Sermon and Worship Resources

Mark 7:1-23 · Clean and Unclean

1 The Pharisees and some of the teachers of the law who had come from Jerusalem gathered around Jesus and 2 saw some of his disciples eating food with hands that were "unclean," that is, unwashed. 3 (The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. 4 When they come from the marketplace they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers and kettles. )

5 So the Pharisees and teachers of the law asked Jesus, "Why don't your disciples live according to the tradition of the elders instead of eating their food with 'unclean' hands?"

6 He replied, "Isaiah was right when he prophesied about you hypocrites; as it is written: " 'These people honor me with their lips, but their hearts are far from me. 7 They worship me in vain; their teachings are but rules taught by men.' 8 You have let go of the commands of God and are holding on to the traditions of men."

9 And he said to them: "You have a fine way of setting aside the commands of God in order to observe your own traditions! 10 For Moses said, 'Honor your father and your mother,' and, 'Anyone who curses his father or mother must be put to death.' 11 But you say that if a man says to his father or mother: 'Whatever help you might otherwise have received from me is Corban' (that is, a gift devoted to God), 12 then you no longer let him do anything for his father or mother. 13 Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that."

14 Again Jesus called the crowd to him and said, "Listen to me, everyone, and understand this. 15 Nothing outside a man can make him 'unclean' by going into him. Rather, it is what comes out of a man that makes him 'unclean.' " 16

17 After he had left the crowd and entered the house, his disciples asked him about this parable. 18 "Are you so dull?" he asked. "Don't you see that nothing that enters a man from the outside can make him 'unclean'? 19 For it doesn't go into his heart but into his stomach, and then out of his body." (In saying this, Jesus declared all foods "clean.")

20 He went on: "What comes out of a man is what makes him 'unclean.' 21 For from within, out of men's hearts, come evil thoughts, sexual immorality, theft, murder, adultery, 22 greed, malice, deceit, lewdness, envy, slander, arrogance and folly. 23 All these evils come from inside and make a man 'unclean.' "

How Do You Remain Religious?

Mark 7:1-23

Sermon
by Donald Macleod

Second Series

Questions Jesus Provokes

Now when the Pharisees gathered together to him, with some of the scribes, who had come from Jerusalem, they saw that some of his disciples ate with hands defiled, that is, unwashed. (For the Pharisees, and all the Jews, do not eat unless they wash their hands, observing the tradition of the elders; and when they come from the marketplace, they do not eat unless they purify themselves; and there are many other traditions which they observe, the washing of cups and pots and vessels of bronze.) And the Pharisees and the scribes asked him, "Why do your disciples not live according to the tradition of the elders, but eat with hands defiled?" And he said to them, "Well did Isaiah prophesy of you hypocrites, as it is written,

'This people honors me with their lips,but their heart is far from me;in vain do they worship me,teaching as doctrines the precepts of men.'

You leave the commandment of God, and hold fast the tradition of men."

And he called the people to him again, and said to them, "Hear me, all of you, and understand: there is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him." For from within, out of the heart of man, come evil thoughts, fornication, theft, murder, adultery, coveting, wickedness, deceit, licentiousness, envy, slander, pride, foolishness. All these evil things come from within, and they defile a man." Mark 7:1-8, 14-15, 21-23 (RSV)

"... and there are many other traditions which they observe ..." (v. 4b)

The most powerful questions Jesus asked were those that made the persons being addressed raise further questions. These occasions created for him opportunities to do his best teaching. The incident Mark tells us about in our text today was just another encounter between Jesus and the scribes and Pharisees. They were always watching him and his disciples in order to find a cause celebre by which to cast this new movement into an unfavorable light. They were legalists and an issue was given to them ready-made when they saw the disciples partaking of a meal without washing their hands.

"So what?" we would say today. But not so in Jesus' day. The situation was as follows: there was the Jewish Law which was basic and inviolate. But through the years the scribes and other religious thinkers wanted the Law broken down into all sorts of amendments, exceptions, and appendages, until it developed into thousands of fussy and picky regulations overseeing every possible human situation. This was known as the Tradition of the Elders and, in many cases, it exercised a stranglehold upon religious life. In this case, for example, although the Law required one to eat only with washed hands, the tradition prescribed exactly how it was to be done; the detailed procedure was nothing short of appearing ridiculous. Jesus stepped into the controversy and gave his word of judgment by quoting the prophet Isaiah: "Isaiah was right when he prophesied about you hypocrites in these words: 'These people pay me lip-service, but their heart is far from me: their worship of me is in vain, for they teach as doctrines the commandments of men.' " (NEB).

Then came the follow-up. Jesus moved in on the particular situation. For him, eating with unwashed hands did not render any person unclean in the eyes of God. Nothing that enters anyone through the mouth will make that person unclean. It is only what comes out from the heart, i.e., from the moral and spiritual consciousness, that makes a person to be approved or disapproved of in the sight of God. Joseph Parker commented, "Before God, life is not a question of washed hands, but of a washed heart; it is not a question of how one kneels, but of how one prays."

In terms of life as we know it, what are the human faults and failures intimated here?

(a) These scribes and Pharisees were off-center in their understanding of what is true religion. Ceremony had become, for them, an end in itself; hence, meticulous observances of rules and regulations was, to them, service to God. As long as one recognized God's existence in a prescribed and courteous manner, one was religious. Mere churchgoing, for them, would be the stuff out of which religion is made. Outward observances were a be-all and end-all and, in so acting and believing, the question of the attitude of one's heart towards God did not come up.

(b) These critics of Jesus were at fault because they had become slaves of orthodoxy. Don't the road signs in front of some church buildings cause a scornful burst of laughter? "The Orthodox _____________ Church!" Such titles reek with presumption because, like the scribes and Pharisees, these twentieth-century legalists make religion the product of their mind, and not of simply listening to and accepting the voice of God. Splitting theological hairs and slavish dotting of the "i's" and crossing the "t's" of a creed can never usurp the true essence of the Christian religion.

(c) Further, these carping critics in Jesus' day had a narrow perspective on how religion was to be practiced. Everyone must be religious in one way - their way. As long as men and women carried out their worship and obedience to the Law in a supposedly correct ritual, these persons were automatically good. What does it matter if they hate others or carry envy, bitterness, or jealousy in their hearts?

These are the attitudes and forces Jesus was up against. He bore down upon blind bondage to tradition among these supposedly religious people and what he told them was revolutionary. No wonder they hated him! But he stood firmly on the side of truth: what goes into one's body cannot defile a person. Kosher went out the window! Religion incorporates principles, not constrictive rules and regulations. Many people, then and now, were and are committed to God, but they fail in how this commitment is maintained. Moreover, this art of remaining religious is determined by the basic factor Christianity affirms to be the key to the good life, namely, the renewal of the human heart. This is what Jesus said to Nicodemus:"Except a man be born again he cannot see the kingdom of God." (John 3:3) There is no other way, because it is out of the heart the issues of life come, and, therefore, the roots of sin must be torn from us. Someone said, "There is no power on earth to make a bad heart good." Or, similarily, to keep it so. Social reforms cannot do it. Education cannot achieve it. Armed conflict cannot enact it. Initially, it is the human mind that makes the decision to accept Christ; but it is the heart and will that make that decision stick and keep it firmly faithful to the end of one's life. Daily commitment to his person and prayer pleading to God for strength to do it are the ways to remain religious. The mechanics of religion are secondary. A constant pledge of personal loyalty must have priority.

C.S.S. Publishing Company, Know The Way, Keep The Truth, Win The Life, by Donald Macleod

Overview and Insights · Obeying God’s Commands Rather Than Hiding Behind Human Traditions (7:1–23)

Pharisees and scribes from Jerusalem accuse Jesus of being a lousy mentor, unable to teach his disciples to uphold the “tradition of the elders” (7:5). In this case, the traditions relate to ceremonial washings (7:3–4). Doesn’t Jesus care about purity? Yes, he cares about purity, but what does real purity involve? …

The Baker Bible Handbook by , Baker Publishing Group, 2016

Mark 7:1-23 · Clean and Unclean

5 So the Pharisees and teachers of the law asked Jesus, "Why don't your disciples live according to the tradition of the elders instead of eating their food with 'unclean' hands?"

Commentary · Clean and Unclean

Jesus’s confrontation with the Pharisees and scribes over the question of uncleanness marks the end of his ministry in Galilee, which began in 1:14. Henceforth in Mark, Jesus will reappear in Galilee only intermittently, in 8:11 and 9:33. The Pharisees and scribes, last seen in chapter 3, come from Jerusalem, which throughout Mark is seen as the primary center of opposition to Jesus. The issue of ritual purity was the dominant trait of Pharisaism, and not surprisingly it is the issue at stake in 7:1–23, the longest conflict discourse in Mark. In accusing Jesus and the disciples of eating with unclean hands, the Pharisees are not primarily concerned with hygiene but with ritual and ceremonial observances instituted to maintain Jewish distinctiveness over against Gentile culture. The explanation of the observances in 7:2–4, which would be wholly unnecessary if Mark were writing for Jews, is one of many indications of a Gentile audience, and probably Roman Gentiles.

Quoting Isaiah 29:13 in Mark 7:6–7, Jesus accuses the Pharisees and scribes of cloaking evil intentions with pleasing words. The charge of “hypocrite” (7:6) implies the same, for “hypocrite,” which is the Greek word for a theater performer, designated an actor who wore various masks to impersonate different roles. The “tradition of the elders” (7:3–4) refers to the unwritten oral tradition that would later be codified in the Mishnah (ca. AD 200). In contrast to Sadducees, Pharisees believed that the oral tradition was equally authoritative with the written torah. Pharisees affirmed that the written laws of torah declared what God required but that the oral tradition was necessary to determine how to fulfill God’s requirements. Unfortunately, the focus on the how shifted attention away from the original intent of the law and onto an array of peripheral observances. Jesus expressly declares that the “tradition of the elders” does not clarify torah or assist in its fulfillment but actually skews its meaning, resulting in “nullifying” the commandments of God and replacing them with mere human traditions (7:8–9, 13). The instance of “Corban” (a Hebrew word meaning “offering”) in verses 11–13 is a case in point. The fifth commandment requires honor of father and mother (7:10; Exod. 20:12), but the ritual of Corban allowed Israelites to take money that would otherwise be used for support of parents and dedicate it to God by investing it in the temple. Similar to deferred giving today, Corban allowed people to retain possession over their property, proceeds, or interest during their own lifetime, after which the money became temple property. The result was the evading of an explicit commandment—thereby the defrauding of one’s parents—in the name of a higher obligation to God. Corban—and the many practices like it (7:13)—was a glaring distortion of the law, which actually prevented a person from fulfilling the law.

Summoning the crowds, Jesus commands them to hear, for hearing, as Jesus taught in the parable discourses of chapter 4, leads to understanding (7:14). “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (7:15). Uncleanness, in other words, is not essentially related to external matters—foods, objects, customs, regulations, rituals, and rites—but to the inner intentions of heart and mind. The latter defile a person, and it was on account of them, rather than external observances, that torah was instituted. The importance of this teaching is reinforced by private instruction in a “house” (7:17), where, removed from the interference and influence of the crowd, the disciples commonly received revelation from Jesus. Not for the first or last time, the disciples are “dull” (7:18) and uncomprehending. Jesus illustrates the point by food, which does not come from within but from without, and simply passes through the body (7:18–19). Mark adds his own parenthetical remark at the end of verse 19, assuring readers that Jesus therefore “declared all foods clean.” Christians, in other words, are free from kosher. What they are not free from—and this is the ultimate point of the discourse in 7:1–23—is the real source and nature of “uncleanness.” “What comes out of a person is what defiles them” (7:20). From the “heart”—the depth and center of human personality—come forth “evil thoughts . . . sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly” (7:21–22). None of these behaviors and attitudes is the result of an external cause that can be regulated by the oral tradition. Rather, “these evils come from inside” (7:23). “Uncleanness” is not a property of objects or observances but of inner attitudes, a condition of the heart. Goodness—or evil—originates within the will of humanity, and the law was given by God to change the will, the intent, of the heart.

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

Big Idea: In this passage about spiritual hypocrisy Jesus teaches that God’s people must live their lives not by how they appear externally to others but how they really are within. It is not external codes of conduct but the inner life of the heart that really matters.

Understanding the Text

The theme of failure continues from 6:45–53, as the disciples’ hardened hearts (6:52) link them to the Pharisees (3:5; 10:5) in their inability to comprehend the reality of Jesus and the kingdom (see “The Text in Context” on 6:31–44). Now Mark turns to the Pharisees to demonstrate further their hardness. Thus this continues the theme of conflict with the leaders (see 2:1–3:6; 3:22–30). There are also subthemes of Jewish tradition (2:18, 23–26; 3:2) and purity issues (5:21–43).

Structure

This is a complex story. It is best to divide it into two major sections: 7:1–13, containing the challenge and Mark’s explanation of it (vv. 1–5) along with Jesus’s two countercharges (vv. 6–8, 9–13), and then 7:14–23, with Jesus’s explanation to the crowds (vv. 14–16) and the disciples (vv. 17–23).

Interpretive Insights

7:1–2 The Pharisees and some of the teachers of the law. This is possibly a semiofficial delegation from the Sanhedrin, the supreme council of the Jews in Jerusalem. The Sanhedrin was a council of seventy-one members, dominated by the chief priests and the Sadducees, but scribes (“teachers of the law”) and Pharisees were also very influential. It consisted of the elders, the aristocrats, and the leading men of Jerusalem. They become upset with Jesus because he is allowing his disciples to eat with unwashed hands. This was an issue not of hygiene but of ritual purity.

7:3–4 a ceremonial washing, holding to the tradition of the elders. Mark explains this Jewish practice for his Gentile readers. In the Old Testament this was only done by the priests, who washed hands and feet before offering sacrifices (Exod. 30:18–21; 40:30–32). The broader application was part of the “oral tradition,” developed during the intertestamental period. The scribes extended it to all Jews before their formal prayers and then to all food as similar to priestly food, and it may well have been practiced by them more than the common people.1So “all the Jews” probably is deliberate hyperbole for effect. The issue is purity and defilement. There were two parts: if they were home and about to eat, they would simply douse their hands in a bit of water (v. 3), but if they were outside in the marketplace, they might have touched something truly unclean (e.g., a Gentile) and so would immerse their arms, perhaps even their whole body, in a ritual bath (note the use of baptiz? in 7:4).

7:6 their hearts are far from me. Mark has a different order than Matthew 15:1–20, placing the Isaiah (29:13) quotation first in order to bring the basic thesis up front and show how Jesus anchored it in Old Testament truth. Isaiah was describing the shallow religious lives of his eighth-century BC Jewish people. They talked the talk, but they never walked the walk. Jesus is saying that the Pharisees are exactly the same. Their lips give the external impression of devotion, but their hearts and lives are a great distance from God. Their worship and their teaching are empty, fruitless, and constitute mere human effort. This is still true of many of us today; we can sing hymns enthusiastically, listen closely to sermons, bow our heads for prayers, and appear to be deeply involved (like the Pharisees), all the while internally living for ourselves and our own priorities.

7:8–9 holding on to human traditions . . . setting aside the commands of God. Jesus defines the oral tradition as merely “human” and shows it to be antithetical to God’s true “commands,” a major emphasis here (vv. 9, 13). When we live by external, legalistic decrees rather than the “spiritual sacrifices” (1 Pet. 2:5) of the heart that God demands, we fail. There is only one path to godly character: obeying God’s dictates in his word. The basic thesis is in verse 8, while verse 9 tells how they are practicing that very thing. The thing they do “best” is “abandoning” (“letting go” [v. 8]) and then “negating” (“setting aside” [v. 9]) God’s commands due to the priority of following their own “traditions.” They have turned against God in favor of their own ideas.

7:10 Anyone who curses their father or mother is to be put to death. In this second section of Jesus’s countercharge against the scribes he quotes two Torah passages, the basic fifth commandment on honoring one’s parents (Exod. 20:12; Deut. 5:16) followed by an intensification of that command to demonstrate the extremely serious nature of it, placing the death penalty on those who “speak evil” or “curse” their parents (Exod. 21:17). This was understood not just of reviling but also of insubordination against a parent. Here the responsibility to take care of one’s parents is uppermost (cf. 1 Tim. 5:4, 8).

7:11 declares that what might have been used to help their father or mother is Corban (that is, devoted to God). “Corban” means “gift” (used often for sacrificial offerings) and designates something dedicated to God. It then becomes sacred. A person could declare property or money Corban, and it could not be used for anything else (though it could be used for one’s own needs). According to the Pharisees, it would then even have priority over the fifth commandment. Jesus does not say whether it is done deliberately (to avoid responsibility) or accidentally; either way, it is wrong. God’s commands have complete authority over scribal tradition. Thus their human “tradition” has “nullified” God’s true commands by their practice (v. 13, repeating v. 9).

7:15 it is what comes out of a person that defiles them. The second half of the pericope contains Jesus’s explanation for the crowds and the disciples. With the issue of “entering the body” (cf. Lev. 11) and “passing out” from it (cf. Lev. 15), Jesus expands the idea beyond hand washing to all purity issues, especially the food laws. He asks the crowd (separate from the Pharisees and still capable of response) not only to “listen” (so a major emphasis on the openness of the reader to “hear” God’s message: it occurs eight times in chap. 4) but also to “understand,” something that demarcates a true follower. For this, Jesus demands that they realize it is not external forces that produce sin but rather internal realities that “come out” and truly “defile.” It is not the food itself that defiles but rather the inner state of the soul that actually corrupts. This general principle demands an inner purity of the heart for anyone to be right with God.

7:18 Are you so dull? The disciples join the crowds in their failure to comprehend Jesus’s teaching (as in 6:52; 8:17, 21) and ask him (in a “house,” the place for questions in Mark [cf. 3:20; 9:28]) about the “parable” (see 4:11) or analogy that he has given in verse 15. So he clarifies the point further and provides a further example. He has asked the crowd to “understand” (synete [v. 14]), and now he charges the disciples with “dullness” or “failure to understand” (asynetoi). Jesus then turns from an example drawn from oral tradition (in vv. 10–13) to a physical example. Defilement comes from the heart, but food (even unclean food) enters only the stomach and the digestive tract. It moves from the plate to the toilet, passing through a person without affecting the spiritual side. Physical food concerns that part of a person that relates only to this world, and people need to be more concerned with what affects the “heart” (their thoughts, words, and actions), for that is where true defilement takes place.

7:19 Jesus declared all foods clean. This is another of Mark’s editorial comments showing the implications of what Jesus said (cf. 3:30; 5:8; 7:3–4). Literally, this states simply “cleansing all foods,” leading some to interpret Jesus as teaching that the process of digestion removes all impurities from food.2However, the better manuscripts have a Greek masculine participle, meaning that Jesus is declaring “all foods” to be “clean.” In other words, the reality of the kingdom in Jesus has produced a new era in which the food laws in Leviticus 11 are no longer binding.

7:21–22 it is from within . . . that evil thoughts come. Jesus makes explicit what is implicit in verses 18–19. The earlier material states what cannot defile a person (external foods), and now Jesus specifies what in reality does render one unclean. It is the “heart,” the inner thought life of a person, that actually is the source of sin. The vice list3that follows provides different types of “evil thoughts” and is twice as long as in the parallel in Matthew 15:19–20 (which follows the second table of the ten commandments). It contains twelve items: the first six are Greek plurals connoting individual actions, the last six Greek singulars connoting attitudes or moral principles (in the NIV all are singular). The plurals can be subdivided into three pairs: immorality/adultery, theft/greed, murder/malice.4

Teaching the Text

1. Tradition must be given its proper value and place. The fact that the Pharisees centered on their oral traditions more than the true meaning of Scripture should not detract from the value of religious traditions. In actuality, every group has them, and they are important for defining the religious contours of the group and determining the correct doctrine and lifestyle that derive from the sacred writings. They become dangerous, however, when they twist the sacred truths and become an end in themselves. Our belief system demands models and metaphors that explain the truths that we have inherited and enable us to be faithful to them. The key is to make our traditions heuristic, subject to rethinking and revision as dictated by our understanding of Scripture and of our own religious heritage. Rules have a positive function of defining a movement, keeping it separate from outsiders, and establishing proper conduct. All these functions are needed, and the danger comes when the rules take precedence over Scripture and define themselves. We must respect the religious principles of others (Rom. 14:1–15:12), but we must at the same time make certain that our traditions stem from Scripture and not just from human reasoning.

2. Hypocrisy is a spiritual danger. Every one of us tries to look good to others and to hide the reality of who we are at the core of our being. The reason is that in reality we must, with Paul, admit that we are “the foremost of sinners” (1 Tim. 1:15). However, the Bible demands that we live our beliefs, that our lifestyle reflect God’s demands, and that this faithfulness to his ethical mandates be observable to those around us. This is at the heart of Jesus’s diatribe against the scribes and Pharisees in Matthew 23, a series of seven woes centering on the fact that they “do not practice what they preach” (23:3b). When the way we appear to others has priority over the reality of who we are before God, we are living a lie and will face judgment from God. The answer is that we must be God-centered, faithful to his revealed Word, and living out the Christian life corporately, where we “admonish one another daily” (my preferred translation of Heb. 3:13) and “restore” each other when we are “caught in a sin” (Gal. 6:1).

3. The internal heart determines external conduct. God’s way is from the inside out. Evil actions always proceed from sinful thoughts (vv. 20–23), but the same is true of a righteous lifestyle. When our heart is right with God, our conduct follows suit. Our actions, godly or pagan, begin in our minds. Romans 12:2 calls for a “transformed” life stemming from the constant “renewing of our mind” by the Holy Spirit and by a godly mind-set. If we spend our time on pornographic websites, immoral actions will always result. If instead we meditate on God’s Word and on the thoughts of the great men and women of the faith, we will pursue actions that please God. The principle is simple: what we think is who we are, and that will determine what we do.

Illustrating the Text

Lip service rather than heart worship

Literature/Film: The Stepford Wives, by Ira Levin. This novel was twice made into a movie (1975, 2004). In the town of Stepford the wives are submissive and attentive to their husbands’ every need. A young mother, Joanna Eberhart, and her husband and children move into the quiet town, and Joanna quickly notices that something is wrong: the wives of the town are “zombie-like.” In reality, the women have been transformed to become nothing more than robots. As much as the men enjoyed the power, the love of their wives could never be satisfying because it stemmed not from their hearts but rather from their programming. In the same way, when we go through the motions of worship or faith with our hearts disengaged, we are nothing more than robotic and programmed. Could this possibly be meaningful to the Lord?

A life of hypocrisy

Object Lesson: The English word “hypocrite” comes from a Greek word that referred to an actor playing a part on a stage, often covering his face with a mask. Cover your face with a mask and ask, “Am I smiling? Am I angry? Am I crying?” There is no way to know because the mask hides the real expression. Jesus made it clear in his teaching that we are to have integrity in our relationships with God and with one another, not seeking to impress God or others with our religious practices, but trying to love God and others with authenticity and integrity. Take off the mask and let God transform your heart so that your love is authentic.

Nullifying the Word of God by human tradition

Film: Sister Act. In this 1992 film Whoopi Goldberg stars as a Reno lounge singer (Deloris) who has been put into protective custody as a nun in a convent while a mob boss is trying to keep her from testifying. Hearing that Deloris has a background in music, the nuns elect her to serve as the choir director of the convent. Deloris rearranges the music to make it more contemporary and leads the nuns to reach out into the community, all to the disapproval of Reverend Mother. But the monsignor of the convent is thrilled as the music and ministry bring people in from the streets to worship (you may want to show the clip where the choir is singing and people from the streets begin to come into the church). One of the sisters comments, “This is why I became a nun!” Too often we are driven by our traditions and not by the Bible. While Reverend Mother was content to “keep things the way they were,” the monsignor and the nuns longed to reach their community with authentic ministry and worship. What traditions are keeping your church from effective biblical ministry?

Teaching the Text by Grant R. Osborne, Baker Publishing Group, 2016

Dictionary

Direct Matches

Adultery

One of the sins forbidden in the Ten Commandments (Exod. 20:14; Deut. 5:18). Narrowly interpreted, the prohibition forbids extramarital relations with a married woman (Lev. 20:10), but it is applied more broadly in Lev. 20 and Deut. 22 24 to cover a variety of sexual offenses.

Blasphemy

Any contemptuous expression that rejects God’s authority and questions his nature. Blasphemers include wicked enemies who mock God (Pss. 10:3, 13; 74:18), and God’s people who reject the authority of his word (Isa. 1:4; 5:24).

This provides the foundation for the NT material. When the Pharisees wrongfully attributed Jesus’ power to drive out demons to Beelzebul, Jesus declared that every sin and blasphemy would be forgiven, even speaking a word against the Son of Man, but not blaspheming or speaking against the Holy Spirit (Matt. 12:22 32). The Spirit’s work was evident in the powerful demonstration they had seen. To attribute Jesus’ work to Satan was a complete affront to the majesty of God.

Stephen was accused of speaking words of blasphemy against Moses and God (Acts 6:11), and Saul of Tarsus, in his vendetta against Christians, went from one synagogue to another trying to force early Christians to blaspheme (Acts 26:11). Later, knowing that he was “the worst of sinners,” he acknowledged that he was a “blasphemer and a persecutor and a violent man” (1 Tim. 1:13–16). Knowing the seriousness of the offense, Paul declared that he handed Hymenaeus and Alexander over to Satan so they would be taught not to blaspheme (1 Tim. 1:20).

The source of all blasphemy will make its appearance in the final eschatological confrontation: on the heads of the beast will be a blasphemous name (Rev. 13:1; cf. 17:3), and it will utter blasphemy against God, his temple, and his people (13:5, 6). Paul describes this same scenario in 2 Thess. 2:3–4, where “the man of lawlessness” sets himself up in God’s temple, proclaiming himself to be God. Finally, when the bowls of wrath are poured out on the earth, those who refuse to repent will curse God (Rev. 16:9, 11, 21), the final blasphemy.

Bread

Generally made of grain, this staple of foods has been known to be in existence since prehistoric days, being mentioned in the oldest literatures of humanity. Though usually made of wheat, it can be made of any grain and also some kinds of beans or lentils.

To make bread, grain must be ground into flour, mixed with salt and water, kneaded into a dough, and baked. Most breads included a leaven to add substance. As a food staple, it became a symbol of hospitality (Neh. 13:1 2; Matt. 14:15–21) and community as people ate together (Acts 2:42). Bread was considered a gift from God, so it was treated with special deference. Unleavened bread was required during Passover feasts and in most occasions related to the worship of God. The “bread of the Presence” (KJV: “shewbread”), representing the twelve tribes of Israel in the temple, was made of unleavened bread (Exod. 25:30) with special flour and was carefully eaten by the priests.

Jesus used bread in the Lord’s Prayer to represent asking God to meet our basic needs (Matt. 5:11), and he called himself the “bread of life” to show that he is the one who “gives life to the world,” our ultimate sustenance (John 6:33–35). During this exchange with the Jews about the bread of life, Jesus foreshadows what takes place at the Last Supper with his disciples, suggesting that believers must “eat [his] flesh” (represented by bread) and “drink [his] blood” (represented by wine) (John 6:53–59; cf. Luke 22:19). Additionally, bread was used symbolically to represent those things that were present in daily life (Pss. 127:2; 80:5; Prov. 4:17; 20:17).

Bronze

The Bible contains many references to minerals and metals. Minerals can encompass a wide array of topics, thus the focus here is on valuable minerals such as ornamental stones as well as precious and useful metals.

Copper. References to copper within the Bible are few. Several passages discuss the basic origins of copper, such as the gathering of ore or the smelting process (Deut. 8:9; Job 28:2; Ezek. 22:18, 20; 24:11). Several NT passages acknowledge the presence of minted copper coins as currency (Matt. 10:9; Mark 12:42; Luke 21:2). Pure copper, however, was hard to use, although it could be combined with tin to make the alloy bronze.

Bronze. The first biblical reference to bronze is found in Gen. 4:22, in which we are told that Tubal-Cain forged tools out of bronze and iron. Next, bronze is mentioned in its use in the tabernacle built in the desert. Among the bronze items included were the many bronze clasps and bases for the tent construction (Exod. 26:11, 37; 27:10 11, 17–19). The altar and all its utensils were made of, or overlaid with, bronze (27:1–8). God also instructed Moses to make a bronze basin for washing (30:18). Moses also made a snake out of bronze and placed it on top of his staff when the Israelites were struck with an abundance of venomous snakes (Num. 21:9). Samson was bound with shackles of bronze (Judg. 16:21), and Goliath wore armor and carried weapons of bronze (1 Sam. 17:5–6). Solomon used an extensive amount of bronze in his building of the temple (2 Kings 25:16), and there was bronze in the statue that Daniel dreamed of (Dan. 2:32, 35). Many of the prophets used bronze as a way to discuss something that was to be strong or strengthened by God (Isa. 45:2; Jer. 1:18; Ezek. 40:3).

Iron and steel. One of the earliest references to iron in Scripture is its use by the Canaanites to make chariots (Josh. 17:16, 18). This would have been an early use of the metal in the Iron Age I period (1200–1000 BC). Also, Goliath’s spear, which was as big as a weaver’s rod, is said to have had a head made of iron (1 Sam. 17:7). Elisha’s miracle of making a borrowed ax head float (2 Kings 6:6) shows the continued value of the metal. In his latter days, David amassed iron among the goods to give Solomon to use in building the temple (1 Chron. 22:14; 29:2); Solomon later used these materials with the help of Huram-Abi (2 Chron. 2:13–14). Ezekiel discusses the economic value of iron in the context of trading (Ezek. 27:12, 19), and Daniel uses it as a metaphor for discussing strength (Dan. 2:40–41). The NT recognizes the strength of iron when discussing Christ’s iron scepter (Rev. 2:27; 19:15).

Tin. Tin was initially used mainly to produce the copper alloy bronze. Tin was not used in its pure form until well into the Roman period, and even then seldom by itself. The sources of tin in the ancient world are currently debated. The tin from large deposits in Tarshish in southern Spain (Ezek. 27:12) was available through Phoenician traders. Tin is also found in large deposits in Anatolia, but it is currently unknown whether these deposits had been discovered and used during biblical times. A third option is modern-day Afghanistan. Archaeologists have discovered in modern Turkey the remains of a wrecked ship, dated to around 1350 BC, that was carrying ten tons of copper ingots and about one ton of tin ingots. These ingots possibly originated in the area of modern-day Afghanistan and were bound for the Mediterranean trade routes. Tin is mentioned only four times in Scripture, always within a list of other metals (Num. 31:22; Ezek. 22:18, 20; 27:12).

Lead. Lead was used early in human history, but its applications were few. It would have been mined with copper and silver ore and then extracted as a by-product. The Romans used it for various implements, most notably wine vessels. It is referenced nine times within Scripture, either in a list or in reference to its weight. The only two times it is referenced as an object is when Job mentions a lead writing implement (Job 19:24), and when Zechariah has the vision of a woman sitting in the basket with a lead cover (Zech. 5:7, 8).

Gold and silver. Sought after for much of human history, gold and silver have been worked by humans for their ornamental value. The practical uses of these metals within the biblical setting were constrained mainly to their economic and ornamental value. Gold and silver jewelry were used as a form of payment and were minted into coins during the Greco-Roman era. Gold objects are relatively scarce in archaeological finds, mainly because most gold items would have been part of a large treasury carried off as tribute or plunder. Silver appears in the archaeological record more frequently; a remarkable hoard of silver in lump form was found at Eshtemoa (see 1 Sam. 30:26–28). This silver has been dated to the time of the kingdom of Judah, after the northern kingdom of Israel had fallen. The silver in raw lump form was most likely used as a monetary payment, even though it had not yet been minted into coins.

Gold in the ancient world came largely from Egypt and northern Africa. The Bible mentions Havilah as a land of gold (Gen. 2:11), as well as Ophir (1 Kings 9:28), but the exact location of both places is unknown. Silver was mined in southern Spain, along with other metals, and brought to the area through sea trading. The Athenians of the Classical period were also known for their vast silver-mining operations.

Silver and gold are mentioned repeatedly in the OT in reference to their uses in trading and their economic value. Most notably, the Israelites asked their Egyptian neighbors to give them gold and silver items just before they left Egypt (Exod. 3:22). The tabernacle was highly ornamented with these two metals, as was the temple built by Solomon. It is said that Solomon made the nation so wealthy that silver was considered as plentiful as stone (1 Kings 10:27). Perhaps the most notorious articles of silver within Scripture are those paid to Judas for his betrayal of Jesus (Matt. 26:15).

Precious stones. Stones of various origins were used in and around Palestine. The Bible makes few references to their use. Like gold and silver, they were used mainly for their ornamental value. Their scarcity made them highly prized. One notable exception is turquoise. The Egyptian pharaohs were fascinated with turquoise, and they mined extensively for it on the Sinai Peninsula. The remains of several turquoise mines have been found with Canaanite markings, indicating the presence of Canaanite slaves working the Egyptian mines. There was also a line of forts along the northern edge of the Egyptian Empire, used presumably to protect the pharaohs’ turquoise interests. Precious stones were also found in Syria, where Phoenician traders would have been able to bring them from other parts of the known world.

Exodus 28:17–21 describes twelve stones set in the breastpiece worn by the Israelite high priest. Twelve stones likewise appear in the foundations of the new Jerusalem (Rev. 21:19–20). Ezekiel uses nine of these same twelve stones to discuss the adornment of the king of Tyre (Ezek. 28:13).

The Bible uses the blanket term “precious stones” to denote a hoard of riches, such as that owned by Solomon (1 Kings 10:10).

Clean

A holy God wants a holy people. He had described the nation of Israel as holy (cf. Exod. 19:5 6) but also wanted them to live holy lives and grow increasingly holy. Holiness came, in part, by keeping the law; an important part of the law was the concept of cleanness.

Cleanness does not refer to good hygiene, nor is it synonymous with morality, since a person could be unclean and still righteous. Cleanness allowed the OT believer to live a holy life and enabled that person to be made increasingly holy by “Yahweh, your sanctifier” (NIV: “the Lord, who makes you holy,” Lev. 20:8; cf. 21:8, 15, 23; 22:9, 16, 32; 31:13). Impurity traveled along four channels: sexuality (various discharges; e.g., nocturnal emission, menstruation, childbirth), diet (e.g., eating certain types of animals), disease (e.g., skin diseases, mildew), and death (i.e., contact with animal or human corpses). Impurities occurring naturally and unavoidably in the course of life (e.g., menstruation) were tolerated, representing no danger to the person or community as long as they were promptly addressed. Other impurities had to be avoided at all costs or else grave consequences would result to the person and community.

One prohibited impurity arose from eating food declared off-limits by God. All meat had to be thoroughly bled before being eaten (Gen. 9:3–4; Lev. 17:10–14; Deut. 12:16, 23). Edible land animals must both have a completely divided hoof and chew the cud (Lev. 11:3; Deut. 14:6), while water creatures had to have both fins and scales (Lev. 11:9; Deut. 14:9). Most birds were acceptable for food (exceptions are given in Lev. 11:13–19; Deut. 14:11–18), as were most insects (Lev. 11:20–23; Deut. 14:19–20) and some crawling animals (Lev. 11:29–31, 41–42).

Why did God declare certain things clean and others unclean? Some suggest that the distinction is arbitrary; the rules are given as a test of obedience. Others argue that the original audience knew of reasons now lost to us. Still others believe that God was protecting his people from disease. It is true that certain kinds of meat improperly prepared can transmit disease, but not all laws can be explained this way. Some believe that God identified things as clean because they represented a state of normalcy (e.g., fish normally propel themselves with fins, so those lacking fins are abnormal and thus unclean). A related view considers things as clean or unclean based on what they symbolized. So, for example, God identified objects as unclean if they were associated with death (e.g., vultures, corpses) because he is for life. Here again, it is difficult to explain all the laws by appeal to normalcy or symbolism.

Ceremonial cleansing is not just a topic in the OT; it appears in the opening chapters of the Gospels. Mary underwent the required purification rituals after Jesus’ birth (Luke 2:22–24), and Jesus “cleansed” people from leprosy, instructing them to carry out the Mosaic purification rituals (Matt. 8:2–4; Mark 1:40–42; Luke 5:12–14; 17:11–19; cf. Matt. 10:8; 11:5; Luke 4:27; 7:22).

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Corban

A transliteration of a technical term, qorban, used in reference to an offering to God throughout Leviticus and Numbers (e.g., Lev. 1:2; Num. 5:15). Mark 7:11 is set in the midst of an exchange where Jesus condemns the Pharisees for attempting to evade the true significance of the OT laws of Corban by greedily keeping money to themselves that should have been used to support elderly parents (cf. the parallel in Matt. 15:5 6, which uses the Greek word dōron [“gift”] rather than Corban).

Fast

Fasting, often linked with prayer, was one avenue of appeal to God in the face of crises, both national and personal. Moses ascended to Mount Sinai and was with God forty days and nights without eating bread or drinking water, both before and after the Israelites’ sin with the golden calf (Exod. 34:28; Deut. 9:8 18). David fasted when his son was dying (2 Sam. 12:15–23). Esther called all the Jews of Susa to fast for three days before she ventured before the king (Esther 4:15–17). Joel called the people to repentance and fasting as the land was devastated by a locust plague (Joel 1:13–14; 2:12). Forty days of fasting, an echo of Moses’ experience, prepared Jesus to face the devil’s temptations (Matt. 4:1–11 pars.).

The OT prophets criticized Israelites who presumed that their religious obligations were met simply by fasting (Isa. 58:1–10; Zech. 7:1–5). When asked why his disciples did not fast and pray, Jesus indicated that sometimes fasting is inappropriate (Matt. 9:14–17 pars.). Luke recorded an addition to Jesus’ statement about new wine in old wineskins: “No one after drinking old wine wants the new, for they say, ‘The old is better’” (Luke 5:39), perhaps suggesting that the accumulation of fasting practices was “new wine” and they ought simply to observe the Day of Atonement.

Father

People in the Bible were family-centered and staunchly loyal to their kin. Families formed the foundation of society. The extended family was the source of people’s status in the community and provided the primary economic, educational, religious, and social interactions.

Marriage and divorce. Marriage in the ancient Near East was a contractual arrangement between two families, arranged by the bride’s father or a male representative. The bride’s family was paid a dowry, a “bride’s price.” Paying a dowry was not only an economic transaction but also an expression of family honor. Only the rich could afford multiple dowries. Thus, polygamy was minimal. The wedding itself was celebrated with a feast provided by the father of the groom.

The primary purpose for marriage in the ancient Near East was to produce a male heir to ensure care for the couple in their old age. The concept of inheritance was a key part of the marriage customs, especially with regard to passing along possessions and property.

Marriage among Jews in the NT era still tended to be endogamous; that is, Jews sought to marry close kin without committing incest violations (Lev. 18:6 17). A Jewish male certainly was expected to marry a Jew. Exogamy, marrying outside the remote kinship group, and certainly outside the ethnos, was understood as shaming God’s holiness. Thus, a Jew marrying a Gentile woman was not an option. The Romans did practice exogamy. For them, marrying outside one’s kinship group (not ethnos) was based predominantly on creating strategic alliances between families.

Greek and Roman law allowed both men and women to initiate divorce. In Jewish marriages, only the husband could initiate divorce proceedings. If a husband divorced his wife, he had to release her and repay the dowry. Divorce was common in cases of infertility (in particular if the woman had not provided male offspring). Ben Sira comments that barrenness in a woman is a cause of anxiety to the father (Sir. 42:9–10). Another reason for divorce was adultery (Exod. 20:14; Deut. 5:18). Jesus, though, taught a more restrictive use of divorce than the OT (Mark 10:1–12).

Children and parenting. Childbearing was considered representative of God’s blessing on a woman and her entire family, in particular her husband. In contrast to this blessing, barrenness brought shame on women, their families, and specifically their husbands.

Children were of low social status in society. Infant mortality was high. An estimated 60 percent of the children in the first-century Mediterranean society were dead by the age of sixteen.

Ancient Near Eastern and Mediterranean societies exhibited a parenting style based on their view of human nature as a mixture of good and evil tendencies. Parents relied on physical punishment to prevent evil tendencies from developing into evil deeds (Prov. 29:15). The main concern of parents was to socialize the children into family loyalty. Lack of such loyalty was punished (Lev. 20:9). At a very early stage children were taught to accept the total authority of the father. The rearing of girls was entirely the responsibility of the women. Girls were taught domestic roles and duties as soon as possible so that they could help with household tasks.

Family identity was used as a metaphor in ancient Israel to speak of fidelity, responsibility, judgment, and reconciliation. In the OT, the people of Israel often are described as children of God. In their overall relationship to God, the people of Israel are referred to in familial terms—sons and daughters, spouse, and firstborn (Exod. 4:22). God is addressed as the father of the people (Isa. 63:16; 64:8) and referred to as their mother (Isa. 49:14–17).

The church as the family of God. Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to fictive kinship, the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Entrance into the community was granted through adopting the values of the kingdom, belief, and the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–63; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9). Jesus’ presence as the head of the community was eventually replaced by the promised Spirit (John 14:16–18). Through the Spirit, Jesus’ ministry continues in the community of his followers, God’s family—the church. See also Adoption.

Folly

Generally speaking, in Scripture the word “fool” is used to describe someone in a morally deprived state. It does not, as in contemporary American usage, refer to a person’s lack of intellectual ability or to one whose actions convey those of a buffoon. Terms for “fool” appear all through Scripture, but wisdom literature contains the highest concentration. Proverbs uses over half a dozen words to describe the fool. All of them indicate some kind of moral breach and fall on a scale from the most morally hardened to the naive.

Obstinacy, recalcitrance, and closed-mindedness characterize the morally dense fool. Such individuals have no use for advice from others because they are “wise in their own eyes” (Prov. 3:7; cf. 12:15; 16:2). Fools frequently scoff at correction and rebuke (9:7 8, 12; 13:1; 14:6; 15:12; 19:25; 20:1; 21:11, 24; 22:10; 24:9). They manifest arrogance (21:24). Fools do not learn from their own mistakes or those of others but instead often repeat them (26:11). One of the main problems is that fools “lack sense,” which ultimately implies that they lack character (see 6:32; 7:7; 9:4, 16; 10:13, 21; 11:12; 12:11; 15:21; 17:18; 24:30). Such a person consistently makes poor decisions and loses the appetite and passion necessary for acquiring wisdom.

According to the book of Proverbs, three qualities make up the essential nature of the fool. First, the fool is unwilling to learn by means of discipline (3:11–12; 17:10), or formal instruction (17:16), or a word of advice (12:15), or personal experience (26:11). Second, the fool lacks self-control. Both the speech (15:2) and the behavior (14:16) of fools demonstrate a lack of restraint. They take the path of least resistance to easy money (1:8–19) and easy sex (7:6–27). Third, the fool is the one who rejects the fear of the Lord (1:7).

In the NT, the fool is the one who does not trust in God or in the power that God displays through the resurrection of Christ (Luke 24:25; Rom. 1:22; 1 Cor. 15:36). Jesus makes references to the fool when he tells the stories of the wise and foolish builders (Matt. 7:24–27) and the wise and foolish maidens (Matt. 25:1–13). Paul uses the term “foolish” to rebuke the Galatians for their refusal to accept the gospel (Gal. 3:1). However, in his correspondence with the church in Corinth, Paul reverses the conventional understanding of folly and uses it as a rhetorical strategy to communicate his message. He speaks of the message of the cross as foolishness to the world (1 Cor. 1:18). On another occasion, in order to argue against the arrogance of his opponents, Paul engages in “a little foolishness” (2 Cor. 11:1) as he boasts about his ministry, which is riddled with failure (2 Cor. 11–12).

Heart

Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors.

Metaphorically, the heart refers to the mind, the will, the seat of emotions, or even the whole person. It also refers to the center of something or its inner part. These metaphors come from the heart’s importance and location.

Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.

The mental activities of the metaphorical heart are abundant. The heart is where a person thinks (Gen. 6:5; Deut. 7:17; 1 Chron. 29:18; Rev. 18:7), where a person comprehends and has understanding (1 Kings 3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makes plans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1 Chron. 29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts 8:37; Rom. 10:9). The heart is the site of wisdom, discernment, and skill (Exod. 35:34; 36:2; 1 Kings 3:9; 10:24). The heart is the place of memory (Deut. 4:9; Ps. 119:11). The heart plays the role of conscience (2 Sam. 24:10; 1 John 3:20 21).

It is often worth the effort to substitute “mind” for “heart” when reading the Bible in order to grasp the mental dimension. For example, after telling the Israelites to love God with all their heart, Moses says, “These commandments that I give you today are to be upon your hearts” (Deut. 6:6). Reading it instead as “be on your mind” changes our perspective, and in this case the idiom “on your mind” is clearer and more accurate. The following verses instruct parents to talk to their children throughout the day about God’s words. In order for parents to do this, God’s requirements and deeds need to be constantly on their minds, out of their love for him. Similarly, love for God and loyalty are expressed by meditation on and determination to obey his law (Ps. 119:11, 112). The law is not merely a list of rules; it is also a repository of a worldview in which the Lord is the only God. To live consistently with this truth requires careful, reflective thought.

Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1 Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.

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.

Law

In general, Torah (Law) may be subdivided into three categories: judicial, ceremonial, and moral, though each of these may influence or overlap with the others. The OT associates the “giving of the Torah” with Moses’ first divine encounter at Mount Sinai (Exod. 19 23) following the Israelites’ deliverance from the land of Egypt, though some body of customary legislation existed before this time (Exod. 18). These instructions find expansion and elucidation in other pentateuchal texts, such as Leviticus and Deut. 12–24, indicating that God’s teachings were intended as the code of conduct and worship for Israel not only during its wilderness wanderings but also when it settled in the land of Canaan following the conquest.

More specifically, the word “law” often denotes the Ten Commandments (or “the Decalogue,” lit., the “ten words”) (Exod. 34:28; Deut. 4:13; 10:4) that were delivered to Moses (Exod. 20:1–17; Deut. 5:6–21). These commandments reflect a summary statement of the covenant and may be divided into two parts, consistent with the two tablets of stone on which they were first recorded: the first four address the individual’s relationship to God, and the last six focus on instructions concerning human relationships. Despite the apparent simplistic expression of the Decalogue, the complexity of these guidelines extends beyond individual acts and attitudes, encompassing any and all incentives, enticements, and pressures leading up to a thing forbidden. Not only should the individual refrain from doing the prohibited thing, but also he or she is obligated to practice its opposite good in order to be in compliance.

Moses

Moses played a leadership role in the founding of Israel as a “kingdom of priests and a holy nation” (Exod. 19:6). Indeed, the narrative of Exodus through Deuteronomy is the story of God using Moses to found the nation of Israel. It begins with an account of his birth (Exod. 2) and ends with an account of his death (Deut. 34). Moses’ influence and importance extend well beyond his lifetime, as later Scripture demonstrates.

Moses was born in a dangerous time, and according to Pharaoh’s decree, he should not have survived long after his birth. He was born to Amram and Jochebed (Exod. 6:20). Circumventing Pharaoh’s decree, Jochebed placed the infant Moses in a reed basket and floated him down the river. God guided the basket down the river and into the presence of none other than Pharaoh’s daughter (Exod. 2:5 6), who, at the urging of Moses’ sister, hired Jochebed to take care of the child.

The next major episode in the life of Moses concerns his defense of an Israelite worker who was being beaten by an Egyptian (Exod. 2:11–25). In the process of rescuing the Israelite, Moses killed the Egyptian. When it became clear that he was known to be the killer, he fled Egypt and ended up in Midian, where he became a member of the family of a Midianite priest-chief, Jethro, by marrying his daughter Zipporah.

Although Moses was not looking for a way back into Egypt, God had different plans. One day, while Moses was tending his sheep, God appeared to him in the form of a burning bush and commissioned him to go back to Egypt and lead his people to freedom. Moses expressed reluctance, and so God grudgingly enlisted his older brother, Aaron, to accompany him as his spokesperson.

Upon Moses’ return to Egypt, Pharaoh stubbornly refused to allow the Israelites to leave Egypt. God directed Moses to announce a series of plagues that ultimately induced Pharaoh to allow the Israelites to depart. After they left, Pharaoh had a change of mind and cornered them on the shores of the Red Sea (Sea of Reeds). It was at the Red Sea that God demonstrated his great power by splitting the sea and allowing the Israelites to escape before closing it again in judgment on the Egyptians. Moses signaled the presence of God by lifting his rod high in the air (Exod. 14:16). This event was long remembered as the defining moment when God released Israel from Egyptian slavery (Pss. 77; 114), and it even became the paradigm for future divine rescues (Isa. 40:3–5; Hos. 2:14–15).

After the crossing of the Red Sea, Moses led Israel back to Mount Sinai, the location of his divine commissioning. At this time, Moses went up the mountain as a prophetic mediator for the people (Deut. 18:16). He received the Ten Commandments, the rest of the law, and instructions to build the tabernacle (Exod. 19–24). All these were part of a new covenantal arrangement that today we refer to as the Mosaic or Sinaitic covenant.

However, as Moses came down the mountain with the law, he saw that the people, who had grown tired of waiting, were worshiping a false god that they had created in the form of a golden calf (Exod. 32). With the aid of the Levites, who that day assured their role as Israel’s priestly helpers, he brought God’s judgment against the offenders and also interceded in prayer with God to prevent the total destruction of Israel.

Thus began Israel’s long story of rebellion against God. God was particularly upset with the lack of confidence that the Israelites had shown when the spies from the twelve tribes gave their report (Num. 13). They did not believe that God could handle the fearsome warriors who lived in the land, and so God doomed them to forty years of wandering in the wilderness, enough time for the first generation to die. Not even Moses escaped this fate, since he had shown anger against God and attributed a miracle to his own power and not to God when he struck a rock in order to get water (Num. 20:1–13).

Thus, Moses was not permitted to enter the land of promise, though he had led the Israelites to the very brink of entry on the plains of Moab. There he gave his last sermon, which we know as the book of Deuteronomy. The purpose of his sermon was to tell the second generation of Israelites who were going to enter the land that they must obey God’s law or suffer the consequences. The form of the sermon was that of a covenant renewal, and so Israel on this occasion reaffirmed its loyalty to God.

After this, Moses went up on Mount Nebo, from which he could see the promised land, and died. Deuteronomy concludes with the following statements: “Since then, no prophet has risen in Israel like Moses, whom the Lord knew face to face. . . . For no one has ever shown the mighty power or performed the awesome deeds that Moses did in the sight of all Israel” (Deut. 34:10, 12).

The NT honors Moses as God’s servant but also makes the point that Jesus is one who far surpasses Moses as a mediator between God and people (Acts 3:17–26; Heb. 3).

The date of Moses is a matter of controversy because the biblical text does not name the pharaohs of the story. Many date him to the thirteenth century BC and associate him with Ramesses II, but others take 1 Kings 6:1 at face value and date him to the end of the fifteenth century BC, perhaps during the reign of Thutmose III.

Offering

The words “sacrifice” and “offering” often are used interchangeably, but “offering” refers to a gift more generally, while “sacrifice” indicates a gift consecrated for a divine being. Sacrifices were offered to honor God, thanking him for his goodness. More important, they enabled persons to be made right with God by atoning for their sins. Whereas sin upset the fellowship God desired to have with people and kindled his wrath, sacrifice restored the relationship.

Leviticus introduced five main sacrifices: the ’olah (1:1 17; 6:8–18), the minkhah (2:1–16; 6:14–23), the shelamim (3:1–17; 7:11–36), the khatta’t (4:1–5:13), and the ’asham (5:14–6:7). Most of these focused on uncleanness or sin. The worshiper who brought such an offering was not allowed to eat any of it, as it was wholly given to God. Even when priests were allowed to eat part of a sacrifice, their portion was “waved” before God, indicating that it belonged to him.

1. The ’olah, or burnt offering, is the basic OT sacrifice connected with atonement for sin (Lev. 1:4). When rightly offered, it was accepted as “an aroma pleasing to the Lord.” The worshiper brought a male animal (young bull, sheep, goat, dove, or young pigeon) without blemish, laid a hand upon it, and then killed it. After the priest sprinkled some of the blood on the altar, the rest was burned up.

2. The minkhah is simply a gift or offering. The Hebrew word is often used for a present given to another person or tribute to a ruler. When used of sacrifice, it is usually rendered as “grain offering” or “meal offering.” A minkhah can, on occasion, include flesh or fat (Gen. 4:4; Judg. 6:18–21). Considered “an aroma pleasing to the Lord,” it consisted of unground grain or fine flour mixed with oil and incense and was presented either cooked or uncooked. Part of the offering was burned as a “memorial portion,” the rest being given to the priests (Lev. 2:1–3). It usually was accompanied by a drink offering—wine poured out on the altar. Grain offerings frequently complemented burnt offerings or fellowship offerings. The showbread may have been considered a grain offering.

3. The shelamim (NIV: “fellowship offering”) has traditionally been called the “peace offering,” as the term is related to shalom. This offering most likely indicated that the worshiper was at peace with God and others; all the worshiper’s relationships were whole. Classified into three types, it could be used to express thanksgiving, to signify the fulfillment of a vow, or simply to denote one’s desire to bring an offering to God out of free will. Only those who made a vow were required to offer a shelamim; the other forms were wholly optional. The worshiper brought a male or female animal (ox, sheep, or goat) without blemish, laid a hand on its head, and slaughtered it. The priest sprinkled its blood on the sides of the altar and burned the fat surrounding the major organs. It is described as “an aroma pleasing to the Lord.”

This offering significantly recognized the covenant relationship existing between those who shared in it. God received the fatty portions, the officiating priest received the right thigh, the other priests the breast, and the remainder was shared among members of a family, clan, tribe, or some other group.

4. The khatta’t, or sin offering, atoned for the sin of an individual or of the nation and cleansed the sacred items in the tabernacle that had been corrupted by sin. Since a sin offering could purify ceremonial as well as moral uncleanness, people who were unclean due to childbirth, skin diseases, bodily discharges, and so forth also brought them (Lev. 12–15).

5. The ’asham, or guilt offering, provided compensation for sins. A ram without blemish was sacrificed, its blood was sprinkled on the altar, and its fatty portions, kidneys, and liver were burned. The rest was given to the priest. In addition, the value of what was misappropriated plus one-fifth of its value was given to the person wronged or to the priests.

Christians quickly came to understand Christ’s death as the final sacrifice that completed the OT system. Various NT authors consider the nature of Christ’s death and metaphorically relate it to OT sacrifices, but the writer of Hebrews develops this in the most detail. According to Hebrews, the sacrificial system was merely the shadow that pointed to Jesus. Although the blood of animals could not adequately deal with sins, Jesus’ sacrifice could (Heb. 10:1–10). Jesus is regularly identified as the sacrificial lamb whose blood purifies humanity from sin (John 1:29, 36; Rom. 8:3; 1 Cor. 5:7; Eph. 5:2; 1 Pet. 1:19; 1 John 1:7; Rev. 5:6, 12; 7:14; 12:11; 13:8). His sacrifice is considered a propitiation that turns away God’s wrath (Rom. 3:25; 1 John 2:2).

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.

Suffer

While in the OT suffering is regularly an indication of divine displeasure (Lev. 26:16 36; Deut. 28:20–68; Ps. 44:10–12; Isa. 1:25; cf. Heb. 10:26–31), in the NT it becomes the means by which blessing comes to humanity.

The Bible often shows that sinfulness results in suffering (Gen. 2:17; 6:5–7; Exod. 32:33; 2 Sam. 12:13–18; Rom. 1:18; 1 Cor. 11:27–30). Job’s friends mistakenly assume that he has suffered because of disobedience (Job 4:7–9; 8:3–4, 20; 11:6). Job passionately defends himself (12:4; 23:10), and in the final chapter of the book God commends Job and condemns his friends for their accusations (42:7–8; cf. 1:1, 22; 2:10). The writer makes clear that suffering is not necessarily evidence of sinfulness. Like Job’s friends, Jesus’ disciples assume that blindness is an indication of sinfulness (John 9:1–2). Jesus rejects this simplistic notion of retributive suffering (John 9:3, 6–7; cf. Luke 13:1–5).

The NT writers reveal that Jesus’ suffering was prophesied in the OT (Mark 9:12; 14:21; Luke 18:31–32; 24:46; Acts 3:18; 17:3; 26:22–23; 1 Pet. 1:11; referring to OT texts such as Ps. 22; Isa. 52:13–53:12; Zech. 13:7). The Lord Jesus is presented as the answer to human suffering: (1) Through the incarnation, God’s Son personally experienced human suffering (Phil. 2:6–8; Heb. 2:9; 5:8). (2) Through his suffering, Christ paid the price for sin (Rom. 4:25; 3:25–26), so that believers are set free from sin (Rom. 6:6, 18, 22) and helped in temptation (Heb. 2:18). (3) Christ Jesus intercedes for his suffering followers (Rom. 8:34–35). (4) Christ is the example in suffering (1 Pet. 2:21; 4:1; cf. Phil. 3:10; 2 Cor. 1:5; 4:10; 1 Pet. 4:13), and though he died once for sins (Heb. 10:12), he continues to suffer as his church suffers (Acts 9:4–5). (5) Christ provides hope of resurrection (Rom. 6:5; 1 Cor. 15:20–26; Phil. 3:10–11) and a future life without suffering or death (Rev. 21:4).

The NT writers repeatedly mention the benefits of suffering, for it has become part of God’s work of redemption. The suffering of believers accompanies the proclamation and advancement of the gospel (Acts 5:41–42; 9:15–16; 2 Cor. 4:10–11; 6:2–10; Phil. 1:12, 27–29; 1 Thess. 2:14–16; 2 Tim. 1:8; 4:5) and results in salvation (Matt. 10:22; 2 Cor. 1:6; 1 Thess. 2:16; 2 Tim. 2:10; Heb. 10:39), faith (Heb. 10:32–34, 38–39; 1 Pet. 1:7), the kingdom of God (Acts 14:22), resurrection from the dead (Phil. 3:10–11), and the crown of life (Rev. 2:10). It is an essential part of the development toward Christian maturity (Rom. 5:3–4; 2 Cor. 4:11; Heb. 12:4; James 1:3–4; 1 Pet. 1:7; 4:1).

Suffering is associated with knowing Christ (Phil. 3:10); daily inward renewal (2 Cor. 4:16); purity, understanding, patience, kindness, sincere love, truthful speech, the power of God (2 Cor. 4:4–10); comfort and endurance (2 Cor. 1:6); obedience (Heb. 5:8); blessing (1 Pet. 3:14; 4:14); glory (Rom. 8:17; 2 Cor. 4:17); and joy (Matt. 5:12; Acts 5:41; 2 Cor. 6:10; 12:10; James 1:2; 1 Pet. 1:6; 4:13). Other positive results of Christian suffering include perseverance (Rom. 5:3; James 1:3), character and hope (Rom. 5:4), strength (2 Cor. 12:10), and maturity and completeness (James 1:4). Present suffering is light and momentary when compared to future glory (Matt. 5:10–12; Acts 14:22; Rom. 8:18; 2 Cor. 4:17; Heb. 10:34–36; 1 Pet. 1:5–7; 4:12–13).

Throughout the Bible, believers are instructed to help those who suffer. The OT law provides principles for assisting the poor, the disadvantaged, and the oppressed (Exod. 20:10; 21:2; 23:11; Lev. 19:13, 34; 25:10, 35; Deut. 14:28–29; 15:1–2; 24:19–21). Jesus regularly taught his followers to help the poor (Matt. 5:42; 6:3; 19:21; 25:34–36; Luke 4:18; 12:33; 14:13, 21). It is believers’ responsibility to show mercy (Matt. 5:7; 9:13), be generous (Rom. 12:8; 2 Cor. 8:7; 1 Tim. 6:18), mourn with mourners (Rom. 12:15), carry other’s burdens (Gal. 6:1–2), and visit prisoners (Matt. 25:36, 43). See also Servant of the Lord.

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 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 Ps. 119.

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).

Worship

Worship of God is a critical dimension of both Testaments. One might argue that it is the very goal for which Israel and the church were formed.

The living God is the sole object of worship. He delights in the satisfying joy that his children find in him. The nature of worship is not about servant entertainment or passive observation; it is an active acknowledgment of God’s worth in a variety of humble ways.

A genuine selfless focus on the person and work of God brings about a humble response that affects one’s posture, generates works of service, and stirs up a healthy attitude of fear and respect. Knowledge of God is the foundational element in worship. God is worshiped for who he is and what he does. He is the Eternal One (Ps. 90:1; 1 Tim. 1:17), unique in every way (Isa. 44:8); he is God alone (Deut. 6:4). He is distinguished by his self-existence, the self-reliant quality of his life (Exod. 3:14; Deut. 32:30). The psalmist calls God’s people to shout joyfully to their good, loving, eternal, and faithful Creator (Ps. 100).

God is worshiped as the Creator of all life. This magnificent creative work of God, declared in the opening of Genesis, is a critical focus in worship (Ps. 95:6; Rom. 1:25; Rev. 4:11). Along with this is the companion declaration that God is the redeemer. The redemptive work of God is celebrated in the Song of Moses (Exod. 15:1 18) and in the Song of the Redeemed (Rev. 14:3).

Worship is also associated with the royal aspects of God’s character. It was the desire of the magi to find Jesus the king and worship him (Matt. 2:1–2). The final scenes of history will be characterized by humble submission to and worship of the King of kings (1 Tim. 6:15; Rev. 17:14; 19:16; cf. Rev. 15:3–4). The psalms often draw the reader’s attention to God’s royal character as a basis for worship (Pss. 45:11; 98:6).

Finally, God is worshiped as the Lord of his covenant relationship with the nation of Israel. This covenant theme and metaphor summarize the varied aspects of God’s character and his relationship with Israel. The God who brought Israel into a covenant relationship is to be sincerely and exclusively worshiped (2 Kings 17:35, 38; cf. Deut. 31:20). These confessional statements about the character of God are a glorious weight that moves believers to prostrate themselves, to have an attitude of awe and respect, and to obediently serve.

Direct Matches

Ceremonial Law

Terminology

The word “law,” often referred to as “Torah,” occurs 220 times in the OT and derives from a Hebrew root that means “to teach or instruct.” Biblical law is the body of instructions or teachings that serve to govern and maintain the covenant relationship between God and Israel. The distinctive relationship that Israel enjoyed with God was unparalleled in the ancient Near East. Unlike the Gentile nations, Israel received from Yahweh an instrument outlining his expectations of them, a set of guidelines by which to sustain that covenant relationship (Deut. 4:6–8). Outside the OT, the “Torah” or “Law” often refers to the first five books of the Bible, called the “Pentateuch” (Matt. 5:17–18; Luke 2:22). Second Temple Judaism commonly referred to the Pentateuch in this way.

The term “Torah” is not limited to cultic or ceremonial practice, but embraces civil and social law. In addition, the Torah refers to the prophetic word and more broadly incorporates the idea of parental instruction. The Hebrew word torah is employed in a variety of expressions, variously rendered in English versions: “the law” (Deut. 1:5; 4:8, 44; 2 Kings 23:24), the “Book of the Law” (Deut. 28:61; 29:21; Josh. 1:8; 2 Kings 22:8), the “Book of the Law of Moses” (Josh. 8:31; 23:6), the “law of Moses” (Josh. 8:32; 1 Kings 2:3), the “Book of the Law of God” (Josh. 24:26), and the “law of the Lord” (2 Kings 10:31)—all of these indicate the divine origin of the instructions or reinforce the association of the Torah with Moses as Israel’s mediator. The OT notes that Moses “wrote a Book of the Law,” which was placed by the ark for reference (Deut. 31:26) and read aloud every seven years, during the Feast of Tabernacles, to all the assembly (Deut. 31:9–13). The book is not mentioned again until its discovery in the temple during the reign of King Josiah (2 Kings 22:8). The discovery of the book initiated a religious reform by Josiah that focused on the centralization of worship and the destruction of idols.

The OT employs a number of close synonyms for “law,” including “commandments,” “testimony,” “judgments,” “statutes,” “ordinances,” “decrees,” and “precepts.” Each of these terms reflects varying nuances or particular aspects of the divine instruction. Unfortunately, all these words as translated into English subtly misrepresent the “law” as an odious external set of rules that inhibit human freedom and require punishment for disobedience. This perspective suggests that obedience to the divine law was coerced by the threat of divine judgment. Contrary to this misconception, the people of Israel rejoiced in following Yahweh’s instructions because their greatest desire was to please and live in harmony with him. Yahweh’s people enjoyed the privilege of receiving divine revelation consisting of directions that assured divine favor. Although perfect adherence to these instructions proved to be an impossible task, Yahweh’s covenant stipulations provided an ideal toward which his people were expected to make progress as they constantly strived to fulfill that ideal. The Torah in its broadest sense reflects a verbal expression of the character, nature, and will of God.

Types of Law

In general, Torah may be subdivided into three categories: judicial, ceremonial, and moral, though each of these may influence or overlap with the others. The OT associates the “giving of the Torah” with Moses’ first divine encounter at Mount Sinai (Exod. 19–23) following the Israelites’ deliverance from the land of Egypt, though some body of customary legislation existed before this time (Exod. 18). These instructions find expansion and elucidation in other pentateuchal texts, such as Leviticus and Deut. 12–24, indicating that God’s teachings were intended as the code of conduct and worship for Israel not only during its wilderness wanderings but also when it settled in the land of Canaan following the conquest.

Judicial law. The Book of the Covenant (Exod. 20:22–23:33), closely associated with the Ten Commandments, immediately follows the Decalogue and may be subdivided into casuistic, or “case,” law (21:2–22:17) and a variety of miscellaneous laws, many which are apodictic, or absolute, commands. The divine instructions cannot address an infinite range of circumstances; consequently, the casuistic laws describe the judicial process in light of general situations, which form the precedence upon which future specific judgments can be made. Apodictic instructions, generally identified by imperatives or volitional forms, set forth a strict prohibition followed by the consequences of disobedience. Government in early Israelite history revolved around the authoritative decisions of judges, who declared a verdict based on custom or precedent (Exod. 18:13–27). The moral emphasis of the Decalogue and the Book of the Covenant provides the underlying theological reasons for obeying God’s law and forms an important part of the ethical foundation of pentateuchal discussions and elaborations of law.

Ceremonial law. Ceremonial, or cultic, law includes the instructions guiding the construction and preparation of the tabernacle for worship combined with the Levitical guidelines dictating the proper execution of ritual sacrifice and cultic practice. The significance of the tabernacle as a portable sanctuary of Yahweh and its integral connection with God’s promise to dwell among the Israelites are reinforced by the tabernacle’s association with the appearance of Yahweh at Sinai and the inauguration of the covenant. The tabernacle becomes the place where the people meet God through a mediator and seek continued divine favor through ritual purification, sacrifice, and atonement.

Leviticus systematically outlines the procedure for priestly selection and succession, details the consecration of cultic vessels and priests, describes conditions for participation and the celebration of sacred festivals (Lev. 16; 23–25), and addresses other issues such as blasphemy, sexual behavior, and false prophecy. The sacrificial regulations cover sin offerings (6:25), guilt offerings (7:1, 7), burnt offerings (6:9), grain offerings (6:14), and fellowship offerings (7:11). The book of Leviticus also provides extensive instruction concerning the designation of “clean” (consecrated) and “unclean” (profane), reinforcing the separateness of God’s chosen people (e.g., 11:46; 12:7; 13:59; 14:2, 32; 15:32–33). Uncircumcised foreigners were excluded from participation in Israel’s sacred assemblies.

Moral law. Economic hardship presented numerous challenges in Israelite society that were resolved through laws concerning debt and slavery. A series of laws sought to protect the property and rights of those indebted to creditors (Exod. 22:25–27; Deut. 24:6, 10–13; 2 Kings 4:1; Amos 2:8). Those who were enslaved in order to compensate for their debts had to be released after six years of service (Exod. 21:2, 11; Deut. 15:12–18). Property and persons who were turned over to creditors could often be redeemed (Lev. 25:25–28, 47–55). Those who harvested crops were instructed to leave the corners of fields and the remnants of crops for gleaning by the poor (Deut. 24:19–22; Ruth 2:2–6). The systematic mistreatment of the marginalized in society led to widespread corruption among the judiciary, angering Yahweh and leading to the exile (Isa. 1:15–17; Amos 2:6–7; 11–13). It is clear that this type of law was reenacted during the postexilic period (Neh. 5:1–13; Jer. 34:8–16).

Torah in Wisdom Literature and in the Prophets

OT wisdom literature develops the concept of Torah as human instruction for daily living, underscoring the dynamic character of the law and its permeation of all areas of life. Vigilant obedience to the law results in wise and godly conduct. In Proverbs, the son is admonished by the father to obey the Torah (Prov. 3:1; 4:2; 6:23), and the pupil is instructed by the teacher to respect the law (13:13) and to resist the company of those who do not obey the Torah (28:4), with such observance resulting in God’s blessings (29:18) and answers to prayer (28:9). The wise woman familiarizes herself with the Torah because the responsibility for instruction of her household lies with her (31:26).

The book of Psalms contains three compositions typically classified as Torah psalms (1; 19; 119). In Ps. 1 continual reflection on the Torah manifests itself in the prosperity and the wisdom of the obedient. Psalm 19 celebrates the benefits of keeping the Torah, including wisdom, joy, enlightenment, life, and moral discernment. In a lengthy acrostic arranged according to the Hebrew alphabet, Ps. 119 exploits the attitudes, effects, and practicality of the Torah as exemplified in the life of the faithful.

In the prophetic material, Torah refers to teaching administered in the name of Yahweh, either by the priests or the prophets. Moral decline, manifested by the social injustice of Israel’s leader-ship coupled with idolatry and syncretistic worship, was directly attributed to the failure of the priests to uphold the Torah and their negligence in instructing the community (Jer. 2:8; 8:8; Ezek. 7:26; 22:26; Hos. 8:1–12; Amos 2:4). The prophetic emphasis on justice and righteousness as characteristic qualities of God’s people highlights the importance placed on fair and equitable treatment (e.g., Isa. 5:23–24; 26:1–11; 48:17–19; 58:6–9; 59:9–14). The Torah provided the authoritative point of departure in the composition of prophetic messages and teachings, undergirding the authority and genuineness of the prophetic proclamations and exhortations to the contemporary audience. The messages of the prophets were in fact not new, but were simply the adaptation and transformation of pentateuchal texts already generally accepted by the community as authoritative.

Biblical Law and Ancient Near Eastern Sources

Biblical law did not develop in isolation from other legal systems; rather, it appears to follow long-established, widespread, and standardized patterns of Mesopotamian law. A persuasive number of parallels between customs and familial relationships addressed in the Nuzi tablets and archaic elements in the patriarchal narratives seem to suggest that the patriarchs operated under Hurrian law. The Nuzi tablets clarify the subjects of adoption, marriage, and economic transactions, apparently exerting an influence on the lives of the early OT patriarchs. The wife-sister accounts of Abram and Isaac, in which the marriage eligibility of Sarai and Rebekah arise (Gen. 12; 26), as well as Abraham’s proposed adoption of his servant Eliezer as an heir (Gen. 15:2–4) and his siring of Ishmael through Sarai’s servant Hagar (Gen. 16), reflect customary practice described in these documents.

A vast range of legal documents regulating judicial procedures provides material for comparative analysis with biblical texts. Included among these discoveries are a number of law collections, generally named after the ruler who commissioned them. Archaeologists have uncovered evidence, from as early as the twenty-first century BC, of two surviving Sumerian legal collections affirming the ancient origins of societal governance. The Laws of King Ur-Nammu, recorded during the last great period of Sumerian literacy (2111–2095 BC), are preserved in scribal copies from Nippur dated between 1800 and 1700 BC and consist of a fragment and two partial stone tablets. Written in a casuistic format, the texts attest to twenty-nine stipulations, including legislation addressing weights and measures; protections for widows, orphans, and the impoverished; sexual offenses; marital laws; slavery; false testimony; and property abuses.

A second Sumerian law collection dating from the nineteenth century BC, that of King Lipit-Ishtar, the fifth ruler of the Isin dynasty in lower Mesopotamia, consists of a prologue, thirty-eight wholly or partially restored laws, and an epilogue. These laws, bequeathed to Lipit-Ishtar by the Sumerian deities Anu and Enlil in order to “establish justice in the land,” represent civil laws governing business practices, slavery, property, family, and inadvertent injury to an individual. What appear to be an additional thirty-eight laws, comprising the second half of the code, have been destroyed along with part of the prologue. All these laws were recorded in a casuistic format.

The Laws of Eshnunna, written in Akkadian, consist of two tablets containing approximately sixty different laws. The authorship and date of origin remain unknown, but historians suggest that this law collection, which has no prologue or epilogue, was contemporary with the Code of Hammurabi (1728–1686 BC). Though written in a casuistic format, this artifact assigns penalties on the basis of social status.

The Code of Hammurabi, named for the sixth of eleven kings of the Old Babylonian dynasty, is perhaps the most famous and most complete of the ancient Mesopotamian collections. In 1902, French archaeologists discovered the code on a black diorite stela, nearly eight feet tall, in what was ancient Susa. Multiple copies of the code have been preserved. Written in Akkadian cuneiform, the law collection consists of 282 legal paragraphs created to promote public welfare and the cause of justice. The format of the code, which includes a prologue, an epilogue, and a category of cursings for disobedience and blessings for obedience, closely mirrors the structure of the book of Deuteronomy. The casuistic format addresses laws governing public order and individual private law. The penalties prescribed for capital offenses, of which there were thirty, were harsh and often cruel, including bodily mutilation, multiple punishments, and vicarious punishment. Retaliatory consequences for the protection of private property were exceptionally cruel, taking the form of torture or excessive fines. Often, those who were presumed guilty would be thrown into the river; survival indicated innocence, while drowning demonstrated guilt. A predominant feature was the lex talionis (the law of retaliation, or measure for measure), whereby a corresponding penalty was exacted against the offender based on the crime. For instance, if a child was killed, the death of the offender’s child was required. Capital crimes included theft of property and adultery. Contrary to biblical law, Hammurabi’s code made financial provision for the loss of life, whereas in the OT the value of life was immeasurable.

The argument from silence suggests that in the absence of a full biblical law code, legal instructions and stipulations in the biblical text consist primarily of codicil emendations, that is, additions and innovations to already existing laws. For example, the discussion on divorce in Deut. 21 describes the execution of a document without giving details concerning the content or form of such a document. The passage also mentions a yet undiscovered “book of divorce.” The absence of legal material on commercial and business law as well as specifics concerning inheritance and other common subjects points to a more comprehensive body of unwritten law reflecting preexisting societal norms. Israelite society was therefore indebted to its Mesopotamian predecessors for its implementation of law as a means of protecting citizens, and for many legal provisions eventually adapted by the biblical text.

The Character of Biblical Law

Although Israelite law was in some ways influenced by the legal codes of other ancient Near Eastern cultures, biblical law retained a distinct identity centered on the relationship between Yahweh and his chosen people. Law in the OT is presented not as secular instruction but rather as divine pronouncement, receiving its authority as an expression of the divine will. The entirety of the divine instruction originates with God, and he is both author and guarantor of the covenant with his people. The people of Israel, then, are held responsible to God for their actions and not just to a legislative body or human ruler. The will of the Israelite is wholly surrendered to the will of God to such a degree that every aspect of an individual’s life is inextricably connected to the divine teachings. God assigns the stipulations and requirements of the law to the entire corporate body of Israel. The responsibility for covenant fidelity does not lie solely with the community leadership; rather, it is shared by every individual in the community, whose dual role includes ensuring both the fair execution of justice in the community and personal observance of the law. God’s instructions are proclaimed publicly and apply equally to all social strata without distinction, apart from specific direction concerning slaves.

Torah becomes the corpus of teaching directed toward the entire community. The didactic purpose of the law is evident by the motive clauses appended to many apodictic and casuistic instructions that elaborate on the ethical, religious, or historical reasons for covenant faithfulness. The pedagogical aim serves to appeal to the Israelite conscience as a means of motivating obedience. In addition, the teaching that humanity is created in the divine image reinforces the sacredness of human life as a foundational concern of the law. Religious rather than economic values prevail, eliminating the death penalty for all property crimes. Individual culpability predominates in the biblical corpus, abolishing the notion of vicarious punishment advocated in extrabiblical legislation. Each offender pays the consequences of his or her behavior. Each person, created by God and enjoying equal status with all others, receives fair and equitable treatment.

The Law and the New Testament

The contemporary significance of the Torah is recognized in the NT by Jesus’ declaration that his incarnation served to fulfill the law (Matt. 5:17). He affirms the continued legitimacy of the law (Matt. 5:19) and appeals to the law as the governing authority for proper practice and behavior (Matt. 12:6, 42; Luke 4:1–11; Mark 7:9–12; 10:17–19).

The relationship between gospel and law in both Testaments demonstrates far greater continuity than is recognized by many Christians. Covenant theologians affirm that the Mosaic law described a “covenant of works,” which functions differently from the NT’s “covenant of grace,” while dispensationalists often teach that grace supersedes and abolishes the demands of the law. The conditional nature of the Mosaic covenant differs from that of the Abrahamic covenant, since the unconditional promise of the Abrahamic covenant suggests that the blessings promised to Abraham and his seed would be realized not because of human obedience but rather through divine fidelity (Gal. 3:15–27). The Mosaic covenant, or covenant of law, is not contrary to the promises of God (Gal. 3:21); instead, God graciously entered into relationship with the people of Israel, redeemed them from Egypt, and then gave them the law so that they would respond in humble obedience to his redeeming work. Thus, Mosaic law provided through a mediator a way for God to reveal himself to Israel. Consequently, the idea that Israelite religion was legalistic is mistaken. It did not teach that one could earn salvation by “keeping the law”; rather, an individual entered into the covenant with God by grace. When God established the covenant with his people, he forgave their sins. He did not demand a certain level of attainment as a prerequisite for entering into that relationship, nor did Israel have to obey the law perfectly in order to achieve salvation. Instead, the covenantal arrangement instituted a means of forgiveness through the sacrificial system, making the removal of the barrier of sin available to the people. Israel’s obedience to the law was a response to God’s gracious and redeeming work. Law and covenant were complementary.

Ongoing discussions explore the question concerning the relevance of the law for Christians today. Many scholars from past centuries, such as Martin Luther, claimed that the believer is freed entirely from the law of Moses, including its moral requirements. The OT law is binding only insofar as it agrees with the NT and mirrors natural law. John Calvin, on the other hand, maintained that the moral laws of the OT are obligatory for the believer, and he asserts that this is the principal function of law. Calvin’s sense of keeping the moral law does not compromise the message of grace, for keeping the moral law, as opposed to the ceremonial or civil law, does not earn salvation but instead forms the acceptable response of the believer to God’s grace. Other Reformation scholars suggested that the law was abolished with the coming of Christ, and, as a result, while the moral norms remain in effect, the ceremonial laws have been fulfilled with the coming of Christ. Although the penalties originally prescribed for disobedience are no longer effective, keeping the moral law reflects the proper outcome of a life lived by the Spirit of God. See also Ten Commandments; Torah.

Clean

A holy God wants a holy people. He had described the nation of Israel as holy (cf. Exod. 19:5–6) but also wanted them to live holy lives and grow increasingly holy. Holiness came, in part, by keeping the law; an important part of the law was the concept of cleanness.

Old Testament

Since Israel could become holy only by being clean, it is no surprise that the law’s first mention of prohibited food is accompanied by a command to be God’s holy people (Exod. 22:31). Nor is it unexpected that when God explains the laws about clean and unclean food, he tells the Israelites twice to “be holy, because I am holy” (Lev. 11:44–47).

Cleanness (Heb. tahor) does not refer to good hygiene, nor is it synonymous with morality, since a person could be unclean and still righteous. Cleanness allowed the OT believer to live a holy life and enabled that person to be made increasingly holy by “Yahweh, your sanctifier” (NIV: “the Lord, who makes you holy,” Lev. 20:8; cf. 21:8, 15, 23; 22:9, 16, 32; 31:13). Before considering how ritual purity led to holiness, we should summarize the purity laws themselves.

Purity laws. Impurity traveled along four channels: sexuality (e.g., nocturnal emission, menstruation, childbirth), diet (e.g., eating certain types of animals), disease (e.g., skin diseases, mildew), and death (i.e., contact with animal or human corpses). Impurities occurring naturally and unavoidably in the course of life (e.g., menstruation) were tolerated, representing no danger to the person or community as long as they were promptly addressed. Other impurities had to be avoided at all costs or else grave consequences would result to the person and community.

Tolerated impurities. We can further divide tolerated impurities into minor and major. Minor impurities resulted from touching an animal carcass or touching someone with a major impurity. Minor impurities did not make one contagious and could be addressed simply. Major impurities resulted from touching a human corpse, having a skin disease, or experiencing a nocturnal emission or menstruation. With these, one became “contagious,” purification took longer, and a sacrifice was required.

In order to become clean, the contaminant must be removed, with removal occurring in different ways. Tolerated impurities were removed by washing (bathing, laundering clothes, and sprinkling with water). What could not be washed away must be physically taken away, whether through burial, burning, or removal from the camp (e.g., scapegoat; Lev. 16:20–22).

Cleansing took time; generally the more serious the impurity, the longer the time, from one day for those who touch a dead animal, up to eighty days following the birth of a female child. Some tolerated impurities required sacrifices, with the animal’s blood being sprinkled against the side of the altar and poured out at its base (Lev. 5).

Ritual actions might accompany the sacrifices. For example, a person who had been healed of a contagious skin disease was to bring two live, clean birds to the priest. One bird was to be killed and its blood mixed with water, which was then sprinkled on the person. The other bird was dipped into the blood/water mixture and released, symbolizing the removal of the uncleanness. In the ritual of the red heifer (Num. 19), a combination of water and ashes was used to purify those who had touched a corpse.

Impurities to be avoided. Unlike the tolerated impurities that could not be avoided, certain objects and actions were completely off-limits to the holy people of God. Intentional violation brought more serious consequences, even being “cut off” from the community. Although it is unclear exactly what it meant to be cut off—perhaps excommunication, capital punishment, vulnerability to an untimely death, loss of progeny, or separation from one’s ancestors after death—the threat was ominous.

Other prohibited impurities included what might be more readily identified as sinful acts. Sexual immorality (Lev. 18:6–25), idolatry (20:2–5), consulting mediums (20:6), and murder (Num. 35:33–34) defiled people and land. If such offenses were not “cleansed,” God would judge, whether by natural disaster (Isa. 24:1–13) or exile (Isa. 64:6–7; Mic. 2:10).

Reasons for the laws. Why did God declare certain things clean and others unclean? Some suggest that the distinction is arbitrary; the rules are given as a test of obedience. Others argue that the original audience knew of reasons now lost to us. Still others believe that God was protecting his people from disease. It is true that certain kinds of meat improperly prepared can transmit disease, but not all laws can be explained this way. Some believe that God identified things as clean because they represented a state of normalcy (e.g., fish normally propel themselves with fins, so those lacking fins are abnormal and thus unclean). A related view considers things as clean or unclean based on what they symbolized. So, for example, God identified objects as unclean if they were associated with death (e.g., vultures, corpses) because he is for life. Here again, it is difficult to explain all the laws by appeal to normalcy or symbolism.

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

First, these laws made possible access to the sanctuary, where holiness could be expressed and developed. The law of Moses contains repeated and stern reminders that those who are unclean may not “go to the sanctuary” (Lev. 10:10; 12:4; 15:31; Num. 19:13, 20). Only the clean could approach a holy God and participate in the rituals that demonstrated and developed their holiness.

Second, these rituals also fostered holiness by teaching the Israelites about impurity. Israel’s neighbors associated impurity with demons, but God indicated that it would be an Israelite’s uncleanness, not demonic activity, that kept that person from living a holy life.

Third, these purity laws taught the Israelites about the holy God, whom they were to imitate. If even innocent and otherwise good experiences prevented their association with him, God must be very holy indeed. These laws also reinforced God’s authority over every aspect of their lives. He determined when they could come to the sanctuary, but also what they could eat and when they could have sexual intercourse. These laws also reminded Israel that it was this same God who had provided a way to be clean and thereby holy. Cleansing was costly and humbling, but it was possible, coming as a gracious gift from God.

Fourth, a very practical consequence of these laws was to keep the Israelites separate from their neighbors. Not only were the Israelites to avoid pagan practices (e.g., rituals associated with mourning the dead; Lev. 19:27), but also they were to limit social contact with their pagan neighbors. Laws governing what could be eaten and how those animals must be slaughtered would help see to that. God was concerned that his people not be corrupted by their neighbors (cf. Deut. 7:1–6; 14:1–3).

New Testament

Ceremonial cleansing appears in the opening chapters of the Gospels. Mary underwent the required purification rituals after Jesus’ birth (Luke 2:22–24), and Jesus “cleansed” people from leprosy, instructing them to carry out the Mosaic purification rituals (Matt. 8:2–4; Mark 1:40–42; Luke 5:12–14; 17:11–19; cf. Matt. 10:8; 11:5; Luke 4:27; 7:22).

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

The NT identifies the church as God’s holy people, called to be holy as he is holy (1 Pet. 1:16). Holiness still required purity, now manifested more ethically than physically. That is, one became unclean through sinful actions such as lying (1 Thess. 2:3) and licentiousness (Eph. 4:19) rather than by, for example, contact with a corpse. In the OT, all Israel was declared holy but was to live out that holiness in daily life. Purity came through ritual actions such as sacrifice and washing, with the assistance of a priest. So it is in the NT, though the sacrifice is now the once-for-all offering of Christ on the cross (Heb. 9:13–14; 1 John 1:7) as applied in the waters of baptism (Eph. 5:26; 1 Pet. 3:21) and assisted by Jesus the great high priest and by the priesthood of believers (2 Cor. 7:1; Heb. 4:14; James 4:8; 1 Pet. 1:22). Thus purified, believers can go on to live holy lives and become increasingly holy. Although the Testaments differ on the causes and solutions for uncleanness, they agree that a holy people has always been God’s goal, and that cleanness is a means to that end.

Cleaned

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Cleanness

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Common

The quality of being shared by all, such as a “common speech” (Gen. 11:1) or the human condition (Ps. 73:5; Eccles. 9:2), but also anything outside the sphere of the holy. God requires Israel to distinguish common from holy (Lev. 10:10; Ezek. 22:26; 42:20). By the first century, many Jews (e.g., the Pharisees) attempted to extend this sphere, which radiated from the temple, to their homes. They only ate tithed produce, used clean vessels, and shared their table with the ritually clean (Matt. 23:23; Mark 7:3–4; John 2:6; 4:9; Gal. 2:11–21; see m. Demai 1:2–3). Like the prophets (e.g., Isa. 1:16), Jesus emphasizes the quality of the heart (Matt. 5:8; Mark 7:14–23) and brings the common into the sphere of the holy by sharing the indwelling Holy Spirit with them (Mark 5:25–34). This practice anticipates the inclusion of non-Jews in the early church (Acts 10:9–16; 11:1–18; Gal. 3:1–9).

Corban

A transliteration of a technical term, qorban, used in reference to an offering to God throughout Leviticus and Numbers (e.g., Lev. 1:2; Num. 5:15). Mark 7:11 is set in the midst of an exchange where Jesus condemns the Pharisees for attempting to evade the true significance of the OT laws of Corban by greedily keeping money to themselves that should have been used to support elderly parents (cf. the parallel in Matt. 15:5–6, which uses the Greek word dōron [“gift”] rather than Corban).

Doctrine

In Christian theology, doctrine is the synthesis of Christian teaching, especially as set forth in its various related themes. The early disciples frequently referred to the teachings of Christ and to the teachings of the apostles and the church. These were memorized, compiled, and passed through the generations in the church (2 Tim. 2). As early as Acts 2 reference is made to the teaching of the apostles and the devotion of the church to it. By the second century, a body of teaching had crystallized into a doctrinal treatise called the Didache. Doctrinal teaching as a set structure is especially emphasized in the Pastoral Epistles, such that it has caused some to conjecture a later date and early catholic outlook for those letters. Regardless of the validity of this postulation, these letters evidence an early doctrinal and confessional outlook within the church.

This was, of course, nothing new, since the Israelites had a body of teaching that they had passed on through the generations: the law, both written and oral. For the Israelites, the law, both written and oral, was memorized, taught, interpreted, and heeded through all of society. The church simply followed suit in forming its teachings.

In the NT two words, didachē and didaskalia, are commonly translated “teaching” and in some cases are rendered by some translations as “doctrine.” The term didachē appears more widely throughout the NT, whereas didaskalia is used largely in the Pastoral Epistles (referring to both the content and the act of teaching). The term didaskalia is sometimes used with the term logos when the latter indicates sound speech (Titus 2:7–8) and words of the faith (1 Tim. 4:6). In fact, in one verse in the Pastoral Epistles all three terms are used together as “the faithful word,” “in accordance with the teaching,” and “in sound doctrine” (Titus 1:9 NASB).

The first body of teaching for the church is the teaching of Jesus (Matt. 7:28), such as that found in the Sermon on the Mount, where Jesus notes the ethic of his messiahship and his followers. The teaching of Jesus, which is authoritative (Mark 1:22, 27), and confrontational (Mark 12:38), is an astonishing answer to the religious leaders (Matt. 22:33; cf. Luke 4:32). Jesus notes the vanity of teaching the human commandments as if they were the doctrine from God (Mark 7:7). When questioned, Jesus sets forth his teaching as from the Father (John 7:16–17). The chief priests seek to destroy both Jesus and his followers because of the teaching (Mark 11:18; John 18:19; Acts 5:28). On Cyprus the proconsul is astonished at the doctrine of Christ taught by Paul (Acts 13:12), and in Athens Paul’s teaching about Christ is new and unusual to those of the Areopagus (Acts 17:18–20).

For Paul, doctrine is fundamental for believers. He notes the commitment to the teaching of Christ after conversion as normative for the Roman believers (Rom. 6:17), and he instructs further that they keep an eye out for those who cause division and hinder adherence to sound doctrine (Rom. 16:17). In fact, God has given gifted people to the body for building up the saints to avoid such doctrinal problems (Eph. 4:12–14). Further, a straightforward expression of teaching has priority over gifts such as tongues (1 Cor. 14:6, 26). Paul also points out that the Colossian heresy is the doctrine of human beings rather than that of God (Col. 2:22).

In the Pastoral Epistles the injunction from Paul to Timothy is that he be nourished on and persevere in sound doctrine (1 Tim. 4:6, 16) and set forth doctrine in preaching (1 Tim. 4:13 [along with public reading of Scripture]; 2 Tim. 4:2). All this is certainly fitting for Timothy, as he has followed the teaching of Paul (2 Tim. 3:10). The injunction to Titus is to hold to the word and to the sound doctrine and teaching as he corrects the church (Titus 1:9). Those who are servants are encouraged to show honesty and good faith, so that the teaching of the Savior will be respected (Titus 2:10). It is clear for Paul that Scripture is the basis of doctrine (2 Tim. 3:16). This doctrine (teaching) will be tolerated by few; as a whole, sound doctrine will be rejected in favor of a message more palatable to human interest (2 Tim. 4:3). The task of the servant of God is to stand against heterodox teaching (1 Tim. 1:3; 6:3). Heterodoxy leads to heteropraxy (1 Tim. 1:10). Paul notes the doctrine of demons, false teaching that is ultimately based in satanic teaching (1 Tim. 4:1).

The injunction of the writer to the Hebrews is that they are not to submit to strange teachings, which deny grace (13:9). This accords with the book’s argument as a whole. For John, staying in the doctrine of Christ is salvific, but going outside it is not (2 John 9). John’s readers are not to receive those who pervert the doctrine of Christ (2 John 10).

In the book of Revelation, Jesus warns the church at Pergamum about the false teaching of Balaam (2:14) and that of the Nicolaitans (2:15). The church at Thyatira is likewise warned to shun the teachings of the false prophetess known as “Jezebel” (2:20, 24).

Elder

The term “elder” is used variously in Scripture to describe an older man, a person of authority, or an appointed leader in a church office.

Old Testament. The first instance of “elder” in the OT is in Exod. 3:16, where Moses calls the elders of Israel to gather together. These men, seventy in number, most likely were the heads of different families in Israel (Num. 11:16, 24; Deut. 19:12; 21:19). The term “elder” likely indicates both their function as leaders and their age. They were gifted leaders, but they were also wiser because of their experiences in life.

Elders exercised civic and judicial authority in Israel’s cities and towns. They made judgments of various kinds, such as disciplining a rebellious son (Deut. 21:18–21), clearing the reputation of a young virgin girl who may have been slandered (22:13–19), and urging obedience to the law and commands of God (27:1).

New Testament. In the Gospels “the elders” are named together with the chief priests as ruling authorities in Israel. They appear to have been the nonpriestly members of the Sanhedrin and, like the Pharisees, scribes, and chief priests, are in frequent conflict with Jesus (e.g., Matt. 16:21; 26:3; 28:12; Mark 7:3; 8:31; Luke 7:3; 9:22). In the book of Acts they come into conflict with the apostles in Jerusalem (Acts 4:23) and are involved in the sentencing and execution of the first martyr, Stephen (6:12; 7:54–60).

Following the model of Judaism, leaders in the first-century church are often referred to as “elders” (presbyteroi [e.g., Acts 11:30; 14:23]). In the Pastoral Epistles elders and “overseers” (or “bishops” [episkopoi]) appear to denote the same leadership office. Paul explicitly focuses on the elders’ character when he lists qualifications in 1 Tim. 3:1–7; Titus 1:5–9. Elders must be above reproach in character and behavior. This includes being the husband of one wife, temperate, self-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. Each elder must manage his own family well and require obedience and respect from his children. He must not be a recent convert, and he must have a good reputation with outsiders. If the elder does not manage his own family well, how can he take care of God’s church (1 Tim. 3:5)? God’s calling to lead the church requires people of godly character.

Elders not only teach and lead (1 Tim. 3:2; 5:17), but they are also called to shepherd the flock. The apostle Peter provides insight into how an elder should lead, exhorting them to shepherd not under compulsion but willingly and by example (1 Pet. 5:1–5). They should follow the example of the chief shepherd, Jesus (5:4). This leadership must be done in humility, since God is opposed to the proud (5:5).

The last mention of elders in the NT is in the glimpse of heaven given in the book of Revelation. In Rev. 19:4 twenty-four elders are said to serve in a priestly role as part of the worship before God. The identity of these elders is uncertain. They may be angelic beings or representatives of the twelve tribes of Israel and the twelve apostles.

Envy

The vice that resents the acceptance, success, and well-being of other people, especially when benefits come to those who are regarded as unworthy. The envious person competes with others—if only in his or her own mind—and therefore cannot love them, serve them, and enjoy their company. Thus, the Bible condemns envy or covetousness, the most familiar text being the last commandment of the Decalogue (Exod. 20:17; Deut. 5:21). It is wrong to smolder with desire for the advantages of one’s neighbors and also wish them to stumble. Envy incited Cain to kill Abel (Gen. 4:1–16), and Scripture acknowledges its destructive tendencies (Prov. 14:30). Jesus warned his disciples that envy’s “evil eye” could defile them (Mark 7:21) and darken their souls (Matt. 6:23).

This vice can do enormous damage in churches and among those who profess to be the people of God. Pilate recognized jealousy behind the case against Jesus (Matt. 27:18), and the apostle Paul faced many difficulties traceable to immature one-upmanship. Factions arose in the churches over coveted associations (1 Cor. 1:11–13) and spiritual gifts (1 Cor. 12–13). Some professing believers even preached Christ simply to advance themselves ahead of others, out of “envy and rivalry,” perhaps to post impressive numbers of converts and gain a following (Phil. 1:15). In response, each person must say with John the Baptist, “He must become greater; I must become less” (John 3:30).

Food

Types of Food

In the biblical era, food consisted primarily of meats, cereals, vegetables, and fruits, though cereals and vegetables made up the bulk of the diet of people in the ancient Near East. Grains generally were ground into either coarse or fine flour. With or without leaven, the flour was made into a loaf of sorts, baked, and consumed. Usually, one grain was used for any particular bread, though in difficult times multiple types of grains could be combined to create a loaf large enough for consumption (Ezek. 4:9).

Vegetables and fruits were not as varied in the ancient cultures as they are today. Generally, among vegetables, the consumer was limited to various types of lentils, cucumbers, onions, and leeks. These were eaten raw or cooked. Fruits were limited to dates, grapes, melons, olives, and figs. Fruits generally were dried, but they were also eaten raw and prepared in various ways. Nuts, including almonds and pistachios, also were consumed (Gen. 43:11), as were pulses such as lentils and legumes such as beans (2 Sam. 17:28).

Meat consumption usually was reserved for festivals and special occasions. The most important animals used for consumption were sheep, goats, and cattle. Lamb was much more common as a dietary element than beef because it was less costly and more common. As prescribed by Scripture, the blood could not be consumed when eating meat (Lev. 17:10–11). Meat generally was boiled when prepared, though it could be roasted on a spit (1 Sam. 2:15). On a rare occasion, game meat was consumed, but this was considered a delicacy (Gen. 27:5–7). In order to be considered clean and capable of being consumed, the animal from which the meat was acquired had to have chewed a cud and have a divided hoof (Lev. 11:2–8).

Fish were consumed in good quantity but are mentioned much less often in the OT than in the NT, especially the Gospels. There is mention of the Fish Gate in Jerusalem (2 Chron. 33:14; Neh. 3:3; Zeph. 1:10), which suggests that fish were sufficiently available to merit their own marketplace in the city. Fish were salted and dried before their consumption and seem to have been primarily an import item in Israel’s early history (Neh. 13:16), though by the time of the NT, Israel had obviously developed its own thriving fishing industry. To be ceremonially clean and fit for consumption, fish had to possess both fins and scales (thus shellfish were unclean; Lev. 11:9–12).

Animal by-products, such as honey, milk, and cheese, were a staple in Israelite diets (Deut. 32:14; Prov. 30:33; Isa. 7:15). These were stored in skins or in wooden vessels and sometimes were mixed to create a sweet milk or cheese. Milk was also used as a cooking element, though it was forbidden to cook a young goat in its mother’s milk (Exod. 34:26).

Meals and Dietary Issues

A formal dinner or banquet typically consisted of an appetizer (usually something pickled), the meal proper, and a dessert. Wine was consumed, sometimes flavored with spices or honey. The people consuming the meal reclined at the table with their feet away from the food, thus allowing servants to continue to wash feet as necessary. Some sort of entertainment usually took place, including music, reading, or dialogue on some significant matter.

The early church struggled with various dietary issues. The first of these was the matter of the consumption of unclean animals. The events of Acts 10; 15 suggest that for the early church, these dietary laws were abandoned. In fact, of the OT regulations, only the one prohibiting the eating of meat with blood in it was enforced by the Jerusalem council (Acts 15:29). Paul seems to go further than this in stating that no food is unclean in and of itself (Rom. 14:14; cf. Mark 7:19). The second dietary issue centered not on the food itself, but rather on the prior use of that food, in this case meat, in pagan rituals and worship (see Food Sacrificed to Idols). Like most ancient Near Eastern cultures, the Greeks acquired some of their meat from the temples, which had a ready supply of it following religious rites and festivals. Most meat used for consumption had already been offered to an idol, and Christians debated whether it was appropriate to eat such meat. Paul responds to this question in 1 Corinthians, arguing that believers are free to eat such meat if their conscience is clear in doing so, but not if doing so offends or troubles the faith of fellow believers (1 Cor. 8; 10:23–11:1).

Gift(s)

The giving of gifts in the Bible has several nuances. It can refer to a goodwill gift or a peace offering given to a friend or relative (Prov. 18:16; 21:14). Thus, when Jacob seeks to make peace with his brother Esau, he sends gifts to him before they meet (Gen. 32:13; 33:10). Similarly, when Abigail intercedes with David on behalf of Nabal, she gives David a gift (1 Sam. 25:27).

Ezekiel 46:17 illustrates that some gifts are regulated if they came from an inheritance. There are several references in the NT to the gifts of one local church to another (Acts 11:30; 1 Cor. 16:3; 2 Cor. 8:12, 20; 9:5; Phil. 4:17). The giving of these gifts has a positive effect for both those in need and those who give the gift.

Gifts are a traditional part of bridal arrangements in the Bible. Thus, Shechem requests to know the bride-price and gift when he asks for Dinah as his wife (Gen. 34:11–12). Likewise, Pharaoh gives a captured city as a dowry for his daughter’s marriage to Solomon (1 Kings 9:16).

Gifts are integral in honoring another in hospitality and in approaching someone about a service. Israel instructs his sons to take gifts to Pharaoh when they go to purchase food (Gen. 43:11). It is customary to bring a gift to a man of God or prophet when asking for advice or prophetic insight (1 Sam. 9:7; 1 Kings 13:7; 2 Kings 5:15; 8:8–9). People bring Solomon gifts when they seek an audience with him (1 Kings 10:25). Additionally, gifts are part of the process of establishing a treaty (1 Kings 15:19; 2 Kings 16:8; 20:12).

Of course, gifts can be used for ignoble purposes as well. David sends a gift to Uriah in an effort to cover up his own sin (2 Sam. 11:8).

Sacrifices of every type are conceived of as a gift to the deity with the intent of seeking favor or making restitution for sin (Lev. 22:18; Num. 31:52). Even mandatory offerings and dedicated land are considered gifts under the notion that God, as the Creator, owns all (Ezek. 45:16; 48:12, 20). This idea of giving a gift to God demonstrates the cost involved in approaching the deity. Interestingly, the priests and Levites who are associated with the sacrifices are described as a gift from God to the rest of the people (Num. 18:6–7).

The intentions behind the gift are important to God. Jesus states that one cannot be giving gifts to God and simultaneously holding on to contention with another in the community of faith (Matt. 5:23–24). Jesus commands that thankfulness to God be followed with the prescribed sacrifice (Matt. 8:4). Yet, an unwillingness to help others should not be hidden behind an ostentatious dedication to giving to God (Matt. 15:5; Mark 7:11). Likewise, Jesus warns against being overly legalistic about gifts and their benefit (Matt. 23:18–19).

On a fundamental level, gift giving has its origin in the gracious nature of God. God is the giver of all good gifts (James 1:17). He gives children to mothers (Gen. 30:20). A good life and reward for work are also gifts from God (Eccles. 3:13; 5:19). Jesus describes himself as a gift of God (John 4:10). Likewise, the Holy Spirit is God’s gift (Acts 1:4; 2:38; 11:17) and cannot be purchased with money (Acts 8:20). This gift of the Holy Spirit is given to Jew and Gentile alike (Acts 10:45).

Both grace and salvation are gifts from God (Rom. 5:15–17; 6:23; Eph. 2:8; 3:7; Heb. 6:4; 1 Pet. 3:7). Finally, spiritual gifts are part of God’s good gifts (Rom. 1:11). These gifts are meant to help the church so that nothing needed for ministry is lacking in the body of Christ (Rom. 12:6; 1 Cor. 1:7; 7:7; 1 Tim. 4:14; 2 Tim. 1:6; 1 Pet. 4:10). Spiritual gifts are all governed by the greatest gift, that of love (1 Cor. 13:2; 14:1).

Giving

Of course, gifts can be used for ignoble purposes as well. David sends a gift to Uriah in an effort to cover up his own sin (2 Sam. 11:8).

Impurity

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Jew

In the NT, “Jews” (Ioudaioi) is an ethnic and religious term to describe the people of Judah. In Jesus’ day, Jews were distinguished from Samaritans (John 4:9, 22). Gradually the term began to be used more in a religious than in an ethnic sense, and it has come to represent the descendants from Abraham as a whole and religious converts who regard the Mosaic law and customs as the inalienable religious foundation for faith and practices (Mark 7:3; John 2:6).

The Gospels

In the Synoptic Gospels the term “Jews” is used largely in the phrase “the king of the Jews” with reference to Jesus (Matt. 2:2; 27:11, 29; Mark 15:2, 9, 12, 18; Luke 23:3, 37). Born as the king of the Jews, Jesus claimed to have come to fulfill the law of Moses instead of abolishing it (Matt. 5:17). He emphasized the importance of practicing the law in obedience (Matt. 7:24–27), and he rebuked the Pharisees and the scribes for teaching the law without carrying it out (Matt. 23). They opposed him, not only because they rejected his claim to be the Messiah, but also because they viewed his teaching and practices as destabilizing their religious status quo (Matt. 12:1–8; John 5:10; 11:48).

The Jews are represented in the Gospels by both the upper class (e.g., Pharisees, Sadducees, scribes, chief priests) and the lower classes (the crowds). Usually the religious upper class would not accept Jesus’ teaching and challenged him by asking questions or denying his authority (Matt. 15:1; 16:1). The crowds generally accepted Jesus’ teaching and experienced his power to heal and other benefits. The Synoptic account of the opposition by the upper class is contrasted with the widespread opposition to Jesus by the “Jews” in general in John’s Gospel. But Matthew and Luke also highlight Jesus’ lament of the unrepentant Jewish cities (Matt. 11:20–24; Luke 10:12–15), indicating that resistance to Jesus’ teaching was a common phenomenon among the Jews.

Jesus responded to the unbelieving Jews with strong rebuke and condemnation (Matt. 12:30–32; 21:33–46). When Jesus healed a servant of a Roman centurion and marveled at the amazing faith of this Gentile (8:5–13), Jesus predicted that “the subjects of the kingdom will be thrown outside, into the darkness” because of unbelief, whereas the Gentiles will come to eat with Abraham in the kingdom of heaven (8:11–12). In spite of the unbelief of the Jews, the privilege to hear the gospel was given to them first. Jesus sent out the twelve disciples, instructing them that they should not go anywhere among the Gentiles or enter the towns of the Samaritans, but instead go “to the lost sheep of Israel” (Matt. 10:6 [cf. Rom. 1:16]).

The term “Jews” occurs only four times in the Synoptics outside the phrase “king of the Jews,” but seventy-one times in the Gospel of John. John uses the term especially as a technical one for those Jews who were hostile to Jesus and his followers. Whereas the Synoptics focus on the Jewish leaders’ rejection of Jesus’ messianic actions, John focuses on their rejection of his teaching that he is the Son of God in unique relationship with the Father. Jesus in John is not only the “one and only” (monogenēs) of God (1:18), but also the fulfiller of what the temple signifies and all the Jewish tradition and customs represent. John thus describes the Jewish opposition to Jesus as much more widespread and intense than that in the Synoptics, presenting the Jews as opposing Jesus’ teaching because of their loyalty to Jewish tradition (5:15–18; 6:41; 7:1–2, 13; 8:31–57; 9:22; 10:31–33; 19:7–12, 38; 20:19).

Acts and the Pauline Letters

In the book of Acts the term “Jews” (eighty-one occurrences) is used especially with reference to the Jewish people who oppose Paul’s law-free gospel (9:23; 13:45, 50; 14:2, 4; 17:5; 18:12, 14; 20:3; 21:11; 22:30; 23:12; 24:9).

In his letters, Paul refers to “Jews” primarily in an ethnic and religious sense without connoting that they have theological antagonism against the gospel. The Jews are thus contrasted with the Gentiles in that they are “the people of Israel”: “Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises” (Rom. 9:4). While Paul acknowledges the continuity of Jewish identity through their lineage from Abraham, he distinguishes true Jews from false Jews in terms of Jesus’ accomplishment of redemption. Paul says, “A person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code” (2:29). This distinction of true Jews from false Jews resonates with his distinction of true Israel from false Israel (9:6). The redefinition of the group of spiritual Israelites is the result of Jesus’ death and resurrection according to the OT prophecies. Those who believe in Jesus are reckoned as “children of Abraham” according to the gospel announced in Gen. 12:3 (Gal. 3:7–8).

Paul’s presentation of spiritual Jews is foreseen in Jesus’ statement that the Jews who do not believe in him are not Abraham’s children but rather the children of the devil (John 8:30–44). In 1 John the children of God are defined in terms of love rather than ethnic lineage (3:10). According to the book of Revelation, those “who say they are Jews” are not, but are a “synagogue of Satan” (2:9; 3:9). These passages show that salvation is obtained through faith in Jesus rather than through the ethnic lineage of Abraham and observances of the Mosaic law (Rom. 3:20–28).

These polemics against the Jews and Jewish law do not necessarily make the NT teachings anti-Semitic or anti-Judaic. What the NT polemicizes is neither the Jewish nation nor Judaism but rather the unbelief of the Jews who rejected Jesus, inasmuch as Jesus is the Messiah, who has come in flesh and fulfilled the prophecies of the OT.

Lasciviousness

Six times the KJV translates the Greek word aselgeia as describing the evil behavior of “lasciviousness.” The NIV translates the Greek word in these same contexts as “lewdness” (Mark 7:22), “debauchery” (2 Cor. 12:21; Gal. 5:19; 1 Pet. 4:3), “sensuality” (Eph. 4:19), and “license for immorality” (Jude 4).

Law

Terminology

Types of Law

Torah in Wisdom Literature and in the Prophets

Biblical Law and Ancient Near Eastern Sources

The Character of Biblical Law

The Law and the New Testament

Law of Moses

Terminology

Types of Law

Torah in Wisdom Literature and in the Prophets

Biblical Law and Ancient Near Eastern Sources

The Character of Biblical Law

The Law and the New Testament

Malice

Wickedness, hatred, or ill intentions (Num. 35:20; Mark 7:22; Eph. 4:31; 1 Pet. 2:1). Malice characterizes the lives of those who are under the wrath of God (Rom. 1:29), but for believers in Christ, malice is a thing of the past (Titus 3:3).

Marketplace

The public space in a town set up for commerce and public gatherings; also, a region renowned for its trade. Ancient Palestinian towns conducted business at the city gate, including the marshaling of troops (2 Chron. 32:6) and holding of religious assemblies (Neh. 8:1). The Phoenician seaport of Tyre was labeled the “marketplace of the nations” (Isa. 23:3), where numerous goods, such as metalwork, ivory, fine fabrics, spices, and livestock, were exchanged with neighboring nations (Ezek. 27:12–23).

By NT times, Herod the Great had rebuilt many Palestinian cities with a central Greek-style marketplace, or agora, where children played (Matt. 11:16; Luke 7:32), day laborers gathered (Matt. 20:3), and religious leaders networked (Matt. 23:7; Mark 7:4; 12:38; Luke 11:43; 20:46). In the smaller Galilean villages, Jesus healed sick people in the marketplaces (Mark 6:56). Paul suffered hostile magistrates and mobs in the Greek marketplaces of Philippi and Thessalonica (Acts 16:19; 17:5), while in Athens the marketplace was his venue for preaching to the public and curious philosophers (Acts 17:17–18). Jesus berated the sellers in the Jerusalem temple courts for imitating a marketplace (John 2:16), and Paul assured the Corinthians that they may eat meat of unknown provenance sold in the marketplace (1 Cor. 10:25).

Meat

Although for millennia meat has been a major element in many people’s diets, the earliest humans did not eat it. In the garden of Eden, God gave Adam and Eve a diet of plants, particularly fruit (Gen. 2:15–16). God first sanctioned human consumption of animals only after the flood, though with the stipulation that meat not be eaten with blood remaining in it (Gen. 9:3–4; see also Lev. 7:26; 19:26).

In the Mosaic law the Israelites received further restrictions from God concerning the meat they could consume. Among land animals, only those that have a split hoof and chew the cud were “clean” for the Israelites to eat (Lev. 11:1–8). When the Israelites twice complained that they had no meat in the wilderness, God responded both times by sending quail. In the second instance, God became angry and sent a plague among those who had eaten the meat (Exod. 16:2–13; Num. 11:1–35).

In the NT, Jesus declared all foods clean (Mark 7:19), and God confirmed in a vision to Peter that he had rescinded all dietary restrictions (Acts 10:9–16). However, the Jerusalem council instructed Gentile Christians to abstain from certain dietary practices that would be offensive to their Jewish brothers and sisters, including eating blood and eating meat sacrificed to idols (Acts 15:28–29). In 1 Corinthians, Paul continued the discussion of eating meat sacrificed to idols (8:4–13; 10:18–33) and thereby provided guidance on various matters of Christian liberty.

Obey

A central concept in both Testaments for understanding the way in which God’s people are to respond to him. God desires obedience from his people, in contrast to mere lip service (Isa. 29:13; Matt. 15:8; Mark 7:6) or conformity to religious ritual (Hos. 6:6; Mic. 6:6–8). When Saul disobeyed God by sacrificing some of the spoil from his victory over the Amalekites, Samuel the prophet responded, “To obey is better than sacrifice, and to heed is better than the fat of rams” (1 Sam. 15:22).

In the OT, obedience is often expressed in terms of keeping (Heb. shamar [e.g., Exod. 34:11]) or doing (Heb. ’asah [e.g., Lev. 18:4]) God’s commands; other times, obedience is expressed as listening (Heb. shama’) to the voice of God (Exod. 19:5 KJV, NASB), just as a student is obedient by listening to a teacher’s voice (Prov. 5:13 KJV, NASB). When God established the Mosaic covenant with the Israelites, he commanded that they obey the laws set forth in the covenant. If they faithfully obeyed his laws, God would bless them (Deut. 28:1–13); if they were not faithful, he would curse them (Deut. 28:15–68). The subsequent history of Israel sadly chronicles the disobedience of God’s chosen people and the ensuing destruction that they experienced (2 Kings 18:9–12; 2 Chron. 36:11–21), even though God repeatedly warned the people through his prophets that this destruction was coming if they did not turn from their wickedness (e.g., Isa. 1:19–20; Jer. 11:1–8).

In the NT, focus shifts from obedience to the Mosaic law to obedience to Jesus Christ. The Great Commission contains Jesus’ instructions for his own disciples to make disciples, teaching them to “obey” (Gk. tēreō) that which Christ had commanded (Matt. 28:19–20). Jesus’ disciples’ love for him would lead them to obey his commands (John 14:15, 21–24; 1 John 5:3; 2 John 6), and the disciples’ obedience, in turn, would cause them to remain in Jesus’ love (John 15:10). Paul instructs children to obey their parents and slaves to “obey” (Gk. hypakouō) their masters in obedience to Christ (Eph. 6:1, 5–6; Col. 3:20, 22).

The NT also discusses Christ’s perfect obedience to God the Father as a quality to imitate (Phil. 2:5–13) and as the basis for salvation (Rom. 5:19). Since it is only “those who obey the law who will be declared righteous” (Rom. 2:13), and all have sinned (Rom. 3:23), “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Cor. 5:21).

Parable

The word “parable” is used to speak of a particular literary form that communicates indirectly by means of comparative language, often for the purpose of challenging the listener to accept or reject a new way of thinking about a particular matter. Parables regularly incorporate concrete and accessible images from the daily life of the audience, and often they are terse and pointed, mentioning only the details relevant for an effective comparison. However, any attempt to define the term “parable” in a clear and concise way is complicated by the fact that both the Hebrew (mashal) and the Greek (parabolē) words regularly translated by the English word “parable” have much broader connotations. For instance, in the OT mashal can designate proverbs (Prov. 1:1), riddles (Ezek. 17:2), prophetic utterances (Num. 23:7, 18; 24:3, 15, 20, 21, 23), and sayings (1 Sam. 10:12); similarly, in the NT parabolē denotes proverbs (Luke 4:23), riddles (Mark 3:23), analogies (Mark 7:17), and more. Therefore, no comprehensive definition of parables is agreed upon by biblical scholars, and very little said about parables in general will apply to every parable.

Parables in the Bible

Although not designated with the Hebrew word mashal, the story of the trees (Judg. 9:7–15) and the story of the ewe lamb (2 Sam. 12:1–4) may be considered to be parables. Like many parables, the story about the ewe lamb told by Nathan prompts its audience, in this case David, to condemn the actions of a character in the parable before being confronted with the fact that the character and his conduct are symbolic of David himself. The parable is the vehicle used to bring about self-condemnation of its audience.

Although Jesus is not the only speaker of parables in the ancient world, the Gospels narrate a tremendous number of parables within his teaching. The major parables of Jesus are listed in table 4. The diversity of form represented in this list is striking. Some of the parables consist of short, relatively simple comparisons that lack the development of any significant story line. This is true, for instance, of the parables of the mustard seed, yeast, hidden treasure, and the pearl. Each of these offers a simple simile to explain some feature of the kingdom of God, a frequent topic in Jesus’ parables, and may include an additional sentence of clarification.

Table 4. Major Parables of Jesus

Wise and foolish builders (Matt. 7:24-27; Luke 6:46-49)

Sower and the soils (Matt. 13:3–8, 18–23; Mark 4:3–8, 14–20; Luke 8:5–8, 11–15)

Weeds (Matt. 13:24-30, 36-43)

Mustard seed (Matt. 13:31–32; Mark 4:30–32; Luke 13:18–19)

Yeast (Matt. 13:33; Luke 13:20-21)

Hidden treasure (Matt. 13:44)

Pearl (Matt. 13:45-46)

Net (Matt. 13:47-50)

Lost sheep (Matt. 18:12-14; Luke 15:4-7)

Unmerciful servant (Matt. 18:23-35)

Workers in the vineyard (Matt. 20:1-16)

Two sons (Matt. 21:28-32)

Wicked tenants (Matt. 21:33–44; Mark 12:1–11; Luke 20:9–18)

Wedding banquet (Matt. 22:2-14)

Faithful and wise servant (Matt. 24:45-51; Luke 12:42-48)

Ten virgins (Matt. 25:1-13)

Talents (Matt. 25:14–30; Luke 19:12–27)

Sheep and goats (Matt. 25:31-46)

Growing seeds (Mark 4:26-29)

Money lender (Luke 7:41-47)

Good Samritan (Luke 10:30-37)

Friend in need (Luke 11:5-8)

Rich fool (Luke 12:16-21)

Unfruitful fig tree (Luke 13:6-9)

Lowest seat (Luke 14:7-14)

Great banquet (Luke 14:16-24)

Cost of discipleship (Luke 14:28-33)

Lost coin (Luke 15:8-10)

Lost (prodigal) son (Luke 15:11-32)

Shrewd manager (Luke 16:1-8)

Rich man and Lazarus (Luke 16:19-31)

Persistent widow (Luke 18:2-8)

Pharisee and tax collector (Luke 18:10-14)

Parables such as the good Samaritan and the prodigal son, on the other hand, are significantly longer, contain developed plots, and present several central characters. Stories of this sort may use the characters as examples of behavior to be either emulated or avoided, as in the parable of the Pharisee and the tax collector. Such parables may remain open-ended in an attempt to force the listeners into a decision about what should happen (the unfruitful fig tree), or they may include a clear, concluding explanation that leaves no doubt as to how the audience should change their belief or behavior as a result of the parable’s teaching (the moneylender). The degree to which each of these parables directly addresses the intended audience and the intended topic can vary greatly. For instance, although the parable of the rich fool directly addresses the subject matter of material wealth, the anonymity of the rich man in the story does not openly condemn any particular member of Jesus’ audience. Alternatively, a parable may treat a subject that differs from the intended one and expect the listener to transfer the lesson to another topic. This is the case with the parable of the weeds, which speaks explicitly about farming. Nonetheless, when the disciples seek an explanation of this parable, Jesus indicates that it is to be understood as speaking about that feature of the kingdom of heaven whereby the sons of the kingdom and the sons of the evil one intermingle in the world until the end of the age, when the sons of the evil one will be separated to face a fiery judgment (Matt. 13:36–43).

Other parables, such as that of the lost sheep, revolve around a central question posed to the listeners. By asking “who among you” would behave in the way described, the parable anticipates a negative response that asserts that no one would act in the manner detailed in the parable. The NIV frequently inserts the phrase “suppose one of you” in places where the introductory question “who among you” appears in Greek.

Purpose of Jesus’ Teaching in Parables

It is quite clear that Jesus regularly employed parables in his teaching, but his reason for doing so is less evident. Jesus’ own somewhat perplexing statement in Mark 4:10–12 indicates that his parables have the dual purpose of both revealing and concealing the secret of the kingdom, but one may wonder how it is that parables perform both functions simultaneously. If the goal of comparative language is to make clearer a concept or idea that is difficult, then certainly Jesus’ parables function in this way. Through the simple, accessible, and concrete word pictures that are his parables, Jesus discloses many characteristics and features of the kingdom of God, which is at best something of an enigma to his audience. By speaking to the crowds, albeit at times in an exaggerated fashion, about the things that they know, such as farming, banquets, baking, and other elements of everyday life, Jesus expands their understanding of what they do not know. However, the indirect quality of parables simultaneously blocks spontaneous understanding and therefore requires the audience to engage in additional reflection to ensure that they have truly grasped what is being taught. Likewise, the ability to address an issue by slyly sneaking up on it from behind results in parables that initially conceal their true purpose of convincing the listeners of a new way of thinking or behaving such that the conviction they are meant to induce comes with a surprise kick at the end.

Interpretation of Parables

Interpretation over the centuries. Throughout church history until the nineteenth century, parables were widely interpreted by means of the allegorical method. That is, all the surface details of parables were identified as symbols of some deeper spiritual truth. A classic example of allegorizing is Augustine’s interpretation of the parable of the good Samaritan, whereby he interpreted surface details of the text according to allegorical equations (see table 5). Allegorical interpretations of the same parable by other Christians, however, did not always result in the same interpretations of the symbols. For this reason, most scholars today reject the excessive allegorization of Augustine and others throughout church history. However, how many details in a parable, if any, are to be interpreted allegorically remains a central question in parable interpretation. For instance, in the parable of the mustard seed, are the mustard seed and the plant that it produces allegories for the unobtrusive beginnings yet manifest results of the kingdom? If so, what then of the man and the birds also mentioned in the parable? Are they symbols of a deeper spiritual truth such that the man is to be equated with God, or are they included only to augment the teaching of the parable such that the birds merely highlight the extreme size of the tree into which the seed has grown?

Table 5. Augustine’s Allegorical Interpretation of the Good Samaritan

Details in the Parable and its Allegorical Equivalent:

The man = Adam

Jerusalem = The heavenly city

Jericho = The moon (a symbol of mortality)

The robbers = The devil

Beating the man = Persuading him to sin

Priest and Levite = The Old Testament priesthood

Samaritan = Christ

Binding of wounds = Restraint of sin

Oil = Comfort of hope

Animal = Incarnation

Inn = Church

Innkeeper = Apostle Paul

The work of the German scholar Adolf Jülicher at the end of the nineteenth century has widely affected parable interpretation since that time. Jülicher asserted that parables are not allegories and therefore should not be interpreted allegorically at all. Instead, he argued that parables have only one main point, normally a general, religious statement. Interpreters since Jülicher continue to debate how much of a parable is significant and how many points of correspondence are intended. More-recent views have posited that Jülicher went too far in maintaining a strict distinction between parable and allegory, and many interpreters believe that allegorical elements are present in parables, with perhaps the main characters in a parable being the most likely candidates for allegorical interpretation. This renewed openness to allegorical features in parables is due in part to the recognition that the Gospels record Jesus’ own tendency to offer allegorical interpretations of his parables when his disciples inquire as to their meaning. This is most clearly seen in the parable of the sower and the soils, which includes details such as seed, birds, the sun, and thorns. Jesus reveals that the seed is to be interpreted as the message about the kingdom, the birds stand for the evil one, the sun is representative of persecution because of the gospel, and the thorns indicate worries and wealth (Matt. 13:18–23).

Guidelines for interpreting parables. It is generally best to recognize that not all parables are identical, and that one should consider several possible interpretive strategies before determining which approach best fits any given parable. Nonetheless, some broad guidelines for the interpretation of parables include the following:

1. The characters and plots within parables are literary creations and are not historical. The parable of the lost sheep is not a historical rec-ord of a certain shepherd whose sheep went missing. No actual invitation was issued for the great banquet in the parable. Rather, in a parable the listener is brought into a narrative world controlled by the storyteller and by implication has no need for details that the speaker fails to provide. Therefore, it does not matter whether the shepherd himself was at fault in the loss of the sheep, and the choice of food set before the banquet guests is inconsequential.

2. Parables often follow the principle of end stress. Interpreters should carefully consider how the parable ends when determining the meaning the parable is intended to convey. At times an explanatory conclusion to the parable is included and may be helpful in directing the reader toward the topic that is really being addressed. This is the case in the parable of the two sons, in which Jesus’ concluding explanation identifies tax collectors and prostitutes as those who are entering the kingdom ahead of those who have received John’s prophetic message but failed to accept it.

Recent studies on parables that reflect issues raised by two fields of study respectively known as form criticism and redaction criticism are likely to question the accuracy of such concluding statements as well as any introductory comments to parables that may also be presented in the Gospel text. Many scholars ask if and to what extent the Gospel writers made changes to the parables that they record. They wonder whether it is possible to discern the original context and circumstance in which Jesus relayed his parables, or whether the details of the original context had been forgotten by the time that the evangelists wrote. Could it be that any introductory and concluding comments included with some parables are not authentic to Jesus’ ministry but instead reflect issues that arose in the early church? In spite of the doubts of some, more-conservative scholars have presented arguments for the continued trustworthiness of the Gospel accounts about Jesus’ teaching including introductory or concluding statements associated with his parables.

3. Look for the use of OT symbols in Jesus’ parables. The parables of Jesus and the parables recorded in other rabbinical literature are replete with similar figures and images. Kings, banquets, weddings, farmers, debtors, and more appear with frequency; they perhaps developed into stock images to be used in stories in the ancient world. If such details appear in a parable, the interpreter should consider strongly whether some allegorical meaning is intended whereby a kingly figure represents God, a son represents the people of God, and a banquet indicates a time of coming judgment or reward.

4. Interpreters should exercise extreme caution regarding doctrinal teaching drawn from a parable, particularly if such doctrine cannot be confirmed by the theological teaching found in a nonparabolic portion of Scripture. For instance, in the parable of the rich man and Lazarus, is one to conclude that conversations can occur between the dead who reside in hell and those who reside in heaven? Likewise, should one learn that it is possible for the deceased human to be sent back to the living with a message from God? These doctrinal issues seem to be outside the range of teaching intended by the parable, and support for these ideas cannot be found in other biblical texts.

5. In recognition of the indirect nature of the communication in parables, some interpreters question whether a parable’s meaning can be reproduced in propositional language. In other words, can the meaning of a parable be expressed in nonparabolic language, or is some necessary component lost when one changes the form? Similarly, is it possible for people who have heard the story of the good Samaritan repeatedly to be struck by the confrontational force that was central to its initial reception? Not only are the images of Samaritans and Levites foreign to the modern listener, but also the familiarity with the story that has resulted from its retelling over time has domesticated the parable such that the details that were meant to shock and surprise are now anticipated and predictable. In this way, are parables like jokes that have been repeated too many times until one becomes inoculated against the punch line? Because of these concerns about the inability of today’s listeners to truly hear the parable as it was meant to be heard, some interpreters may wish to consider how it could be recast with images common to today’s audience and retold in such a way that the listeners experience the surprising twist that the initial audiences felt.

Personality

The study of human beings, their nature and origins. The Christian understanding of anthropology stems from a biblical view of humankind’s relationship to God.

The Origin of Humankind

According to Genesis, the creation of humankind took place on the sixth day of the creation week. The amount of narrative space allotted to this day (Gen. 1:24–31) testifies to the special importance of what happened. Human beings were made on the same day as the animals. Human beings were not given a day of their own, showing that they have a certain kinship with the animals, although they are far more than highly successful and adaptive mammals. This has implications for the care of animals and of the environment generally. The value of human beings and their special place in the created order is clear in passages such as Pss. 8:5–6; 104:14–15.

Created in the image of God. When it came to the making of human beings, God deliberated over this crucial step (Gen. 1:26). The plural of exhortation in “Let us make man in our image” signals that the decision to make humankind was the most important one that God had made so far. Genesis 1 says that human beings are like God in some way.

Various opinions have been canvassed as to what the “image” is. We cannot totally exclude the physical form of humans, given God’s humanoid form in OT appearances (theophanies; e.g., Isa. 6:1; Ezek. 1:26; Amos 9:1). The image has sometimes been interpreted as a task, the exercising of dominion (Gen. 1:28), with humanity appointed as creation’s king, ruling under God. But the image is better understood as the precondition for rule rather than rule itself. The image shows human worth (Gen. 9:6) and differentiates humans from all other creatures. It is proper for the Bible to use anthropomorphic language for God, for humans are remarkably like God. Both male and female are in the image of God (“in the image of God he created them; male and female he created them” [1:27]), so that the divine image is not maleness, nor is sexual differentiation the image. Commonly, the image of God is thought to be some peculiar quality of human beings—for example, rationality, speech, moral sense, personality, humans as relational beings.

Every century has its own view of what is the essence of humanity. However, nothing in the passage allows a choice among such alternatives. The point of the passage is simply the fact of the likeness, with no exact definition being provided. The fact of the image is the basis of the divine prohibition of murder and of the strict penalty applied to the transgressor (9:4–6). The fall into sin affected every aspect of the human constitution, and the Bible does not minimize the fact of human sinfulness (Gen. 6:5; 8:21; Rom. 3:10–18); nevertheless, humans are still in the image of God (Gen. 5:1–3; 9:6; 1 Cor. 11:7). God’s plan of salvation is aimed at ridding creation (and especially humanity) of the baneful effects of sin, and this will be achieved through the work of Christ, who is the image of God (2 Cor. 4:4; Col. 1:15–20; Heb. 1:1–3; 2:5–18). The outcome will be the conformity of believers in Christ to his glorious image (Rom. 8:29–30; 2 Cor. 3.18).

Place in the created order. God’s purpose in giving human beings the divine image is “so they may rule” (NET [Gen. 1:26b translated as a purpose clause]). The syntax suggests that the image is a presupposition of dominion. It is plain that such a delegated authority makes humans stewards. The vegetarian diet of Gen.1:29 (there was no eating of meat at first) represents a limitation to the human right of dominion. Adam’s naming of the animals was (in part) expressive of his sovereignty over them (2:19). Later, Noah was charged to bring pairs of animals into the ark to preserve them alive (6:19–20), showing care for other creatures. The patriarchs tended flocks (13:2–9; 26:12–14), and Joseph’s relief measures saved the lives of people and animals (47:15–18). The wanton destruction of the Promised Land was expressly forbidden (Deut. 20:19–20). Humanity is accountable to God for the stewardship of the earth. The divine command “be fruitful and multiply” (Gen. 1:28 NRSV) shows that God’s purpose is that the human race populate the whole earth.

At Gen. 2:7 the biblical narrative becomes thoroughly anthropocentric, picturing the little world that God establishes around the first man, so this account is quite different from the cosmic presentation of Gen. 1. In Gen. 1 humankind is the apex of a pyramid, the last and highest of a series of creatures; in Gen. 2 the man is the center of a circle, everything else made to fit around him, and his connection to the physical earth is emphasized. In either view, a very special place is given to human beings in the created order. The two pictures are complementary, not contradictory.

The “man” (’adam) is formed from the “ground” (’adamah), with the related Hebrew words making a pun. Man’s name reminds him of his earthy origins. He is made from the “dust,” which hints at his coming death. He will return to the dust (Gen. 3:19; cf. Job 10:8–9; Ps. 103:14; Isa. 29:16). The reference to “the breath of life” (Gen. 2:7) is due to the fact that this leaves a person at death (Job 34:14–15; Ps. 104:29–30), so man’s (potential) mortality is implied. Ironically, the making of man is described using the language of death. What is described in Gen. 2 is the making of the first man, from whom the rest of the human race has descended, not the making of humankind, though the word ’adam can mean that in other contexts.

The Nature of Humankind

Body, soul, and spirit. Arguments over whether human nature is bipartite (body and soul) or tripartite (body, soul, spirit) are not to be decided by arbitrary appeal to isolated verses. Verses can be found in apparent support for both the first view (e.g., Matt. 10:28) and the second (e.g., 1 Thess. 5:23), but certainly the first scheme is much more prevalent in the Bible. “Soul” and “spirit” can be used interchangeably (Eccles. 3:21; 12:7; Ezek. 18:31). Death is marked by the parting of soul/spirit and body, but it would be a mistake to think that human beings are made up of separate component parts, or that the physical body is only a dispensable shell and not essential to true humanity. The physicality of human existence in the “body” is owned and celebrated in Scripture, part of that being the positive attitude to sexuality when properly expressed (Song of Songs; 1 Cor. 7) and the nonascetic nature of biblical ethics (1 Cor. 10:31; Col. 2:23). The doctrine of the resurrection of the body is the fullest expression of this (1 Cor. 15), in contrast to ancient Greek thought that viewed the body as inherently evil and understood salvation as the immortality of the liberated, disembodied soul.

The different words used in relation to persons are only intended to refer to and at times focus on different aspects of unified human nature. References to the “soul” may stress individual responsibility (e.g., Ezek. 18:4 NASB: “The soul who sins will die”). In Ps. 103:1–2, “O my soul” expresses emphatic self-encouragement to praise God and is in parallel with “all my inmost being”—that is, “my whole being” (an example of synecdoche: a part standing for the whole [cf. Ps. 35:10]). These are ways of referring to oneself as a person who expresses will and intention (cf. Ps. 42:5–6, 11). The “flesh” is used to stress the weakness of mortal humanity (e.g., Isa. 40:6 RSV: “All flesh is grass”). The “heart” is the volitional center of a human being (Prov. 4:23; cf. Mark 7:17–23). The emotional and empathetic reactions of humans are described by reference to the organs: “liver,” “kidneys,” “bowels.”

Morals and responsibility. In Gen. 2 the complexities of the man’s moral relation to God and his relations with the soil, with the animals, and with the woman are explored. God deposited the man in the garden “to work it and take care of it” (2:15). The words chosen to designate the man’s work prior to the fall have an aura of worship about them, for they are later used in the OT for the cultic actions of serving and guarding within the sanctuary. The priests served by offering sacrifices, and the Levites guarded the gates of the sacred precinct. A theology of work as a religious vocation is presented. The man was a kind of king-priest in the garden of God.

The moral responsibility of humanity is signaled from the beginning. God’s command gives permission for the man to eat from “any tree” except one (Gen. 2:16–17) and as such indicates man’s freedom, so that this command is no great restriction. The wording “you are free to eat” reinforces the point about God’s generous provision. The prohibition is embedded in the description of God’s fatherly care for the man and gracious act in placing him in the garden. The divine restriction is slight and not at all overbearing, though the serpent will seek to make it appear mean-spirited (3:1). The command and prohibition are the very first words of God to the man, marking them out as of fundamental importance for the relationship between them. The prohibition (“you must not eat . . .”) is an absolute one in the style of the Decalogue (Exod. 20:1–17; Deut. 5:6–21). What is placed before the man is a test that gives him the opportunity to express his loyalty to God. A relationship of obedience and trust requires the possibility of choice and the opportunity to disobey (if that is what he wants to do). The moral nature and responsibility of individuals is not a late discovery by the prophet Ezekiel (Ezek. 18); rather, it is the presupposition behind the Mosaic law, for the commands of the Decalogue (“you shall not . . .”) are phrased as commands to individuals (as the Hebrew makes clear). On the other hand, the concept of corporate responsibility is also present (e.g., Achan’s punishment in Josh. 7).

Relationships. Human beings are relational by nature, as the creation of the woman as a helper and partner for the first man makes plain (Gen. 2:18–25). Later in Scripture this is put in more general terms, so that friendship and mutual cooperation are shown to be essential to life (Eccles. 4:7–12). The body life of the church reflects the same fact and need (1 Cor. 12). In Psalms, human needs and vulnerability find their answer and fulfillment in God, with the psalmist acknowledging his frailty and his creaturely dependence on God (e.g., Ps. 90). This also shows the folly of sinful human pride, against which the prophets so often inveighed (e.g., Isa. 2:9, 11–17, 22).

Pride

Human pride removes God from the center of life and exalts self, attributing to self the honor due God. Thus, pride is an act of rebellion against God. Several lists of vices include pride (Prov. 6:16–19; Mark 7:20–22; Rom. 1:28–31; 2 Tim. 3:2–4 KJV). Both James and Peter, in admonishing Christians to approach God and one another in humility, quote this proverb: “God opposes the proud but shows favor to the humble” (James 4:6; 1 Pet. 5:5; cf. Prov. 3:34).

Pride destroys both individuals and nations. It destroyed individuals such as the kings Uzziah (2 Chron. 26:16), Hezekiah (2 Chron. 32:25–26), and Herod (Acts 12:21–23). Pride also destroys nations. It brought down Israel (Jer. 13:17; Hos. 7:10; Amos 6:1–3, 8). Isaiah gives a classic description of Israel’s pride (Isa. 2:6–22). God destroyed Assyria because of its pride (Isa. 10:12–19). Pride was the downfall of other nations as well, such as Babylon (Jer. 50:29–32), Egypt (Ezek. 31:10–12; 32:12), and Moab (Jer. 48:29). God abhors pride (Prov. 16:5; cf. Ezek. 16:50) and responds by striking it down (Prov. 15:25; 16:18; Job 22:29).

Tradition

The English word “tradition” refers both to a process of transmitting information from generation to generation and to the content that is thus transmitted. Tradition can be oral or written, and in the context of theology and biblical studies it constitutes a form of religious authority and a means of legitimating customs and beliefs. Much of the biblical data concerning tradition, which comes primarily from the NT, is connected with the verbal notion of “passing (something) on” or, conversely, “receiving (something).” There is also a noun meaning “tradition.” The writings of the NT are neither for nor against traditional authority per se as a form of religious authority, but instead display a range of attitudes toward tradition and traditions.

Jesus’ Critique of Jewish Tradition

On one occasion, Jesus sharply rebuked the Pharisees and teachers of the law for “setting aside the commands of God in order to observe your own traditions” (Mark 7:9 [cf. Matt. 15:1–20]). The context of this remark is a dispute between Jesus and his interlocutors that arose when Jesus’ disciples were observed eating with unwashed hands. According to the Pharisees (as reported by Matthew and Mark), this requirement was a “tradition of the elders” (Mark 7:5). Jesus, however, distinguished between human traditions and the word of God, and he accused the Pharisees of adhering to the former even when this conflicted with observance of the latter. Later written rabbinic sources posited two streams of normative tradition, both going back to Moses and Mount Sinai: the written law and the oral law. This distinction, or one like it, may lie behind Jesus’ dispute with the Pharisees and the teachers of the law. It is important to note that Jesus’ criticism of tradition is not simply formal (i.e., opposition to traditional authority as such) but is substantive, in that the Pharisees were guilty of following traditions that prevented them from observing the commands of Moses: “You nullify the word of God by your tradition that you have handed down. And you do many things like that” (Mark 7:13). The memory of Jesus’ antitraditional posture was later invoked by the opponents of Stephen, who said, “We have heard him say that this Jesus of Nazareth will destroy this place and change the customs Moses handed down to us” (Acts 6:14).

Such a negative view of tradition is also evident in Col. 2:8, where the apostle warns against captivity to “hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ.” The subsequent discussion elucidates to some extent the content of the traditions that threatened to displace the primary orientation of the believer to life in Christ (2:6–7); these include circumcision “performed by human hands” (2:11), rules about eating, drinking, Sabbaths, and holidays (2:16), and rules of asceticism designed to restrain “sensual indulgence” (2:23). Interestingly, while Jesus set up an antithesis between the traditions of the elders and the law of Moses, Col. 2:14 appears to identify “the charge of our legal indebtedness” with the system that depends on human tradition rather than on Christ.

The situation represented by Col. 2:8–23 (dependence on tradition versus dependence on Christ) finds a similar expression in Paul’s autobiographical account in Gal. 1:11–24. There, Paul assures his audience that the gospel he preached “is not of human origin” (v. 11). Invoking the vocabulary of tradition, he continues, “I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ” (vv. 12–13). Paul goes on to flesh out this antithesis between revelation and tradition, particularly as it applies to his apostolic claims: he is not against religious tradition as such, since he was formerly “zealous for the traditions of my fathers” (v. 14). Nonetheless, the radically nontraditional authority of his gospel is underscored by the fact that he did “not consult any human being” (vv. 16–17, 19). Of course, it is not likely that Paul would desire to undermine tradition per se, as he would himself rely on it as a means of propagating his own gospel. Indeed, he had already warned the Galatians against departing from the tradition that they had accepted from him (1:9) (see the discussion of 1 Cor. 15:1–11 below).

Positive Attitudes toward Tradition

In contrast to Jesus’ critique of the traditions of the elders observed by the Pharisees, a number of NT texts present the transmission of traditions in a positive light. Chief among these is Paul’s discussion in 1 Cor. 15:1–11 of the gospel he preached in Corinth. In this text, he speaks of his own reception of the tradition (“For what I received” [v. 3]), his transmission of the tradition to the Corinthians (“I passed on to you as of first importance” [v. 3]), and the church’s reception of the tradition (“I want to remind you of the gospel . . . which you received” [v. 1]). What follows, the content of the tradition, is a summary of the events of the death and resurrection of Christ according to the Scriptures and his postresurrection manifestation to the apostles, including Paul himself (vv. 3–7). Previously in 1 Corinthians, Paul had commended his audience for their fidelity to tradition: “I praise you for . . . holding to the traditions just as I passed them on to you” (11:2). To return to the discussion of Gal. 1 and Paul’s radical break with tradition: for Paul, the revelation of Christ stood outside the prior stream of tradition in which he had been raised, but subsequently it became a new tradition to be passed on and to be held with as much zeal as the old (see Acts 16:4; Rom. 6:17; 1 Cor. 11:23; Phil. 4:9; 1 Thess. 2:13; 4:1–2; 2 Thess. 2:15; 3:6).

Like Paul, other NT writers appeal to traditional authority as a means of passing on the faith. Jude urges his readers to “contend for the faith that was once for all entrusted to God’s holy people” (Jude 3 [cf. 2 Pet. 2:21]). Luke’s credentials as a historian include his faithful transmission of the account of things “just as they were handed down to us by those who from the first were eyewitnesses and servants of the word” (Luke 1:2). Like Paul, Luke asserts the authority of the traditional process while also recognizing that the transmitted tradition had a historical inception in recent memory (in this case, the testimony of eyewitnesses to the life of Jesus). In other words, the appeal is not simply to traditional teaching per se, as if “old” is intrinsically better than “new”; rather, the story of Jesus, as new as it is in history, becomes a matter of tradition once it has occurred and been testified to by eyewitnesses.

Tradition and Protestantism

In broad terms, each of the three great “religions of the book” (Judaism, Christianity, Islam) recognizes theologically normative streams of postscriptural (or extrascriptural) tradition in addition to their sacred books. During the Reformation, Protestant theologians sought to introduce a number of corrections to medieval theology under the banner of a return to “Scripture alone” (sola Scriptura). In response, Catholic theologians asserted the authority of Scripture, tradition, and the magisterium (the teaching of the church). All living traditions, of course, pragmatically rely on multiple forms of religious authority. As a result of this history, “tradition” has come to stand for an illegitimate or at least suspect form of religious authority in some strands of Protestant thought, wherein a radical biblicism is professed in contrast to a celebration of tradition and traditions.

Secondary Matches

The following suggestions occured because Mark 7:1-23 is mentioned in the definition.

Aging

In the OT, the law commanded respect for those in advanced years (Lev. 19:32). The fifth commandment (Exod. 20:12) was primarily aimed at the honoring (and supporting) of elderly parents (as implied by Mark 7:9–13). The reward for caring for parents is stated in the motivation clause attached to the commandment: “so that you may live long in the land the Lord your God is giving you” (being an example of the reward matching the good deed).

Especially in OT wisdom literature, old age is viewed as a privilege (Prov. 20:29) and a token of divine favor upon the righteous (Prov. 16:31; cf. Gen. 15:15). It was recognized that a person may be “old but foolish” (Eccles. 4:13), but more often age and wisdom were linked. Since wisdom and insight come with experience (Job 12:20; 15:9–10; 32:7), leaders and advisers were drawn from the ranks of the elderly. Hence, in both Testaments community and spiritual leaders are called “elders” (Ruth 4:2; Lam. 5:14; Acts 14:23; 20:17). Rehoboam’s downfall was due in part to his ignoring the advice of “the elders” who had served his father, Solomon (1 Kings 12:6, 8).

A sign of oppressive conditions in the wake of the fall of Jerusalem was a lack of respect for the old, who, like the very young and women, were vulnerable (Lam. 5:12). On the other hand, the future blessing promised by the prophets included Israel having many elderly people (Isa. 65:20; Zech. 8:4).

The reward of the godly person is to live long enough to see several generations of descendants (Ps. 128:6), examples being Jacob (Gen. 50:23) and Job (Job 42:16). The vindication of the Lord’s servant is phrased in traditional symbols of divine favor: “he will see his offspring and prolong his days” (Isa. 53:10). The frailty of age is recognized (e.g., Ps. 71:9, 18; Eccles. 12:2–7), but the experience shared in Ps. 37:25–26 is that God is faithful in providing and supporting.

Anthropology

The study of human beings, their nature and origins. The Christian understanding of anthropology stems from a biblical view of humankind’s relationship to God.

The Origin of Humankind

The Nature of Humankind

Book of Genesis

The book of Genesis (“Origins”) is well named because it provides the foundation for the rest of the Bible and speaks of the beginnings of the world, humanity, sin, redemption, the people of God, covenant, marriage, Sabbath, work, and much more. Genesis is the first chapter of the Pentateuch, a five-part story of the origins of the nation of Israel. Genesis is the preamble to that account, leading up to the pivotal moment of the exodus and the move toward the promised land.

Authorship

As noted above, Genesis is the opening to the Pentateuch as a whole, so the question of the authorship of Genesis is connected to the question of the authorship of the Pentateuch as a whole. Genesis (and the entire Pentateuch) is anonymous, though Moses is said to have written down certain traditions that were included in the Pentateuch (Exod. 17:14; 24:4; 34:27; Num. 33:2; Deut. 31:22).

Later tradition speaks of the “law of Moses” (Josh. 1:7–8) or the “Book of Moses” (2 Chron. 25:4; Ezra 6:18; Neh. 13:1), though it is not certain whether these refer to the entire Pentateuch or merely to portions of it that were associated with Moses. The NT writers, as well as Jesus himself, speak of the Pentateuch in connection with Moses (e.g., Matt. 19:7; 22:24; Mark 7:10; 12:26; John 1:17; 5:46; 7:23).

The question of Moses’ role in writing the Pentateuch is more complicated, however. For instance, there are indications that Genesis was updated well after the death of Moses. Traditionally, these passages are called “post-Mosaica,” because they contain information that could be available only after the death of Moses. For example, Deut. 34 speaks of Moses’ death and burial. Apparently so much time has elapsed since his death that the writer can say, “to this day no one knows where his grave is” (v. 6). The writer then states, “since then, no prophet has risen in Israel like Moses” (v. 10), which also presumes a considerable length of time has passed. Other examples include Gen. 11:31, which refers to Abraham’s hometown as “Ur of the Chaldeans.” Although Ur was a very ancient city, the Chaldeans were an Aramaic-speaking tribe that only occupied Ur long after the time of Moses. Similarly, in Gen. 14:14 a city by the name of “Dan” is mentioned, but we know from Judg. 18 that this city only received this name during the period of the judges.

Despite these considerations, some scholars are still comfortable ascribing some “essential” authorship role to Moses. (For the main alternative theory for the authorship and date of the writing of Genesis, see Documentary Hypothesis; Pentateuch.)

Structure and Outline

Genesis may be outlined in more than one way. One method is to follow the toledot formulas that serve as an organizing structure for the book. The phrase “these are the toledot of X” (where X is the personal name of the character whose sons are the subject of the narrative that follows) is repeated ten times: 2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1 (cf. 36:9); 37:2 (see also 10:32; 25:13). For instance, Gen. 11:27 begins, “These are the toledot of Terah” (NIV: “This is the account of Terah’s family line”), while the account that follows is the story of Terah’s son Abraham. Toledot is best translated as “family history” or “account.” Hence, one can take Genesis as having a prologue (1:1–2:3) followed by ten episodes.

In terms of content and style, the book falls into three main units as follows:

I. The Primeval History (Gen. 1:1–11:26)

II. The Patriarchal Narrative (Gen. 11:27–36:43)

III. The Joseph Story (Gen. 37–50)

I. The primeval history (Gen. 1:1–11:26). The book opens with an account of creation given in two parts. Genesis 1:1–2:4a provides a creation account that describes the six days in which God created the heavens and the earth, followed by a seventh day of rest. Genesis 2:4b–25 then provides a second account of creation, this time with a focus on the creation of Adam and Eve. Genesis 3 then narrates the first sin of humanity, which introduces sin and death into the world. Genesis 4–11 provides four additional stories (the murder of Abel by Cain, the intermarrying of the “sons of God” with the “daughters of men,” the flood, and the tower of Babel). These stories show a creation gone wrong, God’s move to start over again with Noah and his family, and the persistence of sin thereafter. All of this leads to the story of the patriarchs, where God’s plan to set things right takes a decisive turn. These stories are connected by genealogies that mark the march of time as well as provide significant theological commentary.

II. The patriarchal narrative (Gen. 11:27–36:43). The middle section of the book of Genesis turns its attention to the patriarchs, so called because they are the fathers of the nation of Israel. The style of the book changes at this point, so that rather than following the story of all the world and moving at a fast pace, the narrative slows down and focuses on God creating a people to obey him and to bring those blessings to the whole world (12:1–3). God now determines to restore the blessing lost at Eden by reaching the world through the descendants of one individual, Abraham.

Abraham’s father, Terah, took Abram (as Abraham was then known), Abram’s wife Sarai (Sarah), and Terah’s grandson Lot and left Ur to settle in Harran in northern Mesopotamia. No explanation is given why. While they are settled in Harran, God commands Abraham to leave Ur in Mesopotamia and travel to Canaan. God promises that he will make him a great nation (implying land and many descendants), and that he will be blessed and will be a blessing to the nations (Gen. 12:1–3). That blessing requires Abraham and Sarah to have children, and this sets up much of the drama of his story. Often Abraham reacts in fear and not faith, but at the end of his story he has a solid confidence in God’s ability to take care of him and bring all the promises to fulfillment (Gen. 22).

Isaac, not Ishmael (Abraham’s son through Sarah’s maidservant Hagar; see Gen. 16), is the conduit of the promises to future generations. Even so, Isaac is not a highly developed character in the book of Genesis, although his near sacrifice in Gen. 22 is certainly a matter of great interest. The episode in his life that receives the lengthiest attention is the courtship with Rebekah (Gen. 24), and there the focus is primarily on her.

The account of Isaac’s life gives way to an account of his son Jacob. Jacob is a complex character. The first episodes of his story are about how he, the younger, inherits the blessing and becomes the conduit for the promise rather than his older brother, Esau. Jacob becomes an example of how God uses the foolish things of the world to accomplish his purposes. That the story of the patriarchs is a preamble to the story of the founding of Israel becomes obvious when Jacob’s name is changed to “Israel” after he fights with God (Gen. 32:22–32) and his wives give birth to twelve sons, who give their names to the twelve tribes of Israel.

III. The Joseph story (Gen. 37–50). The third section of Genesis focuses on the twelve sons of Jacob, in particular Joseph. A main theme seems to be God’s providential preservation of the family of the promise, in the context of a devastating famine. Joseph himself expresses the theme of this section at the end of the narrative, after his father dies and his brothers now wonder whether he will seek revenge against them. He reassures them by his statement that although they had meant their actions to harm him, he knows that God has used these very actions for good, for the salvation of the family of God (Gen. 50:19–20). Yes, they had just wanted to get rid of him, but God has used their jealousy to bring Joseph to Egypt. The wife of his owner had wanted to frame him for rape, but God has used this false accusation in order to have him thrown into jail, where he meets two of Pharaoh’s chief advisers. He had demonstrated to them his ability to interpret dreams, so when the chief cupbearer is restored to a position of influence, he can advise Pharaoh himself to turn to Joseph to interpret his disturbing dreams. These dreams have allowed Pharaoh, with Joseph’s help, to prepare for the famine. Joseph has risen to great prominence in Egypt, so when the famine comes, he is in a position to help his family, and the promise can continue to the next generations.

Among other secondary, yet important, themes of the Joseph narrative are the rising prominence of Judah and the lessening significance of Reuben. Judah at first is pictured as self-serving (Gen. 38), but by the end of the story he is willing to sacrifice himself for the good of his father and family (Gen. 44:18–34). This story thus demonstrates why the descendants of Judah have dominance over the descendants of the firstborn, Reuben, in later Israelite history. Also, the Joseph story recounts how Israel came to Egypt. This sets up the events of the book of Exodus.

Style and Genre

Style. Genesis is written in Hebrew prose of a high literary style. Words are carefully chosen not only to communicate the message of the book but also to attract the reader’s interest and attention.

Genre. Genesis is an account of the origins of the cosmos, humanity, and the people of God. Thus, it is proper to refer to the book as a work of history. Of course, there is more than one type of history. Some histories focus on wars, others on economics or politics. Moreover, Genesis is not history in the modern sense but follows ancient conventions, which do not call for scrupulous accuracy. The central concern of Genesis, as with the majority of biblical histories, is the relationship between God and his people. So, it is appropriate to identify Genesis as a theological history.

Some readers misunderstand the nature of the historical information that the book provides. For example, Gen. 1–2 communicates to the reader that it is the true God, not a god such as the Babylonian Marduk or the Canaanite Baal, who created the cosmos. The way some of the stories are told provides a challenge to rival stories from other ancient religions. One example is how the Bible describes the creation of Adam from the dust of the ground and the breath of God. This contrasts with the Mesopotamian creation account Enuma Elish, in which the god Marduk creates the first humans from the clay of the earth and the blood of a demon god. The biblical flood story also may be compared to other ancient flood stories, especially the account of the flood found in the Babylonian Epic of Gilgamesh. Genesis clearly interacts with such mythological stories to communicate important truths about the primeval period.

Message

The rich and complex book of Genesis pre-sents a profound message concerning God and his relationship with human beings. This short article cannot do justice to the book’s depth and importance, but it can point to what is perhaps its most important theme: God’s blessing.

Genesis 1–2 teaches that God created Adam and Eve and blessed them. They had everything they needed in the garden of Eden. They enjoyed a perfectly harmonious relationship with God and with each other. They wanted for nothing.

Genesis 3 explains how this blessed existence was disrupted. By choosing to rebel against God, Adam and Eve ruptured their relationship with God and, in consequence, with each other as well. They were expelled from the garden of Eden.

Even in the midst of his judgment, however, God began the work of restoring the blessing to his human creatures (Gen. 3:15). Thus begins the relentless work of God to bring restoration to his people.

New Testament Connections

Genesis is the foundation not just of the Pentateuch, and not just of the OT, but of the entire Bible. The story that begins with creation and fall is followed by the history of redemption, which continues into the NT and which understands Jesus Christ as the one whose death and resurrection serve to restore God’s blessing to his people. The full restoration of relationship awaits the consummation of history and the new Jerusalem, which is described in language telling us that heaven is a restoration (and more) of the conditions enjoyed by Adam and Eve in the garden of Eden (Rev. 21–22, esp. Rev. 22:2).

Of the many allusions to and quotations of Genesis found in the NT, only a few representative examples may be described here.

Paul points to the Abrahamic promise of the seed in Gen. 12:1–3 and proclaims that Jesus is that seed (Gal. 3:15–16). This claim is surprising in light of the OT’s clear understanding that it was the multiple descendants of Abraham constituting Israel who fulfilled this promise (Gen. 15:15). Paul would have known this, but he recognizes that Jesus is the ultimate descendant of Abraham, and that anyone who belongs to Jesus, Jew or Gentile, is also a participant in the Abrahamic promise (Gal. 3:29).

A second example comes from the way in which the author of Hebrews cites the Melchizedek tradition of Gen. 14:17–20. In Genesis, Melchizedek is a mysterious figure who is introduced as the priest-king of Salem (Jerusalem), whom Abraham acknowledges as a fellow worshiper of the true God. In order to make his argument that Jesus is the ultimate priest, the author of Hebrews connects Jesus with Melchizedek rather than with Aaron and asserts the superiority of Melchizedek because Abraham (and thus also Levi, Aaron’s ancestor) paid respects to this man (Heb. 7:1–10).

A final example comes from the Joseph narrative. Earlier, we observed that the narrative shows how God used the evil actions of people in order to save many people. In this, the Joseph narrative anticipates the death of Christ, who was nailed to the cross by the hands of wicked people, but God used this very action to accomplish a much greater salvation than he did through Joseph (see Acts 2:22–24).

Cleanliness

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Conscience

An innate awareness of wrong, with an inclination toward thinking and acting rightly. The OT describes moral awareness as a willingness to obey God’s revealed will (Deut. 30:14; Ps. 1:1–2; Prov. 1:7). People are not presented as morally perfect, but, to the degree of their knowledge, they are expected to act rightly (Gen. 4:1–16; 1 Sam. 25:31). Abimelek, king of Gerar, appeals to ignorance because of Abraham’s deception (Gen. 20:1–7). Job appeals to the purity of his conscience (Job 27:6).

A fuller revelation of God’s will is given in the Mosaic law. God gives commandments in part to heighten the Israelites’ awareness concerning right and wrong, so that with their obedience they might enjoy a covenant relationship within God’s holy presence (e.g., Deut. 28:1–14). This informed social conscience was intended to curb evil behavior (Gal. 3:19). The author of Judges anticipates the need for the law by complaining that “everyone did as they saw fit” (17:6; 21:25).

However, the biblical narrative also makes room for paradoxical situations and competing values, which complicate moral reasoning (e.g., Gen. 38; Judg. 11:29–40). In the law, God expressly forbids child sacrifice, but he commands Abraham to present his son Isaac as a burnt offering (Gen. 22:1–14). On a rooftop Peter receives a vision in which the Lord commands him to kill and eat unclean animals (Acts 10:1–8). In both cases, God tests faith by commanding the believer to betray personal conscience, to open his heart to a fuller revelation of the divine plan. Even the moral reasoning of God is not always straightforward. God is committed to doing right, but he also weighs decisions with compassion and mercy. Abraham and Moses appeal to God’s character, and they are able to intercede on behalf of sinful people (Gen. 18:22–33; Exod. 32). Jonah even comes to despise this quality of God’s character, which appears to compromise justice (4:1–11).

These tensions anticipate the gospel, which claims that God loves sinners and has provided a means to express mercy toward them without compromising justice (Rom. 3:21–26). Like the Mosaic law, the gospel also provides further revelation into God’s will and therefore a more informed conscience. With citations drawn from throughout the OT, Paul claims that all people suffer from a distorted conscience (Rom. 3:9–20). God has spoken to all people through their conscience, but despite this innate awareness of right and wrong, both Jews, who possess God’s commandments, and non-Jews, who know something about God from nature (creation), have compromised their own ethical stance, so that they have only themselves to blame (1:18–32). This universal inner conflict, emphasized by Jesus and Paul, removes appealing to one’s conscience as a means of justification at the future judgment (Mark 7:1–23; Luke 13:1–5, 22–30). Furthermore, this habitual compromising leads to present self-deception and a skewed perception of the world.

But through repentance and faith in the gospel, returning to God (the Creator), a person’s conscience may be renewed and aligned with the mind and actions of Jesus Christ (Rom. 12:1–2; 1 Cor. 2:16). Despite this restoration, the complexity of moral reasoning is not always overcome. Indeed, living in Christ with others from different cultural backgrounds and values often requires deeper reflection. Paul acknowledges that there can be different perceptions by believers, which can lead to different practices. Eating meat that may have been sacrificed to idols is neutral or wrong depending upon one’s conscience and that of the observer (1 Cor. 8:1–3). He applies the same perspective to Jewish calendar observance and food laws (Rom. 14:1–23; but see Gal. 4:8–11). But the apostle also presumes that personal conscience can grow in knowledge. Ultimately, believers’ consciences should be informed by relating everything to the lordship of Christ (Rom. 2:15; 9:1; 2 Cor. 1:12; 4:2; 5:11), meditating on the goodness of all creation (Titus 1:10–16), and placing the well-being of others before their own (Phil. 2:1–11).

Diet

A prescribed selection of foods. The Mosaic law requires a distinctive diet for Israel that excludes, among other foods, camel, hare, rock badger, and blood (see Lev. 11; Deut. 14:1–21) and requires a day-long fast on the Day of Atonement. The basis is not entirely clear. Some argue for a nutritional advantage to the diet; others view the commandments as an opportunity to express obedience and self-discipline. Although God allows the consumption of the flesh of certain animals, but not their blood (Gen. 9:2–4; Lev. 17:10–16), the ideal diet appears to be fruits, grains, and vegetables (Gen. 1:11–12; 2:5; Exod. 16; Dan. 1:11–16; Matt. 6:11). Israelites could also make a Nazirite vow, by which they abstained from wine and anything derived from grapes (Num. 6:1–21; Judg. 13:5–7). John the Baptist adopted a restrictive diet of locusts and wild honey, probably as an expression of mournful fasting—a diet that Jesus departs from, leading to accusations of him being a drunkard and glutton (Matt. 3:4; 9:14–17; 11:16–19). Otherwise, the Bible eschews stringent asceticism. With rampant poverty and drought, few people then struggled with the modern preoccupation with overeating and becoming overweight (but see Judg. 3:17). Within the bounds of moderation, humaneness toward animals killed for food, and sensitivity to the conscience of others, Christians are free from restrictions concerning food (Mark 7:19; Rom. 14:14; Phil. 3:19). Like Paul, they may choose to adopt a Nazirite vow (Acts 18:18) or observe other restrictions for the sake of their conscience (e.g., vegetarianism), but they should do so without judging another’s diet.

Ethics

The Bible contains two kinds of statements related to proper conduct. Some of them describe the nature of God, the sort of world he created, and what he has done for particular groups of people. It also contains statements telling us what we ought to do, both as creatures of this God and, in some instances, as the unique beneficiaries of his redemptive activity. Consequently, the Bible sets forth a moral viewpoint or ethical system, supported by reasons that justify its content and urgency. The writers of Scripture were not moral philosophers, outlining their position in technical detail; nevertheless, they intended to reveal what pleases our God and Savior, so that the saints are “thoroughly equipped for every good work” (2 Tim. 3:16–17). The Bible, therefore, is the foundational resource for moral discernment, the definitive statement of what Christians must do and who they must become.

The Sources of Moral Knowledge

Scripture identifies two sources of moral knowledge. First, all human beings have the law of God “written on their hearts” (Rom. 2:15). We have a conscience, a God-given awareness of right and wrong that acquits or convicts us, depending on how we respond to it. The fall of humankind has damaged this source of knowledge, and our consciences can become “seared” through chronic disobedience and doctrinal treason (1 Tim. 4:2). We do not, therefore, see infallibly what our duties are. Nevertheless, the apostle Paul argues that every human being knows enough of God’s law—and indeed, enough about his nature as God—to eliminate every defense on judgment day (Rom. 1:18–20). No one will be able to say to God in that hour, “I had no idea who you were and no hint of what you expected of me.”

Second, as noted above, we have the Bible as a source of knowledge, this one being fully adequate and sufficiently clear to guide our choices. Knowing Scripture is necessary for Christian ethics because it offers a high-definition view of what conscience can (even in its best moments) scarcely grasp. The Bible proclaims not only what the church must do, often in straightforward, concrete terms, but also (at least, in many cases) why God’s will has its particular content and why obedience is an emergency, not a safely deferred, improvement project. The Bible does not, and really could not, answer every ethical question put to it in unambiguous detail. New technologies and cultural shifts have created dilemmas unimagined in the first century or any previous age. But the church can be assured that a faithful reading of and response to Scripture will, by the grace of God, please him even today, whatever our particular circumstances.

The Logic of Biblical Morality

The moral teaching of Scripture has an identifiable structure consisting of duties and final objectives. When we obey God’s commandments, which is our duty, his ultimate goals or objectives in creating us are realized. In this sense, biblical morality is complete and informative compared to systems derived from other worldviews. It explains what life is all about, but also what we must do from day to day. This entire picture emerges from Scripture because its theological statements are always practically applied and never presented with merely theoretical interest.

The objectives of biblical morality. The objectives of an ethical system are its final ends or purposes: the results that obedience is supposed to yield. In the Bible, two objectives have this ultimate significance, one being the anticipated side effect of the other.

To glorify God. The biblical writers proclaim the spectacular goodness of God. He is maximally excellent in all ways as the Creator, including wisdom, power, justice, and love. He is the holy God who, almost in spite of that fact, loves us and gave his Son, Jesus, to suffer for our sins so that we might live eternally in his presence. In these respects, God stands alone, not simply in experience but necessarily so. No one ever has, and no one ever could, be like him. Thus, the final objective of all human striving must be to glorify this God—to know him, to praise him, and to value what he values. Our actions must testify to his excellence, honoring him and encouraging others to do likewise. Obedience treasures what God treasures, shuns what he abhors, and allows his power to work in our lives, causing us to live in unity with our fellow believers. These patterns of behavior define what it means to glorify God.

To be happy in God’s presence. The second goal or objective of biblical morality is to be happy in ways that are proper for God’s creatures. In this sense, the Christian system of ethics differs from moral theories that either reject happiness altogether, viewing it as an unworthy goal, or else reduce it to a merely practical necessity—that is, we sinners need our incentives. On the contrary, the God of Scripture plainly desires our happiness and often presents himself as the final source of it when calling his people to obedience. This tendency follows from the perfect goodness of God and his freedom in creating all things. He did not have to make anything else, but he did so; and because he has no needs, his purposes must have been selfless rather than selfish. He created in order to give rather than to get, and the very best he desires for any of us is the happiness that results from our glorifying him together, as one body in Christ. Likewise, then, biblical morality differs from ethical systems that make human happiness an intrinsic good, so that any means to it is acceptable. God wants us to be happy, but our happiness must come from bringing him glory. All other forms of happiness are deceptive and transitory. The heavenly scenes of the book of Revelation show the church what happiness God has in store for them if they overcome the trials of this life (so, e.g., Rev. 4–5; 7; 21–22; cf. 1 Cor. 2:9; Heb. 12:2).

The means of biblical morality. Not surprisingly, the Bible also shows us how to glorify God—how to reflect his majesty in our daily lives, how to praise him, and how to value what he values. Within the whole of this teaching, several major themes can be discerned, five leading examples of which appear below, allowing some overlap between them.

Trusting in God’s promises. Biblical faith is the confidence that God will do for us what he has promised. We believe that he can and will meet our needs and not allow us to endure pointless suffering. When we trust him, we proclaim his greatness and acknowledge our own dependence upon him. Both Rom. 4 and Heb. 11 make this point in ways that reflect upon OT history with an application to the present Christian life. The gospel is a promise concerning the death, burial, and resurrection of Christ; and faith assures us that God will reckon these events to our account. Conversely, we often violate God’s commandments because we doubt that he will give us what we need when we need it (so, e.g., Abraham’s capitulation to Sarah in Gen. 16, with its corresponding negative results).

Keeping holiness and impurity separated. God is the all-powerful, all-knowing, morally perfect Creator of the universe. All things depend on him for their existence, and he is extreme both in his commitment to justice and his desire to love. Consequently, God’s creatures encounter him as “holy,” as the ominously transcendent or dangerously perfect deity. He stands alone, apart from everything else, and life in his presence cannot entail business as usual. The shorthand way of expressing this duty is to say that we ourselves must be holy, as he is holy, by shunning all forms of impurity. In this way, for example, the ancient Israelites prepared themselves to enter Yahweh’s presence and gave him public honor (Lev. 11:44; 19:2; Ps. 24:3–4; Isa. 6:1–5; cf. 1 Pet. 1:15–16).

In Scripture, the distinction between the pure and the impure, or the holy and the unholy, is sometimes intrinsic and sometimes pedagogical. Breaking any of the Ten Commandments makes one intrinsically impure. It is always evil, everywhere, for anyone to have other gods, make idols, and disrespect parents. It is evil to lie, steal, and murder. Even breaking the Sabbath is wrong if it expresses unbelief in God’s ability and willingness to provide. But some lines between purity and impurity—or, in other cases, just between the sacred and the common—seem to be drawn by God for instructional purposes only. They do not separate good from evil as such, but they compel the Israelites to “practice Yahweh’s presence” by honoring boundaries imposed on domestic life. It is not evil to eat pork, but doing that is forbidden in the OT and permitted in the NT (Lev. 11:7; Mark 7:19). It is not evil to wear blended cloth, but doing that is forbidden in the OT and passed over in the NT (Lev. 19:19). Therefore, as suggested, Levitical rules of this kind must have had some instrumental purpose, serving an objective beyond themselves. They impose the holiness of Yahweh on everyday choices, as the Holy Spirit now presses the claims of God upon his church. This separation of impurity and holiness is, in any case, a constant theme in the OT, and it carries over into the NT as well, where it informs the question “What must I do to be saved?” (cf. Acts 16:30).

Imitating God/Christ. The biblical writers also construe the moral life as an imitation of God and/or Christ, especially when the virtues of mercy, humility, and endurance are at stake. In the OT, Yahweh’s behavior toward people becomes the standard for Israel’s own conduct. So, for example, he says, “But let the one who boasts boast about this: that they have the understanding to know me, that I am the Lord, who exercises kindness, justice and righteousness on earth, for in these I delight” (Jer. 9:24). In the NT, similar inferences appear, as when Jesus says, “Blessed are the peacemakers, for they will be called children of God” (Matt. 5:9), the son being one who follows in his father’s footsteps. We must love our enemies, so that we may be “children of (our) Father in heaven” (Matt. 5:44–45). We must “be perfect,” as he is perfect (Matt. 5:48). Jesus commands his disciples to wash one another’s feet, after his own example (John 13:14–15). They must love each other as he has loved them (John 15:12). The new commandment to love one another, following the Lord’s example, puts on display his character and their own relationship to him (13:34–35). Jesus prays that his disciples will be “one,” just as the Father and the Son are one (17:22). Paul’s hymn in Phil. 2:5–11 serves this purpose: we must imitate the humility that surrendered all, even to the point of crucifixion. Hebrews 12:1–2 holds up Christ as one who “for the joy set before him endured the cross, scorning its shame,” resulting in his glory.

Living out our unique identity. Scripture defines the moral ideal for all persons, whoever they are, because its perspective is not relativistic. Murder, idolatry, and lying are not wrong for some and right for others. Nevertheless, most of the Bible’s moral teaching has a target audience, so that it often contains inferences to this effect: “You shall do X (or doing X is urgent for you), either (a) because you belong to God in a special way or (b) because he has done this special thing for you.” In the OT, the target audience is Israel; in the NT, the corresponding group is the church. In both Testaments, however, the same ethical particularism operates, thereby giving the moral exhortations of Paul and Peter, to cite two clear examples, a recognizably “Jewish” structure or theme.

The linkage between gift and task, or supernatural identity and behavior, is the basic structure of the Sinai covenant itself. The text moves from prologue, “I am the Lord your God, who brought you out of Egypt,” to moral exhortation, beginning with, “You shall have no other gods before me” (Exod. 20:1–3; Deut. 5:6–7). Echoes of this prologue also occur frequently in the OT as motive clauses. God will say, in effect, “You shall do X, for I am the Lord your God,” or “You shall not do Y, for I am the Lord your God who brought you out of Egypt.” In some cases, the motive clause identifies the people themselves, as in, “For you are a people holy to the Lord your God. The Lord your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession” (Deut. 7:6). Or again, “You are the children of the Lord your God. Do not cut yourselves or shave the front of your heads for the dead, for you are a people holy to the Lord your God. Out of all the peoples on the face of the earth, the Lord has chosen you to be his treasured possession” (Deut. 14:1–2). In some cases, God refers to the people’s unique condition to shame them, as in, “When Israel was a child, I loved him, and out of Egypt I called my son. But the more they were called, the more they went away from me” (Hos. 11:1–2). Loyalty was especially urgent, given Israel’s experience of God’s particular love.

In the NT, the mandate to live out one’s special identity appears often, especially (though not exclusively) in the writings of Paul and Peter. In Rom. 6 those who have been emancipated from sin must resist its waning influence. In Rom. 8 those who are under the Holy Spirit’s new management must walk in accordance with him and shun the mind-set of the flesh. The Corinthians have become an unleavened batch of dough; therefore, they must “Get rid of the old yeast,” which tolerates extraordinary sin (1 Cor. 5). The members of Christ’s one body are to function as one new humanity (1 Cor. 12:12–31). If the Galatians live by the Spirit, they must also walk by the Spirit (Gal. 5:25). Peter tells his readers to love one another because they have been “born again” of “imperishable seed” (1 Pet. 1:22–23). They are a “chosen race,” a “royal priesthood,” and a “holy nation”; therefore, they must proclaim his excellence and abstain from carnal passions (1 Pet. 2:9–11). Jesus himself says that because he is the vine and we are the branches, we must abide in him (John 15:1–11). In all these cases, the target audience has a special relationship to God that imposes on them corresponding duties or priorities, so that they reflect his holiness, value what he values, and attain the goals that he has set before them.

Living in unity with one another. The first sin separated God from humankind and damaged all other relationships (Gen. 3). From that point onward, Adam and Eve would live in tension (Gen. 3:16), and their son Cain kills his brother Abel (Gen. 4:8). Disunity results from sin; and in some cases, God scatters sinners as judgment on their wickedness (e.g., Gen. 11:1–9; 1 Kings 11). It is “good and pleasant” when “God’s people live together in unity” (Ps. 133:1), and obedience to OT teaching would make them do so. Nevertheless, sin stands between Yahweh and his people, and it stands between one Israelite and another. Disunity, in all these dimensions, is the unfinished business of the OT story.

The NT presents unity as both an effect and a duty (or a gift and a task) of the new life in Christ. We are one in Christ, and we must live in unity of fellowship with one another. Jews and Gentiles—indeed, people from all walks of life—become one body, a new kind of people, defined by relationships that are “thicker than blood,” so to speak, as blood is thicker than water. Paul, as the apostle to the Gentiles, enforces this theme throughout his letters, so that his exhortations concentrate on the church, in the first instance, rather than the individual. Christians must display the social virtues of love and humility, resisting selfish ambition and pride, both of which separate believer from believer and each from the head of the church, who is Christ. Romans and Ephesians make a positive case for Christian unity among Jews and Gentiles, while Philippians (perhaps, in a broader sense, also Galatians and Colossians) confronts a divisive tendency. The essential vice denounced in 1–2 Corinthians is arrogant grandstanding, which rejects Paul’s “message of the cross” (1 Cor. 1:18) and subdivides the church into cults of personality. Worldly forces are centrifugal, leading us away from one another and into competition for influence, wealth, and public honor. In contrast, the Holy Spirit’s force is centripetal, creating unity where no one would expect it and leading each person to self-sacrifice so that others in the body of Christ might be built up in him.

Hypocrisy

The practice of claiming standards or beliefs to which one’s own behavior does not conform. Hypocrisy is attributed to those whose actions and words differ from the intention of their heart (Matt. 22:18; 23:28). It is a form of lying (1 Tim. 4:2; 1 Pet. 2:1) and can become a form of self-delusion (Matt. 7:5; 23:16–26; Luke 12:56; 13:15).

The OT expresses the sense with phrases like “double heart” and “flattering lips” (Ps. 12:2 KJV). Jeremiah describes those who have God “always on their lips but far from their hearts” (Jer. 12:2).

The NT word hypokrinomai has its origin in the theater, referring to a play actor (Luke 20:20). All parts, including female characters, were played by a few men, who signaled character transitions by switching masks. Jesus calls his opponents “hypocrites” (Matt. 6:2, 5, 16; 15:7; 23:13, 15, 23, 25, 27, 29; Mark 7:6; Luke 12:56; 13:15; cf. Ps. 26:4). Archaeologists have found a theater in Sepphoris, a large and partly Hellenized city within five miles of Jesus’ hometown, Nazareth, but the theater may have been built after his ministry. Even if Jesus did not personally attend the local theater, the imagery would have long been a part of his social world.

Jesus criticizes the scribes and Pharisees because “they do not practice what they preach” (Matt. 23:3; cf. Mark 7:6). What they practice is for display (Matt. 6:2, 5, 16). Jesus describes the attempt of his opponents to catch him with crafty questions as hypocrisy (Matt. 22:18; Mark 12:15). Jesus is not necessarily calling all Pharisees hypocrites, and certainly not all Jews, but only those who are impeding his ministry. Paul, who was raised a Pharisee (Acts 23:6; Phil. 3:5), viewed himself not as a hypocrite but as ignorant (1 Tim. 1:13). Jesus criticizes Nicodemus not for hypocrisy but for ignorance about the deeper meaning of Scripture (John 3:1–15). The rabbis, who are descendants of the Pharisees, relate a tradition of concern about hypocrisy within the ranks of the group (e.g., b. Sotah 22b).

Paul accuses Peter of hypocrisy because he was willing to eat with non-Jewish Christians in Antioch but then pulled away when a more culturally conservative group arrived from James in Jerusalem (Gal. 2:13). Peter knew the truth but, from Paul’s view, did not act consistently. In this case, the inconsistency would have created a precedent that Paul could not tolerate. The opposite of hypocrisy is love from a transparently pure heart and a willingness to admit fault (Rom. 12:9; 2 Cor. 6:6; 1 Pet. 1:22).

Jesus 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.

Introduction

Name. Early Christians combined the name “Jesus” with the title “Christ” (Acts 5:42; NIV: “Messiah”). The name “Jesus,” from the Hebrew Yehoshua or Yeshua, was a common male name in first-century Judaism. The title “Christ” is from the Greek christos, a translation of the Hebrew mashiakh (“anointed one, messiah”). Christians eventually were named after Jesus’ title (Acts 11:26). During the ministry of Jesus, Peter was the first disciple to recognize Jesus as the Messiah (Matt. 16:16; Mark 9:29; Luke 9:20).

Sources. From the viewpoint of Christianity, the life and ministry of Jesus constitute the turning point in human history. From a historical perspective, ample early source materials would be expected. Indeed, both Christian and non-Christian first-century and early second-century literary sources are extant, but they are few in number. In part, this low incidence is due to society’s initial resistance to the Jesus followers’ movement. The ancient Roman historian Tacitus called Christianity “a superstition,” since its beliefs did not fit with the culture’s prevailing worldview and thus were considered antisocial. Early literary sources therefore are either in-group documents or allusions in non-Christian sources.

The NT Gospels are the principal sources for the life and ministry of Jesus. They consist of Matthew, Mark, Luke (the Synoptic Gospels), and John. Most scholars adhere to the so-called Four Source Hypothesis. In this theory, Mark was written first and was used as a source by Matthew and Luke, who also used the sayings source Q (from German Quelle, meaning “source”) as well as their own individual sources M (Matthew) and L (Luke). John used additional sources.

The early church tried to put together singular accounts, so-called Gospel harmonies, of the life of Jesus. The Gospel of the Ebionites represents one such attempt based on the Synoptic Gospels. Another harmony, the Diatessaron, based on all four Gospels, was produced around AD 170 by Tatian. Additional source materials concerning the life of Christ are provided in the NT in texts such as Acts, the Pauline Epistles, the General Epistles, and the Revelation of John. Paul wrote to the Galatians, “But when the time had fully come, God sent his Son, born of a woman, born under law” (Gal. 4:4). The first narrative about Jesus by the Christian community was a passion narrative, the account of his death and resurrection. The first extant references to this tradition are found in Paul’s letters (1 Cor. 2:2; Gal. 3:1). The resurrection was recognized from the beginning as the cornerstone of the Christian faith (1 Cor. 15:13–14).

Among non-Christian sources, the earliest reference to Jesus is found in a letter written circa AD 112 by Pliny the Younger, the Roman governor of Bithynia-Pontus (Ep. 10.96). The Roman historian Tacitus mentions Christians and Jesus around AD 115 in his famous work about the history of Rome (Ann. 15.44). Another Roman historian, Suetonius, wrote around the same time concerning unrest among the Jews in Rome because of a certain “Chrestos” (Claud. 25.4). Some scholars conclude that “Chrestos” is a misspelling of “Christos,” a reference to Jesus.

The Jewish author Josephus (first century AD) mentions Jesus in a story about the Jewish high priest Ananus and James the brother of Jesus (Ant. 20.200). A controversial reference to Jesus appears in a different part of the same work, where Josephus affirms that Jesus is the Messiah and that he rose from the dead (Ant. 18.63–64). The majority of scholars consider this passage to be authentic but heavily edited by later Christian copyists. Another Jewish source, the Talmud, also mentions Jesus in several places, but these references are very late and of little historical value.

Noncanonical Gospels that mention Jesus include, for example, the Infancy Gospel of Thomas, the Gospel of Thomas, the Gospel of Peter, the Gospel of James, the Gospel of Judas Iscariot, the Gospel of the Hebrews, the Egerton Gospel, and the Gospel of Judas. Although some of these may contain an occasional authentic saying or event, for the most part they are late and unreliable.

Jesus’ Life

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).

Jesus was born in a lower socioeconomic setting. His parents offered a temple sacrifice appropriate for those who could not afford to sacrifice a sheep (Luke 2:22–24; cf. Lev. 12:8). Joseph, Jesus’ earthly father, was a carpenter or an artisan in wood, stone, or metal (Matt. 13:55). From a geographical perspective, Nazareth was not a prominent place for settling, since it lacked fertile ground. Jesus’ disciple Nathanael expressed an apparently common first-century sentiment concerning Nazareth: “Nazareth! Can anything good come from there?” (John 1:46).

Jesus was also born in a context of scandal. Questions of illegitimacy were surely raised, since his mother Mary was discovered to be pregnant before her marriage to Joseph. According to Matthew, only the intervention of an angel convinced Joseph not to break his betrothal (Matt. 1:18–24). Jesus’ birth took place in Bethlehem, far from his parents’ home in Nazareth. According to kinship hospitality customs, Joseph and Mary would have expected to stay with distant relatives in Bethlehem. It is likely that they were unwelcome because of Jesus’ status as an illegitimate child; thus Mary had to give birth elsewhere and place the infant Jesus in a feeding trough (Luke 2:7). A similar response was seen years later in Nazareth when Jesus was identified as “Mary’s son” (Mark 6:3) rather than through his paternal line, thereby shaming him as one who was born an illegitimate child. Jesus was likewise rejected at the end of his life as the crowds cried, “Crucify him!” (Matt. 27:22–23; Mark 15:13–14; Luke 23:21; John 19:6, 15). When Jesus was arrested, most of his followers fled (Matt. 26:56; Mark 14:50–52), and a core disciple, Peter, vehemently denied knowing him (Matt. 26:69–74; Mark 14:66–71; Luke 22:55–60; John 18:15–17, 25–27). His own siblings did not believe in him (John 7:5) and were evidently ashamed of his fate, since from the cross Jesus placed the care of his mother into the hands of “the disciple whom he loved” (19:26–27) rather than the next brother in line, as was customary.

Baptism, temptation, and start of ministry. After Jesus was baptized by the prophet John the Baptist (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).

Jesus’ public ministry: chronology. Jesus’ ministry started in Galilee, probably around AD 27/28, and ended with his death around AD 30 in Jerusalem. The temple had been forty-six years in construction (generally interpreted as the temple itself and the wider temple complex) when Jesus drove out the money changers (John 2:20). According to Josephus, the rebuilding and expansion of the second temple had started in 20/19 BC, during the eighteenth year of Herod’s reign (Ant. 15.380). The ministry of John the Baptist had commenced in the fifteenth year of Tiberius (Luke 3:1–2), who had become a coregent in AD 11/12. From these dates of the start of the temple building and the correlation of the reign of Tiberius to John the Baptist’s ministry, the onset of Jesus’ ministry can probably be dated to AD 27/28.

The Gospel of John mentions three Passovers and another unnamed feast in John 5:1. The length of Jesus’ ministry thus extended over three or four Passovers, equaling about three or three and a half years. Passover, which took place on the fifteenth of Nisan, came on a Friday in AD 30 and 33. The year of Jesus’ death was therefore probably AD 30.

Jesus’ ministry years may be divided broadly into his Galilean and his Judean ministries. The Synoptic Gospels describe the ministry in Galilee from various angles but converge again as Jesus enters Judea.

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 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 (Mark 5:1–13), raised the dead (Mark 5:35–42), fed five thousand (Mark 6:30–44), and walked on water (Mark 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).

The Identity of Jesus Christ

Various aspects of Jesus’ identity are stressed in the four NT Gospels, depending on their target audiences. In the Gospels the witnesses to Jesus’ ministry are portrayed as constantly questioning and examining his identity (Matt. 11:2–5; 12:24; 26:63; 27:11; Mark 3:22; 8:11; 11:28; 14:61; Luke 7:18–20; 11:15; 22:67, 70; 23:39; John 7:20, 25–27; 18:37). Only beings of the spiritual realm are certain of his divinity (Mark 1:34; 3:11; Luke 4:41). At Jesus’ baptism, God referred to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Likewise, when Jesus was transfigured in the presence of Peter, James, and John, a voice affirmed, “This is my Son, whom I love” (Matt. 17:5; Mark 9:7). At the moment of his death, the questioning of Jesus’ identity culminated in a confession by a Roman centurion and other guards: “Surely he was the Son of God!” (Matt. 27:54; cf. Mark 15:39).

Miracle worker. In the first-century setting, folk healers and miracle workers were part of the fabric of society. Jesus, however, performed signs and miracles in order to demonstrate the authority of the kingdom of God over various realms: disease, illness, the spiritual world, nature, and even future events. Especially in the Gospel of John, Jesus’ signs and miracles are used to show his authority and thus his identity.

No challenge superseded Jesus’ authority. Among his ample miracles and signs, he changed water into wine (John 2:7–9), calmed a storm in the sea (Matt. 8:23–27; Mark 4:35–39; Luke 8:22–25), exorcized demons (Matt. 9:32–34; Mark 5:1–13; Luke 9:42–43), healed the sick (Mark 1:40–44), raised the dead (Matt. 9:23–25; Mark 5:35–42; Luke 7:1–16; 8:49–54; John 11:17, 38–44), performed miraculous feedings (Matt. 14:17–21; 15:34–38; Mark 6:30–44; 8:5–9; Luke 9:10–17; John 6:8–13), and walked on water (Matt. 14:25–26; Mark 6:48–49; John 6:19).

The Pharisees requested miracles as evidence of his authority (Mark 8:11–12). Jesus refused, claiming that a wicked and adulterous generation asks for a miraculous sign (Matt. 12:38–39; 16:1–4). The only sign that he would give was the sign of Jonah—his death and resurrection three days later—a personal sacrifice, taking upon himself the judgment of the world (Matt. 12:39–41).

Rabbi/teacher. Jesus’ teaching style was similar to other first-century rabbis or Pharisees (Mark 9:5; 10:51; John 1:38; 3:2). What distinguished him was that he spoke with great personal authority (Matt. 5:22, 28, 32, 39, 44; Mark 1:22). Like other rabbis of his day, Jesus gathered disciples. He called these men to observe his lifestyle and to join him in his ministry of teaching, healing, and exorcism (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16).

Jesus used a variety of teaching methods. He frequently spoke in parables (Matt. 6:24; 13:24–52; 18:10–14, 23–35; 21:28–22:14; 24:32–36, 45–51; 25:14–30; Mark 4:1–34; 12:1–12; 13:28–34; Luke 8:4–18; 12:41–46; 13:18–21; 14:15–24; 15:1–16:15, 19–31; 18:1–14; 19:11–27; 20:9–19; 21:29–33), used figures of speech (John 10:9), hyperbole (Matt. 19:24; Mark 10:25; Luke 18:25), argumentation (Matt. 26:11), object lessons (Matt. 24:32), frequent repetition (Matt. 13:44–47; Luke 13:18–21), practical examples, and personal guidance.

Major themes in Jesus’ teaching include the kingdom of God, the cost of discipleship, internal righteousness, the end of the age, his identity, his mission, and his approaching death. In his teachings, observance of Torah was given new context and meaning because God’s kingdom had “come near” (Matt. 3:2). Jesus had come to fulfill the law (Matt. 5:17).

Jesus’ teaching ministry often took place amid social conflict. These conflicts were couched in so-called challenge-riposte interactions in which the honor status of those involved was at stake. Jesus used these interactions as teachable moments. When questioned, Jesus gave replies that reveal omniscience or intimate knowledge of God’s will, especially in the Gospel of John. In the Synoptic Gospels, Jesus’ answers are both ethical and practical in nature. The Synoptics portray Jesus as challenged repeatedly with accusations of violating customs specified in the Jewish law. Jesus’ answers to such accusations often echoed the essence of 1 Sam. 15:22, “To obey is better than sacrifice,” phrased by Jesus as “I desire mercy, not sacrifice” (Matt. 9:13; 12:7). An overall “better than” ethic was common in Jesus’ public teaching.

The Sermon on the Mount (Matt. 5–7) contains a “better than” ethic in which internal obedience is better than mere outward obedience. For example, Jesus said that anger without cause is equal to murder (Matt. 5:21–22), that looking at a woman lustfully amounts to adultery (Matt. 5:28), and that instead of revenging wrongs one must reciprocate with love (Matt. 5:38–48). Jesus valued compassion above traditions and customs, even those contained within the OT law. He desired internal obedience above the letter of the law.

Jesus’ teachings found their authority in the reality of God’s imminent kingdom (Matt. 3:2; 10:7; Mark 1:15; Luke 10:9), necessitating repentance (Matt. 3:2), belief (Mark 1:15), dependence (Matt. 18:3–5; Mark 10:15), and loyalty to a new community—the family of Jesus followers (Mark 3:34; 10:29–30). Jesus urged, “Seek first [God’s] kingdom and his righteousness” (Matt. 6:33). Preaching with such urgency was common among prophetic teachers of the intertestamental period. Jesus, however, had his own grounds for urgency. He held that God deeply valued all humans (Matt. 10:31) and would bring judgment swiftly (Matt. 25:31–46).

Examples of a “greater good” ethic in the Synoptics include the occasions when Jesus ate with sinners (Mark 2:16–17). Jesus used an aphorism in response to accusations about his associations with sinners, saying, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners” (Mark 2:17). He advocated harvesting and healing on the Sabbath (Mark 2:23–28; 3:1–6), and when he was accused of breaking the law, he pointed to an OT exception (1 Sam. 21:1–6) to declare compassion appropriate for the Sabbath. Jesus also applied the “greater good” ethic in the case of divorce, since women suffered the societal stigma of adultery and commonly became outcasts following divorce (Matt. 19:8–9; Mark 10:5–9).

Jesus’ kingdom teachings were simultaneously spiritual, ethical, and eschatological in application. The teachings were aimed at internal transformation (Matt. 5:3–9; 18:3; Mark 10:15) and spurring on love (Matt. 5:44; 7:21). The Spirit of the Lord had called Jesus to bless the hurting ones as they aspired to a godly character. Jesus taught, “Be perfect, therefore, as your heavenly Father is perfect” (Matt. 5:48), and “Be merciful, just as your Father is merciful” (Luke 6:36). The “blessed” ones in Jesus’ teachings are poor of spirit, peace driven, mournful, and hungry for righteousness, consumed with emulating godly character.

Some scholars believe that Jesus promoted an “interim ethic” for the kingdom, intended only for a short period prior to the end of time. However, he was explicit regarding the longevity of his teachings: “Heaven and earth will pass away, but my words will never pass away” (Matt. 24:35; Luke 16:17).

Messiah. The concept of an anointed one, a messiah, who would restore the glories of David’s kingdom and bring political stability was common in Jewish expectation. Both before and after the Babylonian captivity, many Jews longed for one who would bring peace and protection. Israel’s prophets had spoken of a coming deliverer, one who would restore David’s kingdom and reign in justice and righteousness (2 Sam. 7:11–16; Isa. 9:1–7; 11:1–16; Jer. 23:5–6; 33:15–16; Ezek. 37:25; Dan. 2:44; Mic. 5:2; Zech. 9:9). Isaiah’s description of the servant (Isa. 53) whose suffering healed the nation provided a slightly different angle of expectation in terms of a deliverer.

Jesus’ authority and popularity as a miracle worker called up messianic images in first-century Jewish minds. On several occasions hearers called him “Son of David,” hoping for the Messiah (Matt. 12:23; 21:9). Simon Peter was the first follower who confessed Jesus as the Christ, the “Messiah” (Matt. 16:16; Mark 8:29). In line with Isaiah’s model of the Suffering Servant, Jesus focused not on political ends but rather on spiritual regeneration through his own sacrificial death (Mark 10:45).

Eschatological prophet. Many scholars claim that Jesus is best understood as a Jewish apocalypticist, an eschatological prophet who expected God to intervene in history, destroy the wicked, and bring in the kingdom of God. Central in this understanding are Jesus’ prophecies concerning the destruction of the temple in Jerusalem (Matt. 24:1–2, 15–22; Mark 13:1; Luke 21:5–24; John 2:19; Acts 6:14). In addition, it is noted that Jesus had twelve disciples, representative of the twelve tribes of Israel (Matt. 19:2–28; Luke 22:23–30). Certain of Jesus’ parables, those with apocalyptic images of coming judgment, present Jesus as an eschatological prophet (Matt. 24:45–25:30; Luke 12:41–46; 19:11–27).

Suffering Son of God. Jesus’ first recorded teaching in a synagogue in Nazareth was paradigmatic (Luke 4:16–21). He attributed the reading, Isa. 61:1–2, to his personal calling to serve, and in doing so he revealed a trajectory of suffering. The Gospel of Mark likewise aptly portrays Jesus as the suffering Son of God. Jesus’ own teachings incorporated his upcoming suffering (Mark 8:31; 9:12–13, 31; 10:33–34). He summarized his mission by declaring, “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45). His earthly career ended with a trial in Jerusalem consisting of both Roman and Jewish components (Matt. 26:57–68; 27:1–31; Mark 14:53–65; 15:1–20; Luke 22:54–23:25; John 18:19–24; 18:28–19:16). He was insulted, scourged, mocked, and crucified.

Jesus’ suffering culminated in his humiliating death by crucifixion (Matt. 27:33–50; Mark 15:22–37; Luke 23:33–46; John 19:16–30). Crucifixion was a death of unimaginable horror, bringing shame and humiliation to the victim and his family. Anyone hanging on a tree was considered cursed (Deut. 21:23; Gal. 3:13). Thus, especially in a Jewish society, anyone associated with a crucified person bore the shame of following one who was executed as a lowly slave and left as a cursed corpse. The apostle Paul referred to this shame of the cross when he stated, “I am not ashamed of the gospel” (Rom. 1:16).

Exalted Lord. Jesus had prophesied that he would rise again (Matt. 16:21; 17:9, 23; 20:19; 27:63; Mark 8:31; 9:9, 31; 10:34; Luke 9:22; 18:33; 24:7, 46). The testimony of the Synoptics is that the resurrection of Jesus Christ indeed occurred on the third day, Christ having died on Friday (Mark 15:42–45; Luke 23:52–54; John 19:30–33) and risen again on Sunday (Matt. 28:1–7; Mark 16:2–7; Luke 24:1–7; John 20:1–16). The resurrected Jesus was witnessed by the women (Matt. 28:8–9), the eleven disciples (Matt. 28:16–17; Luke 24:36–43), and travelers on the road to Emmaus (Luke 24:31–32). According to Paul, he appeared to as many as five hundred others (1 Cor. 15:6). He appeared in bodily form, spoke, showed his scars, and ate (Luke 24:39–43; John 20:27; Acts 1:4). After forty postresurrection days, Jesus ascended into the heavenly realm (Acts 1:9).

As much as Jesus’ death was the epitome of shame, his victory over death was his ultimate exaltation (Phil. 2:5–11). At Pentecost, Peter proclaimed that in the resurrection God fulfilled OT promises (Ps. 16:10) by raising his Son from the grave (Acts 2:30–31). Furthermore, Christ provided freedom from the law through his resurrection (Rom. 5:13–14), God’s approval of his life and work (Phil. 2:8–9), and God’s designation of him as Lord over all the earth, the living and the dead (Acts 17:30–31; Phil. 2:10; Heb. 1:3), and over all his enemies (Eph. 1:20–23).

Jesus’ exaltation commenced the beginning of forgiveness and justification (Luke 24:46–47; Acts 13:30–39; Rom. 4:25) and his intercession for the people of God (Rom. 8:34). His ascension signaled the coming of the Holy Spirit as comforter and teacher (John 14:26; Acts 2:33) and was accompanied by the promise of his return in glory (Luke 24:51), at which time he will render judgment (Matt. 19:28; 24:31; Rev. 20:11–15) and establish his eternal kingdom (1 Cor. 15:24; 2 Tim. 4:1; Rev. 11:15; 22:5).

Jesus’ Purpose and Community

In the Gospel of Matthew, Jesus is the long-awaited Messiah, who preaches the good news of the kingdom, urging people to repent (4:17–23). Repentance and belief allow one to enter the kingdom. The call into the kingdom is a call into a new covenant, one made in Jesus’ blood (26:28).

In the prologue to the Gospel of Mark, the narrator reveals the identity of Jesus (1:1). Jesus is presented as the one who brings good tidings of salvation (cf. Isa. 40:9; 52:7; 61:1). The centrality of the gospel, the good news (Mark 1:14–15), is evident.

Luke likewise presents the preaching of the good news as a main purpose of Jesus’ ministry (4:43). The content of this good news is the kingdom of God (4:43; 8:1; 16:16). When the disciples of John the Baptist asked Jesus if he was the one who was to come (7:20), Jesus answered, “Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor” (7:22). The kingdom of God, as presented in Luke, brings freedom for the prisoners, recovery of sight for the blind, and release for the oppressed (4:18). Jesus’ healings and exorcisms announce the coming kingdom of God already present in the ministry of Jesus (4:40–44; 6:18–20; 8:1–2; 9:2; 10:8–9).

In the Gospel of John, Jesus testifies to the good news by way of signs throughout his ministry. These signs point to Jesus’ glory, his identity, and the significance of his ministry. Jesus is the Messiah, the Son of God, who offers eternal and abundant life. This abundant life is lived out in community.

In the Gospel of John, the disciples of Jesus represent the community of God (17:21). The disciples did not belong to the world, but they continued to live in the world (17:14–16). Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Jesus’ presence as the head of the community was replaced by the promised Spirit (John 14:16–18).

Jesus’ ministry continued in the community of Jesus’ followers, God’s family—the church. Entrance into the community was obtained by adopting the values of the kingdom, belief, and through the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–62; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9).

The Quests for the Historical Jesus

The quest for the historical Jesus, or seeking who Jesus was from a historical perspective, is a modern phenomenon deemed necessary by scholars who claim that the NT Gospels were written long after Jesus’ death and were heavily influenced by the post-Easter understanding of the church.

The beginning of this quest is often dated to 1770, when the lecture notes of Hermann Samuel Reimarus were published posthumously. Reimarus had launched an inquiry into the identity of Jesus that rejected as inauthentic all supernatural elements in the Gospels. He concluded that the disciples invented Jesus’ miracles, prophecies, ritualistic religion, and resurrection. Reimarus’s conclusions were not widely accepted, but they set off a flurry of rationalistic research into the historical Jesus that continued throughout the nineteenth century. This became known as the “first quest” for the historical Jesus.

In 1906 German theologian Albert Schweit-zer published The Quest of the Historical Jesus (German title: Von Reimarus zu Wrede: Eine Geschichte der Leben-Jesu-Forschung), a scathing indictment of the first quest. Schweitzer’s work showed that nineteenth-century researchers re-created Jesus in their own image, transforming the historical Jesus into a modern philanthropist preaching an inoffensive message of love and brotherhood. Schweitzer’s conclusions marked the beginning of the end for this first quest. Schweitzer himself concluded that the historical Jesus was an eschatological prophet whose purposes failed during his last days in Jerusalem.

With the demise of the first quest, some NT scholars, such as Rudolf Bultmann, rejected any claim to being able to discover the historical Jesus. This trend continued until 1953, when some of Bultmann’s former students launched what has come to be known as the “new quest” for the historical Jesus (1953–c. 1970). This quest created new interest in the historical Jesus but was still dominated by the view that the portrait of Jesus in the Gospels is largely a creation of the church in a post-Easter setting.

As the rebuilding years of the post–World War II era waned and scholars started to reap academic fruit from major archaeological finds such as the DSS, research on the historical Jesus moved on to what has been called the “third quest.” This quest seeks especially to research and understand Jesus in his social and cultural setting.

Jewish

The Gospels

Acts and the Pauline Letters

Jewish Parties

During the time of Jesus and in the couple of centuries prior, Judaism was not a monolithic entity but was comprised of different groups with varying religious concerns and political interests. This multifaceted nature of Judaism has caused scholars to question whether it would be better to speak of Judaisms rather than Judaism. Was Judaism cut from a whole cloth, or was it a box of fabric scraps? Perhaps it is best to speak of Judaism as a single entity, but one comprised of various factions with diverse beliefs and interests. This conclusion is justified because the diverse sentiments and interests were responses to the same religious and political issues, such as Torah, the temple, and foreign occupiers.

Pharisees

According to Josephus. The best source of information on the Pharisees, apart from the Gospels themselves, is the Jewish historian Josephus, who discusses the beliefs of various Jewish factions. In consideration of his Roman audience, he depicts these groups as Jewish philosophical schools. In his Antiquities, Josephus indicates a rough outline of the beliefs of the Pharisees and their political position in relation to the Sadducees and the general populace.

Josephus gives the following points in summation of the Pharisees’ beliefs. (1) The Pharisees believed some things are the result of fate, whereas other things are the result of human choice. (2) The Pharisees believed that the soul survives death in a place of either reward or punishment, and in the resurrection of the body. (3) Besides believing in the authority of Scripture, the Pharisees also had an authoritative body of oral tradition.

The Pharisees and the Sadducees had a difficult relationship, due not only to different religious beliefs but also to conflicting political aspirations. Josephus suggests that Jewish leaders gave patronage to one group or the other, or suppressed one group or the other, sometimes violently. In regard to the general populace, the Pharisees had a much better relationship with them than did the Sadducees, to the point that when Sadducees were magistrates, they had to rule according to the beliefs of the Pharisees or else the people would not listen to them.

In the New Testament. 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).

Relationship with rabbinic Judaism. An issue concerning the Pharisees is their relationship with later rabbinic Judaism. There are basically two viewpoints on this matter, and both involve the destruction of the Jerusalem temple in AD 70. One position maintains that when the dust settled from the destruction of the temple, only the Pharisees remained standing, and rabbinic Judaism is their heir. Another view holds that after AD 70 sectarian Judaism disappeared, and rabbinic Judaism emerged from a coalescence of various Jewish groups. Although one cannot be certain, it seems that the former view may be closer to the truth, since in the Mishnah, Sadducean legal opinion is contrasted with Pharisaic, and the Pharisaic is invariably considered correct.

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.

Along with the Pharisees, the Sadducees were a religious-political group that sought the support of the ruling powers. It is in the context of the patron-retainer relationship that we first hear of the Sadducees. Josephus relates how the Hasmonean ruler John Hyrcanus switched from being the patron of the Pharisees to that of the Sadducees. When the Pharisee Eliezer suggested that Hyrcanus step down from the high priesthood due to his uncertain lineage, Hyrcanus became very angry and wanted Eliezer to be executed. The rest of the Pharisees suggested that he merely be bound and whipped, since they had a tradition of passing light sentences. A Sadducee suggested that they passed such a light sentence because they agreed with Eliezer that Hyrcanus was unsuitable to be high priest. Hyrcanus then cast his support behind the Sadducees and abolished the laws that the Pharisees had given to the populace.

Josephus gives the following general description of the Sadducees’ beliefs and relationship with the general populace. (1) The Sadducees rejected fate; things are the result of human action alone. Along with this, God stands aloof from humans concerning good and evil actions. Good and evil are the result of human action. (2) The Sadducees believed that the soul dies along with the body. (3) They accepted only the written law and had no oral tradition. Some take this last point to mean that they accepted only the Pentateuch as Scripture, but this goes beyond what Josephus says about them.

Josephus goes on to write that Sadducees were as contentious in their disputes with fellow Sadducees as with people outside the group, and they did not hold their elders in esteem. They had influence over the elite, but no say with the populace at large.

The book of Acts confirms that the Sadducees were closely connected to the priesthood (Acts 4:1; 5:17), and that they disputed with the Pharisees over the resurrection (Acts 23:6–8).

Essenes

The Essenes are the third “philosophical school” mentioned by Josephus. Most scholars consider the Qumran sectarians who produced the DSS to be Essenes. This has created a number of circular arguments, since the DSS are then used to confirm the nature of Essene beliefs. That being said, there is good evidence that the Qumran sectarians were at least in part Essene. The Essenes are not mentioned in the NT or in rabbinic literature, but they do appear in the writings of Josephus, Philo of Alexandria, and Pliny the Elder.

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.

Josephus writes at great length concerning the Essenes’ way of life. They lived an ascetic lifestyle, avoided pleasure, and devoted themselves to prayer. They shared all things in common and lived in harmony with one another. Some Essenes avoided marriage, whereas others regarded marriage and procreation as too central to human life to avoid. Certain Essenes could predict the future and interpret dreams. Concerning sacrifices, Josephus mentions that although they sent offerings to the temple, they had their own, superior sacrifices.

Philo writes that the Essenes were much admired due to their holy lives, living peaceably with one another and holding to the truth. Contrary to Josephus, Philo says that the Essenes did not sacrifice, but through study they kept their minds pure and holy.

The Essenes, as Josephus and Philo describe them, seem similar to the Qumran sectarians. The Qumran sectarians believed that God determines the fate of people (1QS 3:13–4:26). Although the sectarians believed in the immortality of the soul as well as divine reward and punishment, this does not seem to be emphasized in their writings.

Zealots

Scholars tend to use “Zealots” as a general term to refer to three different groups mentioned by Josephus: brigands, Sicarii, 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.

The brigands were motivated not by religious or political ideology but by survival. Displaced from the traditional economic structure of Palestine—the agricultural village—by the Romans, the brigands stole from Jew and Roman alike. They hated the Romans because the Romans had driven them into poverty through taxation and transformation of the economy from subsistence-based agriculture to cash crops that could be sold more readily. (Money could be shipped to Rome more easily than crops.)

The other two groups, the Sicarii and the Zealots, fought the Romans and Jewish collaborators for political and religious reasons. They emerged at different times during the first century, and they should not be lumped together, for their methodologies and goals were somewhat different.

Josephus writes about what he calls the “fourth philosophy,” which he considers an alien element introduced into the religion and politics of Israel, begun in AD 6 by Judas the Galilean and Zadok the Pharisee. Their slogan was “No king but God,” and they engaged in a short-lived rebellion. It seems unclear whether the fourth philosophy should be a category that includes the brigands, the Sicarii, and the Zealots, or whether it is a group unto itself. Whatever the case, Josephus makes clear that this fourth philosophy is an anomaly in the history of Israel.

The Sicarii were a group of assassins who emerged in the AD 40s–50s. They specialized in mixing into Jerusalem crowds and murdering Jews who were friendly with the Romans, mainly the wealthy. The high priest Jonathan was one of their victims. At the start of the first Roman war, they commanded Jewish troops but were driven out by fellow Jews. They spent the rest of the war at Masada, conducting inconsequential exploits. They killed themselves in AD 73–74 rather than be captured by the Romans. Josephus writes that the leader of the Sicarii at the beginning of the first Roman war was Menahem, the son or grandson of Judas of Galilee. It has been speculated that Judas Iscariot’s surname may be derived from Sicarii, but the etymology is uncertain.

The Zealots emerged at the start of the first Roman war (AD 66–70). Josephus mentions them mainly in connection with the Roman war and seldom in other sections of his writings. They consisted mainly of people displaced by Roman activity in Galilee. They targeted the aristocracy that collaborated with Rome, the Romans themselves, and other revolutionary groups. One of Jesus’ disciples was called “Simon the Zealot” (Luke 6:15; Acts 1:13), but this is likely a reference to his zealous faith.

The first Roman war erupted when the Roman procurator Florus looted the temple. When nothing was done concerning this, the lower priests, the captain of the temple guard, Eleazar, and other revolutionary leaders decided to terminate the temple sacrifice made on the emperor’s behalf. This essentially started the Roman war and gave rise to the Zealots.

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).

Jews in the New Testament

The Gospels

Acts and the Pauline Letters

Light

Scientifically, light may be described as electromagnetic radiation, exhibiting qualities of both waves and particles, traveling 186,282 miles per second from a light source, such as the sun or a lightbulb. In contrast, ancient Mediterranean thought presupposes that light, a kind of fire and fundamental constituent of matter, emanates from the human eye like a beam; and for some, the intensity of its radiance and luminosity depends upon the morality and direction of the seer’s heart. Even today, many Europeans are fearful of the “evil eye,” when a person is able to curse other human beings by merely looking at them. Jesus refers to the evil eye as emanating from an evil heart (Mark 7:22 [NIV: “envy”]; see also Gal. 3:1). Contemporary experiences of this seemingly counterintuitive reversal of empirical reality are the common perception of being watched from behind (turning and seeing that, in fact, this was the case), the luminous screen of the imagination, dreams after closing one’s eyes, and expressions such as Shakespeare’s “death-darting eye.”

Jesus appropriates this popular assumption for the sake of his point: “The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light” (Matt. 6:22). Another way of translating the verse is “If the eye is focused, your whole body will be enlightened.” In the larger context, Jesus is exhorting disciples to turn their eyes from Mammon (wealth as an idol) to God’s throne, where their real treasure is (Matt. 6:19–24). He claims that only those with pure hearts will see God (Matt. 5:8). Paul speaks of the “eyes of your heart” (Eph. 1:18), which are opened by the Holy Spirit—a phenomenon that he experienced on the way to Damascus, which, ironically, led to the temporary blindness of his eyes to see Christ, who was at the right hand of the Father in heaven (Acts 9:1–19; cf. 2 Cor. 3:7–18). The Bible does not require that light be limited to either the scientifically objective or the experientially subjective perspective; it appropriates the phenomenon to elucidate a deeper reality to creation and God, the possibility of seeing the light beyond light.

God begins his creation with light, which precedes the creation of sun, moon, and stars and throughout Scripture is an unqualified good (Gen. 1:3–5, 15–18; Exod. 10:23; 13:21). The comfort of light is more difficult to appreciate in a world that runs on electricity. In the ancient world, people rarely traveled at night and usually went to bed soon after sunset. The only light in the home was a small oil lamp set on a stand, which burned expensive olive oil. Light is a biblical synonym for life (Job 3:20; John 8:12). Seeing the light means living (Ps. 49:19; see also Job 33:30). Conversely, darkness is often a symbol of adversity, disaster, and death (Job 30:26; Isa. 8:22; Jer. 23:12; Lam. 3:2). Death is likened to the extinguishing of a flame (Prov. 13:9; Sir. 22:11). God initially overcame the chaotic darkness when he created light, and ultimately God’s own glory will replace light in the new heavens and earth (Rev. 21:23–25). It is therefore not surprising that God is often associated with light (James 1:13–18).

John, who offers perhaps the most profound meditations on light, claims that God is light (1 John 1:5). The predicate appropriates the intrinsic beauty of light, a quality that draws people’s hearts back to the author of beauty. For the apostle, light represents truth and signifies God’s will in opposition to the deception of the world (John 1:9; 12:46). Light stands for purity and signifies God’s holiness as opposed to the unrighteousness of the world (John 3:19–21). Light is where God is, and it radiates from the place of fellowship between God and his creation (John 1:7). See also Light of the World.

Mishnah

The Mishnah is a compilation of traditional Jewish oral law. It is both the culmination of prerabbinic Jewish tradition and the founding document of postbiblical rabbinic Judaism. It is written in a style of Hebrew that developed from biblical Hebrew, known as Mishnaic Hebrew. Rabbinic tradition attributes the formation of the Mishnah to Rabbi Judah the Patriarch around AD 200. He compiled it from previous oral tradition as well as tradition contemporary with him.

Mishnah is a Hebrew word, and it has been interpreted in various ways. It could mean “second,” “teaching,” or “instruction.” Hence, it could stress the mode of instruction by which the students learned Mishnah, or it could be a reference to the fact that Mishnah is second to the Torah, the Pentateuch.

Oral Torah. The Mishnah is the nucleus of Oral Torah. Traditional rabbinic Judaism has a dual Torah. The first part of the dual Torah is the Pentateuch, and the second is rabbinic literature, especially the Mishnah and the Talmud, but also to a certain extent the Tosefta and rabbinic midrash (see also Midrash). Traditionally, rabbinic Judaism teaches that God gave two Torahs to Moses at Sinai: the written Torah (the Pentateuch) and the Oral Torah. Eventually, the Oral Torah was written down. Thus, the Mishnah and other early rabbinic literature came into existence. The Oral Torah can be viewed as parallel to the Pentateuch or as the authoritative interpretation of the Pentateuch. Whatever the case, it is as authoritative as the Pentateuch. We can see such an attitude toward the received tradition, “the tradition of the elders,” in the Gospels, such as when the Pharisees ask Jesus why his disciples, eating with unwashed hands, do not follow the tradition of the elders (Mark 7:1–5).

Structure and historical context. The Mishnah is divided into six “orders,” which in turn are divided into a number of subdivisions called “tractates,” generally related in theme to the order to which they belong (see table 3). The longest of the orders is Teharot, comprising one-fourth of the Mishnah. This highlights the goal of the Mishnah, which is to promulgate a way of life by which all of Israel is pure. The other tractates spell out how every area of life is to be regulated with everything in its proper place. In the Mishnah, the holiness that characterized the temple and its service is applied to every aspect of the life of Israel. Heaven and earth are seen as brought into harmony through the carrying out of life by the laws of the Mishnah.

Table 3. Orders of the Mishnah

I. Zera’im (Seeds) – Laws dealing with agriculture

II. Mo’ed (Appointed days) – Laws dealing with festivals according to the lunar calendar

III. Nashim (Women) – Laws dealing with marriage contracts, women’s vows, suspected adulteresses, divorce, engagement, and so forth

IV. Neziqin (Damages) – Laws covering everyday social interaction, such as trade, real estate, and so forth, as well as penalties for damages by animals, other people, and so forth. It also discusses lawcourts and the penalties given for various offenses.

V. Qodashim (Holy things) – Laws dealing with sacrifices of various types, as well as the slaughter and consumption of animals not intended for sacrifice. Other topics involve the firstborn (of both animals and people), temple furnishings, the offerings of poor people, and so forth.

VI. Teharot (Purities) – Laws covering purities and impurities of all sorts

The Mishnah is a document that depicts an ahistorical ideal. It depicts Israelite life as it should be lived in relation to God. The Mishnah has no introduction that situates it in history. It simply begins by stating the judgments of various rabbis on a vast array of topics, and it abruptly ends when it is done. This serves to give the Mishnah a timeless quality.

Although the Mishnah depicts itself as timeless, it is most certainly a product of its times, about which one must have a general grasp in order to understand the necessity of the Mishnah for rabbinic Judaism. The Mishnah was necessitated by the aftermath of the Bar Kokhba Revolt, which took place in the second quarter of the second century AD. As punishment for the revolt, Emperor Hadrian expelled the Jews from Jerusalem and made it into a Gentile city. After this devastating blow, any realistic chance of rebuilding the temple was gone. This was a crisis of the highest enormity. How could Israel be a holy people before God with no temple and no hope of building one? The Mishnah asserts powerfully that Israel, through a totally sanctified existence in every sphere of life, can still be that holy people before God.

The Mishnah and the Bible. The Mishnah rarely quotes the Bible, and the material that contains biblical quotations is generally considered to be later additions. Although some of the sections of the Mishnah seem to be biblical paraphrase, this does not mean that the Mishnah is a body of biblical interpretation. In fact, much of its material seems to be independent of the Bible, and other material contradicts it.

The Mishnah is a compilation that includes much earlier traditional teaching, and as such, it contains material attributed to the Pharisees, with which the Mishnah is congenial. It would be a mistake to see rabbinic Judaism that began with the Mishnah as a continuation of the Pharisaic Judaism depicted in the NT. There is a decisive break between Pharisaic Judaism and later rabbinic Judaism, either with the destruction of the temple in AD 70 or with the expulsion of the Jews from Judah after the Bar Kokhba Revolt, with the latter being more likely.

Nativity of 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.

Introduction

Jesus’ Life

The Identity of Jesus Christ

Jesus’ Purpose and Community

The Quests for the Historical Jesus

Obedience

Paul

A Pharisee commissioned by Jesus Christ to preach the gospel to Gentiles. His Jewish name was “Saul” (Acts 9:4; 13:9), but he preferred using his Roman name, especially when he signed his letters. Actually, “Paul” was his last name. Roman citizens had three names; the last name was the family name, called the “cognomen.” We do not know Paul’s first and middle Roman name, but his last name is derived from the Latin Paulus (Sergius Paulus, the proconsul of Cyprus, had the same family name [13:7]). Most people were known and called by their last name because group identity was more important in the first-century Mediterranean world than individual recognition. For example, when speaking publicly, Paul did not use his favorite self-designations, “apostle to the Gentiles” or “slave of Christ Jesus”; instead, he identified himself as a Jew, a citizen of Tarsus, a student of Gamaliel (21:39; 22:3). His social identity was embedded in his ethnicity, his nativity, his religion. However, even those categories cannot adequately describe Paul. He was a Jew but also a Roman citizen. Tarsus was his home (11:25–26), but he claimed that he was brought up in Jerusalem. He spoke Aramaic but wrote Greek letters. He was once a Pharisee but then preached a circumcision-free gospel to Gentiles. In many respects, Paul is an enigma. Who was he? What did he believe? Why did he think he had to leave his previous life in Judaism to become the apostle to the Gentiles? Why is he one of the major contributors to the NT even though he was not a follower of the historical Jesus?

Paul’s Life

Paul as a converted Pharisee. Paul spent the first half of his life as a Pharisee. The Pharisees were a Jewish sect that emphasized obedience to the law of God as the means of maintaining holiness. Practically all Jews believed that they should obey the law, but what made the Pharisees unique was their emphasis on applying all commandments, even those intended only for Levites and priests, to all Jews. For example, priests were required to keep certain rituals of hand washing before they ate (Lev. 22:1–9; cf. Exod 30:19–21; 40:31–32). So the Pharisees extended these requirements to all Israel in order to show God how serious they were about obeying the law (Mark 7:3–4). Obedience was crucial to God’s blessing; disobedience brought God’s curse. Therefore, the Pharisees established many traditions, going beyond the letter of the law, to ensure compliance. To what extent the Jewish people followed the example of the Pharisees is debated, but certainly it appeared to the people that no one was more zealous for God and his law than the Pharisees—a zeal that would compel them to join in the stoning of obvious offenders (Lev. 24:14; Acts 7:58). As a Pharisee, Paul’s zeal for the law led him to persecute Jewish Christians, not only in Jerusalem but also outside Israel, in places such as Damascus (Acts 8:3; 9:1–3; 22:4–5; Gal. 1:13–14; Phil. 3:6). Neither Paul nor Luke explains what the Pharisees found objectionable about this Jewish movement known as “the Way.” In fact, Paul’s teacher, Gamaliel, advised the Sanhedrin to ignore members of the Way and not make trouble for them (Acts 5:34–39)—advice obviously not taken by Paul. Perhaps it was Jesus’ reputation as a lawbreaker or the fact that he had died a cursed death according to the law that convinced Paul to imprison Jesus’ disciples (Deut. 21:23). Whatever the reason, Paul saw his role as persecutor of the church as the ultimate proof of his blamelessness under the law (Phil. 3:6).

After Christ appeared to Paul on the road to Damascus, everything changed: his life, his mission, his worldview (Acts 9:3–30). Paul left Pharisaism and immediately began preaching the gospel (Gal. 1:11–17). Those whom he persecuted were now friends. His zeal for the law was replaced by his zeal for Christ. It was a radical reversal. The rumor spread quickly: “The man who formerly persecuted us is now preaching the faith he once tried to destroy” (Gal. 1:23). Why the sudden change? Some think that it is what Paul saw—the glorified Messiah—that changed his perspective. The resurrection of Christ turned the curse of the cross into a blessing, death into life, shame into honor. The appearance of Christ (Christophany) was a revelation, an apocalypse, an end-of-the-world event for Paul. Old things passed away; everything became new (2 Cor. 5:17). What was divided under the old age of the law—Jews and Gentiles, male and female, slave and free—was united in Christ. Other scholars emphasize it is what Paul heard during the Christophany that changed the course of his life. Paul interpreted Christ’s charge, “Go, preach to the Gentiles,” as a prophetic calling, perhaps even fulfilling Isaiah’s end-time vision of salvation of the whole world (Isa. 49:1–7; Gal. 1:15–16). Thus, Paul’s westward push to take the gospel to the coastlands (Spain) was by divine design (Rom. 15:15–24). God commissioned Saul the Pharisee of the Jews to become Paul the apostle to the Gentiles because “the culmination of the ages has come” (1 Cor. 10:11).

Paul’s ministry. By our best estimates, Paul spent about thirty years preaching the gospel of Jesus Christ (AD 34–67)—a ministry that can be divided roughly into three decades. The first decade of his ministry (AD 34–46) has been called the “silent years,” as we have few details from Acts or the Pauline Epistles about his activities. For example, we know that he preached in Damascus for a while and spent some time in Arabia (a total of three years [Gal. 1:17–18]). He made a quick trip to Jerusalem to meet Peter and James the brother of Jesus. Then he returned home to Tarsus, evidently preaching there for several years, until Barnabas brought him to Antioch in Syria to help with the ministry of this mixed congregation of Jews and Gentiles (Acts 9:26–30; 11:25–26). In the second decade of his ministry (AD 46–59), Paul spent most of his life on the road, an itinerant ministry of preaching the gospel and planting churches from Cyprus to Corinth. For most of the third decade (AD 59–67), Paul ministered the gospel from prison, spending over two years imprisoned in Caesarea, another two to three years in a Roman prison (Acts ends here), released for a brief time (two years?) before his final arrest and imprisonment in Rome, where, according to church tradition, he was executed.

During his itinerant ministry, Paul traveled Roman roads that led him to free cities (Ephesus, Thessalonica, Athens) and Roman colonies (Pisidian Antioch, Iconium, Lystra, Derbe, Troas, Philippi, Corinth). Founding churches in urban centers afforded Paul more opportunities for ministry and for his work of making and repairing tents. Traveling within the borders of the Roman Empire also provided a better chance of protection as a citizen. At first, Paul and Barnabas covered familiar territory: Cyprus (Barnabas’s home region) and Anatolia (Paul’s home region). Then, with successive journeys Paul and other missionary companions branched out to Asia Minor, Macedonia, and Achaia. Some of the towns that Paul visited were small and provincial (Derbe, Lystra); others were major cities of great economic and intellectual commerce (Ephesus, Corinth, Athens). In the midst of such cultural diversity, Paul found receptive ears among a variety of ethnic groups: Gauls, Phrygians and Lycaonians, Greeks, Romans, and Jews. Previously, Paul’s Gentile converts had worshiped many gods (local, ethnic, and imperial), offered sacrifices at many shrines and temples, and joined in all the religious festivals (often involving immoral and ungodly practices). After believing the gospel, Paul’s predominantly Gentile churches turned from their idolatrous ways to serve “the living and true God” (1 Thess. 1:9). Their exclusive devotion to one God quickly led to economic and political problems, for both Paul’s converts and the cities of their residence. No more offerings for patron gods, no more support for local synagogues or the imperial cult—Paul’s converts were often persecuted for their newly found faith by local religious guilds (idol makers!) and civic leaders courting Roman favor (Acts 17:6–9; 19:23–41; Phil. 1:27–30; 1 Thess. 2:14–16). Indeed, Paul often was run out of town as a troublemaker who preached a message that threatened both the Jewish and the Roman ways of life (Acts 16:19–24; Phil. 3:17–4:1). It is no wonder that Paul’s activities eventually landed him in a Roman prison. It was only a matter of time before his reputation as a “lawbreaker” caught up with him (Acts 21:21). But that did not stop Paul. Whether as a prisoner or a free man, Paul proclaimed the gospel of Jesus Christ until the day he died.

Paul’s Gospel

The sources of Paul’s gospel. Paul ministered his entire life without the benefit of literary Gospels. Most scholars think that the earliest Gospel, Mark, was written about the time that Paul was martyred. Since Paul was not a disciple of Jesus and probably never heard him speak or witnessed his earthly ministry, how did Paul know what to preach? Where did Paul get his gospel? Paul mentioned four sources. First, he received oral traditions about Jesus from other Christians (1 Cor. 15:1–7). For him, hearing what happened during the Lord’s Supper from those who followed Jesus was the same as receiving it from the Lord (1 Cor. 11:23). Second, the Hebrew Scriptures were a major source of Paul’s gospel (Acts 17:2). Illumined by the Holy Spirit, Paul saw the gospel proclaimed in the law (Rom. 10:6–8) and predicted by the prophets (15:12). Third, in addition to the Christophany on the road to Damascus, Paul experienced revelations of Christ as epiphanies of the gospel (Acts 18:9–10; 26:18). This gave Paul the authority to claim that he received his gospel preeminently from Christ (Gal. 1:1, 16; 2:2). Fourth, Paul saw life experiences as a resource for the gospel (2 Cor. 12:7–10). As Paul made sense of what happened to him, he shared these insights with his converts as proof that “Christ is speaking through me” (2 Cor. 13:3–4). Indeed, Paul’s ways of doing the gospel were to be taught in all the churches as gospel truth (1 Cor. 4:17), because as far as Paul was concerned, the gospel of Jesus Christ was the gospel according to Paul.

The death and resurrection of Jesus Christ. The center of Paul’s gospel was the death and resurrection of Jesus. The essence of what he preached was “Jesus Christ and him crucified” (1 Cor. 2:2). Furthermore, the resurrection of Christ was indispensable to the gospel that Paul proclaimed. Without the resurrection, Paul argued, faith in Christ would be vain because believers would still be dead in their sins with no hope of life after death—the resurrection of their bodies (1 Cor. 15:13–19). Exploring the center, Paul used several metaphors drawn from everyday life to explain the significance of Christ’s work on the cross. Paul used legal terms such as “justification”/“righteousness,” “law,” and “condemnation” when he explained how sinners are justified by faith in Christ. Paul described the implications of Christ’s death in religious terms, using words such as “sacrifice,” “sin,” “propitiation”/“expiation” (NIV: “sacrifice of atonement”), and “temple,” which would make sense to both Jews and Gentiles. He also borrowed words from the world of commerce, such as “redemption,” “purchase,” and “slave,” especially when he emphasized the obedience of Christ, of Paul, of all believers. He even used military terms to describe how God turned enemies into friends through the cross: the “reconciliation” that came through the “victory” of Christ’s death when he “disarmed” the “powers.”

Paul also relied heavily on Jewish theology as he sorted out the work of God in Christ Jesus. Paul was a monotheist but attributed divine status to Jesus (Phil. 2:6). Paul believed that Israel was God’s chosen people but maintained that his Gentile converts were the elect, calling them the “Israel of God” (Gal. 6:16). Paul affirmed the law was holy but argued that holiness came only through the indwelling Spirit (Rom. 7:12; 1 Thess. 4:7–8). Paul believed that the Messiah’s appearance would bring about the end of the world but looked forward to Christ’s parousia (“appearance”) at the end of time. In other words, the person and work of Christ formed the lens through which Paul interpreted the Bible and made sense of the world. Indeed, Paul’s gospel was built on a foundation of Jewish doctrine, Jesus tradition, and religious experience.

A way of life. For Paul, the gospel was more than a set of beliefs; it was a way of life. To believe in Christ Jesus not only entailed accepting his sacrificial death as atonement for sin but also meant following Christ by taking up his cross—a life of sacrifice. Paul believed that he experienced the cross of Christ every time he endured hardship, every time he was persecuted, every time he suffered loss (Phil. 3:7–11). And it was in the crucified life that Paul found resurrection power (3:12–21). The gospel was the divine paradigm for living. What happened to Christ is what happened to Paul, and what happened to Paul is what would happen to all his converts. “Follow my example,” he wrote, “as I follow the example of Christ” (1 Cor. 11:1). In fact, Paul believed that all Christians were constantly being conformed to the image of God’s Son (Rom. 8:29). He was convinced that God would finish what he had started: the perfecting of his converts until the day of Christ’s return and the resurrection of every believer (Phil. 1:6; 3:21). The only thing that his converts needed to imitate Christ was the indwelling power of his Spirit (the Holy Spirit), the example of Paul’s life, and a letter every now and then from their apostle.

Paul’s Letters

Paul sent letters to churches and individuals to inform his converts of his situation, offer encouragement, answer questions, and address problems that developed while he was away. There are thirteen letters of Paul in the New Testament. Nine were written to churches or groups of churches (Romans; 1 and 2 Corinthians; Galatians; Ephesians; Philippians; Colossions; 1 and 2 Thessalonians) and four to individuals (1 and 2 Timothy; Titus; Philemon).

Paul the apostle. In most of his letters, Paul was on the defense: defending his apostleship, defending his itinerary, defending his gospel. Evidently, Paul’s opponents questioned whether Paul deserved to be called “apostle,” since he had not followed the historical Jesus and used to persecute the church (1 Cor. 15:8–9). According to Acts, when the first Christians decided to replace Judas Iscariot as one of the twelve apostles, they established the following criterion: the candidate must have been a follower of Jesus from his baptism to his ascension (Acts 1:21–22). Two men were qualified; one was chosen by divine lot, implying that there could be only twelve. Did the early church’s decision to recognize only twelve apostles define apostleship once and for all? Paul did not think so. He recognized the significance of the Twelve, but he believed that there were other apostles as well: Bar-na-bas, James the brother of Jesus, and himself (1 Cor. 15:5–9; Gal. 2:8–9). Paul knew that there were false apostles causing trouble in the churches (2 Cor. 11:13), some even carrying “letters of recommendation” (2 Cor. 3:1). But only those who had seen the resurrected Christ and were commissioned by him to preach the gospel were legitimate apostles (1 Cor. 9:1–2). The signs of apostleship were evident when the commission was fulfilled: planting churches and dispensing the Spirit (2 Cor. 3:2; 12:12; Gal. 3:5). Of all people, Paul’s converts should have never questioned the authority of their apostle. They were the proof of his apostleship.

Although Paul never mentioned this, the fact that he sent letters is evidence of his apostleship. Paul believed that the obedience of Gentile converts was his responsibility, a confirmation of his calling (Rom. 15:18–19). So he sent letters to make sure that they were keeping the traditions that he had taught them (1 Cor. 11:2). Sometimes, all that his readers needed was a little encouragement to keep up the good work (most of 1 Thessalonians and 2 Timothy are exhortations to keep doing what they were doing) or a more detailed explanation of what they already knew (Ephesians, Philippians, 1 Timothy, Titus). Many times, Paul sent letters to correct major problems within his churches. For example, some of the Galatians were submitting to the law and being circumcised (Gal. 4:21; 5:2–7). Some of the Colossians were involved in strange practices of asceticism and angel worship (Col. 2:16–23). Some of the Thessalonians had quit working for a living (2 Thess. 3:6–15). And, worst of all, the Corinthians were plagued with all kinds of problems: factions, lawsuits, incest, prostitutes, idolatry. Some of the Corinthians were also espousing false theological ideas, such as denying the resurrection (1 Cor. 15:12). Other churches had problems sorting out Paul’s theology as well. For example, the Thessalonians were confused about life after death, end times, and the return of Christ (1 Thess. 4:13–18; 2 Thess. 2:1–12), and the Romans needed, among other things, instruction about the role of Israel in the last days (Rom. 9:1–11:32). The fact that Paul felt obliged to send his lengthiest letter, loaded with some of his most sophisticated theological arguments, to the church in Rome, which he did not start and had not visited, says much about the way Paul saw the authority of his apostleship. Because he was the apostle to the Gentiles, Paul operated as if he were the mentor of all churches with Gentile members.

Church unity. Paul believed in the unity of the church. Indeed, he used several metaphors to help his readers see why it was important that one Lord and one faith should form one church. He described the church as a temple (1 Cor. 3:16–17), a family (Eph. 2:19), and a body—his favorite metaphor (1 Cor. 12:12–27). He warned of desecrating the temple with divisive teaching and immoral behavior (1 Cor. 3:1–6:20). He rebuked his children when they refused to obey him as their father (1 Cor. 3:14–21) or mother (Gal. 4:19–20). And, more than any other analogy, Paul likened the church to a human body that could be maimed by prejudice and threatened by sickness (1 Cor. 11:17–34). To him, a dismembered body was an unholy body; a segregated church meant that Christ was divided (1 Cor. 1:10–13). The ethnic, religious, social, political, geographical, and economic differences evident in one of the most diverse collections of people in the first-century Mediterranean world made Paul’s vision of a unified church appear like an impossible dream. Yet the apostle to the Gentiles believed that the unity of the body of Christ was indispensable not only to his mission but also to the gospel of Jesus Christ (Eph. 4:1–6). So he collected a relief offering among his Gentile converts to help poor Jewish Christians in Jerusalem (Rom. 15:26–27). He taught masters to treat their slaves like siblings (Philem. 16). And he solicited Romans to fund his mission trip to Spain (Rom. 15:24). As far as Paul was concerned, the gospel brought down every wall that divides humanity because all people need salvation in Christ (Eph. 2:14–18).

Conclusion

Paul was a tentmaker, a missionary, a writer, a preacher, a teacher, a theologian, an evangelist, a mentor, a prophet, a miracle worker, a prisoner, and a martyr. His life story reads like the tale of three different men: a devout Pharisee, a tireless traveler, an ambitious writer. He knew the Scriptures better than did most people. He saw more of the world than did most merchants. He wrote some of the longest letters known at that time. To his converts, he was a faithful friend. To his opponents, he was an irrepressible troublemaker. But, according to Paul, he was nothing more or less than the man whom God had called through Jesus Christ to take the gospel to the ends of the earth.

Pauline Letters

Paul’s Life

Paul’s Gospel

Paul’s Letters

Conclusion

Presbyter

The term “elder” is used variously in Scripture to describe an older man, a person of authority, or an appointed leader in a church office.

Presbytery

The term “elder” is used variously in Scripture to describe an older man, a person of authority, or an appointed leader in a church office.

Presumption

Unclean Animals

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Unclean Meat

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

Undefiled

Old Testament

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

New Testament

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

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1. I Didn't Know How to Teach Until I Met You

Illustration

Keith Wagner

There is a story many years ago of an elementary teacher. Her name was Mrs. Thompson. And as she stood in front of her fifth grade class on the very first day of school, she told the children a lie. Like most teachers, she looked at her students and said that she loved them all the same. But that was impossible, because there in the front row, slumped in his seat, was a little boy named Teddy Stoddard.

Mrs. Thompson had watched Teddy the year before and noticed that he didn't play well with the other children, that his clothes were messy and he constantly needed a bath. And Teddy could be unpleasant. It got to the point where Mrs. Thompson would actually take delight in marking his papers with a broad red pen, making bold X's and then putting a big "F" at the top of his papers.

At the school where Mrs. Thompson taught, she was required to review each child's past records and she put Teddy's off until last. However, when she reviewed his file, she was in for a surprise. Teddy's first grade teacher wrote, "Teddy is a bright child with a ready laugh. He does his work neatly and has good manners...he is a joy to be around." His second grade teacher wrote, "Teddy is an excellent student, well liked by his classmates, but he is troubled because his mother has a terminal illness and life at home must be a struggle." His third grade teacher wrote, "His mother's death has been hard on him. He tries to do his best but his father doesn't show much interest and his home life will soon affect him if some steps aren't taken." Teddy's fourth grade teacher wrote, "Teddy is withdrawn and doesn't show much interest in school. He doesn't have many friends and sometimes sleeps in class."

By now, Mrs. Thompson realized the problem and was ashamed of herself. She felt even worse when her students brought her Christmas presents, wrapped in beautiful ribbons and bright paper, except for Teddy's. His present was clumsily wrapped in the heavy, brown paper that he got from a grocery bag. Mrs. Thompson took pains to open it in the middle of the other presents. Some of the children started to laugh when she found a rhinestone bracelet with some of the stones missing and a bottle that was one quarter full of perfume. But she stifled the children's laughter when she exclaimed, how pretty the bracelet was. She put it on and dabbed some of the perfume on her wrist.

Teddy Stoddard stayed after school that day just long enough to say, "Mrs. Thompson, today you smelled just like my mom used to." After the children left she cried for at least an hour. On that very day, she quit teaching reading, writing, and arithmetic. Instead, she began to teach children.

Mrs. Thompson paid particular attention to Teddy. As she worked with him, his mind seemed to come alive. The more she encouraged him, the faster he responded. By the end of the year, Teddy had become one of the smartest children in the class and, despite her lie that she would love all the children the same, Teddy became one of her pets. A year later, she found a note under her door, from Teddy, telling her that she was still the best teacher he ever had in his whole life.

Six years went by before she got another note from Teddy. He then wrote that he had finished high school, third in his class, and she was still the best teacher he ever had in his whole life. Four years after that, she got another letter, saying that while things had been tough at times, he stayed in school, had stuck with it, and would soon graduate from college with the highest of honors. He assured Mrs. Thompson that she was still the best and favorite teacher he ever had in his whole life. Then four more years passed and yet another letter came. This time he explained that after he got his bachelor's degree, he decided to go a little further. The letter explained that she was still the best and favorite teacher he ever had. But now his name was a little longer. The letter was signed, Theodore F. Stoddard, MD.

The story doesn't end there. You see, there was yet another letter that spring. Teddy said he'd met a girl and was going to be married. He explained that his father had died a couple of years ago and he was wondering if Mrs. Thompson might agree to sit in the place at the wedding that was usually reserved for the mother of the groom.

Of course, Mrs. Thompson did. And guess what? She wore that bracelet, the one with several rhinestones missing. And she made sure she was wearing the perfume that Teddy remembered his mother wearing on their last Christmas together. They hugged each other, and Dr. Stoddard whispered in Mrs. Thompson's ear, "Thank you, Mrs. Thompson, for believing in me. Thank you so much for making me feel important and showing me that I could make a difference." Mrs. Thompson, with tears in her eyes, whispered back. She said, "Teddy, you have it all wrong. You were the one who taught me that I could make a difference. I didn't know how to teach until I met you."

2. A Tradition of Fighting

Illustration

There is a story about a young, newly ordained minister who went to serve his first church. He noticed that on the first Sunday, when he said the prayers, the congregation on the left side of the church stood at the beginning of the prayers, and the congregation on the right side remained seated. The young minister thought this was a bit odd, but he kept going in the prayers—until he began to hear some murmuring between the two sides, then the murmuring turned into grumbling and then people yelling at each other, each side proclaiming that THEY were doing the right thing when it came to the tradition of the church.

Distressed by what he had seen and all that was taking place, the young pastor went to seek the council of the former, now elderly pastor, who had served this congregation for years. He asked him, "So is it the tradition of the congregation to stand during the prayers?"

The older minister, whose memory was now failing, stroked his beard, replied, "No, that is not the tradition, as I recall."

"So, the tradition is that they remain seated during the prayers?"

To which the old minister responded, "No, that's not the tradition either."

The young pastor threw his hands in the air in exasperation, and said, "There must be some solution to this! The way things are now, half stand and half sit and all end up screaming at one another during the prayers."

The old pastor's face lit up in a smile; he lifted his finger high into the air and said, "Ahh, yes! Now I remember—that was the tradition!"

3. The Paint Bucket

Illustration

Staff

Jesus asking his disciples, "Are you so dull?" reminds me of the man who was hired to paint the lines on the highway that divide the lanes. Now the company didn't have a lot of resources so he had to do his painting on foot. After the first day at work his supervisor was very impressed when he learned that this new employee had painted three miles' worth of lines.

Unfortunately, the next day his results were not quite as impressive. He was only able to extend the lines for two miles. The third day he only painted less than one mile of lines.

The supervisor went from being impressed to being concerned. The new employee's performance was now not acceptable. He called him into him into his office and said, "I'm going to have to let you go." The employee dropped his head and got up to leave. As he was going out the door he turned and said, "It's not my fault. I've never worked so hard in all my life. It is just that the paint bucket keeps getting further and further away."

4. The Frail Old Man

Illustration

Staff

A frail old man went to live with his son, daughter-in-law, and four-year-old grandson. The old man's hands trembled, his eyesight was blurred, and his step faltered. The family ate together at the table. But the elderly grandfather's shaky hands and failing sight made eating difficult. Peas rolled off his spoon onto the floor. When he grasped the glass, milk spilled on the tablecloth. The son and daughter-in-law became irritated with the mess.

"We must do something about Grandfather," said the son. "I've had enough of his spilled milk, noisy eating, and food on the floor." So the husband and wife set a small table in the corner. There Grandfather ate alone while the rest of the family enjoyed dinner. Since Grandfather had broken a dish or two, his food was served in a wooden bowl.

When the family glanced in Grandfather's direction, sometimes he had a tear in his eye as he sat alone. Still, the only words the couple had for him were sharp admonitions when he dropped a fork or spilled food. The four-year-old watched it all in silence.

One evening before supper, the father noticed his son playing with wood scraps on the floor. He asked the child sweetly, "What are you making?" Just as sweetly, the boy responded, "Oh, I am making a little bowl for you and Mama to eat your food in when I grow up."

The four year old smiled and went back to work. The words so struck the parents that they were speechless. Then tears started to stream down their cheeks. Though no word was spoken, both knew what must be done. That evening the husband took Grandfather's hand and gently led him back to the family table. For the remainder of his days he ate every meal with the family. And for some reason, neither husband nor wife seemed to care any longer when a fork was dropped, milk spilled, or the tablecloth soiled

Note: Traditional versions of this story can be found in a number of traditions, in Chinese lore, where a valuable porcelain bowl is broken. A version in Russian, Irish and Hispanic cultures relates the grandfather sent to a small cold room in the house. When the son is told to take an old worn rug to the grandfather to wrap up in he starts cutting the rug (or blanket) in half, when asked why, the son replies, "I am saving half for you when you are old.

5. The Moon Keeps Shining

Illustration

The story is told of a judge who had been frequently ridiculed by a conceited lawyer. When asked by a friend why he didn't rebuke his assailant, he replied, "In our town lives a widow who has a dog. And whenever the moon shines, it goes outside and barks all night." Having said that, the magistrate shifted the conversation to another subject.

Finally someone asked, "But Judge, what about the dog and the moon?"

"Oh," he replied, "the moon went on shining - that's all."

6. Fault-Finding

Illustration

Warren Wiersbe

Before we are too harsh in judging those scribes and Pharisees of Jesus' day, let's stop and look at ourselves. All too many Christians today go to church to find fault, to gossip, and to criticize. Warren Wiersbe, in his book Angry People, wrote,

"An incident in the life of Joseph Parker, the great British preacher, illustrates this tragic truth. He was preaching at the CityTemple in London. After the service one of the listeners came up to him and said, 'Dr. Parker, you made a grammatical error in your sermon.' He then proceeded to point out the error to the pastor. Joseph Parker looked at the man and said, 'And what else did you get out of the message?' What a fitting rebuke!"

7. Overcoming the Sacred Cows

Illustration

Mickey Anders

Every church has such traditions that have become sacred cows. In one church I pastored, the color of the carpet had become the sacred cow. We had always had red carpet, but now the property committee was going to change it to blue. Some people just weren't sure they could worship God on a BLUE CARPET, God forbid.

At another church, we had the Great Hymnbook Controversy of 1975. For twenty years, the 1956 version of the hymnal had been used and cherished in that church, but now the music committee wanted to purchase the newly updated 1975 version. This decision sparked a major debate on the quality of music in each hymnal. The final decision was made at a two-hour church-wide business meeting where we finally hammered out a compromise that barely averted dividing the church. The 1956 hymnal would be kept in the sanctuary, and the 1975 hymnal would be used in the chapel.

I have heard about a church where a similar controversy erupted over whether the Communion would be served before the sermon or after the sermon. Other churches fight over where the piano is placed, where the Doxology is sung, or even how to take the offering.

It seems that every church manages to elevate certain practices from the routine to sacred traditions. Church growth specialist Bill Easum once wrote about book about this phenomenon. He called it "Sacred Cows Make Gourmet Burgers." Churches that grow have to find a way to eat those sacred cows.

8. Clean Hearts and Clean Hands

Illustration

Paul Janke

The American Society of Microbiology recently issued a report on cleanliness in America. Microbiologists know that some simple, common sense habits of cleanliness—like washing our hands—can do a great deal to prevent the spread of disease. All it takes is rubbing your hands together for 10 to 15 seconds using soap and warm, running water.

Unfortunately, the message hasn't gotten through to some people yet. The American Society of Microbiology knows this because they once stationed people in the restrooms of airports in five major cities in the U.S. and in Toronto. These monitors pretended to be brushing their hair or applying make-up when in reality they were keeping track of how many people washed their hands after using the restroom. The numbers that year were about the same as in previous surveys, except in Toronto, where the SARS scare had about 95% of people washing their hands. Otherwise, in places like San Francisco, New York, and Chicago, only about two-thirds of people washed their hands. The other one-third were contributing to the spread of everything from SARS to the common cold.

Hand washing was also on the minds of the Pharisees and teachers of the law we meet in today's Gospel lesson. After a bit of observation, they asked Jesus, "Why don't your disciples wash their hands?" Their concern was not the hygiene of the disciples. People in those days didn't know what we know now about germs theory and the spread of disease. No, their concern was that the disciples were not following "the tradition of the elders," which prescribed ritual hand washing before meals and after returning from the marketplace. In his response to the scribes and Pharisees, Jesus makes it clear that Clean Hearts are More Important than Clean Hands.

9. Heart Trouble

Illustration

C. Michael Cunningham

Statistics reveal the high percentage of people who suffer from heart attacks, heart disease, and hardening of the heart arteries. But we can lower the risk of heart trouble. A balanced, healthy diet, aerobic exercise, less stress, and good rest are all ways each person can treat their heart better. And there are medicines and medical procedures that can help the human heart. Because, left alone, heart trouble can kill you.

Jesus spoke of the heart in a different way. He wasn't speaking about the central organ of the human body. He meant the center of our personality. Our heart in this sense is the source of our desires, our intentions and actions. And according to Jesus, this heart is not only prone to weakness and trouble, it is positively toxic.

10. The Rabbi and the White Horse

Illustration

Carla Thompson Powell

A young man once came to a great rabbi and asked him to make the younger man a rabbi. It was wintertime then. The rabbi stood at the window looking out upon the yard, while the rabbinical candidate was droning into his ears a glowing account of his piety and learning.

The young man said, "You see, Rabbi, I always go dressed in spotless white like the sages of old. I never drink any alcoholic beverages; only water ever passes my lips. Also, I live a plain and simple life. I have sharp-edged nails inside my shoes to mortify me. Even in the coldest weather, I lie naked in the snow to torment my flesh. Also daily, I receive forty lashes on my bare back to complete my perpetual penance."

As the young man spoke, a white horse was led into the yard and to the water trough. It drank, and then it rolled in the snow, as horses sometimes do.

"Just look!" cried the rabbi. "That animal, too, is dressed in white. It also drinks nothing but water, has nails in its shoes and rolls naked in the snow. Also, rest assured, it gets its daily ration of forty lashes on the rump from its master. Now, I ask you, is it a saint, or is it a horse?!?!"

Which is more important – what goes into us or what comes out of us? Which defines us more – our outside behavior or our inside motivation?

11. Is It From Within or From Without?

Illustration

Charles R. Leary

The Good News Bible version of the Gospel says: "what comes out of a person makes him unclean ... from the inside, from a person's heart, come the evil ideas which lead him to do immoral things..." (paraphrase) What is inside has to come out!

I saw a survey that compared the worst discipline problems in public schools in the 1940s and today. In the 1940s the worst discipline problems in public schools were: talking; chewing gum; making noise; running in the halls; getting out of turn in line; wearing improper clothes; not putting paper in wastebaskets! Some of the worst problems today are: drug abuse; alcohol abuse; pregnancy; suicide; rape; robbery; assault.

What an incredible shift in behavior patterns in only forty years. These harsh and shocking facts are calling us to make a corrective response. Can we, will we, make it? Clearly something is getting into our children that is coming out in intolerably destructive ways. What is it that in so short a time school problems have changed from "chewing gum" to drunkenness and drugs, from "getting out of turn in line" to getting out of life through suicide? What is defiling our children, if I dare use that term? Is it their fault or society's? Is it something within or without?

12. Fault-Finding

Illustration

J. David Hoke

Shakespeare said, "What's in a name? That which we call a rose, by any other name would smell as sweet."

Would a rose by any other name smell as sweet? I'm sure it would. You see, the truth is that the thing is what it is, not what someone calls it. Names are assigned to us, based on our outward circumstances by ourselves and other people. "Sinner, Failure, Stupid, Dummy, Unclean" all are names which label us. But what we are called, either by others or by ourselves does not determine who we are. It might speak of those external circumstances, but it might be wholly inaccurate. You see, a failure is not someone who fails. In reality, the people who fail the most are the ones who succeed. You only get to success by taking risks and risk-taking brings many failures along the way. A failure is someone who simply doesn't try. No, names do not determine who you are. You are who you are on the inside.

So, the first important lesson is that we must cultivate the inner person.

The inner person is the person who counts. The apostle Paul desired that we be strengthened in the inner man.

It boils down to relationship. We are only as strong as our personal relationship with Christ.

13. Traditions of Men

Illustration

James Cox

It is a remarkable thing that Jesus never wrote a book or drew up a creed. He was at no pains to record his own thoughts in unalterable writing, nor did he impart to his disciples a common set of articles of faith, logically and unmistakably linked together, which they were to hold and to teach. He would have little sympathy for the modern attempts to standardize the theology of men. He did not put his thoughts into articles of faith, which men must sign he put them into actions, which men must do. His great word was not "This say," but "This do." He has not commanded us to repeat creeds, but to perform deeds; not to recite, but to do the will of the Father.

14. Which Flowers Are Real?

Illustration

Brooks Ramsey

The queen of Sheba came to visit Solomon, and one day she put him to the test. She brought artificial flowers so perfectly formed that no human eye could detect them from real flowers. She put them in a vase on Solomon's table, in his throne room next to his flowers. As he came in, the queen of Sheba is reported to have said, "Solomon, you are the wisest man in the world. Tell me without touching these flowers, which are real and which are artificial." It is said that Solomon studied the flowers for a long time and spoke nothing, until finally he said, "Open the windows and let the bees come in."

There are ways to tell the artificial from the real—let the bees come in; they will know where the real is. If we live with the authentic Jesus long enough, we will recognize the artificial when we see it.

15. At Least the Bucket Is Moist

Illustration

Cliff Richard

Sixties British rock star Cliff Richard, once called the "bad boy of pop" and "too sexy for television," became a devout believer and disciple of Jesus. Back in the '70s, he visited missionary outposts in the Sudan and refugee camps in Bangladesh as part of a mission trip for Tear Fund. In his book about his conversion to Christianity called Which One's Cliff?, he tells how "the first morning, I must have washed my hands a dozen times. Whenever we stopped, I made a beeline for the communal tap or the well; I didn't want to touch anything, least of all the people. Everyone in those camps, even the babies, was covered in sores and scabs.

"I was bending down to one little mite, mainly for the photographer's benefit, and trying hard not to have too close a contact, when someone accidentally stood on the child's fingers. He screamed out, and as a reflex, I grabbed hold of him, forgetting all about his dirt and his sores. I remember now that warm little body clinging to me, and the crying instantly stopped. In that moment, I knew I had an enormous amount to learn about practical Christian loving, but at least I'd started."

16. The Overflowing Tea Cup

Illustration

Charles Hoffacker

Sometimes our insight into Scripture can be enhanced by hearing a story from another source, like the Zen Buddhist story told about Nan-in, a teacher who was active a hundred years ago in Japan.

It seems that one day, Nan-in received a university professor who came to inquire about Zen.

Nan-in served tea. He poured his visitor's cup full, and then kept on pouring.

The professor watched the overflow until he could no longer restrain himself. "It is overflowing! No more will go in!"

"Like this cup," Nan-in said, "you are full of your own opinions and speculations. How can I show you Zen unless you first empty your cup?"

In today's Gospel, Jesus encounters a group of people who, like Nan-in's visitor, are full cups that need to be emptied if they are ever to receive his message.

17. Routines

Illustration

Mickey Anders

While on vacation in Daytona Beach one summer, a family quickly fell into a regular daily routine. The first thing on the agenda every morning was a power-walk on the beach. They usually walked as fast as they could on the firm beach the mile or more to the pier, where they then enjoyed a nice breakfast at Crabby Joe's place. Then they completed their daily exercise as they hiked back with the morning sun beginning to warm the day.

Then after all the day's activities of shopping, swimming, sailing, and surfing, they'd take another long walk on the beach at dusk. This time was often barefoot as they walked on the edge of the water, a leisurely stroll in which they soaked up the serenity of the day's end. The constant movement of the water and the close presence of the resting gulls and sandpipers had a hypnotic effect, and by the end of the pleasant walk on the beach, the mellowness of the ocean had worked its way inside of them.

The family was only there a week, but the routine became a habit that they didn't want to break. Isn't it amazing that we so easily fall into a routine like that? I guess we are all creatures of habit. We easily become accustomed to doing things the same way.

We do the same thing in church. We quickly learn to count on a certain predictability of the activities of Sunday school and worship, and we are very hesitant to see them change. If we are not careful, some of these expectations become full-fledged traditions. They take on a significance far greater than simply being a convenient routine. Some things become almost holy and unchangeable. When that happens they have moved from being a routine to become a sacred cow. Then, when someone tampers with a sacred cow, people become very upset.

18. Is Your Heart In It?

Illustration

Verne Arens

Frederick Buechner imagined a youngster learning to play the piano. "The child holds her hands just as she's been told...she has memorized the piece perfectly. She has hit all the proper notes with deadly accuracy. But her heart's not in it, only her fingers. What she's playing is a sort of music, but nothing that will start voices singing or feet tapping."

When it comes to faith and life, let me ask you a question: Are our hearts in it or only your fingers? Are you allowing God's renewing grace to work in you from deep within?

19. The Others Point of View

Illustration

Staff

A research organization asked several thousand people, "What are the most serious faults of executives in dealing with their associates and subordinates?" What do you think was mentioned most often? Here is the list. I will start at the most infrequent and go up:

15% Bias and letting emotions rule
15% Indecision
21% Miscellaneous, including lack of courtesy, sarcasm, jealousy, nervousness, losing of temper, etc
17% Failure to delegate authority
17% Arrogance
17% Arbitrariness
19% Lack of frankness and sincerity
24% Lack of leadership
34% Failure to size up employees correctly
36% Failure to show appreciation or give credit
68% Failure to see the other person's point of view

The fault cited most often, as the survey shows, was failure to see the other person's point of view. Leaders have a great responsibility to listen and understand those they lead. It was mentioned nearly twice as often as appreciation or giving credit.

20. Lip Service

Illustration

Brett Blair

According to the story, Queen Victoria was once at a diplomatic reception in London. The guest of honor was an African chieftain. All went well during the meal until, at the end, finger bowls were served. The guest of honor had never seen a British finger bowl, and no one had thought to brief him beforehand about its purpose. So he took the finger bowl in his two hands, lifted it to his mouth, and drank its contents--down to the very last drop!

For an instant there was breathless silence among the British upper crust and then they began to whisper to one another.

All that stopped in the next instant as the Queen, Victoria, silently took her finger bowl in her two hands, lifted it, and drank its contents! A moment later 500 surprised British ladies and gentlemen simultaneously drank the contents of their own fingerbowls.

It was "against the rules" to drink from a fingerbowl, but on that particular evening Victoria changed the rules---because she was, after all, the Queen. It is "against the rules" not to wash your hands before you eat and on that the Pharisees called the hand of the disciples who follow Jesus. But Jesus recognizes their hypocrisy and he quotes from Isaiah, "These people honor me with their lips but their hearts are far from me."

21. Creeds and Deeds - Sermon Starter

Illustration

Brett Blair

Rev. David Chadwell posed a rather interesting question: Which would you prefer for a next-door neighbor: a person of excellent habits or a person with a good heart? Which would you prefer for a good friend: a person of excellent habits, or a person with a good heart? Which would you prefer for a husband or a wife: a person of excellent habits, or a person with a good heart? Which would you prefer for a child: a child with excellent habits, or a child with a good heart?

It is wonderful to have a neighbor who conscientiously cares for his property while respecting your property. It is wonderful to have a friend who always treats you with consideration. It is wonderful to be married to a husband who always is thoughtful and courteous, or to a wife who always is gracious in her comments and deeds. It is wonderful to have a son or daughter who shows respect and uses good manners.

As wonderful as those situations are, none of them compare to having a neighbor, a friend, a husband, a wife, a son, or a daughter with a good heart.

When you discuss good behavior, you are discussing the quality of a person's self-control. When you discuss a good heart, you are discussing the quality of the person.

This is the focus of today's Scripture. Pharisees and teachers have come down from Jerusalem and, interestingly, they are gathered around Jesus watching the disciples. The disciples, it seems, are eating lunch. They have come in from the day's work. Too tired and too hungry to care that their hands and faces were dirty, they immediately sat down to eat without washing.

The Pharisees cease upon this ceremonial oversight and question Jesus: Why don't your disciples live according to the traditions of the elders and clean their hands before they eat? This is all that Jesus needs to hear. He sticks up for his disciples, turns on these teachers and says in essence, "Why do you not live according to the traditions of God and clean your hearts?"

What mistake did these Pharisees make? What is Jesus trying to convey, not only to them, but to us as well. For you see, it is just as easy for us to fall into a good habit and leave behind a good heart. What is Jesus' warning to us?

1. We prefer creeds rather than deeds.
2. We look at the outside not the inside.
3. But God requires good Creeds, Deeds, and Hearts.

22. Holding to Tradition

Illustration

Brett Blair

The pharisees obsession over ritual uncleanness reminds of the story about two monks, Tanzan and a younger monk, walking down a muddy street. They arrived at the river crossing and there was a lovely young girl dressed in fine silks, who was afraid to cross because of all the mud.

"Come on, girl," said Tanzan. And he picked her up in his arms, and carried her across.

The two monks did not speak again till nightfall. Then, when they had returned to the monastery, the young monk couldn't keep quiet any longer.

"Monks are not suppose to go near young girls," he said "certainly not beautiful ones like that one! Why did you do it?"

"My dear fellow," said Tanzan. "I put that girl down back in the city. It's you who are still carrying her."

23. Tradition Is a Powerful Thing

Illustration

King Duncan

Years ago Harry Emerson Fosdick told about a church in Denmark where the worshipers bowed regularly before a certain spot on the wall. They had been doing that for three centuries bowing at that one spot in the sanctuary. Nobody could remember why. One day in renovating the church, they removed some of the whitewash on the walls. At the exact spot where the people bowed they found the image of the Madonna under the whitewash. People had become so accustomed to bowing before that image that even after it was covered up for three centuries, people still bowed.

Tradition is a powerful thing. The Pharisees had learned to substitute tradition, custom, habit for the presence of the living God. Traditionalism rears its head in many ways, in many times and in many places.

24. The Seven Levels of Giving

Illustration

Editor James S. Hewett

1. Giving to the poor, but with bad grace

2. Giving with a good grace, but not giving enough

3. Giving enough, but only after being asked

4. Giving without being asked

5. Giving without knowing who will benefit from the gift

6. Giving without the beneficiary of the gift knowing who is helping him

7. Fighting poverty by giving the poor person the means to escape from his condition

25. Loving out of Obligation

Illustration

David A. Cooper

A rabbi was asked, "Which act of charity is higher - giving out of obligation or giving from the heart?"

All in the class were inclined to respond that giving from the heart had something more in it, but they knew the rabbi was going to say just the opposite, because in spiritual teaching nothing is logical. They were not disappointed.

"Giving from the heart is a wonderful thing," the rabbi said, "It is a very high act and should never be demeaned. But there is something much more important that happens when somebody gives charity out of obligation.

"Consider who is doing the giving. When somebody gives from the heart, there is a clear sense of oneself doing something; in other words, heartfelt charity always involves ego gratification.

"However, when we give out of obligation, when we give at a moment that every part of us is yelling NO! because of one reason or another - perhaps the beneficiary is disgusting, or it is too much money, or any of thousands of reasons we use to avoid giving charity - then we are confronting our own egos, and giving nonetheless. Why? Because we are supposed to. And what this means is that it is not us doing the giving, rather we are vehicles through which God gives...

26. PRIEST

Illustration

Stephen Stewart

Deuteronomy 26:4 - "Then the priest shall take the basket from your hand, and set it down before the altar of the Lord your God."

Among the nomadic tribes there was no developed priesthood. Religion partook of the general simplicity of desert life; apart from the private worship of household gods, the ritual observances were mainly visits to the tribal sanctuary to salute the god. with a gift of the first-fruits. These acts required no priestly aid; each man slew his own victim and divided the sacrifice in his own family circle; the share of the god was the blood which was smeared upon or poured out beside the stone set up as an altar. In the beginning, therefore, we find no trace of a sacrifical priesthood.

With the beginning of nationality, however, starting with the Exodus and developing into the Conquest, there was developed a unity of worship. However, even then, this unity was still not expressed in fixed institutions; the first-fruits were still a free gift, and every household represented and consumed them with his own family circle in a sacrificial meal without preistly aid.

In fact, rather than being just an officiator at sacrifice, the priest was the organ of revelation and he gave guidance in the ordinary affairs of life, the word for priest as adopted by the Hebrews from a Canaanite word, means "soothsayer," or "revealer." So, then, the function of the early priests was to reveal the word of God, either by reference to a legal code which contained the revealed will of God and the accumulated experience of the past.

Even after the people settled and sancturies were built, the role of the priest continued to be more of a judge than the person we think of as offering sacrifice. However, as more and more sanctuaries appeared and the Hebrews absorbed more of the ways of their neighbors, and, ultimately, with the establishment of the monarchy, a more and more elaborate ritual developed that required a professional priesthood.

There were regular public offerings maintained by the king and offered by the priests; private sacrifices required priestly aid; their judicial functions also brought them profit, since fines were exacted for certain offenses and paid to them. The greater priestly offices were therefore in every respect very important places, and the priests of the royal sanctuaries were among the grandees of the realm, but there is no indication of a hierarchy existing by divine right.

It was in post-exilic Israel that the priesthood as we usually think of it came into existence, although the reform by Josiah in 621 B.C. gave the prerogative of sacrifice to the priests alone. Already in the time of Josiah, altar service and not the judicial or "teaching" function had become the essential thing, but by the time of Ezekiel it had mainly to do with ritual, with the distinction between holy and profane, clean and unclean, with the statutory observances at festivals and the like.

The holiness of Israel centered in the sanctuary, and round the sanctuary stood the priests, who alone could approach the most holy things without profanation, and who were the guardians of Israel’s sanctity, partly by protecting the one meeting place of God and man from profane contact, and partly as mediators of the continual atoning rites by which breaches of holiness are expiated. In the old kingdom the priests had shared the place of the prophets as the leaders of thought were the psalmists and the scribes, who spoke much more directly to the piety of the nation.

From the foundation of the Hasmonean state to the time of Herod the history of the high priesthood merges into the political history of the nation; from Herod onward the priestly aristocracy of the Sadducees lost its chief hold over the nation and expired in vain controversy with the Pharisees.

Today, aside from the Roman Catholic Church, and the High Episcopal Church, we prefer to use the term "pastor" rather than priest for our spiritual leaders. But we must recognize the influence of the Hebrew priesthood on the thought and organization of Christendom. Two main points were taken over - the doctrine of priestly mediation and the system of priestly hierarchy. We cannot here go into doctrinal matters, but it is enough to say that the concepts of sacrifice which are still retained in the Roman system are the stumbling-block on which Protestant apologists fall. Within the Roman Church the old priestly system still is evident in many ways.

27. EUNUCH

Illustration

Stephen Stewart

Esther 1:12 - "But Queen Vashti refused to come to the king’s command conveyed by the eunuchs. At this the king was enraged, and his anger burned within him."

Isaiah 39:7 - "And some of your own sons, who are born to you, shall be taken away; and they shall be eunuchs in the palace of the king of Babylon."

Daniel 1:9 - "And God gave Daniel favor and compassion in the sight of the chief of the eunuchs."

In earliest times, eunuchs were castrated males who watched over the king’s harem. From the employment of such men, the term came to designate an officer, whether physically a eunuch or not. This word also sometimes translated as officer or as chamberlain.

For a time, eunuchs were found in the states neighboring Israel, but not in Israel itself. This was because the Mosaic law forbade those blemished by castration to enter the congregation, but Isaiah prophesied of a day when this disability would be removed and their loss compensated (Isaiah 56:3-5). There is some question as to whether Daniel was made a eunuch; it is a possibility, since this was generally the customary way to treat captives.

The court of David first introduced eunuchs into Israel, here perhaps we can use the word in the sense of officer. The courts of the kings of both Judah and Israel contained them from that time on, and we have lists which give their names. As time went on, this position changed from one of shame to a position of high honor in the court. Josephus tells us that Herod the Great had one eunuch as royal cupbearer, another to bring supper, and a third to put him to bed as well as to manage his affairs. So, then obviously, these men were highly trusted to be given duties which so closely involved the king’s welfare.

In the New Testament, Jesus used the term and its cognate verb four times in Matthew 19:12; here it is used again in the physical sense. He speaks of the born eunuchs and those who have been made eunuchs by men, and so are physically incapable of begetting children; those who have "made themselves eunuchs for the kingdom of heaven’s sake" are the ones who are continent and chaste so that they may concentrate their lives on promoting the kingdom of heaven. He, himself, was the prime example.

Comparable occupations today might well include the valet or the butler, both of whom are responsible for the care and well being of their employers. And this was, essentially, the duty of the eunuch.

28. TANNER

Illustration

Stephen Stewart

Acts 9:43 - "And he stayed in Joppa for many days with one Simon, a tanner."

Tanning, which is the conversion of the hides of goats, sheep, camels, and calves into leather, is a very ancient art. As far back as the Exodus, we find that "tanned rams’ skins" were used as coverings for the tabernacle. And ancient man also found that leather was valuable as a material for receptacles. Well-preserved leather articles, dating from as early as 2000 B.C., have been found by archealogists, In fact, the mummies of ancient Egypt are examples of the early art of tanning.

Partly, perhaps, because of this association with the embalming of the dead in hated Egypt, and, certainly, because the tanner’s art necessarily included the handling of dead animals, the tanner was scorned by his fellows. The Talmud has many slighting things to say about them. And, as with the fuller, the odors connected with his work made it necessary for him to remove himself from other people. Also, he needed running water, so we find that they lived outside of the cities.

The Simon in our text lived by the seaside and, as a note to consider, it was an example of Peter’s changing attitude toward what he considered to be clean and unclean, that he would consent to stay with a person of such an occupation. In fact, it was in the house of Simon that Peter had his vision of a sheet of things which God had declared to be clean!

In practicing his trade, the tanner first removed the hairs from the hides by soaking them in lime or another abrasive substance and then washing them in running water, all the while scraping off dirt, impurities, and any other foreign objects. The hides were then sundried and treated with sumac pads, oak bark, pine bark, or leaves.

Having completed all this, the tanner had now produced leather, from which a great many articles in every day use were made. Scribes often used it for writing material; the military used it for shields, helmets, slings, quivers, and chariot sides; everyone used it for footwear, and many other articles of clothing. Goatskins were used in making bottles to carry water, to hold new wine, and to store milk. These goatskin bags were also frequently used as churns to make butter. The holes of the legs and the tail were sewn up and the neck opening served as the top of the bottle. You will recall that Jesus spoke of the wine bag in connection with his denunciation of the Pharisees (Mark 2:22).

The leather maker of today is perhaps more of an artisan than his ancient brother. The hides that he used are handled in different commercial ways, but the basic process is still the same, and the end product remains. And that’s not all that remains - go through any city that boasts a tannery, and if the wind is right - or wrong - you’ll find that the smell of the tannery hasn’t changed a bit through the centuries!

29. Why Was It Built?

Illustration

Michael P. Green

Traditions are often an attempt to either protect us from something that can harm us or keep us in the place where we are most likely to do well. Not all traditions are so characterized, and some are nothing more than outmoded responses to situations that no longer exist. Nevertheless, this old saying remains true: “Never tear down a fence until you find out why it was built.”

30. Chocolat

Illustration

John Woods

The film Chocolat is based on the book of the same name. The film relates the story of a small French town during Lent. Everyone is trying hard to avoid rich foods but what should open at the same time? A chocolate shop. It is agony to walk past the shop with its velvety chocolate smells. You can't help but think that the townsfolk had missed the point – especially when one of the most self-righteous characters breaks into the shop and gorges on the chocolates inside.

Lent is not about that kind of ‘self-denial.' There is very little value in simply giving up stuff! It's about giving stuff. Namely, the giving of your life to Christ. Giving up stuff for Lent, as the rest of the New Testament reminds us, does not really achieve anything.

31. The Gratitude Attitude

Illustration

Billy D. Strayhorn

Rev. John R. Ramsey tells how in one church a certain person provided him with a rose boutonniere for the lapel of his suit every Sunday. At first he really appreciated it but then it sort of became routine. Then one Sunday it became very special.

As he was leaving the Sunday Service a young boy walked up to him and said, "Sir, what are you going to do with your flower?" At first the preacher didn't know what the boy was talking about. When it sank in, he pointed to the rose on his lapel and asked the boy, "Do you mean this?"

The boy said, "Yes, sir. If you're just going to throw it away, I would like it."

The preacher smiled and told him he could have the flower and then casually asked what he was going to do with it. The boy, who was probably no more than 10 years old, looked up at the preacher and said, "Sir, I'm going to give it to my granny. My mother and father divorced last year. I was living with my mother, but she married again, and wanted me to live with my father. I lived with him for a while, but he said I couldn't stay, so he sent me to live with my grandmother. She is so good to me. She cooks for me and takes care of me. She has been so good to me that I wanted to give her that pretty flower for loving me."

When the little boy finished, the preacher could hardly speak. His eyes filled with tears and he knew he had been touched by God. He reached up and unpinned the rose. With the flower in his hand, he looked at the boy and said, "Son, that is the nicest thing that I've ever heard but you can't have this flower because it's not enough. If you'll look in front of the pulpit, you'll see a big bouquet of flowers. Different families buy them for the Church each week. Please take those flowers to your granny because she deserves the very best."

Then the boy made one last statement which Rev. Ramsey said he will always treasure. The boy said, "What a wonderful day! I asked for one flower but got a beautiful bunch of flowers."

That's the thankful spirit. That's the gratitude attitude. And it's that attitude that should guide our giving and our lives. Like that boy's granny, God has blessed us so much. God has been so good to us that giving shouldn't even be a question. It should just flow from us naturally.

32. Sterile or Defiled

Illustration

J. D. Pentecost

A surgeon who selects a scalpel in the operating room rejects a scalpel with a minute spot of defilement on it as readily as one that was severely defiled, because even the smallest spot means the scalpel is defiled and cannot be used in surgery. The degree of defilement is inconsequential. The fact of defilement is what matters to the surgeon. A thing is sterile or defiled, clean or unclean. A person is holy or unholy. God is not concerned with degrees, only with the absolute.

33. Illustrations for Lent Easter Old Testament Texts

Illustration

Jon L. Joyce

1. God destroys as well as preserves [Isaiah 42:14]

Luther says that God is to be both loved and feared. The same God of compassion who is eager to show love to those who turn to him is equally determined to root out and destroy evil. Isaiah is warning us not to be lulled to sleep by thinking only of the kindness of God. He who shows patience toward our waywardness will eventually cease to overlook unatoned sin and will destroy. He holds all the power of the universe in his hands to work his ends. Our eternal destiny is for him to determine. Are we tempting God by clinging to things he opposes? Remember God has said, "I will destroy." The time to repent and make peace with him is now.

2. Christ will restore sight [Isaiah 42:16]

A blind beggar walking down a street on a day in spring carried a sign saying, "It is April, and I am blind." How pitiful that he was blind at any time. But on a spring day it was even worse; he could not see the newly formed leaves on the trees, or the beautiful flowers blooming on every hand. He could not see the earth bathed in sunshine or the glow of a sunset in the western sky. But another blindness is even worse. It can come to those who have retained their physical sight. There is a saying, "None is so blind as he that will not see." When Isaiah talks of the blind he includes everyone who does not have spiritual insight. Children laugh at the phrase, "I see, said the blind man." Yet it is true that the physically blind can see many things which the person with sight overlooks. So God promises to help us in our spiritual blindness. He will show us the path of righteousness, reveal opportunities to serve our fellow man, to improve ourselves, and to see the Christ who is hidden from those who do not believe in Him.

3. Idolators shall be ashamed [Isaiah 42:17]

Idol worship seems like something out of the long past. It brings to mind visions of ignorant people in an earlier age bowing down before a statue which to them is their god. So this verse does not seem to apply to the one who reads it today. Here is where we deceive ourselves. Idolatry is a very subtle thing. It was said of Sampson that he did not know when the Lord had forsaken him, and thought he could go on in strength as he had before. So idolatry creeps upon anyone who is not alert. It is so easy to cater to oneself; to want fame and fortune so badly that we slowly let these desires come between us and God. Beware lest great shame come upon you because idols of today have subtly replaced God in your objectives and desires.

4. God will be praised for his law (Gospel) [Isaiah 42:21]

Our age is one of much disdain for God’s law. The ten commandments are regarded by many as out of date. They are as foolish in disdaining God’s rules and thinking they have outgrown them as was a certain sailor. The captain had pointed out the north star before turning over the wheel to the young seaman. He told the young man to steer constantly toward that star. The captain then took a nap and upon awakening found that the ship was not on course. When he questioned the young sailor what had gone wrong, he was told, "I have sailed past that star, show me another one." No one can sail past the ten commandments. They remain as up-to-date as the day’s news announcements. God has chosen to give honor to his eternal rules, whether they be revealed in the Ten Commandments or in Jesus Christ. The wise will realize the worth of God’s laws and strive to obey and honor them.

34. JONAH

Illustration

John H. Krahn

It is hardly possible to read the stories of the Bible without seeing yourself reflected in them. We can see ourselves in uninvolved Jonah ... when Jonah hears: "Arise, go to Nineveh," he sprints for Joppa to catch a ship heading in the opposite direction for Tarshish.

Jonah’s determination not to get involved still has a lot of appeal among today’s Christians. Family frictions, an unchurched community, billions of bellies exploding with the pain of hunger - all Ninevehs. How we wish we could climb into a boat’s hold, go to sleep, and avoid them. But God calls us to care, and caring takes time! Caring takes preparation and hard work. Caring takes giving. Caring demands involvement in a world without guarantees - a world full of problems.

There was just no escape for Jonah. God had a plan for Jonah’s life, and his going in the opposite direction of that plan made no difference to the Almighty. God raised a storm, provided the short straw, and gave Jonah lodging in a specially equipped fish. Jonah had three days to think things over in most unusual surroundings. He did a lot of praying before the fish spit him up on the beach. And even before Jonah dried out, there was the Lord calling Jonah to care enough to go to Nineveh. This time Jonah went. He still realized that it’s trouble to care but now knew it was more trouble not to care.

The call of God to us who serve him is always a call to care. People are hurting both within the church and without - people for whom God cares. Jesus came to our earth because people were suffering from the consequences of their sins. There is joy in following Jesus, but there is also suffering, for evil does not stand idly by when under attack. To follow Christ means to be involved with people - their needs and their hurts.

Caring for one another takes time, our time; it takes energy, our energy; it takes giving, our giving. That God in Christ cared for us is known. Even Jonah knew that God cared for him. But do we appreciate it? And if so, how much? And if much, then how will we respond to God’s caring?

Every day a boat embarks for Nineveh; Jonah missed it the first time around - will you be on it?

35. How to Be a Pilgrim

Illustration

Alex Gondola

The Pilgrims had the courage to act on their commitments, no matter what. Do we?

Sociologist Robert Bellah, author of Habits of the Heart, is impressed by the power of religion. He once said, "We should not underestimate the significance of the small group of people who have a new vision of a just and gentle world. The quality of a culture may be changed when two percent of its people have a new vision (and act on it)."

Christians make up far more than two percent of most town, far more than two percent of Americans. So, why don't we have a greater effect: on issues of the environment, on justice for the needy, on the quality of life in our own city? Could it be we need more courage to act on our commitments? To be a Pilgrim means to stand up for what you believe, no matter what.

To be a Pilgrim also means sharing what you have, and turning thanks into giving. The Pilgrim colonists willingly shared all they had. During their first three years, all property was held in common. At one point, they were down to five kernels of corn per day for food. Still, they divided the corn kernels up equally. And, the original group of fifty that survived the first winter shared their limited food with the sixty newcomers who arrived in the spring.

One of their finest moments came in 1623, at the first real Thanksgiving. The small colony hosted over ninety Native American braves for three days. There was eating and drinking, wrestling, footraces, and gun and arrow-shooting competitions. It was the Pilgrims' way of saying "Thank you" to God, and to the Native Americans who had helped them survive. To be a Pilgrim means sharing and turning thanks into giving. How thankful and giving are we?

36. Little By Little Love

Illustration

Staff

Fred Craddock says that we have a glorified version of consecration. The problem is it's a lot more practical than we'd liek to think. He spoke of it this way:

"To give my life for Christ appears glorious," he said. "To pour myself out for others. . . to pay the ultimate price of martyrdom I'll do it. I'm ready, Lord, to go out in a blaze of glory. "We think giving our all to the Lord is like taking $l,000 bill and laying it on the table 'Here's my life, Lord. I'm giving it all.' But the reality for most of us is that he sends us to the bank and has us cash in the $l,000 for quarters. We go through life putting out 25 cents here and 50 cents there. Listen to the neighbor kid's troubles instead of saying, 'Get lost.' Go to a committee meeting. Give a cup of water to a shaky old man in a nursing home. Usually giving our life to Christ isn't glorious. It's done in all those little acts of love, 25 cents at at time. It would be easy to go out in a flash of glory; it's harder to live the Christian life little by little over the long haul."

37. How Much to Give?

Illustration

Editor James S. Hewett

"Go give to the needy sweet charity's bread.
For giving is living," the angel said.
"And must I be giving again and again?"
My peevish, petulant answer ran.
"Oh, no," said the angel, piercing me through,
"just give till the Master stops giving to you."

38. The Buddy System

Illustration

Tim Hansel

In Ernest Gordon's true account of life in a World War II Japanese prison camp, Through the Valley of the Kwai, there is a story that never fails to move me. It is about a man who through giving it all away literally transformed a whole camp of soldiers. The man's name was Angus McGillivray. Angus was a Scottish prisoner in one of the camps filled with Americans, Australians, and Britons who had helped build the infamous Bridge over the River Kwai. The camp had become an ugly situation. A dog-eat-dog mentality had set in. Allies would literally steal from each other and cheat each other; men would sleep on their packs and yet have them stolen from under their heads. Survival was everything. The law of the jungle prevailed...until the news of Angus McGillivray's death spread throughout the camp. Rumors spread in the wake of his death. No one could believe big Angus had succumbed. He was strong, one of those whom they had expected to be the last to die. Actually, it wasn't the fact of his death that shocked the men, but the reason he died. Finally they pieced together the true story.

The Argylls (Scottish soldiers) took their buddy system very seriously. Their buddy was called their "mucker," and these Argylls believed that is was literally up to each of them to make sure their "mucker" survived. Angus's mucker, though, was dying, and everyone had given up on him, everyone, of course, but Angus. He had made up his mind that his friend would not die. Someone had stolen his mucker's blanket. So Angus gave him his own, telling his mucker that he had "just come across an extra one." Likewise, every mealtime, Angus would get his rations and take them to his friend, stand over him and force him to eat them, again stating that he was able to get "extra food." Angus was going to do anything and everything to see that his buddy got what he needed to recover.

But as Angus's mucker began to recover, Angus collapsed, slumped over, and died. The doctors discovered that he had died of starvation complicated by exhaustion. He had been giving his own food and shelter. He had given everything even his life. The ramifications of his acts of love and unselfishness had a startling impact on the compound.

As word circulated of the reason for Angus McGillivray's death, the feel of the camp began to change. Suddenly, men began to focus on their mates, their friends, and humanity of living beyond survival, of giving oneself away. They began to pool their talents one was a violin maker, another an orchestra leader, another a cabinet maker, another a professor. Soon the camp had an orchestra full of homemade instruments and a church called the "Church Without Walls" that was so powerful, so compelling, that even the Japanese guards attended. The men began a university, a hospital, and a library system. The place was transformed; an all but smothered love revived, all because one man named Angus gave all he had for his friend. For many of those men this turnaround meant survival. What happened is an awesome illustration of the potential unleashed when one person actually gives it all away.

39. The Great Decision

Illustration

Editor James S. Hewett

A little boy was told by his doctor that he could save his sister's life by giving her some blood. The six-year-old girl was near death, a victim of disease from which the boy had made a marvelous recovery two years earlier. Her only chance for restoration was a blood transfusion from someone who had previously conquered the illness. Since the two children had the same rare blood type, the boy was the ideal donor.

"Johnny, would you like to give your blood for Mary?" the doctor asked.

The boy hesitated. His lower lip started to tremble. Then he smiled, and said, "Sure, Doc. I'll give my blood for my sister."

Soon the two children were wheeled into the operating room—Mary, pale and thin; Johnny, robust and the picture of health. Neither spoke, but when their eyes met, Johnny grinned.

As his blood siphoned into Mary's veins, one could almost see new life come into her tired body. The ordeal was almost over when Johnny's brave little voice broke the silence, "Say Doc, when do I die?"

It was only then that the doctor realized what the moment of hesitation, the trembling of the lip, had meant earlier. Little Johnny actually thought that in giving his blood to his sister he was giving up his life! And in that brief moment, he had made his great decision!

40. Taking Care of the Crowd

Illustration

Johnny Dean

Too often, we think that giving our lives to God is like taking a $1,000 bill and laying it on the altar, saying, "Here's my life, Lord. I'm giving it all to you." But the truth of the matter is that God sends us to the bank and tells us to cash that $1,000 bill in for quarters. And then we go through life giving away twenty-five cents here, fifty cents there, and so on. Instead of watching a ball game, we spend some time visiting a lonely person in a nursing home who has no family. Instead of sipping coffee and reading the newspaper, we get dressed and go to teach Sunday school. Instead of playing games on the computer, we listen to a friend tell us about her problems, even though we're tired and have problems of our own to deal with.

These are the moments in which the grace of God can work through us to help another human being, to feed the hunger of the heart and spirit. They may not be spectacular miracles, but these are the things we can do to bring meaning and significance to our lives.

41. Sacrifice: What It Is Worth

Illustration

Leonard Mann

The process of our living involves a lot of trade-off and barter. We are forever giving up some things in order that we might have others; we are perpetually sacrificing this so we may have that. We do this in our marriages; we do this in our occupational choices; we do this in the matter of having children; we do it at almost every juncture of the journey we make. In most of our choices we are actually giving up certain freedoms that we may have for certain others. Whatever scenic road we take, we take it at the price of denying ourselves the scenery along the other roads we might have taken.

We like to believe that what we are getting is worth the sacrifice we are making. We want to think we are giving up a thing of less value to get something of greater worth, that what we get is worth the price we pay.

Some of us are chronically preoccupied with the negligible - and often with disastrous consequences. They say that on one occasion baseball player Babe Ruth, when running to catch a fly ball, stopped to scoop up his hat when it blew off, and the result was a three-base hit for the opposing team. Lest it spill, a motorist grabbed for a thirty-cent bottle of soft drink on the dash of his car, and wrecked his twenty thousand dollar automobile. Sometimes in the crucial issues of our living we do equally stupid and disastrous things. Let us beware lest we are consumed by the insignificant, lest we use ourselves up doing what isn't worth the cost. Let us be sure that what we go for is worth the going.

42. 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

43. A Shroud Unto Life

Illustration

Richard A. Jensen

Who will ever forget those first pictures? There were pictures of starving men and starving women and starving children. These pictures stunned the world when they first hit our television screens. Pictures of Ethiopia. Pictures of an incredible famine. Millions of lives were at risk. And the world hardly knew about it until we saw the pictures. It was the pictures of the starving children that probably carried the most power. Babies sucking desperately at mother's empty breast, sucking for their life. Large brown eyes filled with tears and flies and fear. Distended stomachs. Bodies unimaginably lean. Innocent young lives were being snuffed out. The world shook its head in disbelief. The pictures, of course, motivated the world to action. Relief agencies from all over the world began to pour into Ethiopia. Christian organizations from our country also rushed to the scene of the disaster. Kathleen O'Meara was sent to Ethiopia on behalf of her church. Kathleen looked forward to the challenge. She had offered her life to her church for just such an occasion and now she would have a chance for service to humankind that would call forth her best gifts of serving.

When Ms. O'Meara arrived in Ethiopia, however, she was nearly overwhelmed by the devastating power of the famine. She was assigned to work in a feeding station in the northern part of Ethiopia. She went north with a convoy of trucks bearing sack upon sack upon sack of food. After two days of arduous travel the caravan finally arrived at its destination. Kathleen had seen many people along the roadside on the way north begging for food. At the feeding station, however, starving 57 people were just about all she saw. It seemed that for as far as her eye could see she saw nothing but starving, dying people. There were faint sounds from the youngest children. There were wails of despair from the lips of many of the women. There was an utter look of resignation and defeat in the eyes of men whose bodies were long and gaunt. Now there was work to be done. Kathleen was assigned to help distribute the many sacks of food that had been brought by the convoy. Sacks! Night and day that's all she would think of; all she could do. She saw those sacks in her troubled sleep each night. Sacks of food. Sacks that could bring life. Sacks were her mission and her hope. For Kathleen it was a daily round with the life-giving sacks of food. She came to see those sacks in her mind as a kind of symbol of hope in the midst of the devastation.

And then one day her eyes caught sight of an event that shattered her vision of the sacks as life-giving agents. That day she saw several hundred dead Ethiopians being carried to their graves in a funeral shroud. To her dismay the empty food sacks had now been filled with dead bodies. Sacks of life had become shrouds of death. The bitter irony of it all was almost too much for Ms. O'Meara. Sacks of life had become shrouds of death. She pondered deeply on this awful turn of events. "What the world needs," she mused to herself, "is for someone wrapped in the shrouds of death to bring new life and hope to the world." Sacks of life had become shrouds of death. What if a shroud of death became a garment of life? Would anyone believe such a story? Or would the world pass it off as just an idle tale?"

44. Parable of the Garden Hose

Illustration

Staff

"I'm selling garden hose," said the little boy. "It's ten cents a foot."

"Wonderful," said the neighbor, "I'll take thirty feet."

"Alright," said the little boy, who began to measure the amount of hose with his own feet.

"Just a minute, son," said the neighbor. "You need a ruler or a tape measure."

"No," said the boy, "I use my own feet to measure with. I make more money that way."

There are many men in business who find ways to give 9 1/2 pounds of potatoes in a 10 pound bag or get an extra bag of strawberries out of a crate by repacking them. The steel industry and others also have their ways. The automotive business with its extra charge for accessories all scheme to make things look different than the original measurement.

Many church goers also report their giving in relationship to income tax by a different standard than that which appears in the reports of church treasurers. We cheat ourselves out of the Kingdom of Heaven by dishonest measurements.

It was good that the neighbor pointed out the boy's mistaken way of measuring; but he also was buying the hose at a bargain price without inquiring where the hose came from.

Happy living depends upon a sound standard and generous giving in substance, in service, in friendship and in loving.

45. The Widows-On-Fixed-Income Infection

Illustration

Will Willimon

I am reminded of the report of an associate pastor of a large church that hired a church fund-raiser to direct its ambitious financial campaign. The fund-raiser proposed his strategy at the first planning session. He wanted the members to visit every home .He was met with immediate resistance. One cynic at the stewardship meeting cited that this church had a high percentage of retired people on fixed incomes. They could not be expected to pledge, the cynic argued.

The fund-raiser asked for permission to see in confidence the list of major givers. At the next meeting he told the stewardship work area that he had completed an analysis of the church's giving patterns. "Please note that the majority of your top 50 contributors are ‘widows on fixed incomes.' Please note that, according to my calculations, those ‘widows on fixed incomes' pay about 60 percent of this congregation's annual budget. I'd say if you want to improve the giving in this congregation, you need to talk to those women first, find out why they give, then try to infect the rest of the congregation with the faith of these ‘widows on fixed incomes.'"

46. Increasing Our Standard of Giving - Sermon Starter

Illustration

Brett Blair

Before John Wesley became the founder of the Methodist Church he was a teacher at Oxford University back in the 1700's. When he began his career he was paid 30 pounds per year - in those days a lot of money. His living expenses were 28 pounds - so he gave 2 pounds away.

The next year his income doubled - but he still managed to live on 28 pounds - so he gave away 32 pounds. The third year he earned 90 pounds - lived on 28 - and gave away 62. The fourth year he earned 120 pounds - lived on 28 - and gave away 92. One year his income was a little over 1,400 pounds - he lived on 30 and gave away nearly all of the 1,400 pounds.

Wesley felt that with increasing income, what should rise is not the Christian's standard of living but the standard of giving. Increasing our standard of giving. What a great Christian man and what a great lesson he taught us. It is the same lesson found in the parable for today. Let's take a look. The Pharisees are standing off to the side watching Jesus as was their custom. Jesus' disciples are listening intently as he tells his story. Probably on this occasion there were more than just the 12. A large number of followers are gathered around. He tells them about a steward who handled all the business affairs of a wealthy man. But the steward has squandered his master's money; he was reckless and wasteful. Notice that this story follows another story about a reckless young man who squandered his father's wealth, the prodigal son. But in this story the reckless young man does not come to his senses in time and he is fired from his job.

Then he does something so shrewd and conniving. As he is cleaning out his desk and clearing out his things he calls in his master's debtors, those who had outstanding accounts, and cut those debts in half. You owe 800 gallons of olive oil? Write me check for 400 and we will call it even. You owe a thousand bushels of wheat? Write me a check for 800 and we'll call it even. He forgives the debts that are not his to forgive, and he gains friends in the process. As a result his master commends him.

So what is Jesus' point? Well, there's not just one point there are a few. Let's take a look.

First, He Explains the Wise Use of Worldly Wealth.
Second, Trustworthiness Is Measured by Character.
Third, Our Service Must Be Singular.

47. Negotiate the Corners

Illustration

Dr. M. Scott Peck

I spent much of my ninth summer on a bicycle. About a mile from our house the road went down a steep hill and turned sharply at the bottom. Coasting down the hill one morning, I felt my gathering speed to be ecstatic. To give up this ecstasy by applying brakes seemed an absurd self-punishment. So I resolved to simultaneously retain my speed and negotiate the corner. My ecstasy ended seconds later when I was propelled a dozen feet off the road into the woods. I was badly scratched and bleeding, and the front wheel of my new bike was twisted beyond use from its impact against a tree. I had been unwilling to suffer the pain of giving up my ecstatic speed in the interest of maintaining my balance around the corner. I learned, however, that the loss of balance is ultimately more painful than the giving up required to maintain balance. It is a lesson I have continually had to relearn. As must everyone, for as we negotiate the curves and corners of our lives, we must continually give up parts of ourselves.

48. What Can You Bear?

Illustration

Charles Ryrie

What is fruit? Actually the question ought to be phrased in the plural: What are fruits which a Christian can bear? The N.T. gives several answers to the question.

ONE, a developing Christian character is fruit. If the goal of the Christian life may be stated as Christlikeness, then surely every trait developed in us that reflects His character must be fruit that is very pleasing to Him. Paul describes the fruit of the Spirit in nine terms in Galatians 5:22-23, and Peter urges the development of seven accompaniments to faith in order that we might be fruitful (2 Peter 1:5-8). Two of these terms are common to both lists: love and self-control. The others are joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, virtue, knowledge, endurance, piety, and brotherly love. To show these character traits is to bear fruit in one's life.

TWO, right character will result in right conduct, and as we live a life of good works we produce fruit (Colossians 1:10). This goes hand in hand with increasing in the knowledge of God, for as we learn what pleases Him, our fruitful works become more and more conformed to that knowledge. When Paul expressed how torn he was between the two possibilities of either dying and being with Christ or living on in this life, he said that living on would mean fruitful labor or work (Philippians 1:22). This phrase could mean that (1) his work itself was fruit, or (2) fruit would result from his work. In either case, his life and work were fruit. So may ours be.

THREE, those who come to Christ through our witness are fruit. Paul longed to go to Rome to have some fruit from his ministry there (Romans 1:13), and he characterized the conversion of the household of Stephanas as the first fruits of Achaia (I Corinthians 16:15).

FOUR, we may also bear fruit with our lips by giving praise to God and thankfully confessing His name (Hebrews 13:15). In other words, our lips bear fruit when we offer thankful acknowledgement to the name of God. And this is something we should do continually.

FIVE, we bear fruit when we give money. Paul designated the collection of money for the poorer saints in Jerusalem as fruit (Romans 15:28). Too, when he thanked the Philippians for their financial support of his ministry, he said that their act of giving brought fruit to their account (Philippians 4:17, KJV).

49. An Angel Came to Joseph

Illustration

Samuel G. Candler

We too often forget about poor Joseph. Every year, we tend to focus on the story of Mary. But this year, it's Joseph.

Now, if the angel can appear to Mary, and then also appear to Joseph, there's a lesson in that. That means that the angel can appear to you and me, too. In the Bible, the annunciation does not occur only once, but twice-not just to a woman, but also to a man.

The Bible, then, carries an implicit message that God does appear over and over again, to various sorts of folks. Matthew and Luke both have it right, but they are different stories. God continues to come into the world, but we have to trust other sources!

What are you giving for Christmas this year? I do not mean what are you getting. We all want something wonderful, I am sure. But what are you giving for Christmas?

The greatest gift you can give this year is to believe in someone's dreams. The greatest gift you can give is to have faith in someone else; believe in their dreams. Believe in the dreams of the person you love. Believe in the dream of your husband. Believe in the dream of your wife. Believe in the dreams of your children. Believe in the dream of your hero, your leader, your friend. Believe in their dreams!

50. The Church Christ Loved

Illustration

I want to ask you this morning to look in two directions. First, look toward Calvary. What do you see? Here at this cross-crowned mountain Christ is suffering, dying, giving himself. Fix this picture in your mind.

Now turn in another direction: look around you, look about you here in this place now. What do you see? Here are your fellow-followers of Christ, some of them anyway - your fellow-disciples in our time, your fellow-pilgrims on the Christian way - here is the church, the church of our Lord Jesus Christ, part of it anyway. And fix this picture in your mind.

There is a profound kinship between what we see when we look at Calvary and what we see when we look about amongst us here. We here are the reason he did what he did there. We have this identity with one another and with him because he loved the church, loving her even before she was born, and by his death giving her birth.

Self-identification is always important; it is important that we know who we are. And who are we, the people assembled in this place on this day? We are the church - this is who we are. We are the church Christ loved and for whom he gave himself. "Merchants, bakers, or candlestick makers," let us try today to see ourselves as the church Christ loved.

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