Ezekiel 32:7-8

Cosmic Signs:  Heavens covered; sun, moon and stars darkened

Political Events:  Invasion and defeat of Egypt by Babylon

 Jeremiah 4:23-24, 28

Cosmic Signs:  Earth w/o form and void; no light in  heavens; mountains quaking; heavens dark

Political Events:  God’s intention to punish Israel via Babylon

 

(I searched for heavens, earth, shaking, stars, sun, and moon.  I may have missed some, so let me know if you discover others.)

 

1 Comment

Filed under Biblical Theology, Eschatology, Hard Sayings of Jesus, Luke, Mark, Matthew, Prophets, Synoptic Gospels