Sermon and Worship Resources

John 1:19-28 · John the Baptist Denies Being the Christ

19 Now this was John's testimony when the Jews of Jerusalem sent priests and Levites to ask him who he was. 20 He did not fail to confess, but confessed freely, "I am not the Christ. "

21 They asked him, "Then who are you? Are you Elijah?" He said, "I am not." "Are you the Prophet?" He answered, "No."

22 Finally they said, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?"

23 John replied in the words of Isaiah the prophet, "I am the voice of one calling in the desert, 'Make straight the way for the Lord.' "

24 Now some Pharisees who had been sent 25 questioned him, "Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?"

26 "I baptize with water," John replied, "but among you stands one you do not know. 27 He is the one who comes after me, the thongs of whose sandals I am not worthy to untie."

28 This all happened at Bethany on the other side of the Jordan, where John was baptizing.

He's Here Somewhere

John 1:6-8, 19-28

Sermon
by Mark Trotter

To understand the gospels you must remember that they were written some generations after the Resurrection, and written to answer the questions being raised in that generation. In the case of the Gospel of John, which is the lesson for the sermon this morning, it was written at least sixty years after the Resurrection, three or four generations after. So the question being asked in our text is, "Where is he?" "If he has been resurrected, then where is he?"

It is a particularly critical question for that generation, because the earlier generations had all believed that he has been "ascended into heaven, and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead."

"So where is he?" Paul said his return would be on a cloud in glory in this generation. "So where is he?"

John uses the scene that you heard read to you this morning to answer that question, the scene with John the Baptist. And he does it ingeniously.

In all of the gospels, John the Baptist is the one who is called to "prepare the way of the Lord," the "voice crying in the wilderness." He is the one who is appointed by God to prepare the world for the coming of the Messiah. In the other gospels the way he does that is to cry, "Repent; for the Kingdom of God is at hand." But in the Gospel of John, John the Baptist has a different role. He is not here for preparation, he's here for interrogation. He's used as a expert witness.

The word came to the authorities that people are saying that the Messiah has come. So the authorities, they are identified as Levites and priests from Jerusalem, go down to the River Jordan, to where John is baptizing, to question John, because he is the logical candidate. He is enormously popular. He's obviously righteous. He's a natural leader, the most respected person in the country. He's the kind of person who God would undoubtedly choose to be the leader of the nation, and to lead some uprising that would throw the Roman oppressors out of the country and inaugurate the Kingdom of God. It's got to be John.

So they go down to the River Jordan where John the Baptist is baptizing, and ask him outright, "Who are you?" And John, who evidently knew that they were coming, and what they would ask, replied, "I am not the Messiah."

The priests and the Levites then asked the next logical question, "Are you Elijah?" Elijah was expected to return at the inauguration of the Kingdom. He says, "No. I am not Elijah."

"Then are you the prophet?" That was one of the titles for Moses, who was another celebrity expected to return at the time of the Kingdom. John answers, "No. I am not the prophet."

So they ask, "Then who are you?" He answered, "I am the voice of one crying in the wilderness. Prepare the way of the Lord."

The delegation then says, "Look, we were sent by the Pharisees." Which is supposed to put some fear into John, to impress him so that he will answer the questions the way they want him to answer. They continue, "Why are you baptizing if you are not the Messiah, or Elijah, or the prophet? He answers, "I baptize with water, but among you stands one whom you do not know, the thongs of whose sandals I am not worthy to untie."

They thought it had to be John. I mean, who else could it be? There were no trumpet fanfares, no celestial signs pointing to somebody. They had to find out on their own. It had to be John. He is the logical one. But John says, "It's not me. But he's here among you as one that you do not know."

That answered the question for the delegation from Jerusalem, but more importantly it answered the Church's question in the third generation. "Where is he?" "He is here among you as one that you do not know."

Also in the Gospel of John it says he went to his own people, and his own people did not know him. It says that he went to his disciples, and the disciples were confused. Jesus says to Philip, "Have I been with you so long that you don't even know who I am." Later, he says, that you will see me, then you won't see me, then in a little while you will see me. It sounds like hide-and-go-seek. Now you see me, now you don't.

What is being revealed to us here in the 1st chapter of John is God's modus operandi. This is the way God works in the world. "He is among you as one you do not know."

And we are reminded of that by Christmas. Christmas is the story of how God entered our world. It was in a remote corner of the Empire, in some backwater town. The way Checnya is to Moscow, is the way Palestine was to Rome. Just a nuisance on the periphery of the Empire, something they could get rid of simply by military action.

If you wanted people to pay attention, then you would do it in Rome. You would do it in the capital of the Empire, not in Palestine, and certainly not in Nazareth, which is where the angel found Mary, and said, "Blessed are you among all the women of the world."

But I would guess that if you wanted to keep it quiet, you would do it in Nazareth, in Galilee. You notice what it says in Luke's wonderful story of the birth of Jesus? After the announcement to her by the angel, it says Mary tells only one person, her cousin, Elizabeth.

Oh, she must have told Joseph. Though Luke, at any rate, says that he didn't say anything. He was dumbfounded, he didn't know what to say. And then after the birth, after the shepherds visit, these wonderful words. "Mary kept all these things, and pondered them in her heart." That means she didn't tell anybody. "He is among you as one you do not know."

How silently, how silently,
The wondrous gift is given;
So God imparts to human hearts
The blessings of his heaven.
No ear may hear his coming,
But in this world of sin,
Where meek souls will receive him,
Still the dear Christ enters in.

Which is the message of another story in Luke, the walk to Emmaus. Two men walking down the road to Emmaus, the day after the Resurrection. They do not know that Jesus has been resurrected. They are joined by a third man, a stranger. They walk, the three of them. As they walk, they talk, conversing as they go along the road. They come to an inn. The two men invite the third man, the stranger, to have a meal with them. They sit at table. The stranger takes the bread and breaks it. They say, "It's him!" They swear to it. "It's him!" "The Lord is with us!" They rush to tell the disciples, "He is with us!"

Could it be that he is among us as one unknown, until we practice hospitality to a stranger? Remember Abraham and Sarah, back in the Old Testament, extending hospitality to three strangers on the desert. They arrive at their tent. Abraham invites them in. Sarah prepares a meal for them. And while they are eating, they discover that the three men are angels.

The Letter to the Hebrews in the New Testament reminds us of that incident, and counsels Christians to make hospitality a Christian virtue. "For you may be entertaining angels unaware." But more than that, you may be doing it to Christ, who said, "If you have done it to the least of these, you have done it to me."

Tom Long teaches at the seminary at Princeton. But for a while he lived in Atlanta, and attended a Presbyterian Church in downtown Atlanta. Like most downtown churches, it has to cope with the problem of the homeless. So they opened up their gymnasium in the winter as a shelter. It was the practice of that church, as it is in this church when we open our buildings as a shelter in the winter months, to have people from the church serve as hosts and hostesses.

Long volunteered to be a host one night. The night came and since no one else volunteered, he invited a friend to come and join him. His friend was not a member of that church. In fact, he wasn't a member of any church. But periodically, in their conversations about religious matters, this friend would say, "Tom, I'm not a theologian, but it seems to me...," and then he would express his opinion.

On this night as they were hosting the shelter, they met the men as they arrived, saw that they had something to eat, hung out with them for a while. Then as the men began to prepare to retire, Tom's friend said, "Tom, you get some sleep. I will stay with them the first watch, then I'll wake you up, and you can come and stay with them for the rest of the night."

So the friend stayed up and mingled with the guests, listened to them, asked questions about who they were, what had happened to them in their lives that they were now homeless. At 2:00 a.m. he went in and woke up Tom. He said, "Wake up! Wake up! I want you to come and see this. Granted I am no theologian, but I think that Jesus is down there."1

It was promised. "Those who show hospitality to the least of these," he said, "have done it to me."

We have all missed it. And I imagine we have missed it because we assumed that he was going to come on a cloud, with trumpets blaring. We would look up, and there he is. It will all be over. Especially during this millennial fever. That's what I hear all the time. I read in the paper the other day that four out of every ten Americans believe that they will see the end of history. They think it is coming in their lifetime. In part because of the movies, I am sure of that. The movies are filled with apocalyptic plots. I have never known a time when there is so many movies that dealt with the end of the world. Everyone with their eyes lifted up to the heavens, expecting something cataclysmic to happen.

But with Christmas coming just a few days before the end of the millennium, we ought to be able to see "how silently the wondrous gift is given." He will return in glory someday. We believe that. But right now "he stands among you as one you do not know." Which means that he is not absent from us. His spirit is here, working in and through events, and especially through the encounters that we have with other people.

Martin Luther talked about the priesthood of all believers. It was one of the pillars of the Reformation. Those of us who were raised in the Reformation tradition were taught that means that we don't need a priest as a mediator. We can be our own priest. We can speak and pray directly to God. But there is more than that in the term "priesthood of all believers." It also means that we are to be priests to our neighbors. Which meant that Luther believed that though you don't need a mediator to get to God, God needs you to get to someone else.

I know a woman whose life had gone flat for her. She suffered terrible fits of despair from time to time. Finally under doctor's care she was hospitalized, from which there was some improvement, but not enough for her. This had gone on for years, and she wanted it to end. She hoped for more. So one day on a whim, though perhaps she was led, she got a pass from the hospital, drove to the nearest United Methodist Church, and looked for the pastor.

It was a country church, just a tiny, unremarkable place. The kind of place that ministers, at appointment time at the Annual Conference, kid one another by saying, "Hey, I hear you were appointed to...," and they would name that place.

The man who was there, we all agreed, was in the right place, this unremarkable place, something like Nazareth, when you come to think about it. A place people never thought about. And the pastor himself was what you would term unremarkable. Not the kind of pastor that a city or a suburban church would want.

But this woman, sophisticated, talented, intelligent, came to him. They talked briefly. She told him her need. She asked for communion. He administered it, clumsily I would imagine. And something happened. She got better, and she stayed better. She said it was a miracle. She said it happened because this humble man opened his heart to her, and then served her the symbols of the presence of our Lord with us. And then he prayed for her.

Who would have imagined? But, "He stands among you as one you do not know."

Dan Burton publishes wonderful church music, and he writes equally wonderful poetry, though to my knowledge it is not published, except when I quote it in sermons, which I am about to do. He has shared some of his poetry with me, and one of those poems I want to use in closing. It is such a beautiful poem, entitled, "God Never Spoke to Me."

God never spoke to me
Not once, ever,
And surely I listened --
To Prophets
Musicians
Children
Philosophers
All reciting enlightenment and rebirth.

I listened to Earth
Sensual, joyous Earth,
Green, blue
Flowing, climbing
Glorious Earth
But her answers pleased the moment, not the soul.

Then there were truth and his lover, beauty,
Long since known as one,
And the two/one fulfilled me as nothing else
The ecstasy of the search nearly surpassing
The joy of discovery;
But strength for the chase often eludes me,
And I settle in the embarrassed admission
Of my own inadequacy.
But today --
Today God sang to me
In the love of a friend;
Clearly he sang to me
Of trust and need
Of sharing and hope
Of life and creation.

And with heart suspended
I listened
To music beyond music
And love beyond love.

This is Advent, the season of preparation for Christmas. So we turn again to John the Baptist, who knows Jesus better than anyone. John says, "He stands among you as one you do not know." So expect him to be anywhere: in the stranger, in the poor whom you serve in his name, and in the friend.

1. From Bill Ritter

ChristianGlobe Networks, Inc., Collected Sermons, by Mark Trotter

Overview and Insights · The Testimony of John the Baptizer (1:19–34)

The first half of John (1:19–12:50) centers on Jesus’s miraculous signs that reveal his identity as the One sent from the Father, who calls people to faith. All this occurs before the hour of glorification arrives.

When the Jewish leaders inquire about John’s identity (1:19–34), he readily confesses that he is no…

The Baker Bible Handbook by , Baker Publishing Group, 2016

John 1:19-28 · John the Baptist Denies Being the Christ

19 Now this was John's testimony when the Jews of Jerusalem sent priests and Levites to ask him who he was. 20 He did not fail to confess, but confessed freely, "I am not the Christ. "

21 They asked him, "Then who are you? Are you Elijah?" He said, "I am not." "Are you the Prophet?" He answered, "No."

22 Finally they said, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?"

23 John replied in the words of Isaiah the prophet, "I am the voice of one calling in the desert, 'Make straight the way for the Lord.' "

24 Now some Pharisees who had been sent 25 questioned him, "Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?"

26 "I baptize with water," John replied, "but among you stands one you do not know. 27 He is the one who comes after me, the thongs of whose sandals I am not worthy to untie."

28 This all happened at Bethany on the other side of the Jordan, where John was baptizing.

Commentary · The Book of Signs

The Book of Signs chronicles Jesus’s public ministry within Israel. It begins with the traditional Synoptic starting place (John the Baptist) and concludes with Jesus in Jerusalem at his final Passover. Throughout the narrative, Jesus presents himself to Judaism through a series of miracles and compelling discourses but in the end finds rejection. Messianic fulfillment is a prominent motif. Jesus’s messiahship is shown to be the fulfillment of the principal festivals and institutions of Judaism. But since the Jews fail to grasp the message of Jesus’s signs, John shows us who will: the Greeks. The book closes with Jesus’s final plea to Judaism and a picture of eager Greeks imploring Philip, “Sir . . . we would like to see Jesus” (12:21).

1:19–51 Review · The testimony of John the Baptist: The opening frame establishes two points: first, it clarifies the relation between Jesus and John the Baptist; second, it provides a study in the nature of conversion and true discipleship. It is, however, a literary unit, as the sequence of days makes clear (1:29, 35, 43). In each successive day, interest shifts from John to Jesus. John’s disciples even become Jesus’s disciples. The section is closely tied to the unit on the Baptist in 3:22–36, where again John is demoted and Jesus is elevated. The entire section may be, as 1:19 indicates, “John’s testimony.”

The Gospel assumes that we know something already about John the Baptist’s ministry at the Jordan River. No introduction is given; instead, we listen as priests and Levites (specialists in ritual purification) question John about his identity and work (1:19–28). The Baptist makes three specific denials: he is not the Messiah (1:20; cf. Luke 3:15). Neither is he Elijah (1:21). Jesus elsewhere indicates that John does fulfill Elijah’s spiritual role as messianic forerunner (cf. Matt. 11:14 with Mal. 4:5). Apparently John needs to deny a material identification with Elijah in order to distinguish himself further from Christ. Last, John is not the prophet (1:21). This no doubt is the messianic prophet like Moses described in Deuteronomy 18:15–18. “Prophet” will later become a title for Jesus (John 6:14; 7:40). But if John is none of these popular eschatological figures, who is he? What is he doing? The first question (1:22–23) is answered from Isaiah 40:3. He is a herald, a forerunner (cf. Mark 1:1–3). The second (1:24–27) is also anticipatory: his water baptism will be overshadowed by the appearance of a “greater one” who will baptize in the Spirit (1:33; cf. Mark 1:7–8 NLT).

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

The narrative portion of John’s Gospel begins by referring yet a third time to the message of John the Baptist (cf. vv. 6–8, 15–16). The difference between this section and the references in the prologue is that attention now focuses on a particular testimony of John the Baptist given on a particular occasion when the Jewish authorities, later designated more precisely as Pharisees (v. 24), sent a delegation of priests and Levites from Jerusalem to question him. This occasion stretches out to at least a week. By the use of the phrase, the next day (vv. 29, 35, 43), and “on the third day” (2:1), the writer presents a six-day sequence followed by an indefinite “few days” (2:12). The purpose is to highlight a memorable period at the beginning of Jesus’ ministry. Day One consists of John the Baptist’s negative testimony: He tells what he himself is not (vv. 19–28). Day Two consists of John’s positive testimony: He proclaims Jesus and tells the people who Jesus is (vv. 29–34). The rest of the week consists of stories of how people came to faith, directly or indirectly as a result of John’s testimony (1:35–2:11). C. H. Dodd has noticed how 1:6–8 serves as an appropriate outline for what follows: John was not the light (1:19–28) but came to testify about the light (1:29–34), so that through him everyone might believe (1:35–37; cf. 10:42). (Historical Tradition in the Fourth Gospel [Cambridge: Cambridge University Press, 1963], pp. 248–49.)

The questioning of John the Baptist on the first day recalls the popular response to his ministry according to Luke’s Gospel: “The people were waiting expectantly and were all wondering in their hearts if John might possibly be the Christ” (Luke 3:15). The difference in John’s Gospel is a tone of implied hostility, rather than hopefulness. Both Luke and John presuppose considerable prior activity by John the Baptist. He must have attracted considerable attention in order to prompt such questions as Who are you? Are you Elijah? Are you the Prophet? It appears that the reader is being introduced to him rather well along in his ministry, perhaps even toward its end. According to the book of Acts, it is “as John was completing his work, he said: ‘Who do you think I am? I am not that one. No, but he is coming after me’ ” (Acts 13:25).

The Baptizer knows what his questioners have in mind. They have not mentioned the Messiah explicitly, but he states without hesitation, I am not the Christ. The Christ [Messiah], or anointed one, was viewed in several ways by the Jews of Jesus’ time. Most often he was expected as a mighty king from the line of David (cf. “King of Israel,” v. 49), but sometimes he was pictured as a great priest like Aaron or Melchizedek or a great teacher or prophet like Moses. When the messengers from Jerusalem ask Are you Elijah? and Are you the Prophet? they are still pressing the question of messiahship. John the Baptist’s I am not or no to each of these titles sounds like a simple denial, but the Gospel writer insists that “he confessed, he did not deny, but confessed” (v. 20, RSV) when he said I am not the Christ. John the Baptist’s disclaimer is actually a confession because of its implication to the reader that what John is not, Jesus is. Clearly, Jesus is the Messiah (cf. 1:41; 20:31), but he is also Elijah, and he is the Prophet. These are not titles John the Baptist will use in formulating his own positive testimony to Jesus (vv. 29, 34), but they are applicable nonetheless. The narrator has an interest throughout this chapter in collecting titles by which Jesus can be named and known. All are legitimate and appropriate, and some will prove more important than others, but in the Gospel as a whole the reality of who Jesus is will exceed any one title or even a collection of every possible title.

The prophecy of Malachi ends with God’s promise that “I will send you the prophet Elijah before that great and dreadful day of the LORD comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse” (Mal. 4:5–6). Christian tradition has regarded Elijah as a forerunner of the Messiah, but here he is seen as the forerunner of God himself and therefore a messianic figure in his own right. His mission is one of reconciliation, and his message one of repentance, the last chance for repentance before the dreaded “day of the LORD.” This understanding of Elijah is apparently what lies behind the question addressed to John the Baptist. John’s call to repentance and his baptizing ministry based on people’s response to that call (cf. Mark 1:4–5) certainly raised the question, Who are you? and may well have prompted the conjecture that John was Elijah.

The question Are you the Prophet? also rests on a specific biblical text, in which Moses tells the Israelites that the Lord “will raise up for you a prophet like me from among your own brothers. You must listen to him. For this is what you asked of the LORD your God at Horeb on the day of the assembly when you said, ‘Let us not hear the voice of the LORD our God nor see this great fire anymore, or we will die.’ The LORD said to me: ‘What they say is good. I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him. If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account’ ” (Deut. 18:15–19). As far as this Gospel is concerned, the Prophet is Jesus just as surely as the Messiah is Jesus (cf. 6:15). Jesus is “the one Moses wrote about in the Law” (1:45; cf. 5:46), and even when he is designated in other ways (e.g., as the Son), the repeated insistence in this Gospel is that he speaks only the words that the Father has given him. He is the Revealer, and thus the Prophet par excellence (cf. once more Heb. 1:1–2).

On the other hand, Jesus is nowhere in the New Testament explicitly identified as Elijah or said to fulfill Elijah’s messianic role. Though analogies exist between Jesus’ ministry and that of the historical Elijah (e.g., Luke 4:25–26; 7:11–17), and though some saw Jesus in this way (Mark 6:15; 8:28), Jesus himself is said to have reinterpreted Elijah’s role in prophecy as preliminary rather than final and assigned that role to none other than John the Baptist! (e.g., Matt. 11:14; 17:10–13). But this was something new. John the Baptist himself still saw Elijah as a messianic figure and so shrank from identification with him. Implicit in his denial is the assumption that the One coming after him is Elijah, as well as the Prophet and the Messiah. This may account, as Raymond Brown suggests (The Gospel According to John, AB 29A [New York: Doubleday, 1966], p. 64) for John’s remarkable pronouncement that the Coming One was before me (v. 30). Elijah, like the Messiah and the Prophet, turns out by implication to be Jesus, but there the Gospel writer lets it rest. The term “Messiah” will emphasize Jesus’ kingship, and “Prophet” will call attention to the revelation that he brings; but an identification of Jesus as “Elijah” would only have complicated the picture without adding a useful dimension of its own. So the Gospel writer allows it to remain a merely negative and indirect testimony to Jesus Christ.

When the delegation from Jerusalem kept pressing the question of John’s identity, he claimed (in the words of Isaiah) to be only the voice of one calling in the desert, “Make straight the way for the Lord!” (v. 23; cf. Isa. 40:3). From the narrator’s standpoint this meant that John the Baptist would prepare the way for Jesus (cf. 3:28), but from the standpoint of John’s questioners, it was merely another evasion. If he is not a messianic figure, they asked, why does he baptize? (v. 25). John’s baptizing ministry had attracted the authorities’ attention, but it is not clear why they thought the practice had messianic implications. There is no evidence in ancient sources that baptism was considered part of the Messiah’s (or the Prophet’s) work. What concerned the messengers, therefore, was probably not the baptizing activity as such but the call to repentance that they knew it signified. How could a man who claimed for himself no messianic role summon the Jews of his day to such a decisive turning?

Yet even though the Gospel writer presupposes earlier traditions about John the Baptist’s repentance preaching (cf. Mark 1:4, 15; Matt. 3:2, 7–10; Luke 3:2–3, 7–14), his own interest centers on the act of baptism itself. When asked Why do you baptize? John never mentions repentance in his answer. For the moment, in fact, he does not answer the question at all but defers the answer until Day Two. John the Baptist’s crucial pronouncement is actually begun on one day and completed on the next. Someone familiar with the earlier traditions would expect him to say, “I baptize in water, but the One coming after me will baptize in the Holy Spirit” (cf. Mark 1:8). Instead, he pauses to emphasize the greatness of the Coming One (v. 27) and postpones the mention of Spirit baptism until Day Two (v. 33), after the Coming One has been identified. And even the completed pronouncement about water and Spirit leaves unanswered the question of why John baptizes. That too is left for Day Two. It is sufficient for the moment to make two points: first, that the identity of the Coming One is still unknown, but second, that he is incomparably greater than John himself.

The account of Day Two begins with John the Baptist’s explicit identification of the Coming One as Jesus (vv. 29–30), an identification only hinted at in the other Gospels (e.g., Matt. 11:3/Luke 7:20; Matt. 3:14). John here carries out the role assigned to him in the prologue. He speaks for the entire Christian community in confessing Jesus to be both Lamb of God (v. 29) and Son of God (v. 34). Only now does he answer the question, “Why do you baptize?” His baptism is for the sake of Jesus, “that he might be revealed to Israel” (v. 31). The Israel to whom Jesus is revealed is not the whole nation but a small circle of disciples, a group of “real Israelites” (cf. 1:47) who become the nucleus of a new community and to whom Jesus is later said to have “revealed his glory” (2:11) at Cana in Galilee.

Jesus is first identified as the Lamb of God, who takes away the sin of the world (v. 29). The apparent reference to his sacrificial death comes unexpectedly at this point and (except for v. 36) has no known parallel in John the Baptist’s teaching. Yet even in the Synoptics, John’s baptism is said to be “for the forgiveness of sins” (Mark 1:4; Luke 3:3). The Coming One that he proclaims “will clear his threshing floor, gathering the wheat into his barn and burning up the chaff with unquenchable fire” (Matt. 3:12; cf. Luke 3:17). God’s world is to be purified; all sin will be purged from the earth, and everything evil will be destroyed. Lamb of God by itself suggests a quite different image, the blood sacrifice of an innocent victim, but the point of the saying is not so much that the Lamb bears the guilt of the world’s sin as that the Lamb quite literally takes sin away. The focus is on the result of the Lamb’s work, not on the means of reaching that result.

The best commentary on this message is 1 John 3:5, in which the language of John the Baptist lives on: “You know that he appeared so that he might take away our sins. And in him is no sin.” “Appeared” is the same verb translated in the present passage as “revealed” or “made known,” and though the title Lamb is missing in First John, the mention of Jesus’ sinlessness recalls the sacrificial lamb “without defect” prescribed in Old Testament law (e.g., Exod. 12:5; Lev. 22:18–25; cf. 1 Pet. 1:19–20). “Taking away sins” is then equated, in a parallel formation in the context, with destroying the devil’s works: “The reason the Son of God appeared was to destroy the devil’s work” (1 John 3:8). This, according to John’s Gospel, is exactly what Jesus’ death accomplished: “Now is the time for judgment on this world; now the prince of this world will be driven out” (John 12:31; cf. 16:8–11). John the Baptist’s message involves both salvation and judgment. Though he sees Jesus as a lamb, the work of this lamb is as many-sided as that of the messianic Lamb in the book of Revelation (e.g., Rev. 5:6–14). He is not simply a victim, but the world’s Savior (cf. John 4:42) and its Judge. The future of the world, and of everyone in it, is in his hands.

John the Baptist immediately explains that it was indeed Jesus, the Lamb of God, that he was announcing earlier when he spoke somewhat indefinitely about the Coming One. At that time he did not know who the Coming One would be (v. 31), but now he does. Before the identity of the Coming One could be “revealed to Israel,” it had to be revealed to John himself, and John proceeds to tell how that revelation came about. God gave him a signal: When he saw the Spirit come down from the sky and rest on a certain person, he would know that that person was the Coming One, who (just as John had promised) would baptize in the Holy Spirit (v. 33). At some point (presumably the baptism of Jesus), John the Baptist saw exactly that. The Spirit came down as a dove out of the sky and rested on Jesus, signifying to John that Jesus was the Son of God (vv. 32, 34). John the Baptist here becomes a participant in the supernatural events attending Jesus’ baptism. The voice from heaven (“You are my Son, whom I love” Mark 1:11) goes unmentioned, but its place is taken by Son of God in John’s testimony.

The baptism of Jesus is recounted only indirectly and in retrospect. It is not really part of the narrator’s six-day sequence. Already on the first day, John the Baptist had told the delegation from Jerusalem that among you stands one you do not know (1:26). The implication is that by this time John himself does know him, for he adds whose sandals I am not worthy to untie (1:27). The events recalled in verses 32–34 are already in the past, and Jesus is in Bethany (among you, 1:26), probably in the company of John’s followers. Therefore, when John sees Jesus coming toward him (v. 29) it is not for baptism but is simply the narrator’s way of bringing Jesus dramatically on the scene. There is no way to be sure how long before the six days Jesus’ baptism is supposed to have taken place or how long Jesus’ association with John is thought to have lasted. The references to the Spirit not only “coming down” on Jesus but “remaining” on him (vv. 32, 33) suggest that John the Baptist may have had weeks or even months to get to know Jesus as a man full of the Spirit (cf. 1:16; 3:34) before publicly revealing him to Israel. Whether this means that Jesus was himself one of John’s disciples is a question of interest to historians, but apparently not to the Gospel writer. Looking back on the association two chapters later, John’s disciples refer to Jesus vaguely as “that man who was with you on the other side of the Jordan” (3:26), and the author is content to leave the matter there.

Additional Notes

1:23 John replied in the words of … Only in this Gospel does the quotation of Isa. 40:3 appear on the lips of John the Baptist himself. In the other Gospels it is part of the comment of the Gospel writer (Mark 1:3; Luke 3:4; Matt. 3:3). In Matthew, however, it is closely joined to John’s own words and may have been adapted from them with only slight changes (“This is [rather than “I am”] he who was spoken of through the prophet Isaiah”). If Isa. 40:3 helped shape the consciousness of the Essene community of Qumran in going out to the Judean desert to study the law (1QS 8.13–16), there is no reason why it could not have influenced John the Baptist as well.

1:24 Some Pharisees who had been sent: It is highly unlikely that the writer would either introduce a new delegation at this point or belatedly add Pharisees to “priests and Levites” (v. 19) in the same delegation! It would be preferable to translate this phrase as RSV: “Now they had been sent from the Pharisees.” This reiterates v. 19 and thus (by appearing to make a fresh start) sets off the last and most crucial question (Why do you baptize?) from the series of preliminary questions that led up to it.

1:25 If you are not … Elijah: The only hint of a Jewish belief that Elijah was expected to baptize comes from a Christian document a half century later than the Gospel of John. Justin Martyr, in his Dialogue with Trypho 8.4, represents Trypho the Jew as claiming that the Messiah is unknown “until Elijah comes to anoint him and make him manifest to all” (see ANF 1.199). It should be noted, first, that even here the word baptize is not used, and second, that in other respects the passage appears to have been shaped by the Gospel’s account of what John the Baptist actually did for Jesus (cf. John 1:31). It therefore testifies more faithfully to Christian than to Jewish traditions.

1:28 At Bethany on the other side of the Jordan: The place is otherwise unknown. It was a mystery even to Origen in the third century, who adopted instead the reading “Bethabara” (Commentary on John 6.40), a town east of the Jordan mentioned in other ancient sources. Pierson Parker (“ ‘Bethany beyond Jordan,’ ” JBL 74 [1955], p. 258) identified this Bethany with the Bethany just outside Jerusalem by translating the location as “across from where John had baptized in Jordan.” But elsewhere in John’s Gospel (i.e., 3:26; 10:40) the phrase “on the other side of the Jordan” clearly refers to the east bank (i.e., the present kingdom of Jordan), and there is no reason to understand it differently here. It is in any case unlikely that the writer would identify the well-known Bethany of Martha, Mary, and Lazarus in such a strange manner (contrast 11:1, 18). So the location of this other Bethany east of the Jordan remains undetermined.

Two features of the narrative deserve mention: (1) Aside from the quotation of Isa. 40:3, no particular emphasis is placed on John’s ministry being “in the desert.” Bethany to the east of the Jordan is presumably a village, like “Aenon near Salim” on the Judean side (cf. 3:23). The ensuing narrative suggests that Jesus had a place to live there (1:39), and that fig trees grew in the vicinity (1:48). (2) The text does not say in so many words that John the Baptist was baptizing in the Jordan River. Though the synoptic Gospels make it clear that he did baptize in the Jordan (Mark 1:5; Matt. 3:6), John’s Gospel indicates greater mobility on his part. He baptized at Aenon “because there was plenty of water” there (i.e., probably natural springs and pools), and the same may have been true at Bethany.

1:29 Lamb of God: C. H. Dodd (The Interpretation of the Fourth Gospel [Cambridge: University Press, 1958], pp. 230–38) argued for a Jewish background to the title from apocalyptic references to the Messiah as a powerful young ram who defends the flock of God against its adversaries and puts them to flight. This is an appealing suggestion and one that may well be correct, but the evidence is meager (only Enoch 90.38 and Testament of Joseph 19.8, the latter of which may actually be a Christian interpretation of John 1:29 rather than the source of it). As Dodd himself seemed to recognize (pp. 236–38), the more significant evidence is the Lamb in the book of Revelation, together with 1 John 3:5 and the undeniable fact that making an end of sin was one of the functions of the Jewish Messiah.

Other suggestions (for example, that Lamb of God recalls the Passover Lamb, or the Servant described in Isaiah 53, or Abraham’s sacrifice of Isaac in Genesis 22) fall short, first, because they weaken the credibility of this verse as a pronouncement of John the Baptist in particular, and second, because even for the Gospel writer these themes are peripheral rather than central to the understanding of Jesus’ redemptive death (though see 8:56; 19:14, 36).

1:30 A man who comes after me. It is necessary to keep in mind the time frame of this verse. The announcement that a man who comes after me has surpassed me because he was before me was made earlier than the events described in this Gospel, earlier even than Jesus’ baptism. Back at that time, John says, I myself did not know him (v. 31). John was still speaking of an indefinite Coming One, not of Jesus in particular, for he had not yet seen the sign of the dove that identified the Coming One as Jesus. Therefore, when he says, a man who comes after me, he must be referring to real temporal succession (“a man will come along later”) and not, as some have suggested, to discipleship (“a man now following me as my disciple has taken precedence over me”). To “come after” can indeed be an expression for discipleship (cf. Mark 8:34), but John’s statement here cannot be used as proof that Jesus was John’s disciple.

The same is probably true of 1:27, even though this verse is spoken at a later time when John the Baptist knows that the Coming One is now present (v. 26). The statement that “he is the one who comes after me” (v. 27) is probably another reference back to the same earlier saying quoted in v. 30, not an intimation that Jesus is John’s disciple. This saying is quoted only in retrospect in the Gospel (1:15, 30), and the brief allusion to it in 1:27 appears to be no exception.

1:34 Son of God: Some important ancient manuscripts read, instead, “the Chosen One (Gr.: eklektos) of God.” A strong case can be made for this variant. It is easy to see how a copyist might have changed “Chosen One of God” to the better-known Son of God, and difficult to imagine a change in the opposite direction. Also the titles given to Jesus in this chapter are, as a rule, not duplicated, and Son of God does appear later in 1:49. Yet the manuscript evidence for Son of God is very strong. That the copyists of the most ancient manuscripts were quite willing to let an unusual or unfamiliar title for Christ stand if they judged it authentic is shown by the well-attested “God the Only One” in v. 18 and “Holy One of God” in 6:69. Here Son of God is probably what the author wrote, but “Chosen One of God” was also clearly remembered and firmly fixed in some of the earliest traditions about John the Baptist (whether written or oral), so that it persisted in the manuscript tradition. Son possibly represents the Gospel writer’s interpretation of John the Baptist’s own term “Chosen One” (cf., e.g., the use of “Son of God” in connection with a reference to Jesus’ baptism in 1 John 5:5).

Understanding the Bible Commentary Series by J. Ramsey Michaels, Baker Publishing Group, 2016

Dictionary

Direct Matches

Baptize

The initiatory ritual of Christianity. This rite is of great significance in connecting the individual both to Christ and to the greater community of believers. Baptism carries an equal measure of symbolism and tradition, evoking a connection between OT covenantal circumcision and ritual cleansing and NT regeneration and redemption.

The immediate precursor of Christian baptism was the baptism of John the Baptist (Mark 1:4 pars.), a baptism of repentance for the forgiveness of sins, preparing the hearts of the people for the coming Messiah. But when Jesus himself was baptized by John to “fulfill all righteousness” (Matt. 3:15) and to allow Jesus to identify with sinful humanity, he became the firstfruits of the new covenant. John emphasized that his baptism with water was inferior to the baptism “with the Holy Spirit and fire” that Jesus would bring (Matt. 3:11). Jesus’ disciples continued John’s baptism during his earthly ministry (John 4:1 2).

Baptism was immediately important in the early church. Jesus commanded the disciples to “make disciples . . . , baptizing them” (Matt. 28:19). The disciples replaced Judas from among those “who have been with us the whole time . . . from John’s baptism” (Acts 1:21–22). Peter’s first sermon proclaims, “Repent and be baptized” (2:38). The apostles baptized new believers in Christ immediately (8:12–13, 38; 9:18; 10:48; 16:15, 33; 18:8; 19:5; 22:16).

For the apostle Paul, baptism represents a participation in the crucifixion and resurrection of Jesus Christ. Paul writes, “Don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death” (Rom. 6:3–4); “In him you were . . . buried with him in baptism, in which you were also raised with him through your faith in the working of God, who raised him from the dead” (Col. 2:11–12).

Bethany

(1) A village about two miles east of Jerusalem on the way to Jericho (John 11:18). It is mentioned twice in Matthew (21:17; 26:6), four times in Mark (11:1, 11, 12; 14:3), twice in Luke (19:29; 24:50), and three times in John (11:1, 18; 12:1). Bethany is identified as a place where Jesus lodged several times, primarily because his friends Lazarus, Mary, and Martha lived there (John 11:1; 12:1). It was here that Jesus raised Lazarus from the dead and dined at the house of Simon the leper. Simon’s house in Bethany is where Mary anointed Jesus’ body before his death and resurrection (Matt. 26:6 13; John 12:1–2).

(2) John the Baptist ministered in a place called “Bethany” beyond/across the Jordan (John 1:28). It was here on the east side of the Jordan that Jesus called his first disciples (John 1:35–42). The modern town of El-’Aziriyeh is traditionally associated with first-century Bethany.

Christ

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Birth and childhood. The Gospels of Matthew and Luke record Jesus’ birth in Bethlehem during the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesus was probably born between 6 and 4 BC, shortly before Herod’s death (Matt. 2:19). Both Matthew and Luke record the miracle of a virginal conception made possible by the Holy Spirit (Matt. 1:18; Luke 1:35). Luke mentions a census under the Syrian governor Quirinius that was responsible for Jesus’ birth taking place in Bethlehem (2:1 5). Both the census and the governorship at the time of the birth of Jesus have been questioned by scholars. Unfortunately, there is not enough extrabiblical evidence to either confirm or disprove these events, so their veracity must be determined on the basis of one’s view regarding the general reliability of the Gospel tradition.

On the eighth day after his birth, Jesus was circumcised, in keeping with the Jewish law, at which time he officially was named “Jesus” (Luke 2:21). He spent his growing years in Nazareth, in the home of his parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel of Luke contains the only brief portrayal of Jesus’ growth in strength, wisdom, and favor with God and people (2:40, 52). Luke also contains the only account of Jesus as a young boy (2:41–49).

Baptism, temptation, and start of ministry. After Jesus was baptized by the prophet John the Baptist (Luke 3:21–22), God affirmed his pleasure with him by referring to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Jesus’ baptism did not launch him into fame and instant ministry success; instead, Jesus was led by the Spirit into the wilderness, where he was tempted for forty days (Matt. 4:1–11; Mark 1:12–13; Luke 4:1–13). Mark stresses that the temptations immediately followed the baptism. Matthew and Luke identify three specific temptations by the devil, though their order for the last two is reversed. Both Matthew and Luke agree that Jesus was tempted to turn stones into bread, expect divine intervention after jumping off the temple portico, and receive all the world’s kingdoms for worshiping the devil. Jesus resisted all temptation, quoting Scripture in response.

Matthew and Mark record that Jesus began his ministry in Capernaum in Galilee, after the arrest of John the Baptist (Matt. 4:12–13; Mark 1:14). Luke says that Jesus started his ministry at about thirty years of age (3:23). This may be meant to indicate full maturity or perhaps correlate this age with the onset of the service of the Levites in the temple (cf. Num. 4:3). John narrates the beginning of Jesus’ ministry by focusing on the calling of the disciples and the sign performed at a wedding at Cana (1:35–2:11).

Galilean ministry. The early stages of Jesus’ ministry centered in and around Galilee. Jesus presented the good news and proclaimed that the kingdom of God was near. Matthew focuses on the fulfillment of prophecy (Matt. 4:13–17). Luke records Jesus’ first teaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30); the text that Jesus quoted, Isa. 61:1–2, set the stage for his calling to serve and revealed a trajectory of rejection and suffering.

All the Gospels record Jesus’ gathering of disciples early in his Galilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke 5:1–11; John 1:35–51). The formal call and commissioning of the Twelve who would become Jesus’ closest followers is recorded in different parts of the Gospels (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16). A key event in the early ministry is the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke 6:20–49). John focuses on Jesus’ signs and miracles, in particular in the early parts of his ministry, whereas the Synoptics focus on healings and exorcisms.

During Jesus’ Galilean ministry, onlookers struggled with his identity. 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 of Beelzebul (3:22). Amid these situations of social conflict, Jesus told parables that couched his ministry in the context of a growing kingdom of God. This kingdom would miraculously spring from humble beginnings (4:1–32).

The Synoptics present Jesus’ early Galilean ministry as successful. No challenge or ministry need superseded Jesus’ authority or ability: he calmed a storm (Mark 4:35–39), exorcized many demons (5:1–13), raised the dead (5:35–42), fed five thousand (6:30–44), and walked on water (6:48–49).

In the later part of his ministry in Galilee, Jesus often withdrew and traveled to the north and the east. The Gospel narratives are not written with a focus on chronology. However, only brief returns to Galilee appear to have taken place prior to Jesus’ journey to Jerusalem. As people followed Jesus, faith was praised and fear resolved. Jerusalem’s religious leaders traveled to Galilee, where they leveled accusations and charged Jesus’ disciples with lacking ritual purity (Mark 7:1–5). Jesus shamed the Pharisees by pointing out their dishonorable treatment of parents (7:11–13). The Pharisees challenged his legitimacy by demanding a sign (8:11). Jesus refused them signs but agreed with Peter, who confessed, “You are the Messiah” (8:29). Jesus did provide the disciples a sign: his transfiguration (9:2–8).

Jesus withdrew from Galilee to Tyre and Sidon, where a Syrophoenician woman requested healing for her daughter. Jesus replied, “I was sent only to the lost sheep of Israel” (Matt. 15:24). Galileans had long resented the Syrian provincial leadership partiality that allotted governmental funds in ways that made the Jews receive mere “crumbs.” Consequently, when the woman replied, “Even the dogs eat the crumbs that fall from their master’s table,” Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-mute man in the Decapolis provided another example of Jesus’ ministry in Gentile territory (Mark 7:31–37). Peter’s confession of Jesus as the Christ took place during Jesus’ travel to Caesarea Philippi, a well-known Gentile territory. The city was the ancient center of worship of the Hellenistic god Pan.

Judean ministry. Luke records a geographic turning point in Jesus’ ministry as he resolutely set out for Jerusalem, a direction that eventually led to his death (Luke 9:51). Luke divides the journey to Jerusalem into three phases (9:51–13:21; 13:22–17:10; 17:11–19:27). The opening verses of phase one emphasize a prophetic element of the journey. Jesus viewed his ministry in Jerusalem as his mission, and the 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 journey toward Jerusalem with a focus on conversations regarding salvation and judgment (Luke 13:22–30). In the third and final phase of the journey, the advent of the kingdom and the final judgment are the main themes (17:20–37; 19:11–27).

Social conflicts with religious leaders increased throughout Jesus’ ministry. These conflicts led to lively challenge-riposte interactions concerning the Pharisaic schools of Shammai and Hillel (Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomic feathers were ruffled as Jesus welcomed young children, who had little value in society (Matt. 19:13–15; Mark 10:13–16; Luke 18:15–17).

Passion week, death, and resurrection. Each of the Gospels records Jesus’ entry into Jerusalem with the crowds extending him a royal welcome (Matt. 21:4–9; Mark 11:7–10; Luke 19:35–38; John 12:12–15). Luke describes Jesus’ ministry in Jerusalem as a time during which Jesus taught in the temple as Israel’s Messiah (19:45–21:38).

In Jerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17). Mark describes the religious leaders as fearing Jesus because the whole crowd was amazed at his teaching, and so they “began looking for a way to kill him” (11:18). Dismayed, each segment of 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 own destruction (13:1–31). One of Jesus’ own disciples, Judas Iscariot, provided the temple leaders the opportunity for Jesus’ arrest (14:10–11).

At the Last Supper, Jesus instituted a new Passover, defining a new covenant grounded in his sufferings (Matt. 26:17–18, 26–29; Mark 14:16–25; Luke 22:14–20). He again warned the disciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark 14:27–31; Luke 22:21–23; John 13:21–30), and later he prayed for the disciples (John 17:1–26) and prayed in agony and 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 by making 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).

Desert

A broad designation for certain regions in Israel, typically rocky, although also plains, with little rainfall. These areas generally are uninhabited, and most often “wilderness” refers to specific regions surrounding inhabited Israel. A fair amount of Scripture’s focus with respect to the wilderness concerns Israel’s forty-year period of wandering in the wilderness after the exodus (see also Wilderness Wandering).

More specifically, the geographical locations designated “wilderness” fall into four basic categories: the Negev (south), Transjordan (east), Judean (eastern slope of Judean mountains), and Sinai (southwest).

The Negev makes up a fair amount of Israel’s southern kingdom, Judah. It is very rocky and also includes plateaus and wadis, which are dry riverbeds that can bloom after rains. Its most important city is Beersheba (see Gen. 21:14, 22 34), which often designates Israel’s southernmost border, as in the expression “from Dan to Beersheba” (e.g., 2 Sam. 17:11).

Transjordan pertains to the area east of the Jordan River, the area through which the Israelites had to pass before crossing the Jordan on their way from Mount Sinai to Canaan. (Israel was denied direct passage to Canaan by the Edomites and Amorites [see Num. 20:14–21; 21:21–26].) Even though this region lay outside the promised land of Canaan, it was settled by the tribes of Reuben, Gad, and the half-tribe of Manasseh after they had fulfilled God’s command to fight alongside the other tribes in conquering Canaan (Num. 32:1–42; Josh. 13:8; 22:1–34).

The Judean Desert is located on the eastern slopes of the Judean mountains, toward the Dead Sea. David fled there for refuge from Saul (1 Sam. 21–23). It was also in this area that Jesus was tempted (Luke 4:1–13).

The Sinai Desert is a large peninsula, with the modern-day Gulf of Suez to the west and the Gulf of Aqaba to the east. In the ancient Near Eastern world, both bodies of water often were referred to as the “Red Sea,” which is the larger sea to the south. In addition to the region traditionally believed to contain the location of Mount Sinai (its exact location is unknown), the Sinai Desert is further subdivided into other areas known to readers of the OT: Desert of Zin (northeast, contains Kadesh Barnea), Desert of Shur (northwest, near Egypt), Desert of Paran (central).

Wilderness is commonly mentioned in the Bible, and although it certainly can have neutral connotations (i.e., simply describing a location), the uninhabited places often entail both positive (e.g., as a place of solitude) and negative (e.g., as a place of wrath) connotations, both in their actual geological properties and as metaphors. The very rugged and uninhabited nature of the wilderness easily lent itself to being a place of death (e.g., Deut. 8:15; Ps. 107:4–5; Jer. 2:6). It was also a place associated with Israel’s rebellions and struggles with other nations. Upon leaving Egypt, Israel spent forty years wandering the wilderness before entering Canaan, encountering numerous military conflicts along the way. This forty-year period was occasioned by a mass rebellion (Num. 14), hence casting a necessarily dark cloud over that entire period, and no doubt firming up subsequent negative connotations of “wilderness.” Similarly, “wilderness” connotes notions of exile from Israel, as seen in the ritual of the scapegoat (lit., “goat of removal” [see Lev. 16]). On the Day of Atonement, one goat was sacrificed to atone for the people’s sin, and another was sent off, likewise to atone for sin. The scapegoat was released into the desert, where it would encounter certain death, either by succumbing to the climate or through wild animals.

On the other hand, it is precisely in this uninhabited land that God also showed his faithfulness to his people, despite their prolonged punishment. He miraculously supplied bread (manna) and meat (quail) (Exod. 16; Num. 11), as well as water (Exod. 15:22–27; 17:1–7; Num. 20:1–13; 21:16–20). God’s care for Israel is amply summarized in Deut. 1:30–31: “The Lord your God, who is going before you, will fight for you, as he did for you in Egypt, before your very eyes, and in the wilderness. There you saw how the Lord your God carried you, as a father carries his son, all the way you went until you reached this place.”

The harsh realities of the wilderness also made it an ideal place to seek sanctuary and protection. David fled from Saul to the wilderness, the Desert of Ziph (1 Sam. 23:14; 26:2–3; cf. Ps. 55:7). Similarly, Jeremiah sought a retreat in the desert from sinful Israel (Jer. 9:2).

Related somewhat to this last point is Jesus’ own attitude toward the wilderness. It was there that he retreated when he could no longer move about publicly (John 11:54). John the Baptist came from the wilderness announcing Jesus’ ministry (Matt. 3:1–3; Mark 1:2–4; Luke 3:2–6; John 1:23; cf. Isa. 40:3–5). It was also in the desert that Jesus went to be tempted but also overcame that temptation.

Elijah

A prophet raised up by God during the reign of Ahab of Israel (ninth century BC) in order to counter fast-rising idolatry fueled by the king and his foreign-born wife, Jezebel.

False worship at this time focused on Baal, a major Canaanite deity who was the god of fertility, having power over dew, rain, lightning, and thunder. Thus, as people turned to Baal for these life-giving forces, God shut up the heavens so there would be no rain in Israel (1 Kings 17:1). God also at this time sent Elijah the Tishbite to confront the king.

Through the performance of miraculous acts, Elijah demonstrated that God was with him. The first such act was multiplying the food supplies of a widow who provided him with food. Even more dramatically, he prayed for the woman’s son when the child died, and the dead boy began to breathe again (1 Kings 17:17 24).

Elijah’s most dramatic moment came when he confronted Ahab and his many Baal prophets on Mount Carmel (1 Kings 18). Yahweh fought Baal on the latter’s terms. The object was whether Yahweh or Baal could throw fire from heaven to light the altar fire. Baal was purportedly a specialist at throwing fire (lightning), and his prophets went first. However, because Baal did not really exist, they failed. When Yahweh’s turn came, Elijah increased the stakes by pouring water on the wood. Yahweh, the one true God, threw fire from heaven, which burned the sacrifice, wood, stones, and dirt, and even dried up the water. Soon thereafter, God opened up the skies so that it rained again. Even so, Ahab and then his son Ahaziah (2 Kings 1) continued to worship Baal.

Elijah was a devoted servant of Yahweh. Before Elijah passed from this life, God introduced him to his successor, Elisha. When the end came, he did not die but rather was caught up to heaven (2 Kings 2:1–18)—only the second person reported to leave this life without dying (cf. Enoch in Gen. 5:21–24).

Toward the end of the OT period, the prophet Malachi announced the coming day of the Lord (Mal. 4:5–6). As a precursor to that day, God would send the prophet Elijah as a forerunner. Some people thought that Jesus was Elijah (Matt. 16:14; Mark 6:15; 8:28; Luke 9:8, 19), but Jesus is the one who ushers in the kingdom of God. John the Baptist was his forerunner, and so it was he who is rightly associated with Elijah (Matt. 11:13–14). Indeed, his wilderness lifestyle and ministry echoed those of Elijah. At the Mount of Transfiguration, Elijah appeared to Jesus along with Moses; these two wilderness figures represented the prophets and the law (Matt. 17:1–13; Mark 9:2–13; Luke 9:28–36).

Isaiah

The first of the Major Prophets in the canon, the book of Isaiah is one of the longest books in the Bible. This, coupled with the NT’s frequent use of Isaiah, has contributed to the book’s great importance in Christian tradition. Isaiah contains some of the most memorable passages in Scripture, with its majestic poetry and evocative sermons making it a literary masterpiece.

The authorship of Isaiah has been one of the most debated issues in biblical interpretation. Ancient tradition credited the eighth-century BC prophet Isaiah with the entire sixty-six chapters. However, an early Jewish tradition in the Talmud claims that “the men of Hezekiah” compiled Isaiah, showing their awareness that the book did not come entirely from Isaiah. Most scholars today, including many evangelical scholars, conclude that the book of Isaiah is the end result of a history of composition that began in the eighth century BC (so-called First Isaiah [1 39]), continued in the sixth century BC during the exile (Second Isaiah, chaps. 40–55), and then was completed after the exile (Third Isaiah, chaps. 56–66).

Isaiah has a literary structure similar to that of Ezekiel, Zephaniah, Joel, and the Greek translation of Jeremiah. The first section is concerned with judgment on Israel (chaps. 1–12), the second with judgment on foreign nations (chaps. 13–23), and the third records prophecies of hope and salvation (chaps. 24–27). This structure purposefully places hopeful oracles of comfort after the judgment oracles. Some view the entire book of Isaiah as following this pattern (chaps. 1–12, judgment on Israel; chaps. 13–35, judgment on other nations; chaps. 40–66, oracles of comfort). However, both of these schemes are somewhat forced, since each section is slightly mixed (there are oracles of salvation in chaps. 1–12, prophecies against Judah in chaps. 13–23, and judgment oracles in chaps. 56–66). However, in broad outline it is helpful to recognize this structure.

Isaiah 1–39

Structure and themes. The structure of chapters 1–39 is quite complex. However, the prophecies and historical narratives concerned with Isaiah’s day are roughly in chronological order (e.g., prophecies and events occurring during the reign of King Ahaz [6:1–8:22] precede those during Hezekiah’s reign [36:1–39:8]). The structure of these chapters alternates between threat and promise (e.g., chap. 1 = threat; 2:1–4 = promise of hope; 2:5–4:1 = threat; 4:2–6 = promise of hope). Analogously, the main themes of these chapters alternate between threat and promise.

Holiness. A major theme of Isaiah is God’s holiness, as evidenced in its favorite title for the Lord, “Holy One of Israel.” While the original idea underlying holiness was physical separation and did not have an ethical dimension (e.g., temple prostitutes in the ancient Near East were called “holy women”), a different concept of holiness emerges in chapter 6, the account of Isaiah’s call. Since 6:1–9:7 is the only part in the book with autobiographical narration, these chapters probably come from an original memoir of Isaiah himself. The memoir is surrounded by judgment oracles with a repeated element, “Yet for all this, his anger is not turned away, his hand is still upraised” (5:25; 9:12, 17, 21; 10:4), suggesting that the memoir as a whole was inserted between these oracles to explain God’s anger recorded in 1–12. God’s mandate to Israel was to “be holy, because I am holy” (Lev. 11:44–45), but Israel failed to follow this command. In the presence of the holy God, Isaiah realized his own sinfulness and the sinfulness of his people (6:5), connecting the concepts of holiness and righteousness.

The remnant. Already in the first chapter we see the emergence of two groups within Israel: the wicked, who will be punished, and a remnant, who will be redeemed (1:27–31). This focus on the remnant was one way in which Isaiah saw hope for Israel despite the coming judgment that he predicted. The remnant theme highlights the apparent tension between God as holy and God as redeemer: God’s holiness is upheld through the judgment on Israel, but God’s character as savior is witnessed through the remnant that is redeemed.

A coming messianic king. The section 6:1–9:7 dates from the time of the Syro-Ephraimite war, and it appears that Isaiah wrote it down (8:16) when Ahaz refused his counsel. The memoir emphasizes the rejection of the Davidic king Ahaz and predicts the birth of a royal son who would replace Ahaz and bring freedom from oppression (9:1–7). This dissatisfaction with the reigning Davidic king was the seedbed for messianic expectations and is the background for the messianic trilogy of 7:14–16; 9:2–7; 11:1–9. While some of these passages may have originally referred to Hezekiah, he falls short of these messianic expectations, leaving the community of faith awaiting another anointed one (messiah). Ominously, chapter 39 describes Hezekiah’s entertaining guests from Babylon, perhaps implying an alliance between the two nations. Hezekiah’s actions prompt Isaiah to predict the Babylonian exile (39:6–7), providing a fitting segue to chapters 40–66.

Isaiah 40–55

A message to the exiles. Second Isaiah was written near the end of the exilic period for those who were deported by Nebuchadnezzar to Babylon. Although the exiles in Babylon were settled in communities (Ezek. 3:15) and allowed to build houses and farm the land (Jer. 29:5–7), they had no temple for worship, and many of the exiles probably saw the destruction of Jerusalem and their temple as the end of God’s action on their behalf. The gods of Babylon appeared to have won the victory. The exiles’ faith was flagging, and even those who did not abandon worship of Israel’s God simply clung to the past and expected nothing new from him.

Contrary to these expectations, Second Isaiah proclaims that God is doing something new for his people and bringing an end to the exile (40:1; 55:12). The role of Cyrus in this deliverance is highlighted, with explicit and implicit reference made to the Persian king (41:2–3, 25; 44:28; 45:1–4, 13–14). However, amid the oracles of comfort there is also a challenge to Israel, which is somehow resistant to the message. To break down this resistance, the prophecy has a sustained rhetoric against idol worship, with some quite hilarious sections ridiculing idol makers (44:9–20). Israel needed to realize that only Yahweh is God and to trust that he will redeem Israel for his purposes. Chapters 1–39 allude to the redemption of Israel (1:27; 35:9), and chapters 40–66 reveal more of how this redemption will take place: the work of “the servant.”

The servant. Several poems featuring an anonymous “servant” (42:1–9; 49:1–12; 50:4–11; 52:13–53:12) are often referred to as the Servant Songs. As far back as the Ethiopian eunuch (Acts 8:34), interpreters have struggled with how to identify “the servant.” At times, Israel is explicitly identified as the servant (Isa. 41:8–9; 42:19 [2×]; 43:10), yet the servant clearly also has individual features, suggesting that a person was to fill the role. Some have suggested Cyrus because 42:1 says that the servant “will bring justice to the nations,” and Cyrus is described as conquering nations (41:2, 25; 45:1). However, despite all the talk of Cyrus, the text never explicitly applies the term “servant” to him, which can hardly be by chance. Alternatively, the servant could be the prophet who speaks in these chapters (as the Ethiopian eunuch speculated), since he was destined for his mission before his birth (49:1) and equipped for a mission involving prophetic speech (49:2) and had received divinely revealed knowledge (50:4).

Yet the Servant Songs are also messianic and look forward to a future anointed one who will fulfill the role of the servant fully. In the NT, Jesus is presented as the new Israel (cf. Matt. 2:15 with Hos. 11:1) who truly fulfills the role of the servant (John 12:38, quoting Isa. 53:1; Matt. 8:17, quoting Isa. 53:4). However, Paul appears to hold to a collective interpretation of the songs, as he sees himself as the servant in some instances (Acts 13:47; Rom. 15:21; Gal. 1:15). Both the individual and the collective interpretations are legitimated in the NT, as both Jesus (individual) and the church (collective), which is Christ’s body, fulfill the role of the servant.

Isaiah 56–66

In 539 BC Cyrus allowed the exiles to return home to rebuild Jerusalem and its temple (Ezra 1:1–4). Despite many obstacles, the temple was finished in 515 BC. Even with this success, living in the land was challenging (see Malachi), with factions among the people, economic troubles, hypocritical worship (Isa. 58:1–14), and problems with corrupt leaders (56:9–57:13). It was for this postexilic community that Third Isaiah was written (probably before the reforms of Ezra and Nehemiah in 445 BC brought lasting change to the desperate situation).

Unlike in chapters 40–55, where Israel needs to be roused from its despair by the imminent actions of God, in chapters 56–66 the people are pleading with God to help them (59:11; 62:7). In chapter 59 the prophet declares that God’s delay in helping his people is due not to his inability but rather to the sins of the people, which are described, confessed, and lamented.

In many ways, Third Isaiah unites the themes of First Isaiah and Second Isaiah. Second Isaiah emphasizes the inbreaking of a new age that contrasts with the old. The former things are remembered, but the new thing that God was doing—the return from exile—is stressed. However, in Third Isaiah the deliverance from Babylon is seen as merely a foretaste of God’s promise, which is now identified as a new heaven and earth (chaps. 65–66). Third Isaiah looks forward to the new things that are still ahead.

First Isaiah predicts a Davidic messiah who would rule in righteousness (9:1–7; 11:1–9) and a faithful remnant that would respond in trust (10:20; 28:16). Second Isaiah does not continue with these themes, instead turning attention to the “servant” whose suffering and death would atone for Israel (53:4–5). However, Third Isaiah links First Isaiah’s faithful remnant with obedient “servants” who take on the mission of the Suffering Servant in Second Isaiah. This interpretation sets the direction for the NT’s identification of the royal messiah of chapters 1–39 as the servant of chapters 40–55 (Luke 24:26; Acts 8:32). Third Isaiah thus unites and reinterprets the book as a whole.

It is fitting that Jesus read the opening verses of Isa. 61 in the synagogue at the beginning of his ministry. Like Third Isaiah, he united prophecies of both the messianic Davidic ruler of First Isaiah and the Suffering Servant of Second Isaiah, taking on both roles himself. Third Isaiah ends with a glorious future pictured for the Jewish community as they function as priests in the world (61:6). Similarly, Christ’s body, the church, now functions in these same roles in the world (cf. Acts 13:47; Rev. 5:10).

Jerusalem

The central city and capital of ancient Israel. Throughout its history, the city has also been referred to variously as Zion, Jebus, Mount Moriah, and the City of David.

The name “Jerusalem” occurs more than 650 times in the OT, particularly in the history of Israel, and in the NT more than 140 times. The OT prophets used the city as a symbol of God’s dealing with his people and his plan. Jerusalem is viewed collectively as God’s abode, his chosen place, and his sovereignty, while its destruction is also representative of God’s judgment on apostasy among his people (e.g., Jer. 7:1 15; 26:18–19; Mic. 3:12). The rebuilding of the city represents the hope and grace of God (e.g., Isa. 40:1–2; 52:1, 7–8; 60–62; Jer. 30:18–19; 31:38–39; Ezek. 5:5; Hag. 2:6–8; Zech. 8:3–8). Like the writers of the OT, the NT authors spoke of Jerusalem in metaphorical and eschatological terms. Paul used Jerusalem to contrast the old and the new covenants (Gal. 4:24–26), and the writer of Hebrews used it as the place of the new covenant, sealed through the blood of Jesus (Heb. 12:22–24). In Revelation the concept of a new Jerusalem is related to the future kingdom of God (Rev. 3:12; 21:1–22:5).

Jerusalem is located in the Judean hill country, about 2,700 feet above sea level. It borders the Judean desert to the east. The city expanded and contracted in size over various hills and valleys. There are two major ridges (Eastern and Western Hills) separated by the Tyropoeon Valley. The Eastern Hill contains a saddle, the Ophel Hill, and north of this is the traditional site of Mount Moriah, where later the temple was constructed. The Eastern Hill was always occupied, since the only water source is the Gihon spring, located in the Kidron Valley. Two other ridges were important for the city, as they were used for extramural suburbs, cemeteries, and quarries. To the east is the Mount of Olives, which is separated from the Eastern Hill by the Kidron Valley. To the west of the Western Hill is the Central Ridge Route, separated by the Hinnom Valley.

John

A common name in first-century Judaism. The Greek name Iōannēs comes from the Hebrew name “Yohanan.” (1) The Baptist or Baptizer, he was the son of the priest Zechariah and Elizabeth. (See John the Baptist.) (2) The son of Zebedee, he was an apostle originally belonging to the inner circle of the twelve main disciples of Jesus. (See John the Apostle.) (3) John Mark, a cousin of Barnabas (Col. 4:10) and the son of Mary (Acts 12:12). (See Mark, John.) (4) The elder. Both 2 John and 3 John claim authorship by “the elder” (2 John 1; 3 John 1). Traditionally, all three Johannine Letters, the Gospel of John, and sometimes the Revelation of John have been attributed to John the apostle. However, modern scholarship often attributes 2 John and 3 John, and sometimes 1 John, to “the elder”—John the elder. (5) The seer, the author of the book of Revelation (see 1:1, 4, 9; 22:8). Some scholars ascribe the authorship of Revelation to John the apostle, in line with the view of the church father Irenaeus. Other scholars ascribe the writing of Revelation to a certain John the elder. The book of Revelation does not further identify the author. However, the author is among the prophets, a seer, and his name is “John”—hence, John the seer.

Levites

One of the twelve tribes of Israel, descended from Jacob’s third son, Levi. The smallest of the tribes during the wilderness wanderings, the Levites provided Israel with the priests who offered sacrifices to God and other ministers who cared for the tabernacle and its sacred furnishings. The term “Levite” is somewhat fluid in meaning, sometimes referring solely to the nonpriestly descendants of Levi and other times including the Aaronic priests. When used in the first manner, the Levites are almost always portrayed as assisting the priests in the service of the tabernacle or temple.

Messiah

The English word “messiah” derives from the Hebrew verb mashakh, which means “to anoint.” The Greek counterpart of the Hebrew word for “messiah” (mashiakh) is christos, which in English is “Christ.”

In English translations of the Bible, the word “messiah” (“anointed one”) occurs rarely in the OT. In the OT, kings, prophets, and priests were “anointed” with oil as a means of consecrating or setting them apart for their respective offices. Prophets and priests anointed Israel’s kings (1 Sam. 16:1 13; 2 Sam. 2:4, 7).

The expectation for a “messiah,” or “anointed one,” arose from the promise given to David in the Davidic covenant (2 Sam. 7). David was promised that from his seed God would raise up a king who would reign forever on his throne. Hopes for such an ideal king began with Solomon and developed further during the decline (cf. Isa. 9:1–7) and especially after the collapse of the Davidic kingdom.

The harsh reality of exile prompted Israel to hope that God would rule in such a manner. A number of psalms reflect the desire that an ideal son of David would come and rule, delivering Israel from its current plight of oppression. Hence, in Ps. 2 God declares that his son (v. 7), who is the Lord’s anointed one (v. 2), will receive “the nations [as] your inheritance, the ends of the earth your possession” (v. 8). God promises that “you will rule them with an iron scepter; you will dash them to pieces like pottery” (v. 9; see NIV footnote). Jesus demonstrates great reticence in using the title “Messiah.” In the Synoptic Gospels he almost never explicitly claims it. The two key Synoptic passages where Jesus accepts the title are themselves enigmatic. In Mark’s version of Peter’s confession (8:29), Jesus does not explicitly affirm Peter’s claim, “You are the Messiah,” but instead goes on to speak of the suffering of the Son of Man. Later, Jesus is asked by the high priest Caiaphas at his trial, “Are you the Christ, the Son of the Blessed One?” (Mark 14:60). In Mark 14:62, Jesus answers explicitly with “I am,” while in Matt. 26:64, he uses the more enigmatic “You have said so.” Jesus then goes on to describe himself as the exalted Son of Man who will sit at Yahweh’s right hand.

Jesus no doubt avoided the title because it risked communicating an inadequate understanding of the kingdom and his messianic role. Although the Messiah was never a purely political figure in Judaism, he was widely expected to destroy Israel’s enemies and secure its physical borders. Psalms of Solomon portrays the coming “son of David” as one who will “destroy the unrighteous rulers” and “purge Jerusalem from Gentiles who trample her to destruction” (Pss. Sol. 17.21–23). To distance himself from such thinking, Jesus never refers to himself as “son of David” and “king of Israel/the Jews” as other characters do in the Gospels (Matt. 12:23; 21:9, 15; Mark 10:47; 15:2; John 1:49; 12:13; 18:33). When Jesus was confronted by a group of Jews who wanted to make him into such a king, he resisted them (John 6:15).

In Mark 12:35–37, Jesus also redefines traditional understandings of the son of David in his short discussion on Ps. 110:1: he is something more than a mere human son of David. Combining Jesus’ implicit affirmation that he is the Messiah in Mark 8:30 with his teaching about the Son of Man in 8:31, we see that Jesus is a Messiah who will “suffer many things and be rejected by the elders, the chief priests, and the teachers of the law” (8:31) and through whom redemption will come (10:45). Jesus came not to defeat the Roman legions, but to bring victory over Satan, sin, and death.

Pharisees

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.

Priests

A priest is a minister of sacred things who represents God to the people and the people to God. The OT identifies priests of Yahweh and priests of other gods and idols. The only pagan priest that the NT mentions is the priest of Zeus from Lystra who wanted to offer sacrifices to Paul and Barnabas, whom the crowd mistook for deities (Acts 14:13). All other NT references build upon OT teaching about priests of Yahweh.

Early biblical history records clan heads offering sacrifices for their families (Gen. 12:7 8; 13:18; 22; 31:54; 46:1). Although the patriarchs performed these duties, they are never called “priests”; the only priests mentioned from this time are foreigners such as Melchizedek, the Egyptian priest of On, and Moses’ father-in-law Jethro (Gen. 14:18; 41:45, 50; 46:20; Exod. 3:1; 18:1). Whereas all Israelites could be called “a kingdom of priests and a holy nation” (Exod. 19:6), a distinctive priesthood came to light when God instructed Moses to prepare special priestly clothes for Aaron and his sons (Exod. 28). The high priest was distinguished from the others by more magnificent clothes. By failing to wear their special clothes while serving at the tabernacle, the priests would incur guilt and die (Exod. 28:43).

In NT times many priests exerted religious and civil power as leaders of the Sadducees and the Essenes. Some priests, such as Zechariah, were portrayed as righteous men (Luke 1:5–6). Others were said to have come to faith in Jesus (Acts 6:7). Supporting the role assigned by Moses, Jesus regularly required those whom he healed to show themselves to the priest. Even so, most Gospel references to priests underscore their opposition to Jesus’ ministry and the role they played in his trial and crucifixion. This opposition continued after the resurrection, as priests challenged the witness of the apostles. When Peter and John proclaimed that a crippled beggar had been healed by Jesus’ power, the priests and others jailed, interrogated, and forbade them from speaking in Jesus’ name (Acts 4:1–20). The Sanhedrin questioned Stephen about charges of blasphemy and speaking against the temple and the Mosaic law (6:11–7:1). Saul (Paul) received a letter of authority from the high priest to arrest Christians (9:1–2). Later, as a follower of Jesus, he stood trial before Ananias, who charged him before Felix (24:1), and a wider group of chief priests who charged him before Festus (25:1–3).

Hebrews uniquely highlights how the priesthood of Jesus surpassed the OT priesthood. The OT priests presented sin offerings, but their sacrifices needed to be repeated regularly, whereas Jesus, the faithful and merciful high priest, offered a sacrifice that never needed repeating and was available to everyone at all times. Jesus also surpassed the Aaronic priests because they first needed to offer sacrifices for their own sins, but he never sinned. Furthermore, since he offered the perfect sacrifice of himself, all people, not just priests, could draw near to God.

The NT develops the idea of a priesthood of all believers by taking the concept that Israel would be a kingdom of priests and transferring it to the church (1 Pet. 2:4–9; cf. Exod. 19:6). Reflecting the general biblical view of priesthood, believers offer spiritual sacrifices to God, represent God to the world by revealing his works of salvation, and represent the world to God through prayer. In the NT, the priesthood of believers is corporate; a priestly office in the church is never expressly mentioned.

Water

Water is mentioned extensively in the Bible due to its prevalence in creation and its association with life and purity. The cosmic waters of Gen. 1 are held back by the sky (Gen. 1:6 7; cf. Pss. 104:6, 13; 148:4). God is enthroned on these waters in his cosmic temple (Pss. 29:10; 104:3, 13; cf. Gen. 1:2; Ps. 78:69; Isa. 66:1). These same waters were released in the time of Noah (Gen. 7:10–12; Ps. 104:7–9).

Water is also an agent of life and fertility and is therefore associated with the presence of God. Both God himself and his temple are described as the source of life-giving water (Jer. 2:13; 17:13; Joel 3:18; cf. Isa. 12:2–3). Ezekiel envisions this water flowing from beneath the temple and streaming down into the Dead Sea, where it brings life and fecundity (Ezek. 47:1–12; cf. Zech. 14:8). The book of Revelation, employing the same image, describes “the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb” (22:1). This imagery is also illustrated in archaeological remains associated with temples. Cisterns are attested beneath the Dome of the Rock (presumably the location of the Jerusalem temple) and beneath the Judahite temple at Arad. Other temples, such as the Israelite high place at Tel Dan, are located close to freshwater springs. The Gihon spring in the City of David may also be associated with the Jerusalem temple (Ps. 46:4; cf. Gen. 2:13).

This OT imagery forms the background for Jesus’ teaching regarding eternal life in the writings of the apostle John. Jesus claims to be the source of living water, and he offers it freely to everyone who thirsts (John 4:10–15; 7:37; Rev. 21:6; 22:17; cf. Rev. 7:17). This water, which produces “a spring of water welling up to eternal life” (John 4:14), is the work of the Holy Spirit in the believer (John 7:38–39).

Water is also described in the Bible as an agent of cleansing. It is extensively employed in purification rituals in the OT. In the NT, the ritual of water baptism signifies the purity and new life of the believer (Matt. 3:11, 16; Mark 1:8–10; Luke 3:16; John 1:26, 31–33; 3:23; Acts 1:5; 8:36–39; 10:47; 11:16; 1 Pet. 3:20–21; cf. Eph. 5:26; Heb. 10:22).

Finally, the NT also reveals Jesus as the Lord of water. He walks on water (Matt. 14:28–29; John 6:19), turns water into wine (John 2:7–9; 4:46), and controls water creatures (Matt. 17:27; John 21:6). Most important, Jesus commands “the winds and the water, and they obey him” (Luke 8:25; cf. Ps. 29:3).

Witness

The English term “witness” occurs in both Testaments numerous times, with a wide range of meanings. One common meaning relates to someone who gives legal testimony and to the legitimacy of that testimony (Num. 35:30; Deut. 17:6; 19:15 16, 18; Prov. 12:17; Isa. 8:16, 20). Throughout the NT the term occurs primarily in the context of someone bearing witness—especially God—or testifying to something (Rom. 1:9; 2 Cor. 1:23; Phil. 1:8; 1 Thess. 2:5, 10), though it also has a forensic dimension in regard to one who establishes legal testimony (e.g., Acts 6:13; 7:58; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28).

Central to the concept of witness is the truthfulness of the witness. This was a vital component of the OT concept of witness. Thus, in legal proceedings a lone witness was insufficient to establish testimony against anyone (Deut. 17:6). This principle carries over into the NT (cf. Matt. 18:16; 2 Cor. 13:1). Such truthfulness was so significant that the ninth commandment expressly forbids bearing false witness (Exod. 20:16; Deut. 5:20; cf. Prov. 19:5, 9).

Truth-telling was not something that the people of Israel were called to merely among themselves. They were to be God’s witnesses to the nations (Isa. 43:10; 44:8). As witnesses of God’s existence and holiness, they were called to be separate from the nations (Exod. 19:6) and to be a light to them (Isa. 49:6). Tragically, Israel failed in this responsibility and was deemed “blind” (Isa. 42:19).

The NT continues the concept that the people of God are to be God’s witnesses. John the Baptist is commissioned “to testify concerning that light” (John 1:7). It is in this context that Jesus later declares himself to be “the light of the world” (John 8:12; 9:5). Jesus himself is the exemplar of a “faithful witness” (Rev. 1:5). And his followers, whom he has designated as “the light of the world” (Matt. 5:14), are then called to bear witness to the ends of the earth (Acts 1:8).

“Witness” is also employed in terms of a legal testimony regarding what one has seen. That the disciples were intent on establishing such legal testimony is evident in their stipulation that the person to replace Judas Iscariot be someone from among those who had been with Jesus from the beginning of his ministry to his ascension, so that “one of these must become a witness with us of his resurrection” (Acts 1:22). This forensic aspect of witness appears in the close of the Gospel of John: “This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true” (21:24). Paul demonstrates this forensic concern for witnesses when he references Peter, the Twelve, some five hundred others, and himself as among those who have witnessed the resurrection (1 Cor. 15:3–8).

Throughout Revelation there resides a direct link between Christians bearing witness and suffering, and perhaps dying, as a consequence of this witness. This is evident in the mention of Antipas, who was martyred, and is then designated as “my faithful witness” (Rev. 2:13). Also, the two unnamed witnesses in 11:1–12, who explicitly function as witnesses, are the subject of attack and are eventually murdered. Their murder occurs only after they have finished “their testimony” (11:7).

It is this association of persecution and martyrdom that likely leads to the second-century employment of “martyr” as a designation for those who bear witness to Christ to the point of death.

Direct Matches

Bethabara

In John 1:28 many manuscripts name Bethabara as the place where John was baptizing (followed by the KJV), although the oldest and most widely attested reading has it as Bethany. The sixth-century AD Madaba Map corroborates the Bethabara hypothesis.

Bethany

(1) A village about two miles east of Jerusalem on the way to Jericho (John 11:18). It is mentioned twice in Matthew (21:17; 26:6), four times in Mark (11:1, 11, 12; 14:3), twice in Luke (19:29; 24:50), and three times in John (11:1, 18; 12:1). Bethany is identified as a place where Jesus lodged several times, primarily because his friends Lazarus, Mary, and Martha lived there (John 11:1; 12:1). It was here that Jesus raised Lazarus from the dead and dined at the house of Simon the leper. Simon’s house in Bethany is where Mary anointed Jesus’ body before his death and resurrection (Matt. 26:6–13; John 12:1–2).

(2) John the Baptist ministered in a place called “Bethany” beyond/across the Jordan (John 1:28). It was here on the east side of the Jordan that Jesus called his first disciples (John 1:35–42). The modern town of El-’Aziriyeh is traditionally associated with first-century Bethany. See also Bethabara.

Latchet

In the KJV “latchet” refers to the portion of a sandal that bound the walking surface to the wearer’s foot (NIV, NASB: “strap”). John the Baptist said that he was unworthy of the menial task of loosing the latchet of Jesus’ sandals (Mark 1:7; Luke 3:16; John 1:27).

Water

Water is mentioned extensively in the Bible due to its prevalence in creation and its association with life and purity. The cosmic waters of Gen. 1 are held back by the sky (Gen. 1:6–7; cf. Pss. 104:6, 13; 148:4). God is enthroned on these waters in his cosmic temple (Pss. 29:10; 104:3, 13; cf. Gen. 1:2; Ps. 78:69; Isa. 66:1). These same waters were released in the time of Noah (Gen. 7:10–12; Ps. 104:7–9).

Water is also an agent of life and fertility and is therefore associated with the presence of God. Both God himself and his temple are described as the source of life-giving water (Jer. 2:13; 17:13; Joel 3:18; cf. Isa. 12:2–3). Ezekiel envisions this water flowing from beneath the temple and streaming down into the Dead Sea, where it brings life and fecundity (Ezek. 47:1–12; cf. Zech. 14:8). The book of Revelation, employing the same image, describes “the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb” (22:1). This imagery is also illustrated in archaeological remains associated with temples. Cisterns are attested beneath the Dome of the Rock (presumably the location of the Jerusalem temple) and beneath the Judahite temple at Arad. Other temples, such as the Israelite high place at Tel Dan, are located close to freshwater springs. The Gihon Spring in the City of David may also be associated with the Jerusalem temple (Ps. 46:4; cf. Gen. 2:13).

Wilderness

Geography

The Negev makes up a fair amount of Israel’s southern kingdom, Judah. It is very rocky and also includes plateaus and wadis, which are dry riverbeds that can bloom after rains. Its most important city is Beersheba (see Gen. 21:14, 22–34), which often designates Israel’s southernmost border, as in the expression “from Dan to Beersheba” (e.g., 2 Sam. 17:11).

Transjordan pertains to the area east of the Jordan River, the area through which the Israelites had to pass before crossing the Jordan on their way from Mount Sinai to Canaan. (Israel was denied direct passage to Canaan by the Edomites and Amorites [see Num. 20:14–21; 21:21–26]). Even though this region lay outside the promised land of Canaan, it was settled by the tribes of Reuben, Gad, and the half-tribe of Manasseh after they had fulfilled God’s command to fight alongside the other tribes in conquering Canaan (Num. 32:1–42; Josh. 13:8; 22:1–34).

Wilderness in the Bible

Word

“Word” is used in the Bible to refer to the speech of God in oral, written, or incarnate form. In each of these uses, God desires to make himself known to his people. The communication of God is always personal and relational, whether he speaks to call things into existence (Gen. 1) or to address an individual directly (Gen. 2:16–17; Exod. 3:14). The prophets and the apostles received the word of God (Deut. 18:14–22; John 16:13), some of which was proclaimed but not recorded. The greatest revelation in this regard is the person of Jesus Christ, who is called the “Word” of God (John 1:1, 14).

The primary focus of this article is the written form of the word of God, the Bible. The psalmist declared God’s word to be an eternal object of hope and trust that gives light and direction (Ps. 119), and Jesus declared the word to be truth (John 17:17). The word is particularized and intimately connected with God himself by means of the key phrases “your word,” “the word of God,” “the word of the Lord,” “word about Christ,” and “the word of Christ” (Rom. 10:17; Col. 3:16). Our understanding of the word is informed by a variety of terms and contexts in the canon of Scripture, a collection of which is found in Psalm 119.

Theology of the Word

From the perspective of many systematic theologians, the word of God is defined with several essential labels. The word is the special revelation of God to humans—specifically, truth communicated from God to his human creatures by supernatural intervention, including a disclosure of his mind and will, his attributes, and his redemptive plans. This revealed word is inspired. Inspiration is an act of the Holy Spirit of God whereby he superintended the biblical authors so that they composed the canonical books of Scripture. Inspiration is verbal and plenary in that it extends to every part of the Bible and includes the choice of words used by the authors.

The word of God is inerrant, free from error in every matter addressed, and infallible, true in every matter addressed. The locus of inspiration, inerrancy, and infallibility is the original manuscripts and not the translations. A translation is reliable when it accurately reflects the meaning of the inspired originals (Matt. 5:18; cf. John 10:35; 17:17; 2 Tim. 3:16; 2 Pet. 1:21). And finally, the word is authoritative. Because the Bible is the divinely inspired word of God reliably composed in the originals without error, it is binding upon people in their relationship with their God as well as their relationships with their fellow human beings. Biblical authority derives from the eternal character of the divine author and the revelatory content of the Scriptures.

Psalm 119

A key OT text extolling the word is Psalm 119 (cf. Pss. 1; 19). The writer glorifies God, his word, and his divine directions to people by means of an acrostic format that covers the subject of Torah meditation. Eight synonyms are used for the “word” in the psalm. The eight are translated in the NIV as “words” (v. 57), “promise” (v. 58), “statutes” (v. 59), “commands” (v. 60), “law” (v. 61), “laws” (v. 62), “precepts” (v. 63), and “decrees” (v. 64).

The Ps. 119 word vocabulary informs us that God has pierced the darkness of our existence with the light of his word to make himself known to us. The word is his word spoken to us and preserved for us. The psalm also instructs us that the word is the will of God. When God pierced our darkness, he lit the path of freedom for us with his word. He described himself, defined righteousness, declared his love, announced his promises, and issued his warnings. Finally, the vocabulary establishes the authority of his word in our lives. Directions, commandments, laws, charges, and divine will ring with the sound of authority. The word of God is an authoritative proclamation from God to us that must be obeyed, that must be sought, that cannot be ignored.

Finally, Ps. 119 makes an intimate connection between the content of the word, things spoken, and the author of the things spoken. This connection better enables us to understand the “Word” as the person of Jesus Christ in John 1. The progressive development of verses 1–2 of Ps. 119 intimately connects the law of God, his statutes, and him, the one sought with all the heart. Verses 89–96 emphasize the durability and eternality of the word in keeping with the eternal character of God. In verse 114 the writer parallels God as refuge with putting hope in his word. Here the writer intimately connects God as a refuge with his word. In the Hebrew text “you” and “your word” stand side by side. In verses 137–44 the writer aligns the righteous God with a righteous word. According to verses 105, 130, 135, God and God’s word give light. The life-giving quality of the word and the Lord are proclaimed in verse 93. Just as God is to be feared, so is his word (vv. 63, 120).

The Word of God

The theme of the word in Ps. 119 is continued and clarified in the NT, accentuating the intimate connection between the word of God and God himself. The “Word” of God is the eternal Lord Jesus Christ (John 1:1; 1 John 1:1–4), who took on flesh and blood so that we might see the glory of the eternal God. The sovereign glory of Christ as the Word of God is depicted in the vision of John in Rev. 19:13. As the Word of God, Jesus Christ ultimately gives us our lives (John 1:4; 6:33; 10:10), sustains our lives (John 5:24; 6:51, 54; 8:51), and ultimately renders a just judgment regarding our lives (John 5:30; 8:16, 26; 9:39; cf. Matt. 25:31–33; Heb. 4:12).

Secondary Matches

The following suggestions occured because John 1:19-28 is mentioned in the definition.

Belt

Clothing serves not only the utilitarian function of protecting the body from the elements (1 Tim. 6:8; James 2:15–16) but also a number of socially constructed functions, such as identifying the status of the wearer (James 2:2–3) and expressing cultural values such as modesty and beauty. The full range of such functions is attested in the Bible, and clothing plays a prominent symbolic role in a number of texts. Evidence concerning Israelite and other ancient clothing comes not only from the Bible but also from reliefs, pottery decorations, incised ivories, and, to a limited extent, textile fragments recovered in archaeological excavations.

In biblical lands most clothing was made from the wool of sheep or goats. More expensive articles (such as the garments of priests and aristocrats) could be made from linen, a textile made from the plant fiber flax. Other items, such as sandals, belts, and undergarments, were made from leather. Biblical law forbade the mixture of woolen and linen fibers in Israelite clothing (Deut. 22:11).

Articles of Clothing

A number of specific articles of clothing can be identified in the Bible. Egyptian and Mesopotamian pictures suggest that in OT times each nation was known for a distinctive costume or hairstyle. Some notion of how Israelite costume was perceived, at least that of royalty, may be derived from the depiction of the northern king Jehu (842–814 BC) and his retinue on the Black Obelisk of Shalmaneser III. In this image Israelites are depicted wearing softly pointed caps, pointed shoes, and fringed mantles.

In OT Israel, men wore an undergarment or loincloth held in place by a belt. This loincloth could be made of linen (Jer. 13:1) or leather (2 Kings 1:8). Over this was worn an ankle-length woolen robe or tunic. The tunic of Joseph, traditionally rendered as his “coat of many colors” (Gen. 37:3 KJV, following the LXX), is perhaps better described not as colorful but as “long-sleeved” (see also 2 Sam. 13:18 NASB). The corresponding garments worn by women were similar in appearance, though sufficiently distinct that cross-dressing could be prohibited (Deut. 22:5).

Outside the tunic were worn cloaks (Exod. 22:25–26), sashes (Isa. 22:21), and mantles (1 Kings 19:19). A crafted linen sash was a marketable item (Prov. 31:24), whereas a rope belt was a poor substitute (Isa. 3:24). Both Elijah and John the Baptist wore a belt of leather (2 Kings 1:8; Matt. 3:4; Mark 1:6).

The characteristic garment of the elite was a loose-fitting, wide-sleeved, often elegantly decorated royal robe (Heb. me’il ). This garment was worn by priests (Exod. 28:4), nobility, kings, and other highly placed members of Israelite society, such as Samuel (1 Sam. 15:27–28), Jonathan (1 Sam. 18:4), Saul (1 Sam. 24:4), David (1 Chron. 15:27), David’s daughter Tamar (2 Sam. 13:18), and Ezra (Ezra 9:3).

In the NT, the inner garment was the tunic (chitōn), and the outer garment was the cloak (himation). This distinction lies behind the famous command of Jesus: “From one who takes away your cloak do not withhold your tunic either” (Luke 6:29 ESV). The Gospel of John reports that the tunic taken from Jesus at the time of his death was made seamlessly from a single piece of cloth (John 19:23).

Footwear consisted of leather sandals attached to the feet by straps (John 1:27). Sandals were removed as a sign of respect in the presence of deity (Exod. 3:5; Josh. 5:15). The exchange of footwear also played a role in formalizing various legal arrangements (Ruth 4:7–8; see also Deut. 25:9).

Special Functions of Clothing

According to Genesis, the first humans lived initially without clothing or the shame of nakedness (Gen. 2:25). After eating the forbidden fruit from the tree of the knowledge of good and evil, Adam and Eve realized that they were naked and fashioned clothing from leaves (3:7). Later, God made “garments of skin” for Adam and his wife (3:21). The significance of this story and the meaning of the divinely fashioned garments have a long history of interpretation going back to antiquity. Clearly, however, the story illustrates that a basic function of clothing is to cover nakedness—a motif that soon after this story is featured again in the story of Noah and his sons (9:21–23).

Rebekah’s ploy to secure the birthright for her son Jacob involved disguising him in the clothing of his brother Esau (Gen. 27:15; see also Saul’s use of disguise in 1 Sam. 28:8). This tale illustrates how especially in a culture in which individuals owned what would, by modern standards, be considered a limited amount of clothing, clothing itself became an extension of the individual’s identity. In the same way, Jacob himself later was tricked into thinking that one of his own sons was dead, based on the identification of an article of clothing (Gen. 37:31–33). That Isaac could detect Esau’s distinctive smell on his clothing may also indicate the infrequency with which garments were changed and laundered (Gen. 27:27; see also Matt. 10:10). So closely was clothing identified with its owner that a garment could be used as collateral or a pledge, though biblical law regulates this practice for humanitarian reasons (Exod. 22:26). Perhaps because the production of clothing was labor intensive, making clothes for someone was sometimes considered an act of intimacy or an expression of love, so that descriptions of this aspect of clothing in the Bible are quite poignant (see 1 Sam. 2:19; Acts 9:39). When clothing wore out, it was discarded and replaced (Ps. 102:26; Isa. 51:6; Luke 12:33). During the forty years in the wilderness, as a special provision to the Israelites, their clothes and shoes did not wear out (Deut. 8:4; 29:5; Neh. 9:21).

Clothing was an emblem not only of one’s identity but also of one’s office. Thus, when the authority of Elijah passed to his disciple Elisha, Elisha received his master’s cloak or mantle (2 Kings 2:13–14; see also Isa. 22:21). Examples of this function are multiplied when we consider the significance of clothing in symbolizing the role of priests in ancient Israel (e.g., Exod. 29:5–9; 39:27–31). The story of Tamar illustrates that the status of certain women was expressed by their clothing, including that of the prostitute (Gen. 38:15) and the widow (Gen. 38:14, 19).

Biblical texts reveal a rich gestural language involving clothing. In several biblical accounts, spreading the corner of one’s garment over a woman appears as a courtship or marriage ritual (Ruth 3:9; Ezek. 16:8). Giving garments as gifts was a way of honoring or elevating the recipient (Gen. 45:22; Judg. 14:12; Ezek. 16:10; Dan. 5:7), including royal investiture (Pss. 45:8; 93:1; 104:1). The guards who tortured Jesus prior to his crucifixion made light of his status as “king” by dressing him in a royal purple robe (Luke 23:11; John 19:2–3). Grasping someone’s garment, especially its hem, signified entreaty (1 Sam. 15:27–28; Zech. 8:23; Mark 5:27–28). Tearing one’s garments was a way of expressing despair or repentance (Gen. 37:29; Josh. 7:6; Judg. 11:35) or of lodging an especially strong protest (Num. 14:6; Matt. 26:65; Acts 14:14). In some cases, the tearing clothing was accompanied by the act of donning sackcloth and ashes, which signified a further degree of self-humiliation or mourning (Gen. 37:34; 2 Sam. 3:31; 2 Kings 19:1; Matt. 11:21; in Jon. 3:8 animals are included as well, perhaps to comic effect). In such instances, shoes and headwear were also removed (2 Sam. 15:30; Isa. 20:2; Ezek. 24:17). A number of these customs can be understood in terms of the correlation of nakedness with shame, and clothing with honor. Military captives often were stripped naked as a form of humiliation (Lam. 4:21; Ezek. 23:10; Amos 2:16). In Luke 8:27 Jesus encounters a demon-possessed man who neither lived in a house nor wore clothing. In this case, the lack of clothing represents the full measure of human degradation.

Clothing stands symbolically for attributes such as righteousness and salvation (Job 29:14; Ps. 132:9; Isa. 61:10), the resurrection (1 Cor. 15:53–54; 2 Cor. 5:2–4), glory and honor (Job 40:10), union with Christ (Rom. 13:14; Gal. 3:27), compassion and other virtues (Col. 3:12; 1 Pet. 5:5), and purity (Rev. 3:18).

Bible Texts

Bible Texts and Versions The NT and the OT have considerably different but partially overlapping textual histories. For clarity, it is best to begin with a survey of the NT manuscripts and versions.

Greek texts. Although no autographs of the NT books survive, there exist more than five thousand Greek texts covering anywhere from a portion of a few verses up to the complete NT. Traditionally, these texts have been classified into five groups: papyri, uncials, minuscules, lectionaries, and quotations in patristic texts. The most important manuscripts are listed below.

The earliest texts of the NT are those written on papyrus. Ninety-eight of these manuscripts have been identified, and they are represented by a “P” with a numerical superscript. The earliest of these papyri is P52, which contains parts of four verses in John 18 and dates to the early second century. For substantial portions of the NT text, the most important papyri are found in the Chester Beatty and Bodmer collections. P45, P46, and P47, all from the Chester Beatty collection, are from the third century and contain large sections of the four Gospels, eight of the Pauline Epistles, Hebrews, and Revelation. Within the Bodmer collection in Geneva are four very important codices. P66 dates to around AD 200 and preserves most of the Gospel of John. P72 dates to the third century and contains the earliest copies of 1–2 Peter and Jude, which are preserved in their entirety, as well as Greek translations of Pss. 33–34. P74 dates to the seventh century and contains portions of Acts, James, 1–2 Peter, 1–3 John, and Jude. Finally, P75, which dates to the early third century, contains most of Luke and John 1–15. It is the oldest extant copy of Luke. Among the remaining papyri, forty-three have been dated to the early fourth century or before.

The second category of manuscripts is the uncials, which usually were written on parchment and span the fourth through the tenth centuries. About 270 uncials are known, and they range from a few verses up to complete copies of the NT or even the entire Bible. Uncials originally were denoted by capital letters, but when the number of manuscripts grew beyond these limits, a new system was employed whereby each manuscript was given a number always beginning with zero. However, the most important uncials are still usually known by their letter. Among the most important uncials are the following five manuscripts. Codex Sinaiticus (designated by the Hebrew letter à) dates to the fourth century and is the only uncial that contains the entire NT. It also has almost all of the OT as well as the early Christian writings the Epistle of Barnabas and the Shepherd of Hermas. Dating from the fifth century, Codex Alexandrinus (designated as A) contains the OT, most of the NT—lacking only portions of Matthew, John, and 2 Corinthians—and 1–2 Clement. Along with Sinaiticus, the most important uncial is Codex Vaticanus (designated as B), which dates to the fourth century. It contains almost all of the OT and the complete NT, except for substantial portions between Hebrews and Revelation. It has been in the Vatican’s library for over five hundred years. The fourth important uncial is Codex Bezae Cantabrigiensis (designated as D), which contains Greek and Latin copies of the four Gospels, most of Acts, and a few verses from 3 John. It dates from the late fourth or early fifth century. The fifth important uncial is Codex Washingtonianus (designated as W), which dates to the early fifth century and contains virtually all of the four Gospels.

The third category of NT manuscripts is minuscules. These texts date from the ninth century and later and comprise approximately 2,800 manuscripts, which are denoted by a number not beginning with zero. Among the more important minuscules are Codex 1, Codex 13, and Codex 33, which, along with their relatives, are considered reliable witnesses to early families of texts such as the Caesarean (1) or the Alexandrian (33). Codex 13 and its relatives are noteworthy for having the story of the adulterous woman at the end of Luke 21 instead of in John 8. The final two groups of NT manuscripts, the lectionaries and quotations in patristic sources, are not manuscripts in the strict sense of the term, but their use of portions of the NT presents important witnesses for the practice of textual criticism.

Versions. With the spread of Christianity during the time of the Roman Empire, the NT was translated into the language of the native peoples. These versions of the NT are important both for textual criticism of the NT and for the interpretive decisions that are reflected in how the text was rendered into a new language. Among the most important early versions of the NT are the following.

As Latin began to displace Greek as the dominant language of the empire, there was a need for a Latin version of the Bible. The earliest translation, known as the Old Latin or Itala, was made probably in the late second century, though the oldest manuscript (Codex Vercellensis) is from the fourth century. With the proliferation of Latin texts a standardized Latin translation became desirable, and in AD 382 Jerome was commissioned by Pope Damasus to provide a new translation known as the Vulgate.

Another family of NT versions is the Syriac texts. Around the late second century the four Gospels were translated into a version known as the Old Syriac. It is extant in two incomplete manuscripts that are probably fifth century. The translation that became the standard Syriac text is the Peshitta, which was produced in the early fifth century. It does not contain 2 Peter, 2–3 John, Jude, or Revelation because these were not considered canonical among the Syriac churches.

Other important versions of the NT from antiquity are the Coptic, Armenian, Georgian, and Ethiopic translations.

Old Testament

Hebrew texts. The text that has served as the basis for most modern editions and translations of the Hebrew OT is the Masoretic Text (MT), named after the Masoretes, the Jewish scribes who transmitted the text and added vocalization, accentuation, and notes to the consonantal text. The most important Masoretic manuscripts date from the end of the ninth century to the early eleventh century. Notable among these is the Leningrad Codex (AD 1008), denoted as L, which is the earliest Masoretic manuscript of the entire OT. Also important are the Aleppo Codex (c. AD 925), denoted as A, which preserves all of the OT except for most of the Pentateuch; the British Museum MS Or. 4445 (c. AD 925), denoted as B, which contains most of the Pentateuch; and the Cairo Codex (c. AD 896), denoted C, which contains Joshua through Kings and also the Prophets.

Although these manuscripts are much later than the biblical period, their reliability was largely confirmed with the discovery of the DSS beginning in 1947. Among the Qumran library are many manuscripts of biblical books as well as biblical commentaries, apocrphyal and pseudepigraphal works, and sectarian literature. All the OT books are represented among the scrolls that were found except Esther and Nehemiah, though the latter is usually presumed to have been at the end of Ezra but has not survived. The books with the most manuscripts are, in order, Psalms, Deuteronomy, and Isaiah. One of the striking characteristics of these scrolls is that they reflect a diversity of text types. For example, there is a copy of Jeremiah that is close to the Masoretic version, but also a manuscript of Jeremiah similar to the much shorter version found in the Septuagint (the Greek translation of the OT).

Another Hebrew text of the OT is that of the Samaritan Pentateuch, which is the text transmitted by the Samaritans. It is similar to the MT in some respects but also has differences that reflect theological interests. The main manuscripts for the Samaritan Pentateuch are from the twelfth century.

Versions. Between the third and first centuries BC, the entire OT was translated into Greek. This version, known as the Septuagint (designated by the abbreviation LXX), became the main version of the OT used by the early church. Due to its adoption by the church, the LXX has been preserved in numerous manuscripts, including Sinaiticus, Alexandrinus, and Vaticanus. By the late first century BC or early first century AD, there were two revisions of the Greek text: the Proto-Lucianic version and the Kaige recension. The latter aimed to revise the Greek toward closer conformity with the Hebrew text and derives its name from its peculiar tendency to translate the Hebrew word gam (“also”) with the Greek work kaige. In the second century AD three other Greek translations were made by Aquila, Theodotion, and Symmachus, all of which revised the Kaige recension back toward the MT.

Another important early version of the OT consists of the Targumim, which are Aramaic translations or paraphrases (and sometimes extensive elaborations) of OT books. The official Targumim for Judaism are Targum Onqelos for the Pentateuch (c. second century AD), which is quite literal, and Targum Pseudo-Jonathan for the Prophets (sometime before the fourth century AD), which ranges from being quite literal to somewhat paraphrastic. Unofficial Targumim for the Pentateuch include Targum Neofiti and Targum Pseudo-Jonathan. There are also various unofficial Targumim for the Writings section of the OT, except for Daniel and Ezra-Nehemiah (which are already written partly in Aramaic).

Besides the Greek and Aramaic translations, there are other important versions of the OT. Sometime in either the third or fourth century AD, the Peshitta of the OT was produced, though there is evidence that there were earlier Syriac translations of some books already circulating. Also important is a group of Latin translations known collectively as the Old Latin. These versions were produced sometime during the second century AD and were primarily made from already existing Greek translations rather than Hebrew texts. As with the NT, a later Latin translation was made by Jerome for the Vulgate.

Bible Versions

Bible Texts and Versions The NT and the OT have considerably different but partially overlapping textual histories. For clarity, it is best to begin with a survey of the NT manuscripts and versions.

Other important versions of the NT from antiquity are the Coptic, Armenian, Georgian, and Ethiopic translations.

Old Testament

Book of Malachi

Malachi is one of the last prophetic voices in the OT. It is likely for this reason that it is the last of the twelve Minor Prophets, the last book in the entire OT, at least in the English order of books. In the Hebrew canon it concludes the second of three parts of the Hebrew Bible, the Nebiim, or Prophets.

Since the prophet comes from the period after the judgment of the exile, it is sad to see that he addresses the sin of the people and thus threatens further judgment. Intriguingly for the Christian, the book ends with the promise that Elijah will come before that great day of judgment, a promise that the NT authors see fulfilled in the person of John the Baptist, whose ministry comes as a prelude to the appearance of Jesus Christ (Matt. 3; Mark 1:1–8; Luke 3; John 1:19–34).

Historical Background

The superscription of the book (1:1) names Malachi as the vehicle through whom God addresses his people. The fact that the prophet is identified by name and not by place of birth or parentage has led some to suggest that “Malachi” is not a person’s real name but refers simply to “my messenger,” which is the meaning of the Hebrew. Messenger is a theme in the book, as the prophecy later promises a future messenger who will prepare the way for the coming of the Lord (3:1; 4:5). However, since the rest of biblical prophecy makes a point of identifying its oracles with a particular person, it is best to think of “Malachi” as a real person’s name.

The superscription also lacks a historical indicator—for instance, the names of kings during whose reign the prophet ministered. Nonetheless, internal indications point to the Persian period, probably sometime in the years 475–460 BC, before the work of Ezra and Nehemiah.

Literary Considerations and Outline

The superscription describes the contents of the book as “a prophecy” and “the word of the Lord.” The book’s contents support this genre identification, as the author brings charges against the religious and ethical behavior of the people of God and also looks forward to the future day of judgment, which leads to the redemption of the faithful.

The prophecy’s structure is based on a series of disputations or challenges directed toward God’s sinful people. The six disputations have a common structure. God begins by asserting a truth about the nature of his relationship with his people. In the second disputation (1:6–2:9), for instance, God asserts that he is the priests’ master and father and asks why they treat him with contempt (1:6). The response comes in the form of a question, in this case “How have we shown contempt for your name?” (1:6). God then responds by listing the ways they have done so.

Six such disputes are framed by a superscription announcing the oracle and by a conclusion in which God demands observance of the law and announces the future coming of Elijah:

I. Superscription: God’s Prophecy through Malachi (1:1)

II. Dispute about God’s Love for His People (1:2–5)

III. Dispute about the Contempt That the Priests Show God (1:6–2:9)

IV. Dispute about Israel’s Breaking of the Covenant (2:10–16)

V. Dispute about God’s Justice (2:17–3:5)

VI. Dispute about Repentance (3:6–12)

VII. Dispute about Harsh Words against God (3:13–4:3)

VIII. Conclusion: Observe the Law, Watch for Elijah (4:4–6)

Theological Message

As is typical of the biblical prophets, the covenant is at the center of Malachi’s prophetic proclamation. Three covenants in particular are cited: the covenant with Levi (2:8), the covenant of the fathers (2:10), and the covenant of marriage (2:14). God’s people have violated these covenants. God loves them in a special way, but they do not return that love. Their sin breaks their covenant relationship; thus the prophet warns them of the possibility of future judgment. Even so, God is also a redeemer, and so Malachi also presents a vision of future restoration. He foresees a day when God will intervene in the world, bringing victory to those who obey God’s laws and punishment to those who do not (3:1–5; 4:1–6).

New Testament Connections

Malachi challenges the people of God today to examine their lives and ask whether their behavior matches their belief. Do Christians acknowledge God’s love for them (1:2–5)? Do they honor and respect God as they should (1:6–2:9)? Do they honor their relational commitments, particularly those made in the covenant of marriage (2:15–16)? These are just some of the issues that the ancient prophet raises for modern Christian reflection and application.

Mark begins his Gospel with a quotation that combines Mal. 3:1 with Isa. 40:3, announcing the messenger who will precede the coming of the Lord. In the last chapter of Malachi, this messenger is identified with Elijah, who will precede the Lord on the day of victory and judgment. John the Baptist fulfills the role, thus implying that Jesus is the Lord who brings victory and judgment. Jesus himself later identifies John as Elijah, whose heralding role is anticipated in Malachi (Matt. 11:7–19; cf. Luke 7:18–35). Thus, the future hopes of the book of Malachi find their fulfillment in the Gospels.

Book of Proverbs

Purpose

The preface to the book of Proverbs (1:1–7) introduces its intent to make its reader wise. Although the discourses of the book (chaps. 1–9) are the instructions of a father to his son, the preface widens the audience to include both the “simple” (1:4) and the “wise” (1:5). The preface also informs the reader that wisdom begins with the fear of the Lord, thus indicating that wisdom is more than practical advice. Wisdom is a theological truth.

Historical Background

The first verse of Proverbs associates the book with “Solomon son of David, king of Israel” (1:1). Solomon was the king of a united Israel in the tenth century BC, and his association with wisdom is well known from the historical books (1 Kings 3; 4:29–34; 10:1–13; 2 Chron. 1; 9:1–12).

Although Proverbs clearly attributes large sections of the book to Solomon (particularly 10:1–22:16; 25:1–29:27), it also recognizes other hands in the production of the book. First, 25:1, while associating Solomon with the following proverbs, also mentions the scribal activity of “the men of Hezekiah,” a Judean king from the late eighth and early seventh centuries BC. Second, 22:17–24:34 is connected to a group known as “the wise” (see 22:17; 24:23). Below, we will see that this section bears comparison with ancient Egyptian proverbial literature. Finally, there are sayings of two foreign kings, Agur (30:1) and Lemuel respectively (31:1).

In summary, Solomon is the fountainhead of the book of Proverbs. He created and collected proverbs, thus initiating the collection. After Solomon, other proverbs were added to the collection, including some of his own (25:1). We do not know precisely when the book came to a final form, though it was before the canon of the OT was closed.

Ancient Near Eastern Background

In 1 Kings 4:29–30 Solomon’s wisdom is said to surpass that of the “people of the East” as well as “the wisdom of Egypt.” Such a statement can be a compliment only if the wisdom of the broader ancient Near East had some measure of validity. Once the merit of ancient Near Eastern wisdom is recognized, we may not be surprised to see some measure of similarity between certain proverbs and wisdom from outside Israel.

The most famous comparison is between the thirty “sayings of the wise” in Prov. 22:17–24:22 and the thirty chapters of the Egyptian Instructions of Amenemope. The latter is dated before the time of Solomon and contains instructions similar to Proverbs. One example is the instruction “Do not move an ancient boundary stone” in Prov. 23:10 and the similar admonition in Amenemope 7.12.

More recently, the connections between Proverbs and ancient Near Eastern proverbs have been broadened to include not only other ancient Egyptian instruction texts but also Sumerian and especially Aramaic proverbial literature (particularly Ahiqar).

It appears that the faithful in Israel recognized that even observant pagans could stumble across truths about how God’s creation works. Even so, the faithful in Israel would not recognize their Egyptian counterparts as “wise” even when they were perhaps inspired by their insights into the workings of the world. After all, they did not have “fear of the Lord” and did not embrace Wisdom (see below).

Social Setting

The proverbs of the biblical book seem to come from different sectors of Israelite society. It is not surprising, considering the role of Solomon and the “men of Hezekiah,” that a number of proverbs originated and have their primary usage in the royal court (23:1–3). Even so, other proverbs originate in village life of agrarian society (10:5). When the latter are found in parts of the book attributed to Solomon, he might be the collector rather than the creator.

Text

The Greek translation of Proverbs has significant differences from the main Hebrew texts, particularly in its outline. While some scholars see this as evidence of two different editions of the book, others more plausibly argue that the Greek text is a very free translation that reflects Stoic philosophy and Jewish midrashic thinking. Modern English translations, thus, are based on the ancient Hebrew texts.

Literary Considerations

Structure. The book of Proverbs can be outlined in more than one way. As noted above, the book contains rubrics indicating different authors, and on that basis the book may be divided in the following way:

1:1: Solomon, for the whole book

10:1: Solomon, for 10:1–22:16

22:17: The wise (see also 24:23), for 22:17–24:34

30:1: Agur, for 30:1–33

31:1: Lemuel, for 31:1–9

Recognizing that 1:1 is a superscription for the entire book, and that 1:1–7 is a preamble certainly added late in the process of collection to describe the purpose of the whole book, we find the following structure:

Superscription (1:1)

Preamble (Stating the Purpose) (1:2–7)

Solomonic Proverbs (10:1–22:16; 25:1–29:27)

Sayings of the Wise (22:17–24:34)

Sayings of Lemuel (30:1–33)

Poem to the Virtuous Woman (31:10–31)

On a large scale, the most interesting structural insight is that chapters 1–9 contain extended discourses, while chapters 10–31 contain the proverbs per se (see “Genre” below). The discourses in the first nine chapters have the following outline:

The preamble (1:1–7)

Avoid evil associations (1:8–19)

Do not resist Wisdom (1:20–33)

The benefits of the way of wisdom (2:1–22)

Trust in Yahweh (3:1–12)

Praising wisdom (3:13–20)

The integrity of wisdom (3:21–35)

Embrace wisdom (4:1–9)

Stay on the right path (4:10–19)

Guard your heart (4:20–27)

Avoid promiscuous women (part 1) (5:1–23)

Wisdom admonitions: loans, laziness, lying, and other topics (6:1–19)

The danger of adultery (6:20–35)

Avoid promiscuous women (part 2) (7:1–27)

Wisdom’s autobiography (8:1–36)

Miscellaneous wisdom sayings (9:7–12)

The second part of the book (chaps. 10–31) seems more randomly structured, with the individual proverbs moving from one topic (laziness, parental authority, wealth and poverty, speech, etc.) to another in no apparent order. Some recent commentators have tried to discover a deep structure to the material, but they have failed to convince a wide audience. As we will see below (“Theological Message”), the fact that the discourses precede the proverbs has important theological significance.

Genre. Proverbs is a book of wisdom. On the surface, biblical wisdom appears to be practical advice about how to live life. How does one navigate difficulties in order to achieve success, defined as a happy, prosperous, productive life? In many ways it is similar to the modern concept of emotional intelligence. It is not so much a matter of knowing facts as it is a skill of living, saying the right thing and doing the right thing at the right time.

But careful reading of the book demonstrates that wisdom is deeper than practical lessons in living. Wisdom from the start involves a theological dimension. As explained more fully below, one cannot be wise unless one has a proper relationship with God. After all, “the fear of the Lord is the beginning of knowledge” (1:7).

As a book that teaches wisdom, Proverbs fits into a category of literature that includes Job and Ecclesiastes as well as various psalms (e.g., Pss. 1; 49; 73).

Within the book of Proverbs, we discover two dominant types of literature: the discourse and the proverb per se.

The discourse is the major genre of chapters 1–9. These are extended speeches, typically of a father to a son (e.g., 1:8–19), but occasionally of Wisdom to all the young men who are going by (1:20–33). Both the father and Wisdom encourage their hearers to stay on the path of wisdom, which leads to life, and to avoid folly, which leads to death. Most of the discourses of Proverbs begin with an exhortation that summons the hearer to pay attention and often gives motivation for doing so. It is followed by a lesson (notice, e.g., the extensive teaching about proper sexual relationships in chaps. 5–7). A conclusion typically talks about the consequences of listening or not listening to the lesson.

The bulk of the second part, chapters 10–31, is proverbs per se, though there are longer forms, such as the poem to the virtuous woman (31:10–31). The proverb is a short (typically a two-part parallel line) saying that provides an observation, warning, or encouragement concerning a certain type of behavior. An example is the observation in 10:4: “Lazy hands make for poverty, but diligent hands bring wealth.” Although this proverb simply makes an observation, it implicitly offers encouragement to live with diligence in order to avoid poverty.

The proverb as a genre makes no claim to universal truth. While some proverbs are always true by virtue of their link with a law that is always true (e.g., 30:20, reflecting the commandment not to commit adultery), the proverb itself does not claim to always be true. Proverbs are true only if applied at the right time and in the right situation. That is why we encounter contradictory proverbs such as 26:4 and 26:5, where the advice not to answer a fool is followed immediately by the advice to answer a fool. The wise person must read the situation in order to know which of these two proverbs is applicable.

The circumstantial nature of proverbs is also typically true of observations such as the one in 10:4, noted above. It is not always true that lazy people become poor or that hard workers become rich. The former might inherit a fortune, while the latter might have their hard work destroyed by a natural catastrophe.

In order to use proverbs correctly, readers and users of proverbs must recognize the circumstantial nature of the truth claims of a proverb. After all, proverbs misused are useless (26:7) and even dangerous (26:9).

Another common misuse of a proverb involves the “rewards” and “punishments” described in relationship to wise and foolish behavior. These are not promises. They are, instead, the most likely outcome from a particular course of action, all other things being equal. Thus, the advice to “start children off on the way they should go” tells parents the best route to a desired end (22:6). If they do so, it is likely that their children will not turn from the way of wisdom. But there is no guarantee. Other factors might lead the child astray.

Style. The book of Proverbs is poetry (see Imagery; Poetry). It utilizes figurative language to convey its message. Perhaps the most intriguing image in the book is that of Wisdom (see below). The poetry of Proverbs also uses sound plays as well as the acrostic form (31:20–31) (see Acrostic).

Theological Message

Fear of the Lord. According to Proverbs, no one can be wise without having the proper relationship with God (1:7). This relationship is characterized by “fear.” This fear is not horror, but it is more than respect. The point is that the wise person must understand that God, and no one else, is at the center of the universe, that God is more important than any human being. After all, God created the world (3:19–20; 8:22–31), so it is important to know one’s place before the Creator in order to understand how the world works.

Wisdom and Folly. The relational nature of wisdom as “fear of the Lord” is taught in yet another intriguing way. In 1:20–33; 8:1–36; 9:1–6 the reader encounters a woman, Wisdom, who invites all the young men (the readers) to dinner. Such an invitation presumes an intimate relationship. The location of Wisdom’s home on “the highest point of the city” (9:3) reflects the location of the temple and indicates that Wisdom stands for Yahweh’s wisdom, even Yahweh himself. On the other hand, in 9:13–18 another woman, Folly, issues a rival invitation. Her home too is on “the highest point of the city” (9:14), indicating that she stands for a god as well, but in her case the false gods of the nations. In chapter 9, the reader must decide with whom to dine, Wisdom (Yahweh) or Folly (false gods). Thus, wisdom and folly are not only practical, but also theological categories. Someone who acts wisely is behaving like a proper worshiper of the true God, whereas someone who acts foolishly is behaving like an idolater.

New Testament Connections

The Letter of James has many interesting connections with Proverbs. It describes “the wisdom that comes from heaven” (3:17) and speaks to a number of proverbial topics. In terms of the latter, the extensive teaching about speech is notable (3:1–12).

The most striking NT connection to Proverbs, however, comes in the association drawn between Jesus and Wisdom, particularly as she is described in Prov. 8. John 1 describes Jesus as the Word in language reminiscent of Wisdom, and he is connected with Wisdom in Matt. 11:19; Col. 1:15–20; Rev. 3:14. It is not that Wisdom is a prophecy of Jesus, but the NT associates this figure of Yahweh’s wisdom with Jesus because in him “are hidden all the treasures of wisdom and knowledge” (Col. 2:3).

Clothed

Articles of Clothing

Special Functions of Clothing

Clothes

Articles of Clothing

Special Functions of Clothing

Clothing

Articles of Clothing

Special Functions of Clothing

Dress

Articles of Clothing

Special Functions of Clothing

Forerunner

A soldier who goes ahead of the main army as a scout, or a herald who travels ahead of a political delegation to announce the arrival in a city of an important figure such as a king. In the apocryphal book Wisdom of Solomon, “forerunner” is used to describe ravaging wasps that God sends ahead of Israel’s army as it invades to conquer the promised land (Wis. 12:8).

The only instance of “forerunner” in the NT is Heb. 6:20. Here the word is used to describe Jesus Christ’s entrance into the heavenly holy of holies by virtue of his sacrificial death. As a forerunner, Jesus enters into the fullness of God’s presence on behalf of everyone who trusts in him.

Although the specific word is not used, the concept of a forerunner is seen clearly in the ministry of John the Baptist. The OT prophets spoke of a messenger (Mal. 3:1; cf. 4:5–6) and herald (Isa. 40:3–9) who would come announcing salvation and the establishment of God’s kingdom on earth prior to the coming of the Messiah. The NT clearly indicates that John the Baptist is this herald (Matt. 3:1–12; 11:10; Mark 1:2–8; Luke 1:76; 3:1–18; see also John 1:6–8, 19–34). Using the language of the prophets, the Gospels describe John’s ministry as one of preparation for the ministry of Jesus Christ, a preparation focused primarily on personal and corporate repentance. John’s vivid preaching and effective ministry led to him being mistaken for the Messiah (Luke 3:15–16). John makes it clear that he is simply the forerunner (John 1:20, 23), the one who comes to “prepare the way for the Lord” (Isa. 40:3; cf. Mal. 3:1), the Lord who himself will usher in God’s kingdom in its fullness.

Garments

Articles of Clothing

Special Functions of Clothing

John the Baptist

A Jewish prophet at the time of Jesus, he was the son of priestly parents (Zechariah and Elizabeth), executed by Herod Antipas, and identified as “John” (a common Jewish name), often with the title “the Baptist” or “the Baptizer,” the latter possibly being the older title.

Our primary sources on John the Baptist are the canonical Gospels, Josephus (Ant. 18.116–19), and Acts. Both Jewish and Christian sources note John’s message of the kingdom, call to baptism, and popularity. Josephus and the Gospels can speak of him without introduction. In the Gospels, only Jesus is a more prominent character. It is possible that the typical peasant was more familiar with John than with Jesus, at least until after Pentecost.

The Gospels, particularly Luke, parallel the stories of John and Jesus. Both had an annunciation, a miraculous birth accompanied by praise, and a martyr’s death. Both gathered disciples, announced the kingdom, denounced the Jewish leadership, and practiced baptism. It is easy to see how some on the periphery confused the characters (Mark 8:28).

Ministry

Dressed in a prophet’s garment of camel’s hair (Matt. 3:4; cf. 2 Kings 1:8; Zech. 13:4), the Baptist is noted for emerging from the wilderness and preaching near the Jordan. He called all listeners to repent to prepare Israel for the coming covenant of the Spirit. He and his message were well known, disconcerting Jerusalem’s powerful elite (Mark 11:32) and enthralling the masses (Matt. 3:5–6).

John the Baptist unwaveringly maintained that he was sent to introduce the Son (or Chosen One) of God, who would baptize with the Holy Spirit (John 1:33–34; cf. Matt. 3:11–12 pars.). This one was not named, but the Baptist was told how he would know him: “The man on whom you see the Spirit come down and remain is the one” (John 1:33). Thus, the Baptist could claim, “I myself did not know him” (John 1:31), more likely meaning that the Baptist did not know Jesus was the one until the Spirit descended on him (1:32). It is less likely that John meant that he had not met his cousin previously (Luke 1:39–45). Jesus accepts (and validates) the Baptist’s proclamation both at the beginning of his ministry (Mark 1:9) and again later (Luke 16:16; John 5:35; 10:41).

After his imprisonment, the Baptist seems less certain of his earlier identification of Jesus as the coming one (Matt. 11:2–3). It should also be noted that John had not disbanded his disciples. After his death, some continued to preach his baptism of repentance as far away as in Ephesus (Acts 18:24–26; 19:1–7). Similarly, Jesus’ last description of the Baptist is ambiguous. It is guarded but still complimentary (John 5:32–36; 10:41) and even lofty: “Among those born of women there has not arisen anyone greater than John the Baptist”; however, Jesus’ next statement could be interpreted to mean that the Baptist was not yet part of the coming kingdom: “Yet whoever is least in the kingdom of heaven is greater than he” (Matt. 11:11). Like everyone else, John was confused by Jesus’ preaching ministry. Jesus was not acting like the Messiah they were expecting (Luke 7:18–20). The Gospels offer no final verdict on the Baptist.

Message

Like Isaiah, the Baptist’s message of restoration of the kingdom meant comfort and hope for those preparing for its arrival (Isa. 40; Mark 1:2–6) and judgment for those unprepared (Isa. 41; Matt. 3:7–10; Luke 3:7–9). The return of the kingdom was by a new covenant, marked by the Spirit (Mark 1:2–8). Cleansing with water is connected to replacing the old covenant (etched in stone) with the new (imbedded in hearts with the Spirit) by the prophets (Ezek. 36:24–28; Jer. 31), by the Baptist (John 1:31–33), by Jesus (John 3:5), and by early Christians (2 Cor. 3; Heb. 9–10). Preparing (Matt. 3:3) meant repenting and living in piety and justice as a member of the kingdom (Luke 3:10–14). This commitment of renewed faithfulness was marked by one’s own (ethical) cleansing, symbolized in baptism. While ritual lustrations were somewhat common for initiation or membership in a group, John the Baptist called all who would devote themselves to God to repent, confess their sins, and be baptized (Mark 1:4–5).

The Synoptic Gospels portray Jesus and John as allies in announcing the kingdom. It has been argued that the Fourth Gospel has an anti-Baptist polemic. Because of historical elements (in Ephesus?), it may be more accurate to say that the Fourth Gospel strives to clarify the Baptist’s place in salvation history. He is subordinate to Jesus by divine design (John 1–5) and by deed (John 10:41). He was the Elijah who was to come before the Christ (Matt. 11:14).

River

Rivers in Cosmology

Genesis 2:10–14 describes the garden in Eden as the source of an unnamed river that subsequently divided into four “headwaters”: the Pishon, the Gihon, the Tigris, and the Euphrates. This description defies any attempt to locate the purported site of Eden in terms of historical geography. The Tigris and the Euphrates do not diverge from a common source, but instead converge before emptying into the Persian Gulf. Moreover, the Gihon, if it is to be identified with the sacred spring of the same name in Jerusalem (1 Kings 1:45), is several hundred miles away from the Tigris and the Euphrates. The Pishon is otherwise unknown. If, as various commentators since antiquity have suggested, the Gihon and the Pishon are to be identified with other great rivers in the same class of importance as the Tigris and the Euphrates (the Nile, the Ganges, etc.), then this would further confound any attempt to understand Gen. 2:10–14 in terms of historical geography. The image of four rivers emanating from a primordial garden and dividing unnaturalistically from a common source is attested in ancient Near Eastern art, notably in the eighteenth-century BC wall painting illustrating the investiture of Zimri-Lim. In this image, two goddesses stand in a paradisiacal garden, guarded by mythical, sphinxlike creatures (cf. the cherubim in Gen. 3:24), holding vessels from which four rivers flow.

In his vision of the restored land of Israel, Ezekiel sees a great river emanating from the temple in Jerusalem, flowing into the Judean desert, and ultimately turning the Dead Sea into freshwater (Ezek. 47:1–12). Along the banks of the river, Ezekiel sees fishermen and perpetually fruitful trees. Similarly, the vision of the new Jerusalem in Rev. 22:1–2 describes a river of the “water of life” flowing through the city and watering trees that bear fruit in every month. In both cases, the visions draw on the notion that Jerusalem is the cultic and religious center of the world and therefore endow its spring—geologically speaking, an insignificant body of water—with a cosmological significance. It was perhaps this same impulse that led the author of Gen. 2:13, probably himself a Jerusalemite, to mention the Gihon in the same class as the Tigris and the Euphrates.

In Ps. 89:25, in the context of a poem describing the adoption of the Davidic king as a divine son, God is described as promising to “set his hand over the sea, his right hand over the rivers.” Like the sea, a symbol of cosmic chaos in ancient Near Eastern mythology, the rivers represent a force that is overcome by the divine warrior and then placed under the subjection of his human representative, the beloved king. In this connection, it is significant that the exodus—in many ways the preeminent foundational moment of the Israelite religion—involved the splitting of both a sea (Exod. 14:21–22) and a river (Josh. 3:16; Ps. 114:3) and the subsequent passage of the Israelites on dry ground. This people-creating deliverance, in turn, is comparable to the account of creation in Gen. 1, where the Creator God drives back the waters to prepare a dry-ground habitation for humanity (vv. 9–10). In Ugaritic mythology, Yamm, the sea god, also bore the epithet “judge river,” underscoring the cosmological connection between sea and river. As we will see, prophetic oracles of divine judgment, especially when they are directed against the river-based civilization of Egypt, often recapitulate the theme of the God of Israel fighting against the river.

The Nile River

The Nile (Heb. ye’or) is fed by two major tributaries: the White Nile, which begins at Lake Victoria, and the Blue Nile, which begins in Ethiopia. At over four thousand miles, the Nile is the longest river in the world. The ancient civilization of Egypt depended entirely on the flow of the Nile and upon its annual flood (the “gift of the Nile”) for irrigation of crops. Even today, arable land along the Nile is confined in some places to an area no more than a few miles from its banks.

Given the dependence of Egyptian civilization on the Nile, especially its annual flood and the accompanying deposit of silt, it is not surprising that the river figured prominently in Egyptian mythology and religion. In particular, the story of the dying and rising god Osiris was linked with the annual ebb and flow of the great river. The annual inundation is still impressive today; an ancient impression may be gleaned from Amos 9:5, where the prophet appeals to the rising and falling of the Nile as a description of divine, earth-melting judgment.

Two of the plagues sent by God upon the Egyptians took place at the Nile, an appropriate setting for a confrontation between the God of Israel and the Egyptian pharaoh, himself a living representation of the Egyptian pantheon. In Ezek. 29:3 the God of Israel says to Pharaoh, “I am against you, Pharaoh king of Egypt, you great monster lying among your streams. You say, ‘The Nile belongs to me; I made it for myself.’ ” Since the Nile was perhaps the preeminent natural or environmental symbol of Egyptian culture, the God of Israel’s assertion of control of that river would have been understood as an unmistakable claim to sovereignty. At the time of the birth of Moses, the Nile was a place of extinction for the Israelites, for Pharaoh had commanded that every boy born to the Hebrews be thrown into the Nile (Exod. 1:22). Ironically, Moses was saved when his mother put him in the Nile in a pitch-coated basket, where he was found by the royal daughter of Pharaoh, who had come to the Nile to bathe (2:3, 5).

God told Moses to confront Pharaoh at the Nile (Exod. 7:15), and the first plague with which God afflicted the Egyptians consisted of turning the Nile into blood, causing its fish to die and rendering its water unsuitable for drinking. The Egyptians were forced to dig wells along its banks (7:20–21). The second plague involved the multiplication of frogs in the Nile, to the point of great inconvenience (8:3).

Isaiah continues the theme of God punishing the Egyptians by attacking the Nile: “The waters of the river will dry up, and the riverbed will be parched and dry. The canals will stink; the streams of Egypt will dwindle and dry up. The reeds and rushes will wither, also the plants along the Nile” (Isa. 19:5–7). The passage goes on to underscore the importance of the Nile as a source of irrigation water and fishing and the devastation that results from the failure of the Nile to flood as expected. In other texts, where the emphasis is on the better fortunes of Egypt, the power of Egypt is symbolized by the mighty Nile: “Who is this that rises like the Nile, like rivers of surging waters? Egypt rises like the Nile. . . . She says, ‘I will rise and cover the earth; I will destroy cities and their people’ ” (Jer. 46:7–8).

The Euphrates River

The Euphrates is the westernmost of the two great rivers of Mesopotamia (along with the Tigris [see below]), the land “between the rivers.” As mentioned above, the Euphrates was one of the four rivers flowing from the garden of Eden, according to Gen. 2:14. Along the Euphrates were located the ancient cities of Carchemish, Emar (Tell Meskeneh), Mari, Babylon, and Ur. The Euphrates runs over seventeen hundred miles from northwest to southeast, beginning in the mountains of eastern Turkey before joining with the Tigris and entering the Persian Gulf.

In the Bible, the Euphrates represents the northern boundary of the territory granted to Abraham (Gen. 15:18; see also Exod. 23:31). David extended his territory as far as the Euphrates when he fought the Aramean king Hada-de-zer (2 Sam. 8:3), and so the dimensions of Israel at its apex under Solomon are described as controlling all the kingdoms “from the Euphrates River to the land of the Philistines, as far as the border of Egypt [i.e., the southern limit of his realm]” (1 Kings 4:21).

In addition to its significance as a political boundary, the Euphrates marked an important cultural boundary in Israelite thought. Abraham and his family are remembered as having come from “beyond the Euphrates River” (Josh. 24:2). The exile was described as a scattering “beyond the Euphrates River,” an expression that underscores complete dispossession from Israel’s own land (1 Kings 14:15). Interestingly, the cultures to the east of the Euphrates shared the notion that this river marked a major boundary, as evident from the convention among the Neo-Assyrians and the Persians of referring to western lands by the name “Beyond the River” or “Trans-Euphrates” (Akk. eber-nari; Aram. abar nahara). This was the name of the province encompassing the land of Israel in the time of Ezra (see Ezra 4:10).

Isaiah made use of the association between the Euphrates and the Mesopotamian empires when he likened the king of Assyria to the mighty waters of the river (Isa. 8:7). The Euphrates figures prominently in Revelation, where it restrains punishment from the north, a punishment that is released when God dries up the river, allowing “kings from the East” to cross over (Rev. 9:14; 16:12).

The Tigris River

Along with the Euphrates, the Tigris (Heb. khiddeqel ) was one of the two rivers of ancient Mesopotamia. The Tigris lies east of the Euphrates and runs over a course of approximately 1,150 miles from northwest to southeast, finally joining with the Euphrates and emptying into the Persian Gulf. In antiquity, the cities of Calah, Nineveh, and Ashur lay along the Tigris. The Tigris is mentioned twice in the Bible: first, as one of the four headwaters emanating from the garden of Eden (Gen. 2:14) and, second, as the location of Daniel’s visionary experience (Dan. 10:4).

The Jordan River

The Jordan (Heb. yarden) runs southward from the Hula Valley into the Sea of Galilee (also known as the Sea of Tiberias; modern Lake Kinneret) and from there through a river valley (the “plain of the Jordan” [see Gen. 13:10]) to the Dead Sea. Over its course of approximately 150 miles, it descends dramatically from an elevation of approximately 200 feet in the Hula Valley to an elevation of 690 feet below sea level at the Sea of Galilee, and then farther downward to an elevation of 1,385 feet below sea level at the Dead Sea. Fittingly, the name “Jordan” is related to the Hebrew word yarad (“to go down”).

In the story of the exodus and conquest, the Jordan River marked the boundary of the “promised land,” despite the fact that two and a half tribes received inheritances on the eastern side of the river (the Transjordan [see Num. 32:32; 34:12, 15]). For those living in the land of Israel, the river marked the boundary between them and what they termed “the other side of the Jordan” (Heb. ’eber hayyarden [Num. 32:19; Deut. 1:5]).

In the OT, several memorable stories are set near the Jordan. In addition to Joshua’s dramatic crossing of the Jordan (Josh. 3:1–17), the “fords of the Jordan” were strategic locations, and it was there that the Gileadites slaughtered forty-two thousand Ephraimites as they attempted to return to their territory on the western side of the Jordan (Judg. 12:5). Elisha instructed Naaman, the leprous Aramean general, to bathe seven times in the Jordan for the healing of his condition (2 Kings 5:10). When Elisha’s companions wished to build shelters for themselves, they went to the Jordan, where they knew they would find abundant vegetation and poles (2 Kings 6:2; cf. Zech. 11:3). When one of them dropped an iron ax head into the water, Elisha caused it to float to the surface (2 Kings 6:6–7).

In the NT, the Jordan was the site of much of John the Baptist’s ministry (Matt. 3:5–6; Mark 1:5; Luke 3:3). John 1:28 specifies that John was on the eastern bank (also John 3:26; 10:40). It was in the waters of the Jordan that he baptized those who came to him, including Jesus (Matt. 3:13; Mark 1:9; Luke 3:21).

Tributaries of the Jordan

South of the Sea of Galilee, the Jordan is fed by several tributaries. The Yarmuk River joins the Jordan just south of the lake, draining the biblical region of Bashan to the east. The Wadi Far’ah joins the Jordan from the west, halfway between the Sea of Galilee and the Dead Sea, and drains the hill country of Ephraim. Nearly across from the Wadi Far’ah, the biblical Jabbok River (Wadi Zerqa) enters the Jordan from the east. In biblical times, the Jabbok was the limit of Ammonite territory (Num. 21:23–24). The Arnon River (Wadi Mujib), not a tributary of the Jordan, enters the Dead Sea from the east, opposite En Gedi. It was the border between the Moabites and the Amorites (Num. 21:13).

The Wadi of Egypt

In a number of texts the “wadi of Egypt” (or “brook of Egypt”) represents the far southern limit of Israelite territory. Some ancient interpreters understood this as referring to the Pelusian branch of the Nile River delta, while most modern scholars favor the Besor River, farther east, in present-day Israel. Besides the Bible, Assyrian texts also refer to the Wadi of Egypt. In 733 BC Tiglath-pileser III set up a victory stela there, perhaps to advertise to the Egyptians the southern extent of the territory that he claimed for Assyria.

Several biblical passages refer to the Shihor River as marking a boundary between Egypt and Israelite territory (Josh. 13:3; 19:26; 1 Chron. 13:5; Isa. 23:3; Jer. 2:18).

The Orontes River

Although it is not mentioned in the Bible, the Orontes marked an important international boundary in the biblical world. The Orontes begins in the Bekaa Valley in present-day Lebanon, then flows northward between the Lebanon and the Anti-Lebanon mountain ranges before turning sharply westward to empty into the Mediterranean Sea. Along the Orontes lay the kingdom of Hamath (see, e.g., 2 Sam. 8:9; 2 Chron. 8:3; Jer. 39:5). Because it ran through a valley that was an artery of travel from north to south, the Orontes was the perennial focus of strategic interest, and several important battles were fought at or near the Orontes. In 1274 BC the Egyptian pharaoh Ramesses II fought the Hittite king Muwatallis II at the Battle of Kadesh. In 853 BC the Assyrian king Shalmaneser III was challenged at Qarqar on the Orontes by a coalition led by Hadadezer of Damascus and including King Ahab of Israel.

Rivers and Waterways

Rivers in Cosmology

The Nile River

The Euphrates River

The Tigris River

The Jordan River

Tributaries of the Jordan

The Wadi of Egypt

Several biblical passages refer to the Shihor River as marking a boundary between Egypt and Israelite territory (Josh. 13:3; 19:26; 1 Chron. 13:5; Isa. 23:3; Jer. 2:18).

The Orontes River

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1. We Ache to Know God’s Blessings

Illustration

Joel D. Kline

In his book, Faith Works, Jim Wallis writes of a personal experience I heard him share in a class several years ago, while I was doing sabbatical study at Harvard Divinity School. Jim Wallis is a leader of the Sojourners community, intentionally located in a poor inner-city neighborhood of Washington, D.C. After living in that neighborhood for more than twenty years, Wallis found himself the victim of a mugging. Preoccupied with an upcoming speaking opportunity, Jim failed to "watch his back" as he turned the corner on a deserted street, and by the time he heard the running feet behind him, it was too late. As he turned around, he was hit by something sharp enough to open a gash over one eye, and he immediately felt the blood running down his face. Several hands pushed him to the ground, and he could hear one of his assailants shout, "Keep him down! Get his wallet! Take his money!"

Popping up quickly to face the muggers, Jim discovered that there were four of them, all young teenagers, no one more than fourteen years of age. The youth circled Jim, and the youngest one, who couldn't have been more than twelve years old, clearly had watched a lot of television, because he began to flail away at Jim with earnest but ineffectual karate kicks. Noting that the youth weren't carrying guns, Jim decided to confront them with what they were doing. "Stop it! Just stop it!" Jim scolded them. "You guys have got to quit terrorizing people like this." The young teens, taken by surprise, dropped their hands, so Jim continued, "I'm a pastor. You boys want to try and beat up a pastor and take his money? Come on ahead. Take your best shot." At that they fled down the street, but the little karate kicker turned back, looking directly in Jim's eyes with a sad expression and saying in a sincere voice, "Pastor, ask God for a blessing for me."

Who among us does not yearn for a blessing from God? Even those we are tempted to write off as too tough, too entrenched in destructive behavior—buried deep beneath the hardened exterior there is a yearning for blessing. Whether a troubled youth, one struggling with addiction, or the "respectable" person fearful of giving voice to his or her own inner struggle—whatever our situation in life, we ache to know God's blessing.

2. The Word Became Flesh

Illustration

Joel D. Kline

In The Message, Eugene Peterson paraphrases the familiar words of the Word becoming flesh this way: "The Word became flesh and blood, and moved into our neighborhood." This is the remarkable truth we celebrate during the Christmas season, a truth we would do well to carry into the new year—that ours is a creating God who continues to act in human life, bringing light into our darkness, hope into our despair, life into our brokenness, love into our fear and suspicion and dread. And perhaps it is only when life is at its toughest, when that light seems most elusive, that faith begins to make sense at all. For it is faith that empowers us, when immersed in darkness, to trust in the presence of the light.

3. The Church Is There, The Word Becomes Flesh

Illustration

William B. Kincaid, III

Jerry had lived down the street from the church for nine years, but no one in the church or the neighborhood knew him very well. He didn't participate in the church or community. One afternoon his wife suffered a major stroke, and all there was to do was wait. Jerry and his three children waited 39 days in the hospital, but they didn't wait alone. Every single day of that 39-day stretch somebody from the church stopped by to say hello. Two church members drove grandchildren back and forth to school, ball games, and dances. Another church member mowed Jerry's yard and watered his flowers. Another person from the church transferred sick days from her account to Jerry's account so that Jerry would continue to receive a salary. During that time the people from the church got to know Jerry and came to appreciate him very much. On the day when Jerry's wife died, people from church were there. And the Word became flesh.

4. Good Advance People

Illustration

Alex Stevenson

Once upon a time there was a politician who was running in a very close election He had a firm grasp of the issues and many good ideas. The problem was he had no name recognition. The voters simply did not know who he was or what he stood for. To make up for this handicap he had to get out and meet the voters. He needed to advertise and get the word out. He had to shake every hand and kiss every baby he could.

To handle this most important public relations part of the campaign he had a very good friend. The problem was his friend wasn't very good. Often times the advertisements were muddled and even wrong. Once during a whistle stop tour no one showed up, not even the mayor of the town they were in and the mayor was a supporter. The problem was that this advance man had failed to tell anyone that the candidate was coming.

The others who worked for the candidate began to wonder why he kept this guy around. In the last days of the campaign it all fell apart. In the end the candidate lost the election by a very slim margin. If his advance man had not been so incompetent they would have won. You see, we are supposed to be advance people for Jesus. Sometimes I wonder why he doesn't fire us.

5. The Truly Human Christ

Illustration

Donald B. Strobe

In the early years of the Church Gnosticism gave rise to the heresy of "Docetism," from the Greek dokeo which means "to seem." This heresy taught that Jesus never had any real human body, but just sort of flitted over the earth like a ghost. It is interesting to note that in the familiar "Apostles' Creed" the phrase "born of the Virgin Mary" was inserted in the first place not to emphasize the word "virgin," but rather to emphasize the word "born."

Lest you think that this theological debate is long, long ago and far away, may I hasten to suggest that there are still a lot of happy Gnostics and Docetists among us. The theology of Mary Baker Eddy which forms the basis of Christian Science certainly leans in the direction of Gnosticism. Most popular piety has a Gnostic Christ who never really quite touches this earth. When British mystery writer and lay theologian Dorothy Sayers' famous cycle of plays "The Man Born to be King" was first performed on the radio in England in 1941, there were strong protests. Mr. J.W. Welch, then director of Religious Broadcasting for the BBC had this to say of the critics: "The disturbing feature of the opposition was its revelation of a widespread and seriously defective theology of the Incarnation. The Word was made flesh'- how many of us dare believe that? Some listeners were quite incapable of believing that Christ laughed, said Good Morning,' or was in any sense fully human."

6. Body Language

Illustration

Donald B. Strobe

Presbyterian preacher Thomas Hilton tells of watching Billy Graham on television a few years back, when his small daughter Karin came into the living room and looked at the television set and exclaimed, "Dad, what is he so mad about?" To a small child the body language of a person is often more important than the verbal language. She saw the raised arm, heard the loud voice, saw the intense face, and assumed anger. I have an idea that was not the message that Billy was trying to get across, but children are especially good at reading the body language of adults. And sometimes our actions speak much louder than our words.

This familiar fact has opened up a whole new realm of study. We call it "body language," and it was popularized by a book of that title written by Julius Fast. The book highlights the well-known fact that we are known by others as much by how we look and act as by what we say. One researcher has come up with the estimate that feelings are expressed to others 7% through words, 38% through vocal tone, and 55% through facial expression. (I always wondered why I hate telephones so much. Now I know: I can't see what people are saying!)

"Body language." That's what the author of the Fourth gospel was talking about when he sat down to write the first chapter. In fact, that was the primary reason that he wrote the Gospel in the first place.

7. Too Big to Be Understood

Illustration

Bill Bouknight

I often stop at a certain restaurant in town which has a first-class aquarium. It contains a glorious assortment of tropical fish with colors so extraordinary that only God's personal coloring set could have decorated them. It takes a lot of work to run an aquarium. The owner monitors the oxygen and nitrate levels and the ammonia content. The water is filtered. Vitamins, antibiotics and sulfa drugs must be pumped in. The fish have to be fed regularly. Now with all that care and attention, you would think that the fish would adore the owner. But they don't. Anytime he comes around, they dart away in fear. The owner is like a god to those fish, too big to comprehend, too frightening to love. The only way to change that would be for the owner to somehow become a fish and communicate the true message. Similarly, God had to become a person to communicate with us. "The Word became flesh and dwelt among us, full of grace and truth."

8. Trying to Recognize God

Illustration

Johnny Dean

In Auden's Christmas oratorio, "For the Time Being," it is King Herod, a thoroughly reasonable and ultimately practical person, who prays for a God he can recognize on sight, one who is not the least bit extraordinary, someone like himself. Is that what we want, too? This is precisely the One whom John the Baptist will not produce. John stands there for eternity, interrupting our carefully planned Christmases with his thought-provoking announcement: "Among you stands one whom you do not know." You see, we handle the treasures of Christmas with such familiarity and casualness that we're likely to forget that the coming of the Messiah, the Promised Redeemer of God, Emmanuel, is always clothed in mystery. The One who is present to us is always the One who is hidden from us.

9. Keeping Expectations Low

Illustration

Billy D. Strayhorn

One of my favorite sources of illustrations used to be the comic strip Calvin and Hobbes. I miss that little miscreant and his stuffed tiger. In one of the strips, Calvin is talking to Susie (remember, his arch enemy) about a test they had just taken and asked her: "What grade did you get?" Susie says, "I got an A."

Calvin replies, "Really? Boy, I'd hate to be you. I got a C."

Curious, Susie asks, "Why on earth would you rather get a C than an A?!"

Too which Calvin smugly replies "I find my life is a lot easier the lower I keep everyone's expectations."

10. John’s Understanding of Self

Illustration

Brian Stoffregen

Peter Steinke in Healthy Congregations: A Systems Approach, has a chapter called "The Immune Congregation." In this chapter he states: "The immune system is a network of cells that recognize and attack foreign invaders. The system asks one profound question: What is self, and what is not self?" [p. 91]

A little later he applies this insight:

The community needs an immune response, to determine what is self and not self. The community needs to ask, for instance, if a certain action continues, whether it will enhance the mission of the congregation or detract from it. Does an individual's or a group's behavior contradict or serve the congregation's purpose? Is there clarity about who is responsible for what and accountable to whom. [p. 91]

In a sense, that is what John does in vv. 19-28. He is both defining who he is and who he is not. He is clear about who he is and his mission. When he states that he is not the Christ and he is not Elijah and he is not one of the prophets, he is not saying that the Christ or Elijah or the prophets are bad; but simply that he is not them. Being clear about who he is and his mission, also means that he is clear about who he is not and what things will not contribute to his mission. While such an understanding of self (and non-self) is important for individuals, Steinke goes a step further and says that it is an essential part of being a healthy congregation.

11. Only When I'm Alone

Illustration

Mary Lynn Tobin

It may be that one of our own challenges is to know who we aren't. There's a story about a woman finding herself alone in an elevator with the famous and very handsome Robert Redford. As the elevator moved up the floors, the woman, like many of us might, found herself uncontrollably staring at the movie star. Finally, in her excitement and nervousness, she blurted out: "Are you the real Robert Redford?" To which Redford responded, "Only when I'm alone."

That story reveals that Robert Redford is not simply another pretty face, but he has grown into a wisdom that must serve him well. For like John the Baptist, he obviously knows who he is not.

12. The President as a Mouse

Illustration

Vince Gerhardy

This may sound ridiculous but it gives us an idea of what it means when we say God became human and made his dwelling among us. Imagine the most powerful and prestigious person in the world, let's say the president of the United States, of his own free-will becomes a mouse – small, furry, insignificant, and extremely helpless and vulnerable. He chooses to become a mouse because he wants to live among all other mice. He leaves the White House, and the prestige and honor that go with his office. He becomes a mouse in order to help all other mice.

There are mousetraps in kitchens all around the world. The people who own these kitchens are determined to kill every last mouse. And one after another the mice are killed. The President shouts at the mice until he is hoarse to warn them of the danger and shoos them away but the smelly cheese on the deadly mousetraps is just too inviting. And so the most powerful man in the world happily becomes a mouse because he loves all mice and wants to do something to save them.

In a similar way and in a more radical way the all-powerful and eternal God has chosen to plunge himself into the arena of human life as you and I live it, and take on the flesh and bones of our humanity.

13. Christmas Light: His Name Is Jesus

Illustration

Walter W. Harms

We enjoy the Christmas lights that are so plentiful this time of year. The many, many outdoor decorations. The lit up, blown up snowmen and Santa Clauses in the front yards. A house in one neighborhood had over 10,000 lights in its front yard--several nativity sets, reindeer and Santas on the roofs, candy canes, lighted trees-flickering, following, static lights, even on the front of the pickup parked in the drive way with its glowing wreath.

As we begin to think about this message, the shadows of the not-so-late afternoon are cutting down on the warmth and the strength of the sun. It is almost winter, almost cold - almost.

We would like to think that the lights of trees, the outdoor displays, would do away with the darkness that surrounds us. It seems for a while to cause us to want to be helpful to the needy, the present-less, the homeless. More than coins hit the kettles of the Salvation Army collection tripods. Yet we know that next year the same problems - well, you don't have to wait until next year at Christmas, by January the old, the homeless, the hungry, the needy, the present-less will still be there.

The many lights do not make us any more cheerful as we struggle to be nice to the family members we really don't like or agree with, as we try to balance gift giving with credit card paying, as we want to provide warm homes and the tax bills need to be paid before the credit card bills arrive.

If we put on more lights at this time of year to cheer us and get us in the proper spirit to empty our wallets and max out our credit cards (if not there already!), is there really any point to it all? After all, all too soon we'll be storing all the lights away. Is there perhaps a light that really can take away, permanently - I think we would like it to be permanently - permanently take away the gloom, the sadness, the clouds that surround our lives that never seem to end?

John says there is. And his name is Jesus.

14. Our Misguided Goals

Illustration

William J. Kemp

There's an emptiness in pursuing anything less than God's call. Darrell Bock is one of those baby boomers who has entered mid-life. A teacher at Dallas Theological Seminary, he writes in Christianity Today how as a young, idealistic man, headed for seminary, he thought being a successful Christian meant "being a winner for God, taking control, and doing all I could for his kingdom...The essence of our spirituality was to do all we could for God in the 40 or so years we had." Now, at mid-life, he has discovered that such spirituality is empty. Much of it was influenced by American culture with its bent toward independence and self-fulfillment. Darrell writes:

"Many pews on Sunday morning are filled with people seeking God, praying like mad, studying the Word, but who still wonder why God seems so distant. Maybe it is because our culture has taught us to pursue goals that do not bring us closer to him. Perhaps those goals undermine the relationships we are to have with him and with others.

What are some of our misguided goals? "Where our culture says, 'Seek your place in the world!' our God says, 'Seek the kingdom of God.' Where our culture bids us to 'find yourself!' God calls us to 'lose yourself, and so find life.' Where our culture calls us to 'be your own self-made person!' our God calls us to become 'members together of one body...' Where our culture teaches us to 'look to your own needs and interests!' God calls us to have 'the attitude of Christ Jesus, who took on the nature of a servant.' Where our culture promises, 'You can have it all!' God calls us to 'consider it rubbish, that we might gain Christ.' Where our culture mandates, 'Be at the top of your game!' God calls us to 'be crucified with Christ.'

When we perceive our existence as a call from God rather than as a search for self we free ourselves from the maelstrom of self-oriented ambition and find our ultimate purpose in life."

That's where clarity is found not in knowing what we are looking for, but in answering Christ's call and abiding in him.

15. Divine Humility

Illustration

King Duncan

Two hundred years ago there was another man named John, a preacher of extraordinary power and influence in England and America. We know John Wesley as the founder of the Methodists. Surprisingly, however, Wesley was not the most popular preacher of his day. A man named George Whitefield preached to far more people than Wesley, baptized many more into the Kingdom of God and was a favorite of such prominent Americans as Benjamin Franklin.

Whitefield and Wesley were the best of friends until they had a severe falling out over Whitefield's strict adherence to Calvinist doctrine. Whitefield was asked following this falling out, "Do you expect that you will see John Wesley in heaven?"

"No," answered Whitefield.

"That's what I thought you would say," his questioner replied.

"But you don't know what I mean," said Whitefield. "Wesley will be so far up there near the great Throne, I will never see him."

Such an answer takes a certain kind of divine humility.

John the Baptist, in spite of his own popularity, sought to direct attention not to himself but to Jesus. That kind of humility is a rare commodity.

16. Extending Christ’s Love

Illustration

King Duncan

Some of you may be familiar with a story Fred Craddock once told about Dr. Oswald Golter. Dr. Golter was a missionary to China more than 60 years ago. After World War II he was asked to leave that country. So his missionary society wired him a ticket and Dr. Golter made his way to India to catch a ship home to America. While he was there he noticed that there were many Jews living in the area--in attics and sheds and barns. They were there because India was one of the few countries in the world that welcomed the Jews following the War. And Dr. Golter was excited to see them and went around and greeted them. It was Christmastime and he said to them “Merry Christmas to you!” And they said “We’re Jews.” “Well, I know,” said Dr. Golter, “but Merry Christmas anyway.” “I tell you,” they responded, “we’re Jews. We don’t mark Christmas.” “I know” he said, “but if you did, what would you want for Christmas?” “Well if we did,” they replied, “then we probably would want some fine German pastries.” So Dr. Golter found a shop that sold fine German pastries, cashed in his ticket home and bought up boxes and boxes of pastry. He took it back to the barns and attics and sheds and handed it out to the Jews saying, “Merry Christmas to you. Merry Christmas.”

That story was told in the presence of Dr. Golter years later at a seminary where he was invited to speak. As he got up to the microphone a young seminarian stood up and said to Dr. Golter, “I can’t believe you did that. Those people aren’t Christians. They don’t even believe in Jesus Christ!” Dr. Golter nodded his head and said, “I know.” Then he added, “But I do. I do.”

17. The Inside Results

Illustration

King Duncan

Dr. Maxwell Maltz has gained quite notable fame through his popular self-help book entitled "Psycho-Cybernetics." The theory of psycho-cybernetics is based on Dr. Maltz's work as a plastic surgeon. Listen as he describes how he became interested in the human personality:

"One day many years ago a woman in her mid-twenties came to my offices. She had a deep indented scar on her left cheek, a constant reminder of an automobile accident she'd been in. She looked unhappy, with herself and her life."

"'Who wouldn't be, in her situation,' I asked myself. As a kid, looking in the mirror when she brushed her teeth or combed her hair, she saw a perfectly normal face and began to take it for granted. Now, when she looks in the mirror, she must think, `Gosh, I look awful! I used to have a normal face, now I have two entirely different cheeks.'"

"I told her that I'd remove the scar and, after surgery, she'd look fine once again. `Don't worry,' I said, `We'll take good care of you.'"

"She asked how she would look, and I reassured her and tried to soothe her fears. Later, I operated on her."

"After a week's time, she came back. I took the bandages off and handed her a mirror. Her scarred cheek was a thing of the past."

"Then I waited for her reaction. Many patients are overjoyed when they first see their new, improved image. But her reaction was uncertain; she expressed no real positive emotion. I waited a few seconds, then said, "What do you think? Do you like it?"

"She responded, `I really don't see any improvement.'

"I was stunned. My surgery had been totally successful. `Would you like to see the pictures of your face before the operation?'

"She looked at the "before" pictures, then surveyed her new face in the hand mirror.

"`It looks better,' she admitted, `but I don't feel better!'"

"Cases such as this one (and there have been many!) helped me to understand that all scars cannot be seen, that some are deeply embedded, worse than physical scars, they are inside us and infinitely painful."

It was those inner scars that Dr. Maltz sought to explore. Here is where our greatest needs lie "not on the outside of us, but on the inside. That, of course, is the meaning of the Gospel. "The light shines in darkness . . ." What is that darkness but the darkness of our own souls?

18. Advent: Time to Listen

Illustration

The famous poet W. H. Auden, once, in his older years, read some of his poetry at Princeton. The hall was packed with hundreds of students and faculty. They had come to hear "the great one." But when Auden (then an old man) began to read, his voice was so soft that even the microphone couldn't pick him up. So people began whispering to their neighbor: "What did he say?" And those who thought they had heard a part of what he'd said, whispered back the part they'd heard - or what they remembered from a prior reading of Auden, triggered (in that moment) by what they thought they'd heard. While others, not quite hearing - and not quite knowing - guessed at what he was saying. And pretty soon, the whispers drowned out the poet.

Which, if you ask me, is what sometimes happens in our churches, else why would there be so much interest in the word of God, yet so little clarity about the word of God? Unless, of course, we all whisper better than we listen.

Sometimes I wish God would scream. Or shout. At least raise his voice. Getting in my face, as it were. As to why God doesn't, I have no answer. I wish I did. What I do know is what I just read. That God came to the world (with the barest hint of a whisper) in the form of a child. A speechless child.

19. Send Workers Now!

Illustration

Edward F. Markquart

Have you ever been down to the bank on late Friday afternoons to deposit a check? Are the lines long on Friday afternoons? Yes. Do you enjoy waiting in those lines? No. And you are pleased when you hear the voice of the bank manager echoing through the bank: 'Tellers to the front window please." And you want those tellers to come immediately, when the line is long. Not in five minutes or ten minutes or fifteen minutes. The action is now. We need some extra workers now.

Same song, second verse. Have you ever been grocery shopping on Friday late afternoon about 5:30, when the lines are long at the cash register? The lines are so long. Do you enjoy standing in line for a long time, waiting for your turn at the cash register? Of course not. And so there is a sigh of relief when you hear the voice of the manager of the grocery store speaking through the loud speaker system: "Cashiers to the front please." And you want them now. Not in five minutes. Ten minutes. Fifteen minutes. The crisis at hand is now and needs to be solved now, not in fifteen minutes.

Same song, third verse. It's that time of year when we start to hear radio advertisements calling for strawberry pickers. When the strawberries are ripe, they need to be picked immediately, so we will hear advertisements calling for "workers for the strawberry fields are needed now." Not in a week, five weeks, ten weeks. Those workers are needed now in the fields when the harvest is so ripe.

It is with these images that we hear the famous teaching of Jesus when he says: "The harvest is plentiful but the workers are few. Pray to the Lord of the harvest that he will send workers...now!"

20. What Things Are Perfect Joy

Illustration

St. Francis of Assisi

How St. Francis, Walking One Day with Brother Leo, Explained to Him What Things Are Perfect Joy.

One day in winter, as St. Francis was going with Brother Leo from Perugia to St. Mary of the Angels, and was suffering greatly from the cold, he called to Brother Leo, who was walking on before him, and said to him: "Brother Leo, if it were to please God that the Friars Minor should give, in all lands, a great example of holiness and edification, write down, and note carefully, that this would not be perfect joy."

A little further on, St. Francis called to him a second time: "O Brother Leo, if the Friars Minor were to make the lame to walk, if they should make straight the crooked, chase away demons, give sight to the blind, hearing to the deaf, speech to the dumb, and, what is even a far greater work, if they should raise the dead after four days, write that this would not be perfect joy." Shortly after, he cried out again: "O Brother Leo, if the Friars Minor knew all languages; if they were versed in all science; if they could explain all Scripture; if they had the gift of prophecy, and could reveal, not only all future things, but likewise the secrets of all consciences and all souls, write that this would not be perfect joy."

After proceeding a few steps farther, he cried out again with a loud voice: "O Brother Leo, thou little lamb of God! if the Friars Minor could speak with the tongues of angels; if they could explain the course of the stars; if they knew the virtues of all plants; if all the treasures of the earth were revealed to them; if they were acquainted with the various qualities of all birds, of all fish, of all animals, of men, of trees, of stones, of roots, and of waters - write that this would not be perfect joy."

Shortly after, he cried out again: "O Brother Leo, if the Friars Minor had the gift of preaching so as to convert all infidels to the faith of Christ, write that this would not be perfect joy." Now when this manner of discourse had lasted for the space of two miles, Brother Leo wondered much within himself; and, questioning the saint, he said: "Father, I pray thee teach me wherein is perfect joy." St. Francis answered: "If, when we shall arrive at St. Mary of the Angels, all drenched with rain and trembling with cold, all covered with mud and exhausted from hunger; if, when we knock at the convent-gate, the porter should come angrily and ask us who we are; if, after we have told him, ‘We are two of the brethren', he should answer angrily, ‘What ye say is not the truth; ye are but two impostors going about to deceive the world, and take away the alms of the poor; begone I say'; if then he refuse to open to us, and leave us outside, exposed to the snow and rain, suffering from cold and hunger till nightfall - then, if we accept such injustice, such cruelty and such contempt with patience, without being ruffled and without murmuring, believing with humility and charity that the porter really knows us, and that it is God who maketh him to speak thus against us, write down, O Brother Leo, that this is perfect joy. And if we knock again, and the porter come out in anger to drive us away with oaths and blows, as if we were vile impostors, saying, ‘Begone, miserable robbers! to the hospital, for here you shall neither eat nor sleep!' - and if we accept all this with patience, with joy, and with charity, O Brother Leo, write that this indeed is perfect joy.

And if, urged by cold and hunger, we knock again, calling to the porter and entreating him with many tears to open to us and give us shelter, for the love of God, and if he come out more angry than before, exclaiming, ‘These are but importunate rascals, I will deal with them as they deserve'; and taking a knotted stick, he seize us by the hood, throwing us on the ground, rolling us in the snow, and shall beat and wound us with the knots in the stick - if we bear all these injuries with patience and joy, thinking of the sufferings of our Blessed Lord, which we would share out of love for him, write, O Brother Leo, that here, finally, is perfect joy. And now, brother, listen to the conclusion. Above all the graces and all the gifts of the Holy Spirit which Christ grants to his friends, is the grace of overcoming oneself, and accepting willingly, out of love for Christ, all suffering, injury, discomfort and contempt; for in all other gifts of God we cannot glory, seeing they proceed not from ourselves but from God, according to the words of the Apostle, ‘What hast thou that thou hast not received from God? and if thou hast received it, why dost thou glory as if thou hadst not received it?' But in the cross of tribulation and affliction we may glory, because, as the Apostle says again, ‘I will not glory save in the cross of our Lord Jesus Christ.' Amen."

21. Called by Many Voices

Illustration

John H. Pavelko

Now if I had to nominate one animal to represent the word mediocre, a sheep would easily be in the top five. Sheep are not independent. They cannot defend themselves like cattle. They are not strong, creative, brave nor will they initiate. They cannot even work up a good stampede. Normally, they just sort of meander. Also, sheep will not be driven, like cattle. They will scatter in a thousand different directions. This type of behavior did not earn the animal any respect on the open range so the ranchers assumed that the animal was dumb. However, a sheep is actually smarter than a cow.

So why does Jesus choose to use a sheep to represent his disciples? Even in ancient society, sheep and shepherds did not garner the respect and admiration of the rich and famous. They did not have a contest to see which shepherd would be the next "Israeli Idol." For us who do not live in an agrarian society, it is even harder to understand. I have never identified myself with a sheep. Popular artists write songs about soaring on the wings of eagles, not grazing with the lambs.

Sheep have one particularly admirable quality. They will follow their shepherd wherever he leads them. They have learned to know him and trust him. They are not easily distracted by another shepherd. Move three flocks into a field, place three shepherds at three strategic points and have each of them issue a call. The sheep will sort themselves. You will not need brands to recognize which sheep belongs to which shepherd. Every animal will only follow his/her shepherd.

The people of God have been placed in a very large field that is often called the world. Many voices are calling us to come and join them. The voice of materialism wants us to deny our faith in the supernatural and believe only in the physical world. The voice of consumerism calls us to fulfill our envy by overspending on vacations, cars, clothing and a home. The voice of entertainment wants to fill our lives with media driven flashes that grab our attention, isolate us from our family and friends and then leave us with nothing but an oversized bill.

22. The Sound of My Voice

Illustration

Editor James S. Hewett

A pastor overheard two laymen discussing the direction his sermons had been taking for several weeks.

Apparently, one of the men felt quite satisfied with himself and where he was in his walk with the Lord. "I suppose the pastor will give another altar call next week, calling for further commitment of our lives. I'll sure be glad when he finds something else to talk about."

The other's reply sent the pastor on his way with a song.

"Well, I hope our pastor keeps preaching the deeper walk with the Lord. I want more and more of Him. When I get to heaven, I don't want to have to pull out my wallet and show the Lord my driver's license to prove who I am. I want Him to know me by the sound of my voice."

23. Take the Leap

Illustration

Staff

One night a house caught fire and a young boy was forced to flee to the roof. The father stood on the ground below with outstretched arms, calling to his son, "Jump! I'll catch you." He knew the boy had to jump to save his life. All the boy could see, however, was flame, smoke, and blackness. As can be imagined, he was afraid to leave the roof. His father kept yelling: "Jump! I will catch you." But the boy protested, "Daddy, I can't see you." The father replied, "But I can see you and that's all that matters."

Another version of this story is told amidst the backdrop of WWII:

During the terrible days of the Blitz, a father, holding his small son by the hand, ran from a building that had been struck by a bomb. In the front yard was a shell hole. Seeking shelter as quickly as possible, the father jumped into the hole and held up his arms for his son to follow. Terrified, yet hearing his father's voice telling him to jump, the boy replied, "I can't see you!"

The father, looking up against the sky tinted red by the burning buildings, called to the silhouette of his son, "But I can see you. Jump!" The boy jumped, because he trusted his father. The Christian faith enables us to face life or meet death, not because we can see, but with the certainty that we are seen; not that we know all the answers, but that we are known.

24. Jesus Brings Life

Illustration

Will Willimon

With whom do you most identify in today's gospel? There are plenty of characters here who are being stung by death. There is a woman whose whole life has been caught, dominated by a terrible, life-demanding illness. There is a distraught father. A little girl whose young life is being cut short. There are the baffled disciples, the crowd who doesn't know what to think of all this. Where are you?

And yet, intruding into the story is another face, the strong, live-giving face of Jesus. Mark says that Jesus was forever intruding into fixed, settled, hopeless situations and bringing life. Hear his strong voice speaking over the laments and dirges in today's gospel? Hear him as he calls to the little girl, "Get up!"

I think he may be calling to you. "Get up!" His voice is strong, commanding, vital. "Get up!" You have perhaps heard his comforting, soft voice before, stilling the waves of the storm, bringing peace to troubled waters. Now hear his other voice, that strong, shattering, enlivening voice. Evoking "fear and trembling" (verse 33) in all who heard it that day, it may do the same for us. Life is frightening, when it intrudes into the realm of death. Hear his voice now. I think it is a shout. There is so much death. We are asleep with death so it takes a loud voice to wake us.

The great tower of the CastleChurch in Wittenberg overlooks the church where Luther preached and is today buried.

On the anniversary of the Reformation the Socialist government took it upon itself to paint, in large, tasteless letters, a quote for the first line of Luther's famous hymn, "A Mighty Fortress is Our God, a bulwark never failing."

Believers in Wittenberg, for whom the words were more than an advertising slogan, whispered among themselves "The communists should have quoted from the first line of the second verse of the hymn, 'If we on our own strength confide, our striving would be loosing.'"

And it's true. Left to our own devices, we are caught, trapped, dead. Face facts. There's a lot of deadness out there and in here.

But Jesus does not leave us be. In this story, we don't have to wait to Easter for life to intrude and death to be defeated. Get up! he says. In the name of Jesus Christ, the victor over pain and death, enslavement and despair, Get up!

25. Real Consolation

Illustration

Charles Krieg

A woman was heartbroken when her dog disappeared. She put an ad in the paper offering a reward for its return. The next morning the phone rang. It was the voice of a woman: "I'm calling about your dog." Then she began to cough. She explained she wasn't feeling too well. In fact, she hadn't felt well for three years since her husband had died. She went on to say that after her mother and father had passed away, that recently her sister had contracted cancer and was undergoing painful treatments. Her friends weren't doing well, either. She gave details of their various illnesses and went on to describe the funerals of several of them. After thirty minutes of this, the woman who had lost the dog tried to get the caller back on the subject. She asked, "But what about my dog?" The other woman replied, "Oh, I don't have him, but I thought you might be feeling badly about losing it, so I thought I'd just call to cheer you up!"

26. Jesus Walking on Water

Illustration

Johnny Dean

Alexander Solzhenitsyn said that only once during his long imprisonment in a labor camp in the Soviet Union did he become so discouraged that he thought about suicide. He was outdoors, on a work detail, and he had reached a point where he no longer cared whether he lived or died. When he had a break, he sat down, and a stranger sat beside him, someone he had never seen before and would never see again. For no apparent reason, this stranger took a stick and drew a cross on the ground. Solzhenitsyn sat and stared at that cross for a long while. He later wrote, "Staring at that cross, I realized that therein lies freedom." At that point - in the midst of a storm - he received new courage and the will to live. The storm didn't end that day, but through Jesus, Solzhenitsyn found the strength to ride it out.

I don't know what storm of life will come your way this week, or what storm you may be enduring at this very moment. But I know this: even as the storm rages around you, if you will listen very carefully with your heart, you will hear a gentle voice calling to you, "Take heart, it is I; do not be afraid. I'm still here." And in time the storm will pass. But Jesus will still be there. AMEN

27. Someone Calling Your Name In Love

Illustration

Maxie Dunnam

A certain young man lay near death in the intensive care unit of a hospital after being mugged and severely beaten unconscious. He later told how he felt himself drifting and weakening, but just as he was about to let go he heard his mother at his bedside calling his name, “Joel! Joel! Joel! I love you!”

He said he could feel strength flowing back into him, but then gradually the tide would ebb until he was almost gone. Again, he could hear his mother’s words, his father’s voice, and many members of the family as they leaned close and said, “Joel! Joel! We love you! We’re praying for you. You can make it!” Again and again, he said, the pattern repeated itself until his condition finally stabilized. As his recovery continued, Joel related the experience to his doctor. The doctor said, “What if they had not called you by name? What if they had not been there in love?” [1]

Have you had someone calling your name in love?

Is there someone who may be losing hope, sliding into a slough of despair, whose name you need to call in love?

1. Donald J. Shelby, “Where Love Knows Our Name,” May 10, 1987.

28. 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).

29. The Easiest Part of Being a Mother Is Giving Birth

Illustration

Erma Bombeck

For the first four or five years after I had children, I considered motherhood a temporary condition - not a calling. It was a time of my life set aside for exhaustion and long hours. It would pass. Then one afternoon with three kids in tow, I came out of the supermarket pushing a cart (with four wheels that went in opposite directions) when my toddler son got away from me.

Just outside the door, he ran toward a machine holding bubble gum in a glass dome. In a voice that shattered glass, he shouted, "Gimme! Gimme!" I told him I would gimme him what-for if he didn't stop shouting and get in the car. As I physically tried to pry his body from around the bubble gum machine, he pulled the entire thing over. Glass and balls of bubble gum went all over the parking lot. We had now attracted a crowd. Donna Reed would have brushed away his tears and granted him absolution on the spot. I wasn't Donna Reed. I told him he would never see another cartoon as long as he lived, and if he didn't control his temper he was going to be making license plates for the state. He tried to stifle his sobs as he looked around at the staring crowd. Then he did something that I was to remember the rest of my life. In his helpless quest for comfort, he turned to the only one he trusted his emotions with - me. He threw his arms around my knees and held on for dear life. I had humiliated him, chastised him and berated him, but I was still all he had. That single incident defined my role. I was a major force in this child's life. Sometimes we forget how important stability is to a child. I've always told mine, "The easiest part of being a mother is giving birth. The hardest part is showing up for it each day."

This is traditionally the day when children give something back to their mothers for all the spit they produced to wash dirty faces, all the old gum their mothers held in their hands, all the noses and fannies that were wiped, and all the bloody knees that were "made well" with a kiss. This is the day mothers are rewarded for washing all those sheets in the middle of the night, driving kids to school when they missed the bus and enduring all the football games in the rain. It's appreciation day for making them finish something, not believing them when they said, "I hate you," and for sharing their good times and their bad times. Their cards probably won't reflect it, but what they are trying to say is "Thank you for showing up."

30. Called from the Water

Illustration

Frank Trotter

Philip Yancey tells the story of a friend of his who went swimming in a large lake at dusk:

"As he was paddling at a leisurely pace about a hundred yards off shore, a freak evening fog rolled in across the water. Suddenly he could see nothing: no horizon, no landmarks, no objects or lights on shore. Because the fog diffused all light, he could not even make out the direction of the setting sun."

Yancey writes that his friend splashed about in absolute panic. "He would start off in one direction, lose confidence, and turn 90 degrees to the right. Or left – it made no difference which way he turned. He could feel his heart racing uncontrollably. He would stop and float, trying to conserve energy and force himself to breathe slower. Then he would blindly strikeout again. At last he heard a faint voice calling from shore. He pointed his body to the sounds and followed them to safety."

Today is the Sunday in the year when the church intentionally remembers that it needs to get all wet in the amazing grace-filled waters of our baptism in Jesus Christ – drenched, gloriously dripping wet, in to him to whom we are accountable and in whom we are all saved.

31. No Box Seats in the Kingdom

Illustration

William G. Carter

Joel Gregory became the pastor of First Baptist Church of Dallas, an impressive congregation with almost thirty thousand members. It was the crowning achievement of a preacher career. First Baptist Church occupies five city blocks in downtown Dallas. It houses two schools, a college, and a radio station. The church gave him a nice home, memberships in exclusive country clubs, and luxury box seats for Dallas Cowboys football games. They weren't box seats for the kingdom, but in Dallas a box seat for one is as good as a box seat for another.

But something went wrong in Gregory's pastorate. Church leaders wanted more members; thirty thousand weren't enough. People wanted the physical plant to grow; five city blocks wasn't big enough. Most of all, everyone expected Gregory to tag along behind his predecessor, W. A. Criswell, who had served that congregation for 46 years and who, despite his announcements to the contrary, showed no signs of retiring. "There wasn't room for both of us," Joel Gregory said. "The whole zoo of human ambition and power and ego is the fabric of some superchurches." A power struggle began, dividing the church into opposing sides. One day in September 1992, Gregory stunned many Southern Baptists by resigning from that prominent pulpit. There was also a divorce to throw into the mix.

To support himself he traveled through Fort Worth neighborhoods as a door-to-door salesman selling funeral plans. A lot of people said he's a failure. Joel Gregory said otherwise. "For the first time in my life, at 46, I was learning what it means to be a servant," he says. "It gave me a different view of Christ, and a different view of the real needs of human beings."

A friend of his didn't give up on his calling. He set up Joel to preach at some black congregations. For some reason his preaching caught fire within African-American churches. Then he was back and professor of preaching at Baylor. It was a riches-to rags-to riches story, and all quite humbling.

Jesus said, "Are you able to drink my cup? Are you able to share my baptism? Are you able to walk with me, giving yourself to others in a life of service?" If we dare say yes, we must remember the road of discipleship is uphill all the way, and it leads to the foot of the cross. Whoever would follow Jesus must follow him there. He never promised anything else.

A Baptist news site summarizes his story this way:

A life in three acts:

Act 1 — Normalcy. The pace zips. The protagonist, a boy of modest means, grows up in Fort Worth, Texas. Like millions of Baptist children coming of age in the mid-20th century, his life perches upon three sturdy pillars — home, school and a full-service neighborhood church. Despite the lure of academia, church trumps school, and the boy sets out to become a preacher. He trains at the world’s largest Baptist institutions, studying at Baylor University, Southwestern Baptist Theological Seminary and Baylor again. Along the way, he learns the ministerial ropes in small churches.

Act 2 — Glory and Cataclysm. Gregory accepts the pastorate of the “seminary church” in Fort Worth. Promoted by the school’s connected-and-charismatic president, millions discover The Voice, an inimitably grand oratorical presence. The still-young pastor preaches in magnificent venues. In just 13 years, he assumes Baptistdom’s most prominent pulpit. Only two years later, he resigns abruptly, later endures divorce and supports himself selling “pre-need funeral plans” door-to-door.

Act 3 — Redemption. Of all the saints in all creation, a prominent African-American pastor becomes Gregory’s best friend. He keeps insisting that Gregory can’t quit. He places Gregory in front of 900 black Baptist pastors. Before you can say, “Resurrection,” Gregory ascends pulpit after pulpit. He’s the most popular white preacher in African-American congregations nationwide. Other Baptists eventually catch the spirit, and by the end of the movie, Gregory returns to Baylor. Oxymoronically, the last great exemplar of 19th-century pulpit oratory invests his final years teaching 21st-century ministers to preach

See: https://baptistnews.com/article/the-rise-and-fall-and-rise-again-of-joel-gregory/#.X0SIa-hKguU

See: https://www.baylor.edu/truett/index.php?id=927921

32. The Lost Dog

Illustration

John E. Sumwalt

There was once an old man who had a little spotted dog. The dog was a mixture of spaniel, collie, terrier and dachshund. He was a street-bred mutt, but the old man loved him because he was all he had. They were constant companions, going everywhere and doing everything together. Every night the dog slept at the foot of the old man's bed.

Then one day the dog disappeared. He was playing in the yard one moment, and the next thing the old man knew he was gone. He searched everywhere for him, looked on every street, around every corner, and talked to every neighbor, but the dog was nowhere to be found. The old man searched all over the town, calling out the dog's name as he went, listening in vain for his familiar bark. The next day was the same and the one after that . . . for weeks the old man searched till finally his neighbors and friends convinced him that there was no use in looking anymore. Surely the dog is dead, they said: hit by a car, no doubt, and crawled off by himself to die.

Still the old man would not give up hope. Every night, before bed, he went out on the porch and called out the dog's name at the top of his voice. This went on for several months. The neighbors were certain that the old man had lost his mind. And then one night, as the old man was calling his name, the little spotted dog came home. The old man never knew where he had been or what caused him to stay away so long, but he never stopped calling his name.

33. Clothed with Humility

Illustration

John R. Gunn

The word "humility" means literally a low estimate of self. But this does not imply self-deprecation. When you hear someone deprecating himself, usually you can put it down as a sort of counterfeit humility. Someone has said, "The true way to be humble is not to stoop until you are smaller than yourself, but to stand at your full height before some higher nature that will show you how small your greatness is." "Walk humbly with thy God." Here is where we learn true humility. Walking with God, seeing ourselves by the side of His greatness, we see how little we are. And seeing how little we are is the first step toward becoming what we can and ought to be.

We never become truly great, we never do our best work until we are "clothed with humility"; until, like our Lord and Savior, we are willing to live to serve others.

34. Growing In Grace

Illustration

James Packer

I am the least of the apostles. 1 Cor 15:9

I am the very least of all the saints. Eph 3:8

I am the foremost of sinners. 1 Tim 1:15

Humility and a passion for praise are a pair of characteristics which together indicate growth in grace. The Bible is full of self-humbling (man bowing down before God) and doxology (man giving praise to God). The healthy heart is one that bows down in humility and rises in praise and adoration. The Psalms strike both these notes again and again. So too, Paul in his letters both articulates humility and breaks into doxology. Look at his three descriptions of himself quoted above, dating respectively from around A.D. 59, 63, and 64. As the years pass he goes lower; he grows downward! And as his self-esteem sinks, so his rapture of praise and adoration for the God who so wonderfully saved him rises.

Undoubtedly, learning to praise God at all times for all that is good is a mark that we are growing in grace. One of my predecessors in my first parochial appointment died exceedingly painfully of cancer. But between fearful bouts of agony, in which he had to stuff his mouth with bedclothes to avoid biting his tongue, he would say aloud over and over again: "I will bless the Lord at all times; his praise shall continually be in my mouth" (Ps. 34:1). That was a passion for praise asserting itself in the most poignant extremity imaginable.

Cultivate humility and a passion for praise if you want to grow in grace.

35. Related to the Captain

Illustration

Editor James S. Hewett

A young boy happened upon an old man who was fishing in the mighty Mississippi River. Immediately the lad began to ply the aged fisherman with a myriad of questions as only young boys can do. With the patience of the ages, the old man answered each query.

Suddenly their conversation was interrupted by the shrill whistle of the majestic River Queen paddling relentlessly down river. The sight of the ship gleaming and splashing spray in the sunlight caused the surprised spectators to stare in awe and appreciation.

Then above the noise of the paddle wheel was heard a small boy's voice calling across the water; "Let me ride! Let me ride!"

The old man turned to the boy and tried to calm him down explaining that the River Queen was too important a ship to stop and give rides to little boys.

The young child cried all the more, "Let me ride!"

Old eyes bulged in disbelief as that great ship pulled for shore and a gangplank was lowered. In a flash two young feet scampered up and onto the deck. The ship with its new cargo safely on board began to pull back into the main stream. The old man continued to stare after the ship.

Then a shock of yellow hair appeared above the rail. It was quickly followed by two blue eyes, button nose, and cherub lips. "Mister, I knew this ship would stop for me. The captain is my father!"

36. God is Calling Your Name

Illustration

Thomas A. Pilgrim

Harry Emerson Fosdick was one of the greatest American preachers of this century. He described his preaching as counseling on a large scale. Few people knew that as a young seminary student he reached the breaking point after working one summer in a New York Bowery mission. He went home and was overcome by deep depression. One day he stood in the bathroom with a straight razor to his throat. He thought about taking his own life. And then -- and then he heard his father in the other room calling his name, "Harry! Harry!" It called him back. He never forgot it. It was like the voice of God calling him.

So remember that in those times when you are in the wilderness, trying to find your way through, and when temptation comes and offers you the wrong answer, the wrong choice -- the wrong use of power, the way to popularity, the wrong kind of partnership -- then you remember that God has called your name: "This is my beloved son, my beloved daughter, in whom I am well pleased." And, you remember that because God has called your name. He is calling you back.

37. At Least One Dollar

Illustration

John Bedingfield

Dr. H. King Oehmig tells a story of the time that a church congregation from Cartersville, Georgia wanted to begin a Habitat for Humanity group. It was in the early days of Habitat, so the group went to Americus, Georgia to meet with Millard Fuller, the founder of Habitat for Humanity. The group toured the Habitat facilities and saw a presentation on how groups operate. Then Mr. Fuller took time from his busy schedule to go and talk to this group. During the course of their conversation, one of the folks from Cartersville said, "Mr. Fuller, we think this is what God's calling us to do. But before we begin, how much money do you think we should have in the bank to get us off the ground?"

Fuller leaned toward the man and in a very low and serious voice told him, "It would be wholly irresponsible, completely negligent, totally feather-brained if you started an affiliate without at least one dollar. But you have to have one dollar. Don't dare make a move without it!"

King Oehmig says that that day, the Cartersville group learned, "as the disciples discovered with Jesus that evening, when He told them to feed the masses themselves – that faced with the Gospel imperative, we were searching for a reasonable alternative to faith." Just like modern America searches for a reasonable alternative to a miracle.

38. Breaking Down Barriers

Illustration

Bill Hybels

“Jesus’ perspective was shaped by a deep sense of humility. It was a humility where none was called for; Jesus, as God, clearly deserved His titles, position, and praise. But as we have seen, Jesus “did not consider equality with God something to be grasped.” He wanted instead, to relate with man on an equal level. Where religious leaders of His day relished the separation between themselves and “the common people”, Jesus sought to break down the barriers, even those imposed by His divine rights. Humility was at the core of His philosophy. More times than not, He used His power for the powerless, showed love to the loveless, and served those who could not possibly return the favor. With characteristic consistency, He repeatedly rejected a Pecking Order based on conditional response.”

39. Puddle Purification

Illustration

Rev. Diane Livingston

A mother of two young boys watched them play in the front yard after a rain storm which had created a large puddle. She saw each one take a running start and then jump as high and as hard as he could.

As the first one landed in the puddle he shouted, “I baptize you in the name of the Father.”

The second one right on his heels jumped and shouted, “And I baptize you in the name of the Son.”

And, yes, you guessed it: the first one was back for another jump and shouted, “And I baptize you in the name of Holy Spirit.” The sheer pleasure of enjoying water on a hot afternoon was coupled with what obviously had made an impression on them while being part of baptisms.

40. Shaping People’s Lives through Forgiveness - Sermon Starter

Illustration

Brett Blair

At the University of Notre Dame in 1981 a rather prophetic lecture was given that predicted the collapse of the Soviet Union. The lecturer called Communism "a sad, bizarre chapter in human history whose last pages are even now being written." A year later the same speaker told the British House of Commons that the march of freedom and democracy "will leave Marxism-Leninism on the ash heap of history." Years later, in 1988, students at Moscow University sat and listened as this same speaker told them how the microchip would lead the way in expanding human freedom. Indeed, even that prediction is coming true. The Internet may be playing a critical role in dismantling china's communism. Remember now that this 1988, long before the advent of the Internet.

Who was this Speaker? This lecturer who looked into the future and was able to rightly discern where history was taking us? It was Ronald Reagan. Putting political preferences aside for just a moment I think all of us would have to agree that on at least a few crucial issues Reagan got it right. He looked into the future and steered us correctly. What is it that gives some people the ability to look at a situation and rightly sized it up? It seems to be a kind of gift doesn't it?

This is one of the qualities that separate the great men from the ordinary. In our story this morning (in Luke 7) certain insights are being expressed. A gathering of men at a dinner party has just witnessed a woman, who they all know to be a woman of ill repute, walk into the room with an alabaster jar of expensive perfume. She walks up behind Jesus and kneels. She is crying. As she weeps her tears fall onto his feet. She uses her hair as a towel to dry his feet and then she pours the expensive perfume on his feet. This is the scene and it is a sudden departure from the evening's festivities. But it now becomes the focal point of Jesus' teachings.

Now, listen to how the Pharisee sizes up the situation. He has two insights. On the first he is correct and on the second he is incorrect. Here they are: First he is correct about the lady. She was known in the community as a sinner. Her sin is not revealed to us but most of us could come pretty close in guessing it. Whatever it was the Pharisee rightly judged the woman's character. But here is where he failed. His insights and perceptions about Jesus were wrong. He said that if Jesus were a prophet he would know that this woman was a sinner and he would not let her touch him.

The Pharisee was wrong because the character of this woman was not lost on Jesus. And here is the beautiful part of the passage. Jesus knew who she was but he had moved beyond that to forgive the woman her sins. Jesus sizes up the situation and recognizes that grace is needed in this woman's life.

Now let's ask ourselves this question. Whether we are looking at an incredibly destructive institution or the loathsome practice of prostitution, whatever sin we find in the world are we able to look beyond the facts, size up the situation, see down the road and know what kind of grace is needed? We can do this if we can:

1. Be honest and call sin sin.
2. Use these moments to teach others.
3. Remember that redemption always wins in the end.

41. Mastering the Virtue of Humility

Illustration

Our Daily Bread

"What do you think of the candidates?" That's what a reporter for a news magazine asked a young woman at Dartmouth University after a debate among presidential hopefuls. She didn't say a word about their positions on the issues or their skill at debate. She simply remarked, "None of them seems to have any humility."

Benjamin Franklin, the early American statesman, made a list of character qualities that he wanted to develop in his own life. When he mastered one virtue, he went on to the next. He did pretty well, he said, until he got to humility. Every time he thought he was making significant progress, he would be so pleased with himself that he became proud.

Humility is an elusive virtue. Even Jesus' disciples struggled with it. When Jesus learned that they had been arguing about who was the greatest, He responded, "If anyone desires to be first, he should be last of all and servant of all" (Mk. 9:35). Then He took a little child in His arms and indicated that we need to humbly serve others as if we were serving Christ.

If a news reporter were to talk to our friends, neighbors, or fellow church members and ask them to describe us, would they use the word humble?

42. Memorable Words

Illustration

Paul Boller

When the Gettysburg Cemetery was being dedicated, those doing the planning wanted to have a speaker whom everyone would know. They wanted a speaker who would draw a crowd. They chose none other than Edward Everett, who was extremely well-known and respected. If they had a man like Edward Everett, they knew for sure that the event would be a great success. The planning committee would not have to worry about the event and they were certain that the ceremony would be a sterling success. However, when they extended the official invitation they ran into a problem. Edward Everett would not be able to speak on that particular date. So the decision was made to change the date of the ceremony to accommodate the great speaker Edward Everett. When the decision was made, Edward Everett was able to accept the invitation. They also extended another invitation. They invited the President of the United States, Abraham Lincoln, to speak as well.

On November 19, 1864, Edward Everett spoke for nearly two hours. The crowd that was gathered was thrilled that such a famous orator would be their keynote speaker. When Everett concluded his speech, Abraham Lincoln took the stage and spoke for only a couple of minutes. His address contained only 267 words structured in only ten sentences. These words have remained in the conscience of Americans ever since: "That government of the people, by the people, for the people shall not perish from the earth." And perhaps because he was a great orator, it was Edward Everett who took Lincoln's hand and said, "My speech will soon be forgotten; yours never will be. How gladly would I exchange my hundred pages for your twenty lines." Today we still remember Lincoln's words and no one can even tell you who Edward Everett is or what he did that great day at Gettysburg. Perhaps this helps us to understand the circumstances surrounding John the Baptist. Perhaps we can better comprehend these words from Luke's gospel when he writes: "As the people were in expectation, and all men questioned in their hearts concerning John, whether perhaps he were the Christ, John answered them all, 'I baptize you with water, but he who is mightier than I is coming, the thong of whose sandals I am not worthy to untie; he will baptize you with the Holy Spirit and with fire.' "

43. Sacrificial Love and Hedonism

Illustration

Editor James S. Hewett

Jesus said: "If any man will come after me, let him deny himself and take up his cross daily and follow me." Many years ago, college president William Banowski interviewed Hugh Hefner. He wrote of this encounter:

I was made keenly aware of the universal appeal of Jesus during one of my conversations with Hugh Hefner in Chicago. As we talked, Mr. Hefner surprised me by saying, "If Christ were here today and had to choose between being on the staff of one of the joy-killing, pleasure-denying churches, he would, of course, immediately join us." What most offended Jesus' contemporaries, and what modern men find even harder to accept, is His insistence that to find life we must first lose it. Hugh Hefner writes: "We reject any philosophy which holds that a man must deny himself for others."The playboy cult holds that every man ought to love himself preeminently and pursue his own pleasure constantly. Nowhere is the clash between popular playboyism and the ethical realism of Jesus any sharper than over how the good life is to be achieved. Hugh Hefner tells us to get all we can.

Jesus tells us to give all we can. Because the clash is total, there is no way to gloss over it. The popular philosophy teaches that to gee life you must grab it; Jesus taught that to win we must surrender. The conflict is absolute and irrevocable.

44. The Wild Goose

Illustration

Mickey Anders

Celtic Christians chose, not the dove, but the wild goose as a symbol representing the Holy Spirit. It sounds strange to us, but it has a long tradition in Ireland.

While the Roman Church imagined the Holy Spirit in the form of a peaceful, graceful dove, the Ancient Celts understood the Holy Spirit to be like a wild goose. When you hear of the Spirit descending like a heavenly dove on you, you hear harps and strings softly playing and get a peaceful feeling. The image of the Holy Spirit as dove has become so familiar and domesticated an image we pay little attention.

The image of a wild goose descending upon you is a different matter altogether. A wild goose is one noisy, bothersome bird. I like this image of the Holy Spirit as a wild goose because it jars us out of our complacency. We need such an image to correct our overly safe and overly sweet image of the Spirit. One preacher friend asked, "How many times can you sing 'There's a Sweet, Sweet Spirit in This Place' without your blood sugar reaching diabetic levels?"

When the Spirit comes in the Bible, it never seems to be sweet or safe. God's Spirit called the prophets to speak to Israel in words that were bold and sometimes dangerous. Ezekiel saw a vision of God's Spirit blowing through a valley of dry bones and bringing them to life. John the Baptist dressed in camel's hair and eating wild locusts proclaimed, "I baptize you with water but he who comes after me will baptize you with the Holy Spirit and with fire." Paul gave this advice to young Timothy, "For this reason I remind you to rekindle the gift of God that is within you through the laying on of my hands; for God did not give us a spirit of cowardice, but rather a spirit of power and of love and of self-discipline" (2 Timothy 1:6-7).

Neither safe nor tame, the Spirit inspired Paul to proclaim, "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. (Galatians 3:28).

It was this wild Goose that Jesus referred to when he preached his first sermon and quoted Isaiah, saying, "For the Spirit of the Lord is upon me for he has anointed me to preach good news to the poor, to proclaim release to the captives, and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of God's favor" (Luke 4:18).

45. For What Are We Hungry?

Illustration

James L. Mayfield

Sigmund Freud was convinced that of all the hungers and desires that motivate and drive us through life, the desire for pleasure, especially sexual pleasure, is the dominant one. There is a lot of evidence to support his view. Certainly the entertainment industry has discovered that sex sells movie tickets and raises TV ratings. And even a casual observer of human behavior is aware of the power of desire—not only sexual lust, but also that almost irresistible urge for one more piece of that delicious chocolate cake. The drive toward pleasure is powerful.

Alfred Adler did not deny that longing for pleasure is definitely one of the motivations of human behavior; however, he was convinced that our basic desire or hunger is for power; we want to be in control. Certainly, we all know what it is to want to be in control, and to feel not only uncomfortable but anxious, even fearful, when we are not. The hunger to be in charge and have our will done is a powerful drive. We see it at work in ourselves, and it is even easier for us to see it at work in others.

However, the psychiatrist Viktor Frankl, because of his experiences in a Nazi death camp, disagreed. He did not deny our human desire for pleasure and our longing to be in control. But when both of these were totally taken away in his experience in Auschwitz, he became convinced that the basic human hunger or the deepest drive within us is our deep longing for meaning and purpose. We want life and our lives to matter.

46. DOCTOR OF THE LAW

Illustration

Stephen Stewart

Luke 5:17 - "On one of these days, as he was teaching, there were Pharisees and teachers of the law sitting by, who had come from every village of Galilee and Judea and from Jerusalem;"

Acts 5:34 - "But a Pharisee in the council, named Gamaliel, a teacher of the law, held in honor by all the people, stood up and ordered the men to be put outside for a while."

Later we will speak of the role of the lawyer in Jewish life, but here we are speaking of persons whom we might consider as being advanced beyond that specified role; men who specialized in the sacred statutes. These men concerned themselves with teaching rather than with the giving of written opinions. This is a strictly New Testament term, and the men themselves were of a type unique in history.

These men belonged to God, but not in a priestly way. They had nothing to do with worship; their dress was the same as that of the other Hebrews; they did not eat of the sacrificial meat; and, although they did make up a caste, they made no claim to belonging to the blood of Aaron nor the tribe of Levi. In the beginning they were simply the "scribes," but as they devoted themselves more and more to the study of religious questions, they began to be differentiated from the scribes; they felt themselves, and perhaps, with reason, to be an aristocracy of intellect and piety.

Although they traced their claim back to the time of Ezra, they became most prominent after the Maccabean wars, the national struggle against the Greeks. They had "built a hedge around the Law," and, by doing so, had preserved the essence of Judaism. They provided true intellectual life of the nation, and guided its thought; they controlled education, and particularly the higher education; they named the judges and fixed the jurisprudence; they uttered the commentaries on the Law in the synagogues; they had made the Great Sanhedrin not only a governing body and a supreme court; but also a theological college - in other words, they had the say in every phase of national life.

Today, we don’t have men who have powers of such broad scope and far-reaching potential, but we can perhaps compare these doctors of the law to the professors or heads of departments of our colleges and universities. And they became doctors of the law in much the same way that professors become professors. Any Hebrew at all could aspire to this position, no matter what his economic or sociological status. If a man left the vocation to devote himself to one of the most famous doctors, under whom he might study. After however long a period of time was necessary for him to have achieved a sense of readiness to teach, he was on his own, with students following him.

They more than studied the Law; they scrutinized every part of it and analyzed its application to the every day life of the Jews. To this degree, they went far beyond the modern professor, who seldom works with material of his own. Of course, these men weren’t working with extraneous material, either, but they were making individual judgments and applications that affected almost all of the people.

It was through the work of these men that was built up the Talmud - "the Instruction," or, "the Recitation." This is an extraordinary work, made up of two divisions. The first is the Mishnah, which is written in classical Hebrew; it is the basic canonical legal code, and its 63 tractates cover the whole field of human activity. The second is the Gemara, an immense commentary of the Mishnah; it was written in Aramaic, and there are two recensions, the Jerusalem and the Babylonian.

The greatest doctor of the Law of whom we know was Gamaliel, who might have been a teacher of St. Paul. We must tread warily when judging these men; there is a tendency to confuse them with the Pharisees of the worst kind which Jesus often criticized. But a doctor of the Law was not necessarily a Pharisee. They taught what they felt to be the truth, as our best professors do today, sometimes at risk.

And, as many professors have left works of inestimable value, so too the doctors of the Law left behind the Talmud, to which the expatriated Jews could cling as a symbol that the destruction of the Temple did not mean the end of their religion. We may not always agree with the opinions of our professors, but we must acknowledge the debt of their works, just as we must acknowledge the works of the doctors of the Law.

47. Electing Servants - Sermon Starter

Illustration

Brett Blair

With Election Day upon us, I thought this text about hypocrisy was appropriate. I am reminded of a story about Theodore Roosevelt. During one of his political campaigns, a delegation called on him at his home in Oyster Bay, Long Island. The President met them with his coat off and his sleeves rolled up.

"Ah, gentlemen," he said, "come down to the barn and we will talk while I do some work."

At the barn, Roosevelt picked up a pitchfork and looked around for the hay. Then he called out, "John, where's all the hay?"

"Sorry, sir," John called down from the hayloft. "I ain't had time to toss it back down again after you pitched it up while the Iowa folks were here."

As we go to the polls this Tuesday I know who I am going to vote for. Let me tell you who: I am going to vote hypocrisy out of office and humility in. I am going to vote greatness out and servanthood in. I am going to vote honor out and duty in. That's whom I am going to vote for, and I wish it were that simple. Truth is, leadership, the way Jesus described it, is hard to find, even among the religious.

So what is it exactly that Jesus wants out of leaders and how do they get there. We will look at that in a moment. First we must diagnose the problem?

1. And the Problem is Hypocrisy
2. The Solution is Humility

48. An Insatiable Appetite

Illustration

Richard Exley

Lust is not the result of an overactive sex drive; it is not a biological phenomenon or the by-product of our glands. If it were, then it could be satisfied with a sexual experience, like a glass of water quenches thirst or a good meal satisfies appetite. But the more we attempt to appease our lust, the more demanding it becomes. There is simply not enough erotica in the world to satisfy lust's insatiable appetite. When we deny our lustful obsessions, we are not repressing a legitimate drive. We are putting to death an aberration. Lust is to the gift of sex what cancer is to a normal cell. Therefore, we deny it, not in order to become sexless saints, but in order to be fully alive to God, which includes the full and uninhibited expression of our sexual being within the God-given context of marriage.

49. 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

50. Where Is the Fire?

Illustration

John Jamison

We get this comforting idea that if we follow the Messiah life will somehow be smoother, or at least all fit together in some "good" way. Then we run smack into the reality that the only guarantee Jesus made to us had to do with the activities that come after this life. In fact, Jesus very clearly expected that his followers would have a harder time getting through this life than those who walked away. But we still have these expectations of a "Savior" and when Jesus doesn't meet them we begin to wonder if he is really who we thought he was. There are thousands of empty church pews that used to be full of people who believed in Jesus Christ. But then he didn't live up to their expectations and they went home. Their families still fought, they still had some frightening decisions to make, and they still couldn't make ends meet on a budget. They began to wonder if they had made a mistake with Jesus.

Maybe that's what happened to John. He said that he had come to baptize with water, and that the one following him would baptize with "fire from heaven." So where was the fire? So far there wasn't even smoke. So far, the Pharisees and Sadducees were still in charge of the faith, and Rome was still in charge of the government. In fact, instead of bringing in the kingdom, Jesus had kept pretty quiet up north while John got himself arrested and thrown into one of Herod's dungeons on a mountaintop down by the Dead Sea. That might make a person ask some questions. Is this any way for a Messiah to behave?

At least I hope that's what happened with John. If John the Baptist, as high up as he ranked, still had some questions, maybe there is room for me and mine.

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