Sermon and Worship Resources

Mark 13:32-37 · The Day and Hour Unknown

32 "No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father. 33 Be on guard! Be alert ! You do not know when that time will come. 34 It's like a man going away: He leaves his house and puts his servants in charge, each with his assigned task, and tells the one at the door to keep watch.

35 "Therefore keep watch because you do not know when the owner of the house will come back--whether in the evening, or at midnight, or when the rooster crows, or at dawn. 36 If he comes suddenly, do not let him find you sleeping. 37 What I say to you, I say to everyone: 'Watch!' "

How to Know What to Know

Mark 13:24-37

Sermon
by Robert J. Elder

The television interviewer, having taken a full ninety seconds to plumb the depths of some complicated issue like abortion or the Supreme Court nominating process with two people representing opposing viewpoints, turns to one and says, "We're just about out of time. George, in the fifteen seconds we have left, just what is the future of Western civilization as you see it?"

"We're just about out of time." If we think of it as more than a code phrase from television, meaning a commercial is coming soon, it sounds just a little ominous, doesn't it? How does being near the end change things? How much time do we get, exactly? Is there any chance that — like the television interviewer — we will know when our time has just about expired, or will it sneak up on us, surprising us from behind, like a "thief in the night"? When we hear people talking about the "end of the world," what do they mean? Is the world's end the same as its conclusion, its finish? Or is the world's end more analogous to the old catechism which asks, "What is the chief end of man?" suggesting that the end is the goal, the purpose of time, not just its termination?

In Mark's gospel, Jesus questions the assumption that people can know anything about the timing of the world's finish. He declared that even he didn't know: "... about that day or hour no one knows," he said, "neither the angels in heaven, nor the Son, but only the Father" (v. 32). I have to wonder about those Left Behind authors who are forever predicting some cataclysmic termination of the world with all the assurance of a meteorologist forecasting dry weather for the Sahara. How do they know? If they claim scripture as their authority, why have they overlooked this passage? Jesus says even he won't know the day or hour.

While Jesus doubted those who answer questions about end times saying, "Here!" he seems to confirm those who say, "Near!" declaring flatly, "This generation will not pass away until all these things have taken place" (v. 30).

What is he saying? It has been many generations since Jesus' time. Anyone who has waited at the station for 2,000 years for a train that has not yet arrived may be reasonably certain that it is not coming, at least not in the way we had imagined. There must be more to this truth about the nearness of the kingdom of God — the coming of the Son of Man. What is the end of time exactly? Why is he telling the church this?

I am convinced that these are not intended to be passages of imminent threat or terror — that many would make them out to be — but rather words of hope and invitation.

Like the widow with only two remaining pennies that she gave away, Jesus spoke to people who realized that reliance on themselves and their own tiny resources for their own salvation was useless. They knew their utter dependence on some other word to save them, some word beyond the words they could fashion for themselves. Like them, as long as we cling to the myth of our own self-sufficiency, we are doomed to misunderstand Jesus' words.

This word from the Bible affirms a world very different from our own world, a world in which God is in command, despite all appearances to the contrary. It is a world in which the "end," the goal of God's creation, will become apparent in God's own time. This is a word that speaks to us and says the kingdom is near in spite of the powerlessness, the disillusionment we may feel with our governing authorities, with the process for such things as nominations to the Supreme Court, or with the ascendancy of world powers at odds with our own. Even in spite of our anxieties closer to home, when a sudden blizzard or hurricane cancels our travel plans, when we stand by helplessly as our child drives into the distance on their own behind the wheel for the first time, when the oncology report arrives and informs us we have cancer, God is still Lord of the universe, still God of his own creation, and still near to his people.

Jesus declares just when things seem lost, that is especially when we may know that God is truly near to us. The kingdom of God is at hand. It is near. This is not a threat, but a promise; not an added cause for anxiety, but as an assurance that the outcome of all we do is not ultimately up to us.

Think again on the phrase, "We're out of time." Looking at it quantitatively, we think of time as a commodity. We have a certain amount of it. Some is gone, some remains. We keep careful track of the amount gone by, we record our birth dates and celebrate them every year with less enthusiasm. The amount remaining to us is a mystery, and apparently was just as much of a mystery to Jesus as it is to us. But look at the sentence qualitatively. "We're out of time." We are beyond time, we are living a reality of the kingdom of God which is not earthbound, not beholden to the stopwatch, not measured by the tick of the clock or the dating of half-lives of isotopes, but by the standards of eternity.

The Greeks had two good words for time. One was chronos, as in chronological, and it referred to measured time, the counting up of one day, one year after another. The other word, though, was kairos, and it referred to those points in time which are decisive, bursting with possibility. The end of chronos, or chronological clock-ticking time, is of little concern to the biblical writers who cared not so much how the world began or will wind up as why.

What meaning is there in time other than its amount? Marking its passage chronologically will never tell us. We must look for the meaning of time in its kairos, in its decisiveness and our response to opportunities to decide. Paul said, "at the right time Christ died for the ungodly ..." (Romans 5:6). He didn't mean that particular hour in that particular day in that particular year. He meant that God's mysterious plan for who we are and what we may be had moved to the decisive point when "word made flesh" also made sense.

Because of the ministry of Christ, we are spiritual people, out of time, living over and above and beyond clock-bound time, and as such, we are near the kingdom of God, eternal time. Near, but not here, because we live in two worlds at once. We're not there, yet. We are not now fully in the kingdom of heaven. We have far to go. But we know it is real, as real as the world we inhabit every single day of our lives. We know all too well the world of deadlines, of schedules, and time frames. But knowing Christ, we know that this is not the only time in which we are at home. We are also at home beyond time, in kingdom time, in the eternity for which Christ fits us. Amen.

CSS Publishing Company, Inc., Sermons for Sundays in Advent, Christmas, and Epiphany: Worth the Wait, by Robert J. Elder

Overview and Insights · The Olivet Discourse (13:1–37)

Overview: As Jesus and the disciples are leaving the temple, one of them comments on the massive stones and magnificent buildings. Jesus shocks them by announcing that “not one stone here will be left on another; every one will be thrown down” (13:2). Later, on the Mount of Olives, he explains more about when the temple would be destroyed. Jesus connects two important events: (1) the destruction of Jerusalem and its temple by the Romans in AD 70, and (2) his return at the end of the age. Some of what Jesus says is fulfilled in the first century (near future) and some is fulfilled at the end of the age (far future). Jesus warns the disciples to expect false messiahs, wars and rumors of wars, earthquakes and famines, persecutions, and betrayals (13:5–12), but those who endure to the end will…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Mark 13:32-37 · The Day and Hour Unknown

Commentary · The Day and Hour Unknown

The Olivet Discourse concludes in 13:32–37, on the subject of the distant future. “About that day or hour no one knows,” says Jesus (13:32). “That day” reintroduces the theme of the second coming of verses 14–27. Remarkably, in this, the only passage in the Gospel of Mark where Jesus explicitly calls himself “the Son [of God],” he confesses what he does not know and cannot do! The Son relinquishes all claims concerning the future to the Father’s plan. In the great mysteries of life, humans want signs; Jesus, however, wants only the Father. Given such mysteries, Jesus’s concluding word—five times in verses 33–37—is “Be on guard,” “Be alert,” “Keep watch.” When and how the end will come cannot be known, only that it will come—suddenly! Given that reality, the only sensible way to live, like a householder awaiting the uncertain time of the owner’s return (13:34), is in constant readiness. “Watch!”

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

Big Idea: The timing of the return of Christ is unknown, so God’s people must remain alert, constantly vigilant for his coming. Believers must do this by remaining faithful and conducting themselves as befits their status as God’s people.

Understanding the Text

Jesus now turns from the events of the eschaton to the necessity of vigilance and readiness on the part of his followers. He has moved from the destruction of Jerusalem to the final days of human history in verses 1–27, and this passage sums up these two sides. The extended metaphor on the fig tree in verses 28–31 centers on the destruction of Jerusalem (yet includes the second coming [see below]), and the sayings in verses 32–37 relate to the return of Christ.

Interpretive Insights

13:28 lesson from the fig tree: As soon as its twigs get tender and its leaves come out . . . summer is near. As William Lane points out, the Mount of Olives had fig trees as well as olive trees, so this is a natural metaphor.1There were two types of fruit: an “early (green) fig” in March/April and the fully ripe fig in May (see on 11:13). Most likely Jesus refers to the early figs with the appearance of “leaves” and buds on the tree as harbingers of summer.

13:29 when you see these things happening . . . it is near. The thrust of this is highly debated. While many take this with verses 24–27 as referring to Christ’s return, others see a connection with the cursing of the fig tree in 11:12–14 and relate this to the destruction of the temple and Jerusalem.2It is also possible to translate “it is near” as “he is near” (NIV note, NRSV), a specific reference to Christ’s return. However, “it” could refer to either the parousia or the destruction. In light of the uncertainty, it is better to retain the more ambiguous “it” and see this as bridging between the two, with the destruction a proleptic anticipation of Christ’s coming in judgment (see “Additional Insights” following 13:1–13). Do “these things” refer to the material in verses 4–13 (the destruction) or in verses 24–27 (the parousia)? Let us consider the next verse in this discussion. Either way, “right at the door” stresses the imminence of the event.

13:30 this generation will certainly not pass away until all these things have happened. David Garland says that the simplest approach is to understand this as pertaining to “the woes preceding the destruction of the temple (13:5–23),” since Jesus would have been “mistaken” if he was thinking of his future coming.3 However, “all these things” must include the events of verses 24–27 on the return of Christ and the “gathering” of the elect. Darrell Bock likely is correct in applying the typological or “pattern-acts” apocalyptic structure of this discourse, noting that the destruction of the temple becomes a “pattern” for the events at the end of the age.4 This fits the similar passage in 9:1, where Jesus prophesied that those standing there would “not taste death” until they had seen “the kingdom” coming “with power.” There the transfiguration prefigured the resurrection and parousia; here the destruction of Jerusalem prefigures the final judgment at the end of the age. Thus “this generation” would be the people of Jesus’s day who would experience the judgment of AD 66–70 as a pattern for the judgment to take place after the “abomination of desolation” (13:14) at the end of history.

13:31 Heaven and earth will pass away, but my words will never pass away. This age is temporary and doomed for destruction (Ps. 102:26; Isa. 51:6; 2 Pet. 3:7, 10, 12); only God’s word is eternal (Isa. 40:6–8; Matt. 5:18; cf. Wis. 18:4; 4 Ezra 9:36–37). The emphasis on “my words” builds upon Jesus’s unity with God and refers especially to the Olivet Discourse as a whole and verse 30 in particular. The disciples cannot depend on the events of world history or the strength of the world powers. All such are doomed. Only God and his word have permanence. The shifting sands of time will “pass away,” and only God’s truths will endure forever.

13:32 about that day or hour no one knows. It is debated whether this verse concludes verses 28–31 or begins verses 33–37.5This often designates a transition verse that both concludes the preceding and introduces what follows. Such is the case here. It is generally agreed that Jesus is referring to the time of his return rather than the destruction of the temple, as is clear in the next few verses. “About that day” seems to go back to “those days” in verses 17, 19, 20, 24, centering primarily on the final days at the eschaton.6 God’s absolute knowledge of the future was a common belief (Isa. 41:22–23; 46:10; Zech. 14:7; 2 Bar. 21:8; 4 Ezra 4:51–52); as in Acts 1:7, no one can know the time “the Father has set by his own authority.” The exact date is known neither by the angels nor by the Son (continuing the “Son of God” Christology found in 1:1, 11; 3:11; 5:7; 9:7; 15:39). This ignorance on the part of the Son shows the authenticity of this saying, since, according to the criterion of embarrassment,7no one would invent such a saying. For the subordination of the Son to the Father, see also Mark 10:40; John 5:19–23. Jesus is one with the Father, but as the Son he is characterized by obedience and leaves the future in his Father’s hands. The angels are mentioned because of their place in the final Day of the Lord (Dan. 7:10; 12:1; Zech. 14:5; Matt. 13:41; Mark 8:38).

13:33 Be on guard! Be alert! In light of the uncertainty and suddenness of the time of the end, believers must at all times be alert and ready for the parousia. This is one of the major themes of the Olivet Discourse and demands constant vigilance, as seen in the repetition of “look out / be on guard” in verses 2, 5, 9, 23 and then of “watch out” in verses 34, 35, 37. The reason once more (v. 32 is reemphasized in vv. 33b, 35) is the uncertainty of the time; it will be unexpected and come “suddenly” (v. 36), so Christ’s followers must be constantly prepared.

13:34 It’s like a man going away: He leaves his house and puts his servants in charge . . . to keep watch. This short parable may be a shortened version of Matthew 24:45–51 and is similar to other parousia parables (Matt. 25:14–30; Luke 12:35–40) on the responsibilities of Jesus’s “servants” during his absence from this earth. This one pictures a first-century merchant going on a lengthy business trip of uncertain duration and leaving his “slaves” (douloi) in charge of his business while he is gone. These servants must labor with constant vigilance (the task of the porter becomes the motto for all the slaves) for the imminent return of their master. In the same way, believers must work for their master semper paratus(“always prepared”), for he will come “like a thief in the night” (1 Thess. 5:2; 2 Pet. 3:10; Rev. 16:15).

13:35 you do not know . . . whether in the evening, or at midnight, or when the rooster crows, or at dawn. Jesus seems to assume that the master (the “lord of the house”) returns at night and uses language of the four Roman watches of the night (there were four from 6 p.m. to 6 a.m., each three hours long). The emphasis is on the unexpected nature of the return, which can occur at night when the guards may be sleeping rather than watching (cf. Rev. 16:15: “Blessed is the one who stays awake”). Those so-called prophecy preachers who often predict the exact time of the Lord’s return are laboring under false pretenses, for God does not intend us to know the time that he has established for the eschaton.

13:36 If he comes suddenly, do not let him find you sleeping. This makes explicit what is implicit in the parable and its explanation in verses 34–35. Watchmen were to remain alert throughout the night, and there were severe penalties for guards caught sleeping. This in fact is exactly what happens at Gethsemane, when Jesus asks the disciples to “watch and pray” (14:34, 38), while each time they fall asleep (14:37, 40, 41). In similar fashion, every Christian is asked to remain prepared and at work for Christ at all times. His second coming will be sudden and unexpected, so the saints must always be cognizant of his imminent return.

13:37 What I say to you, I say to everyone: “Watch!” There are two aspects to this demand for watchfulness. (1) It is positive, constituting the “blessed hope” that leads every follower to pray, “Your kingdom come” (Matt. 6:10), and cry out, “Come, Lord!” (1 Cor. 16:22 [cf. Rev. 22:12, 20]). The promise of resurrection is one of joy and vindication, filling God’s people with longing. (2) There is also a somber note of responsibility, since at the parousia every believer will give account to God (1 Cor. 3:12–15; Heb. 13:17; 2 Tim. 2:15) and be judged on the basis of their faithfulness to Christ. This is the major theme here and in Matthew 24:42–25:30.

Teaching the Text

1. The imminent return of Christ demands spiritual vigilance. As stated in the previous section, God has deliberately kept the timing of Christ’s return secret so that his people will remain watchful and ready at all times. We need to understand the doctrine of imminence very carefully, for Jesus also taught there would be a lengthy period before his return (Matt. 13:24–33; 19:28–29; 21:43; 22:9–12; 23:32; 28:19; Mark 4:26–29; 13:10; 14:9), and that is a major theme here and in Matthew 24:42–25:30, for the expectation is that the master will be away some time. In light of this, the servants must be ever watchful, prepared at every moment for his return. The significance of this for Christians today is great, for too many are living worldly lives, caring little for how Christ will find them when he returns.

2. Accountability to Christ when he returns demands faithful living. Every passage in the New Testament on the second coming centers on the ethical responsibility of believers to live lives of readiness. The way they do this is through obedience to God, living at all times by his will. All the primary passages on the return of Christ contain this theme—for example, 1 Corinthians 15:58 (“stand firm . . . always give yourselves fully to the work of the Lord”); 2 Corinthians 5:9–10 (“make it our goal to please him”); 1 Thessalonians 5:8–11 (“be sober, putting on faith and love”); 2 Thessalonians 2:13–15 (“stand firm and hold fast”). Elsewhere, the imminence of the end appears at odd times, always to stress the importance of faithfulness to Christ (Rom. 13:11; 1 Cor. 7:29–31; 10:11–13; 2 Tim. 4:1; James 5:7–9; 1 Pet. 4:7–11).

3. There will be both joy and judgment for believers at the parousia. The primary teaching regarding Christ’s return is one of hope, since we live in “hope of the glory of God” (Rom. 5:2), in the certain knowledge that Christ died as our firstfruits, guaranteeing our own final resurrection (1 Cor. 15:20–21, 51–57; Phil. 3:20–21; 1 Thess. 4:13–18). It will mean that death, sorrow, and pain will be gone for all eternity (Rev. 7:15–17; 21:4). God’s people will live forever in joy and bliss in the “new heaven and new earth” (Rev. 21:1–22:5). Yet at the same time there will be a final accounting. As in both Matthew 24–25 and Mark 13, the second coming means that Christ’s servants will be answerable to him for the way they have conducted their lives (1 Cor. 3:12–15; 2 Tim. 2:15; Heb. 13:17). Christ has left his servants on earth to continue his work (as in the parable of v. 34), and when the master returns he expects to see the results of their faithful service for him. The parables in Matthew 24–25 show the judgment that awaits those who fail to maintain faithful walks (24:51; 25:10–12, 28–30).

Illustrating the Text

Be alert!

News Event: On Friday, October 3, 2008, the Transportation Security Administration (TSA) issued a press release that read, in part, “With millions of passengers passing through the checkpoints every year, the job of a TSA officer requires constant vigilance.” This press release was issued in response to an incident at Florida’s Palm Beach International Airport as a vigilant TSA officer discovered a 3.5-inch knife carefully concealed inside a 9-inch metal kubotan in a passenger’s carry-on bag. TSA officers understand that future attacks are inevitable; they just do not know when they will occur. Just one mistake on their part could lead to another terrorist disaster. Thus they must remain vigilant and alert. This provides a great picture of what Jesus was talking about in Mark 13:33. We must remain vigilant and alert, for Christ’s return could come at any time.

Being held accountable

Human Experience: Many of us, when we know we are going to the dentist in a few days, suddenly start brushing and flossing our neglected teeth and gums, hoping that we will somehow trick the dentist into thinking that we have been faithfully taking care of them. But the dentist can always spot the mouth that has been neglected. As one dentist said, “Be true to your teeth, and they’ll never be false to you.” There are many examples in life of how we are ultimately held accountable for the choices we make, but sadly, we often ignore these consequences until it is too late. One day we will all stand before God to give an account of our lives. We should live each day in light of that reality.

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

Dictionary

Direct Matches

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.

Heaven

The present abode of God and the final dwelling place of the righteous. The ancient Jews distinguished three different heavens. The first heaven was the atmospheric heavens of the clouds and where the birds fly (Gen. 1:20). The second heaven was the celestial heavens of the sun, the moon, and the stars. The third heaven was the present home of God and the angels. Paul builds on this understanding of a third heaven in 2 Cor. 12:2 4, where he describes himself as a man who “was caught up to the third heaven” or “paradise,” where he “heard inexpressible things.” This idea of multiple heavens also shows itself in how the Jews normally spoke of “heavens” in the plural (Gen. 1:1), while most other ancient cultures spoke of “heaven” in the singular.

Although God is present everywhere, God is also present in a special way in “heaven.” During Jesus’ earthly ministry, the Father is sometimes described as speaking in “a voice from heaven” (Matt. 3:17). Similarly, Jesus instructs us to address our prayers to “Our Father in heaven” (6:9). Even the specific request in the Lord’s Prayer that “your kingdom come, your will be done, on earth as it is in heaven” (6:10) reminds us that heaven is a place already under God’s full jurisdiction, where his will is presently being done completely and perfectly. Jesus also warns of the dangers of despising “one of these little ones,” because “their angels in heaven always see the face of my Father in heaven” (18:10). Jesus “came down from heaven” (John 6:51) for his earthly ministry, and after his death and resurrection, he ascended back “into heaven,” from where he “will come back in the same way you have seen him go into heaven” (Acts 1:11).

Given this strong connection between heaven and God’s presence, there is a natural connection in Scripture between heaven and the ultimate hope of believers. Believers are promised a reward in heaven (“Rejoice and be glad, because great is your reward in heaven” [Matt. 5:12]), and even now believers can “store up for [themselves] treasures in heaven” (6:20). Even in this present life, “our citizenship is in heaven” (Phil. 3:20), and our hope at death is to “depart and be with Christ, which is better by far” (1:23). Since Christ is currently in heaven, deceased believers are already present with Christ in heaven awaiting his return, when “God will bring with Jesus those who have fallen asleep in him” (1 Thess. 4:14).

Pray

In the OT there is no language or understanding comparable to modern ways of talking about prayer as conversational or dialogical. Prayer does not involve mutuality. Prayer is something that humans offer to God, and the situation is never reversed; God does not pray to humans. Understanding this preserves the proper distinction between the sovereign God and the praying subject. Therefore, prayers in the OT are reverential. Some OT prayers have extended introductions, such as that found in Neh. 1:5, that seem to pile up names for God. These should be seen as instances not of stiltedness or ostentation, but rather as setting up a kind of “buffer zone” in recognition of the distance between the Creator and the creature. In the NT, compare the same phenomenon in Eph. 1:17.

A presupposition of prayer in the OT is that God hears prayer and may indeed answer and effect the change being requested. Prayer is not primarily about changing the psychological state or the heart of the one praying, but rather about God changing the circumstances of the one praying.

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Prayer to God is now to be made in the name of Jesus (Matt. 18:19 20; John 14:13; 15:16; 16:23–26).

Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

The Holy Spirit plays a vital role in prayers. It is by him that we are able to call out, “Abba, Father” (Rom. 8:15; Gal. 4:6). The Spirit himself intercedes for us (Rom. 8:26). Our praying is to be done in the Spirit (Eph. 6:18; Jude 20; possibly 1 Cor. 14:15).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Jesus becomes the model of prayer. He prays before important decisions (Luke 6:12–13) and in connection with significant crisis points (Matt. 14:23; 26:36–44; Luke 3:21; 9:29; John 12:27). He offers prayers that are not answered (Luke 22:41–44) and prayers that are (Heb. 5:7). Even as he tells his disciples to always pray and not give up (Luke 18:1 [which is also the meaning of the sometimes overly literalized “pray without ceasing” in 1 Thess. 5:17 NRSV]), so he himself wrestles in prayer (Luke 22:41–44; Heb. 5:7). He has prayed for his disciples (John 17; Luke 22:32), and even now, in heaven, he still intercedes for us (Heb. 7:25). Indeed, our intercession before God’s throne is valid because his is (Heb. 4:14–16).

Rooster

A rooster marks the passage of time in the story of Peter’s denial of Jesus in all four Gospels (Matt. 26:34, 74 75; Mark 14:30, 72; Luke 22:34, 60, 61; John 13:38; 18:27). In the story, Jesus predicts that Peter will deny him three times before the rooster crows. The event takes place in the Sanhedrin courtyard in the presence of the high priest’s servants (the high priest was one of the people trying Jesus). In Mark 13:35 Jesus warns that the coming apocalypse will take people by surprise if they are not watching during the different times of night, including “when the rooster crows.”

Son of Man

In the OT, the phrase “son of man” usually refers to humanity in general or to a specific individual. In Ezekiel, for instance, God addresses the prophet himself as “son of man,” possibly indicating his human status compared with God or, alternatively, highlighting his unique status as God’s prophet in contrast with the rest of humanity.

One of the most crucial OT “son of man” texts is Dan. 7 because of its influence on the “Son of Man” in the Gospel tradition. The first half of the chapter records Daniel’s vision (7:1 14), while the second half contains its interpretation (7:15–27). In the vision Daniel sees “one like a son of man, coming with the clouds of heaven” (7:13). This exalted figure contrasts with the first three beasts, which are “like a lion” (7:4), “like a bear” (7:5), and “like a leopard” (7:6). The fourth beast is so gruesome that it defies comparison with any species of the animal kingdom (7:7). Many agree that the beasts likely refer to ancient world empires; however, the referent of “one like a son of man” has given rise to much debate. The figure may refer to earthly Israel, since at this figure’s vindication he is endowed with authority and glory. This is precisely what “the holy people of the Most High” receive in verse 27. In this way, the “one like a son of man” is a symbol for the persecuted, earthly saints. Alternatively, the exalted figure could be a heavenly being such as the archangel Gabriel (9:21) or Michael (10:13; 12:1). Here “one like a son of man” is the heavenly counterpart and leader of suffering Israel and fights a cosmic battle on its behalf.

In the NT the term “Son of Man” occurs mostly in the Gospels and, with the exception of John 12:34 (where the crowd quotes Jesus), is uttered exclusively by Jesus himself. Unlike in Daniel, the epithet occurs in the Gospels with the definite article, likely indicating that the Son of Man was a known figure. In first-century Judaism many Jews believed that the Son of Man would return at the end as savior and judge. The OT provides the most helpful background for understanding the Son of Man in the Gospels.

The Son of Man sayings in the Gospels fall within three categories: earthly, suffering-resurrection, and future-vindication sayings. Starting with the earthly sayings, in Mark 2:10, for example, the Son of Man has “authority on earth to forgive sins,” and in 2:28 he exercises dominion over the Sabbath. Although in Daniel the Son of Man does not receive such authority until his appearance in Yahweh’s presence at his vindication, the Son of Man in the Gospels exercises such authority during his earthly ministry. Jesus also predicts that the Son of Man will suffer, die, and be raised again. In Mark, these suffering-resurrection predictions occur three times (8:31; 9:31; 10:33–34). Echoing Dan. 7, this plight of Jesus recalls the suffering of the holy ones caused by the little horn (v. 21). If the “one like a son of man” represents the holy ones in their vindication, then it is reasonable that he does so in their suffering as well; however, the text of Daniel is silent on this point. Finally, the clearest reference to Dan. 7 occurs in the future-vindication sayings. In Mark 13:26; 14:62 the Son of Man comes with/on the clouds, which points to his vindication over the Sanhedrin, the dominant adversaries of Jesus in Mark. Matthew appears to develop even more than Mark the judicial responsibilities of the Son of Man (Matt. 13:41–43; 25:31–33). Meanwhile, in Luke the church must stay alert and be prepared for the return of the Son of Man (12:39–40; 17:22–37; 21:34–36).

Finally, the Son of Man in Revelation is in the heavenly temple functioning as both judge and caretaker of the seven churches (Rev. 1:12–20) and reaps the saints while “seated on the cloud” (14:14–16).

Watch

A chronological division of the night. The term is derived from soldiers or others guarding, or “watching,” something during specified portions of the night. In the OT, there apparently were three watches or divisions in the night. Gideon and his men struck the Midianites at the beginning of the “middle watch” (Judg. 7:19). The Roman system had four divisions or watches in the night, and the Gospels report Jesus walking on the lake during the “fourth watch” (Matt. 14:25; Mark 6:48 ESV, NASB, NKJV). The term can also be used to refer to the guard placed on duty to guard something (Neh. 4:9).

Direct Matches

Hour

The precise and consistent division of time into hours, minutes, and seconds is a feature of modern life first made possible by the widespread use of mechanical clocks in the late Middle Ages. Biblical texts reflect an earlier situation in which timekeeping was primarily a matter of celestial observation. NT references to “hours” fall into two broad categories: first, timekeeping by means of numbered hours; and second, the use of the word “hour” in the sense of “moment,” a short, indefinite period of time (e.g., Matt. 8:13; John 16:2), as the hour was the basic unit of measurable time (see Rev. 9:15).

Jesus observed that the day was divided into twelve hours (John 11:9). Jesus was crucified at the third hour (9 a.m.); it was dark from the sixth hour (noon) until the ninth hour (3 p.m.), at which point Jesus died (Matt. 27:45–46; Mark 15:25, 33; Luke 23:44; John 19:14). In one parable, a landowner hired workers at the third, sixth, ninth, and eleventh hours (Matt. 20:3–12). The book of Acts also reports events occurring at the third, sixth, and ninth hours (Acts 2:15; 3:1; 10:3, 9). Such passages suggest that actual reckoning was often less precise even than the twelve-hour scheme permitted, and that the day was more roughly divided into four parts of three hours each. The Gospel of John provides the most precise time indications, mentioning the tenth hour (4 p.m. [John 1:39]) and the seventh hour (1 p.m. [John 4:52]). One text names an “hour of dinner” (Luke 14:17; see also 22:14), and another indicates that the ninth hour (3 p.m.) was an “hour of prayer” (Acts 3:1; see also 10:30).

The night was divided into three or four “watches,” of which the NT mentions the second, third (Luke 12:38), and fourth (Matt. 14:25; Mark 6:48). The OT mentions nocturnal watches (Pss. 63:6; 90:4; 119:148; Lam. 2:19), including in military contexts (Exod. 14:24; Judg. 7:19; 1 Sam. 11:11), from which the term with the sense of standing guard is derived. The OT watches are not numbered, but are referred to as “middle” or “last.” The system of watches did not preclude the counting of hours during the night, as in Acts 23:23, which refers to the third hour of the night (9 p.m.).

In addition to the numbered hours of the day, the hour is also used to measure the passage of time, as in Acts 19:34, where a crowd riots for two hours (see also Matt. 26:40; Luke 22:59; Acts 5:7; Rev. 17:12). One text refers to a half-hour period (Rev. 8:1).

Numerous texts refer to hours of future trial (Matt. 10:19; Rev. 3:10), including an eschatological or “last hour” (e.g., Mark 13:32; 1 John 2:18). The suffering and death of Jesus is also referred to as his “hour” (e.g., Mark 14:35; 14:41; John 12:23, 27).

Porter

In older versions of the Bible, the translation for words meaning “gatekeeper” (e.g., 2 Sam. 18:26; 2 Kings 7:10–11; 1 Chron. 9:17–18; Ezra 2:42; John 10:3); also “doorkeeper” (Mark 13:34 [NIV: “the one at the door”]).

Rooster

A rooster marks the passage of time in the story of Peter’s denial of Jesus in all four Gospels (Matt. 26:34, 74–75; Mark 14:30, 72; Luke 22:34, 60, 61; John 13:38; 18:27). In the story, Jesus predicts that Peter will deny him three times before the rooster crows. The event takes place in the Sanhedrin courtyard in the presence of the high priest’s servants (the high priest was one of the people trying Jesus). In Mark 13:35 Jesus warns that the coming apocalypse will take people by surprise if they are not watching during the different times of night, including “when the rooster crows.”

Secondary Matches

The following suggestions occured because Mark 13:32-37 is mentioned in the definition.

Birds

Over 350 species of birds have been recorded in the land of modern-day Israel. The OT employs thirty-five different words for birds (both wild and domestic), but the identification of these words with known species has proved to be very difficult. Like other words for animals, terminology for birds often is employed in personal names (e.g., Jonah, Oreb, Zippor, Zipporah). There is significant evidence for fowling practices in ancient Israel, usually by means of nets and snares (Pss. 124:7; 140:5; Prov. 6:5; 7:23; Lam. 3:52; Hos. 7:12; Amos 3:5). Small birds and chickens are occasionally even depicted on Iron Age II (1000–586 BC) seals and vessels from sites such as el-Jib (Gibeon) and Tell en-Nasbeh (Mizpah).

Like other animals in the Bible, birds are depicted as agents of God. Divine agency is especially evident in instances such as the ravens feeding Elijah (1 Kings 17:4–6) and the dove bringing an olive leaf to Noah (Gen. 8:11). The Bible also employs bird-related imagery such as in descriptions of divine judgment (Prov. 30:17; Jer. 12:9). Birds may also serve as ominous signs of impending judgment (Hos. 8:1). God’s “wings” can offer both healing (Mal. 4:2 KJV, RSV) and protection (Ruth 2:12; Pss. 17:8; 36:7; 57:1; 61:4; 63:7; 91:4). The metaphor of the soul or spirit as a bird is referenced in the description of the Holy Spirit descending like a dove (Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32). The observation that birds “do not sow or reap” is employed as an image of worry-free living (Luke 12:24; cf. Job 38:41; Ps. 147:9). Jesus’ reference to “when the rooster crows” (Mark 13:35) is not strictly literal but rather refers to a watch of the night: the quarter of the night after midnight.

The prominence of sacrificial birds (especially doves and pigeons) in ritual literature indicates that they were likely raised for such purposes in ancient Israel. All birds could be eaten except those listed as unclean in Lev. 11:13–19 (twenty species) and Deut. 14:12–18 (twenty-one species). Generally speaking, birds of prey and those that feed on carrion or fish were considered unclean. Birds often served as food for the poor (Matt. 10:29–31; Luke 12:6–7). Poor people could offer birds as a substitute for expensive livestock (Lev. 5:7; 12:8; 14:21–22; cf. Luke 2:24), while the poorest of the poor were permitted to bring grain (Lev. 5:11). Finally, in one purgation ritual a live bird is used to carry away impurities (Lev. 14:52–53; cf. 16:22).

Caesar Titus

The Roman general who conquered Jerusalem in AD 70 and later reigned as emperor of the Roman Empire (r. AD 79–81). His father, Vespasian, preceded him as emperor (r. AD 69–79), while his brother Domitian succeeded him in the role (r. AD 81–96). These three rulers are commonly referred to as the Flavian dynasty, a designation deriving from their family name, “Flavius.” Titus distinguished himself relatively early in life through his military service in Germany and Britain. Roman historians tell the story of him saving the life of his father during this period. His first wife died soon after the marriage, and Titus quickly remarried, though this second marriage was also brief, ending in divorce.

Both Titus and his father were military commanders during the Roman campaign to put down the revolts in Judea, beginning in approximately AD 66. Vespasian was the supreme commander in the conflict, but when he departed for Rome in AD 69 to become emperor, Titus filled his father’s role as military leader in the region. In the spring of AD 70, Titus began an attack on Jerusalem, and within a few months his forces had taken complete control of the city, destroying the temple in the process. Aspects of this incident are reflected in the speech of Jesus known as the Olivet Discourse (Matt. 24; Mark 13; Luke 21). As emperor, Titus generally was well respected by his contemporaries for his accomplishments, and Roman historians looked upon his brief reign with favor.

God

For Christians, God is the creator of the cosmos and the redeemer of humanity. He has revealed himself in historical acts—namely, in creation, in the history of Israel, and especially in the person and work of Jesus Christ. There is only one God (Deut. 6:4); “there is no other” (Isa. 45:5). Because “God is spirit” (John 4:24), he must reveal himself through various images and metaphors.

Imagery of God

God’s character and attributes are revealed primarily through the use of imagery, the best and most understandable way to describe the mysterious nature of God. Scripture employs many images to describe God’s being and character. Some examples follow here.

God is compared to the father who shows compassion and love to his children (Ps. 103:13; Rom. 8:15). The father image is also used by the prophets to reveal God’s creatorship (Isa. 64:8). Jesus predominantly uses the language of “Father” in reference to God (Mark 8:38; 13:32; 14:36), revealing his close relationship with the Father. God is also identified as the king of Israel even before the Israelites have a human king (1 Sam. 10:19).

The Psalter exalts Yahweh as the king, acknowledging God’s sovereignty and preeminence (Pss. 5:2; 44:4; 47:6–7; 68:24; 74:12; 84:3; 95:3; 145:1). God is metaphorically identified as the shepherd who takes care of his sheep, his people, to depict his nature of provision and protection (Ps. 23:1–4). The image of the potter is also employed to describe the nature of God, who creates his creatures according to his will (Jer. 18:6; Rom. 9:20–23). In Hos. 2:4–3:5 God is identified as the long-suffering husband of the adulterous wife Israel. In the setting of war, God is depicted as the divine warrior who fights against his enemy (Exod. 15:3).

God is also referred to as advocate (Isa. 1:18), judge (Gen. 18:25), and lawgiver (Deut. 5:1–22). The image of the farmer is also frequently adopted to describe God’s nature of compassionate care, creation, providence, justice, redemption, sanctification, and more (e.g., Isa. 5:1–7; John 15:1–12). God is often referred to as the teacher (Exod. 4:15) who teaches what to do, as does the Holy Spirit in the NT (John 14:26). The Holy Spirit is identified as the counselor, the helper, the witness, and the guide (John 14:16, 26; 15:26). God is often metaphorically compared to various things in nature, such as rock (Ps. 18:2, 31, 46), light (Ps. 27:1), fire (Deut. 4:24; 9:3), lion (Hos. 11:10), and eagle (Deut. 32:11–12). In particular, the Davidic psalms employ many images in nature—rock, fortress, shield, horn, and stronghold (e.g., Ps. 18:2)—to describe God’s perfect protection.

Last, anthropomorphism often is employed to describe God’s activities. Numerous parts of the human body are used to speak of God: face (Num. 6:25–26), eyes (2 Chron. 16:9), mouth (Deut. 8:3), ears (Neh. 1:6), nostrils (Exod. 15:8), hands (Ezra 7:9), arms (Deut. 33:27), fingers (Ps. 8:3), voice (Exod. 15:26), shoulders (Deut. 33:12), feet (Ps. 18:9), and back (Exod. 33:21–22).

Names and Attributes of God

The OT refers to God by many names. One of the general terms used for God, ’el (which probably means “ultimate supremacy”), often appears in a compound form with a qualifying word, as in ’el ’elyon (“God Most High”), ’el shadday (“God Almighty”), and ’el ro’i (“the God who sees me” or “God of my seeing”). These descriptive names reveal important attributes of God and usually were derived from the personal experiences of the people of God in real-life settings; thus, they do not describe an abstract concept of God.

The most prominent personal name of God is yahweh (YHWH), which is translated as “the Lord” in most English Bibles. At the burning bush in the wilderness of Horeb, God first revealed to Moses his personal name in sentence form: “I am who I am” (Exod. 3:13–15). Though debated, the divine name “YHWH” seems to originate from an abbreviated form of this sentence. Yahweh, who was with Moses and his people at the time of exodus, is the God who was with Abraham, Isaac, and Jacob. According to Jesus’ testimony, “the God of Abraham, the God of Isaac, and the God of Jacob” is identified as the God “of the living” (Matt. 22:32). Hence, the name “Yahweh” is closely tied to God’s self-revelation as the God of presence and life. (See also Names of God.)

Many of God’s attributes are summarized in Exod. 34:6–7: “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.” Below are further explanations of some of the representative attributes of God.

Holiness. The moral excellence of God is the attribute that underlies all other attributes. Thus, all God’s attributes can be modified by the adjective holy: holy love, holy justice, holy mercy, holy righteousness, holy compassion, holy wisdom, and so forth. God is the only supremely holy one (1 Sam. 2:2; Rev. 15:4). God’s name is also holy; those who profane God’s name are condemned as guilty (Exod. 20:7; Lev. 22:32). God is depicted as the one who has concern for his holy name, which the Israelites profaned among the nations; God actively seeks to restore the holiness of his defiled name (Ezek. 36:21–23). God’s holiness is revealed by his righteous action (Isa. 5:16). Not only is God holy, but also he expects his people to be holy (Lev. 11:45; 19:2). All the sacrificial codes of Leviticus represent the moral requirements of holiness for the worshipers. Because of God’s character of holiness, he cannot tolerate sin in the lives of people, and he brings judgment to those who do not repent (Hab. 1:13).

Love and justice. Because “God is love,” no one reaches the true knowledge of God without having love (1 John 4:8). Images of the father and the faithful husband are frequently employed to portray God’s love (Deut. 1:31; Jer. 31:32; Hos. 2:14–20; 11:1–4). God’s love was supremely demonstrated by the giving of his only Son Jesus Christ for his people (John 3:16; Rom. 5:7–8; 1 John 4:9–10). God expects his people to follow the model of Christ’s sacrificial love (1 John 3:16).

God’s justice is the foundation of his moral law and his ways (Deut. 32:4; Job 34:12; Ps. 9:16; Rev. 15:3). It is also seen in his will (Ps. 99:4). God loves justice and acts with justice (Ps. 33:5). God’s justice is demonstrated in judging people according to their deeds—punishing wickedness and rewarding righteousness (Ezek. 18:20; Ps. 58:11; Rev. 20:12–13). God establishes justice by upholding the cause of the oppressed (Ps. 103:6) and by vindicating those afflicted (1 Sam. 25:39). God is completely impartial in implementing justice (Job 34:18–19). As with holiness, God requires his people to reflect his justice (Prov. 21:3).

God keeps a perfect balance between the attributes of love and justice. God’s love never infringes upon his justice, and vice versa. The cross of Jesus Christ perfectly shows these two attributes in one act. Because of his love, God gave his only Son for his people; because of his justice, God punished his Son for the sake of their sins. The good news is that God’s justice was satisfied by the work of Jesus Christ (Rom. 3:25–26).

Righteousness and mercy. God’s righteousness shows his unique moral perfection. God’s nature, actions, and laws display his character of righteousness (Pss. 19:8–9; 119:137; Dan. 9:14). “Righteousness and justice” are the foundation of God’s throne (Ps. 89:14). God’s righteousness was especially demonstrated in the work of Jesus Christ (Rom. 3:21–22). God’s righteousness will ultimately be revealed in his final judgment (Rev. 19:2; 20–22; cf. Ps. 7:11).

The English word “mercy” renders various words in the original languages: in Hebrew, khesed, khanan, rakham; in Greek, charis, eleos, oiktirmos, splanchnon. English Bibles translate these variously as “mercy,” “compassion,” “grace,” “kindness,” or “love.” The word “mercy” is chosen here as a representative concept (cf. Ps. 86:15). God’s mercy is most clearly seen in his act of forgiving sinners. In the Psalter, “Have mercy on me” is the most common form of expression when the psalmist entreats God’s forgiveness (Pss. 41:4, 10; 51:1). God’s mercy is shown abundantly to his chosen people (Eph. 2:4–8). Because of his mercy, their sins are forgiven (Mic. 7:18), their punishments are withheld (Ezra 9:13), and even sinners’ prayers are heard (Ps. 51:1; Luke 18:13–14). God is “the Father of mercies” (2 Cor. 1:3 NRSV).

God keeps a perfect balance between righteousness and mercy. His righteousness and mercy never infringe upon each other, nor does one operate at the expense of the other. God’s abundant mercy is shown to sinners through Jesus Christ, but if they do not repent of their sins, his righteous judgment will be brought upon them.

Faithfulness. God’s faithfulness is revealed in keeping the covenant that he made with his people. God “is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commandments” (Deut. 7:9). God is faithful to his character, his name, and his word (Neh. 9:8; Ps. 106:8; 2 Tim. 2:13; Heb. 6:13–18). God’s faithfulness is clearly seen in fulfilling his promise (Josh. 23:14). God showed his faithfulness by fulfilling all the promises that he made to Abraham (Gen. 12:2–3; Rom. 9:9; Gal. 4:28; Heb. 6:13–15), by having Solomon build the temple that he promised to David (2 Sam. 7:12–13; 1 Kings 8:17–21), and by sending his people into exile in Babylon and returning them to their homeland (Jer. 25:8–11; Dan. 9:2–3). God’s faithfulness was ultimately demonstrated by sending Jesus Christ, as was promised in the OT (Luke 24:44; Acts 13:32–33; 1 Cor. 15:3–8).

Goodness. Jesus said, “No one is good—except God alone” (Mark 10:18). God demonstrates his goodness in his actions (Ps. 119:68), in his work of creation (1 Tim. 4:4), in his love (Ps. 86:5), and in his promises (Josh. 23:14–15).

Patience. God is “slow to anger” (Exod. 34:6; Num. 14:18), which is a favorite expression for his patience (Neh. 9:17; Pss. 86:15; 103:8; Joel 2:13). God is patient with sinful people for a long time (Acts 13:18). Because of his patient character, he delays punishment (Isa. 42:14). For instance, God was patient with his disobedient prophet Jonah and also with the sinful people of Nineveh (Jon. 3:1–10). The purpose of God’s patience is to lead people toward repentance (Rom. 2:4).

God of the Trinity

The Christian God of the Bible is the triune God. God is one but exists in three persons: the Father, the Son, and the Holy Spirit (Matt. 28:19). The Son is one with the Father (John 10:30); the Holy Spirit is one with God (2 Sam. 23:2–3). All three share the same divine nature; they are all-knowing, holy, glorious, and called “Lord” and “God” (Matt. 11:25; John 1:1; 20:28; Acts 3:22; 5:3–4; 10:36; 1 Cor. 8:6; 2 Cor. 3:17–18; 2 Pet. 1:1). All three share in the same work of creation (Gen. 1:1–3), salvation (1 Pet. 1:2), indwelling (John 14:23), and directing the church’s mission (Matt. 28:18–20; Acts 16:6–10; 14:27; 13:2–4).

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.

Kingdom of God

The kingdom of God is a major theme in the Bible. While the theme is most fully developed in the NT, its origin is the OT, where the emphasis falls on God’s king-ship. God is king of Israel (Exod. 15:18; Num. 23:21; Deut. 33:5; Isa. 43:15) and of all the earth (2 Kings 19:15; Pss. 29:10; 99:1–4; Isa. 6:5; Jer. 46:18). Juxtaposed to the concept of God’s present reign as king are references to a day when God will become king over his people (Isa. 24:23; 33:22; 52:7; Zeph. 3:15; Zech. 14:9). This emphasis on God’s kingship continues throughout Judaism and takes on special significance in Jewish apocalypticism and its anticipation of the kingdom of God in the age to come, which abandoned any hope for present history. Only at the end of the age will the kingdom of God come. This idea of God’s kingdom is further developed throughout the NT.

The Synoptic Gospels

In the Synoptic Gospels the phrase “the kingdom of God” occurs over one hundred times in Mark, Luke, and Matthew (where “kingdom of heaven” is a synonym for “kingdom of God”). Three views have been defended regarding whether and to what extent the kingdom of God was present in Jesus’ ministry. In other words, how are we to interpret the phrase “kingdom of God” in the Synoptics? The three views are consistent eschatology, realized eschatology, and inaugurated eschatology.

Consistent eschatology. Albert Schweitzer, a biblical scholar from the late nineteenth century, first popularized consistent eschatology. Here, “consistent” means consistent with the apocalyptic Judaism of Jesus’ day, which interpreted the kingdom of God as something coming in the future. Judaism at the time of Christ divided history into two periods: this age of sin, when sin rules, and the age to come, when the Messiah is expected to bring the kingdom of God to earth. Schweitzer concluded that an apocalyptic understanding of the kingdom was foundational not only for Christ’s teaching, but also to understanding his life. Thus, Schweitzer maintained that Jesus believed that it was his vocation to become the coming Son of Man. Initially, Jesus revealed this messianic secret only to Peter, James, and John. Later, Peter told it to the rest of the Twelve. Judas told the secret to the high priest, who used it as the grounds for Jesus’ execution (Mark 14:61–64; cf. Dan. 7:13).

According to Schweitzer, when Jesus sent out the Twelve on a mission to proclaim the coming kingdom of God, he did not expect them to return. The Twelve were the “men of violence” (cf. Matt. 11:12) who would provoke the messianic tribulation that would herald the kingdom. Whereas some earlier scholars believed that one could only wait passively for the kingdom, Schweitzer believed that the mission of Jesus was designed to provoke its coming. When this did not happen, Jesus determined to give his own life as a ransom for many (Mark 10:45) and so cause the kingdom to come.

According to Schweitzer, Jesus took matters into his own hands by precipitating his death, hoping that this would be the catalyst for God to make the wheel of history turn to its climax—the arrival of the kingdom of God. But, said Schweitzer, Jesus was wrong again, and he died in despair. So for Schweitzer, Jesus never witnessed the dawning of the age to come; it lay in the distant future, separated from this present age.

On the positive side, Schweitzer called attention to the fact that the message of Jesus is rooted in first-century apocalyptic Judaism and its concept of the kingdom of God. This connection is still foundational to a proper understanding of biblical prophecy and the Gospels today. On the negative side, Schweitzer’s selective use of evidence and rejection of the historicity of much of the Gospel tradition resulted in a skewed perspective on the present dimensions of Jesus’ eschatology.

Realized eschatology. In contrast to futurist eschatology, where the kingdom of God awaits a final consummation at the end of history, realized eschatology views the kingdom of God as already realized in the person and mission of Jesus. The futurist aspects of Jesus’ teaching are reduced to a minimum, and his apocalyptic language is viewed as symbolic of theological truths.

The person most responsible for advocating this position is British scholar C. H. Dodd. In his 1935 book Parables of the Kingdom, he focused on Jesus’ teachings that announced the arrival of the kingdom with his coming. For instance, in Luke 11:20 Jesus says, “But if I drive out demons by the finger of God, then the kingdom of God has come upon you” (cf. Luke 17:21; Matt. 13). Eschatology becomes a matter of the present experience rather than any kind of future event. The kingdom has fully come in the messianic ministry of Jesus.

Most interpreters have criticized Dodd’s realized eschatology for ignoring Jesus’ teachings that point to a future consummation of the kingdom (e.g., Matt. 24–25; Mark 13). When all of Jesus’ teachings are considered, futurist eschatology balances realized eschatology. To be sure, the kingdom arrived with Jesus, but Jesus himself taught that history still awaits a final completion. The kingdom of God is both “already” and “not yet,” which leads us to the third view of the relationship of the kingdom of God to the ministry of Jesus Christ.

Inaugurated eschatology. The third view, inaugurated eschatology, is commonly connected with the twentieth-century Swiss theologian Oscar Cullmann. Like others before him, Cullmann understood that the Jewish notion of the two ages formed an important background for understanding the message of Jesus. According to Judaism, history is divided into two periods: this age of sin and the age to come (i.e., the kingdom of God). For Jews the advent of the Messiah would effect the shift from the former to the latter. In other words, Judaism viewed the two ages as consecutive. According to Cullmann, Jesus Christ announced that the end of time, the kingdom of God, had arrived within history (see Mark 1:15 pars.; esp. Luke 4:43; 6:20; 7:28; 8:1, 10; 9:2, 11, 27, 60, 62; 10:9, 11; 11:20; 13:18, 20; 16:16; 17:20–21; 18:16–17, 24–25, 29; Acts 28:31). Yet other passages suggest that although the age to come had already dawned, it was not yet complete. It awaited the second coming for its full realization (Luke 13:28–29; 14:15; 19:11; 21:31; 22:16, 18; 23:51; Acts 1:6). Hence the adjective “inaugurated” characterizes this eschatology. Such a view is pervasive in the NT (see, e.g., Acts 2:17–21; 3:18, 24; 1 Cor. 15:24; 1 Tim. 4:1; 2 Tim. 3:1; Heb. 1:2; 1 John 2:18). So for inaugurated eschatology, the two ages are simultaneous: the age to come exists in the midst of this present age. Christians therefore live in between the two ages until the parousia (second coming of Christ).

We may break down the data in the Synoptic Gospels regarding the “already/not yet” aspects concerning the kingdom of God in this manner: Mark, probably the first Gospel written, records Jesus’ programmatic statement in 1:15: “The time has come. . . . The kingdom of God has come near.” Mark, along with Luke and Matthew, then goes on to demonstrate that Jesus’ miracles, teachings, death, and resurrection inaugurated the kingdom of God. Yet it is also clear from Matthew, Mark, and Luke that the final manifestation of the kingdom has not yet happened. We may draw on Luke as representative of all three Synoptics. Luke’s Gospel indicates that the kingdom was present for Jesus (Luke 7:28; 8:10; 10:9–11; 11:20; 16:16; 17:20–21), but it also awaited the second coming for its completion (6:20–26; 11:2; 12:49–50, 51–53; 13:24–30; 21:25–29; 22:15–18, 30). The same dual aspect of the kingdom pertains to Luke’s second volume, Acts. The kingdom was present in Jesus’ ministry and now through his disciples (Acts 1:3; 8:12; 19:8; 20:25; 28:23–31), but it will not be completed until Christ comes again (1:6; 14:22).

The Gospel of John

John’s Gospel has only three references to the kingdom of God. Nicodemus was told by Jesus that he needed to be born again to enter the kingdom of God (3:3–5). Yet Jesus’ kingdom is not worldly in nature, but spiritual (18:36). Although the Gospel of John contains both the present (“already”) aspect and the future (“not yet”) aspect, the focus is clearly on the present. This is why many scholars label the Fourth Gospel the “Gospel of Realized Eschatology.” This emphasis on the “already” can be seen in John in the following ways: (1) Eternal life, or entrance into the kingdom of God, can be a present possession (3:5–6, 36; 6:47, 51, 58; 8:51; 10:28; 11:24–26). (2) The eschatological promise of sonship is granted to the believer in Jesus now (1:12–13; 3:3–8; 4:14). (3) The general resurrection has already begun (5:25). (4) The Spirit, the gift of the end time, currently indwells believers (7:37–39; 14:15–31; 15:26–27; 16:5–16; 20:22–23). (5) Final judgment is determined by one’s present response to Jesus (3:19; 5:22–24, 27, 30–38; 9:38; 12:31–33). (6) The spirit of antichrist has already entered the world scene to oppose Christ (6:70; 13:2, 27). (7) Jesus’ death on the cross seems to absorb some elements of the messianic woes or aspects of tribulation. In other words, Jesus’ passion was where the end-time holy war was waged, and his death and resurrection began the end of the forces of evil (15:18–16:11).

On the other hand, the Gospel of John also includes some typical future (“not yet”) aspects of eschatology. For example, the future resurrection is still expected (5:26–30). Likewise, the future second coming of Christ is alluded to (14:1–4; 21:22). Admittedly, however, the “already” aspect of the kingdom of God seems to overshadow the “not yet” perspective in the Fourth Gospel.

Pauline Literature

The phrase “kingdom of God” and/or “kingdom of Christ” occurs twelve times in Paul’s writings.

Rom. 14:17 – kingdom of God (present tense)

1 Cor. 4:20 – kingdom of God (present tense)

1 Cor. 6:9-10 – kingdom of God (2x) (future tense)

1 Cor. 15:24 – kingdom of Christ/God (present/future tense)

1 Cor. 15:50 – kingdom of God (future tense)

Gal. 5:21 – kingdom of God (future tense)

Eph. 5:5 – kingdom of Christ/God (future tense)

Col. 1:13 – kingdom of the Son (present tense)

Col. 4:11 – kingdom of God (present tense)

1 Thess. 2:12 – his [God’s] kingdom (future tense)

2 Thess. 1:5 – kingdom of God (future tense)

Three observations emerge from the chart: (1) The kingdom of Christ/God is both present and future, already here and not yet complete. This is consistent with the Gospels and Acts. (2) Christ and God are, in at least two instances, interchanged, suggesting equality of status between them (cf. Eph. 5:5; Rev. 11:15; 12:10). (3) In 1 Cor. 15:24 we find the most precise description of the exact relationship between the kingdoms of Christ and God: the interim messianic kingdom begun at the resurrection of Christ will one day give way to the eternal kingdom of God. Such a temporary kingdom is attested to in apocalyptic Judaism and may underlie Rev. 20:1–6.

Christians therefore live in between the two ages, in the messianic kingdom.

Hebrews and the General Epistles

Hebrews and the General Epistles continue the theme of the “already/not yet” aspects of the kingdom.

Hebrews. The following ideas associated in Second Temple Judaism with the arrival of God’s kingdom are seen by the author of Hebrews to have been fulfilled at the first coming of Christ: (1) the appearance of the Messiah of the last days indicates the dawning of the kingdom of God (1:2; 9:9–10); (2) the great tribulation/messianic woes that were expected to occur in connection with the advent of the Messiah are now here (2:5–18; cf. 5:8–9; 7:27–28; 10:12; 12:2); (3) the outpouring of the Holy Spirit has happened (6:4–5); (4) the manifestation of the eschatological high priest at the end of history has taken place in Jesus (7:26–28), who has also established the new covenant of the last days (8:6–13). Compare the preceding statements in Hebrews with that author’s explicit mention of the presence of the kingdom of God in 12:18–28. And yet the kingdom of God is not yet fully here. The church continues to suffer the messianic woes, as is evidenced in the intermingling of Jesus’ suffering of the great tribulation with the present afflictions of the Christian (2:5–18; 3:7–4:6; 5:7–6:12; 10:19–39; 12:1–2; 13:11–16). Furthermore, the exhortations to persevere in the faith that punctuate the book of Hebrews (2:1–4; 3:7–4:13; 5:11–6:12; 10:19–39; 12:14–29) are a familiar theme in Jewish and Christian apocalyptic literature.

The General Epistles. The main message of James is that the last days are here (1:2; 5:3) and with it the messianic woes (1:2–12; 5:1–12). Therefore, believers will need to faithfully endure the great tribulation until the second coming of Christ. But there are two indications that James also teaches that the kingdom of God has dawned in the midst of the great tribulation. First, Christians experience even now the eschatological quality of joy (James 1:2–3; cf. Joel 2:21–27). Second, Christians also share in the end-time gift of wisdom (James 1:5–8).

First Peter is similar to James with regard to its inaugurated eschatology. Thus, the church suffers the messianic woes/great tribulation (1 Pet. 1:6, 11; 3:13–17; 4:12–19; 5:1–9). Nevertheless, the age to come/kingdom of God has broken into the midst of this age, as evidenced by the eschatological joy and God’s protective power that it brings (1:5–6).

Second Peter does seem to stress the “not yet” aspect of the kingdom of God. Thus, the kingdom of God still waits to be entered (1:11), is hindered by end-time apostasy (2 Pet. 2), and has been postponed (3:1–10). Yet the “already” aspect of the kingdom is not entirely absent. This is evidenced by the fact that the transfiguration of Christ on the mountain was a display of the coming power and glory of the age to come, a glory revealed to the disciples on the mountain and now communicated to all believers (1:16–19).

Jude is devoted to alerting Christians to the reality that they are in the midst of the end-time holy war (vv. 3, 20–23), as can be seen by their struggle with the false teaching of end-time apostasy (vv. 5–19). Nevertheless, because believers possess the eschatological gift of the Holy Spirit, they will prevail to fully enter the kingdom of God (v. 20).

The Letters of John attest to the overlapping of the two ages—that is, inaugurated eschatology. Thus, on the one hand, the spirit of antichrist is here (1 John 2:18; 2 John 7), along with the false teaching that it breeds (1 John 2:20–29; cf. 2–3 John); but on the other hand, the Johannine community has the end-time anointing of the Holy Spirit, which preserves believers from evil and deception (1 John 2:20–21; 3:1–10). Moreover, Christians presently have eternal life through Christ, one of the blessings of the kingdom of God (1 John 5:11–13).

Revelation

The “already/not yet” aspects of the kingdom of God are manifested in Revelation in the following way: the kingdom of God has already dawned in heaven, but it has not yet appeared on earth. Regarding the former, it is clear from 1:9; 5:1–14; 12:1–6 that Jesus’ death and resurrection inaugurated the advent of the kingdom of God in heaven. Thus, Jesus obediently underwent the messianic woes on the cross and was then raised to heavenly glory, triumphant over the great tribulation. There in heaven, Christ reigns as the invisible Lord over all (including Caesar). But that the kingdom of God has not yet descended to earth is clear in Revelation from two present realities. First, even though Jesus has endured the great tribulation/messianic woes, his followers continue to face many trials (chaps. 6–18). There is no deliverance for them from such affliction until the return of Christ in glory (chap. 19). The only possible exception to this is the divine protection of the 144,000 (chaps. 7; 14). Second, the kingdom of God has not appeared on earth; that event awaits the parousia (chap. 20 [assuming that the premillennial interpretation of that chapter is the most viable reading]). In all of this, it seems that the messianic woes/great tribulation are the divine means for purging the earth in preparation for the future arrival of the temporal, messianic kingdom (chap. 20). After Christ’s one-thousand-year reign on earth, this temporal messianic kingdom will give way to the eternal kingdom of God and its new earth and new heaven (chaps. 21–22). It must be acknowledged, however, that interpretations of chapters 20–22 greatly vary, depending on whether one takes a premillennial, amillennial, or postmillennial perspective.

Conclusion

The preceding data thus seem to confirm that the most apt description of the relationship between the two ages and the kingdom of God that informs the NT is inaugurated eschatology: with the first coming of Christ, the kingdom of God/the age to come dawned, but it will not be until the second coming of Christ that the age to come/kingdom of God will be complete. The church therefore lives in between the times. That is to say, the age to come has broken into this present age, and it is only through the eye of faith that one can now perceive the presence of the kingdom of God.

Meaning of Time

Time refers to both the real and the perceived passage of events in sequence. It is important to note that “perceived” and “real” need not be the same. For example, Jacob worked for seven years in order to marry Rebekah, “but they seemed like only a few days to him because of his love for her” (Gen. 29:20 [cf. 2 Pet. 3:8]). Jacob’s perception of time clearly was distinct from the real period of time that passed.

The Biblical Concept of Time

Time, as the sequential ordering of events that occur in space, pervades both human life and the biblical record of God’s dealings with the universe. The Bible recounts God’s plan for his creation, a plan with a beginning and an end, between which elements of the plan unfold in chronological sequence throughout history. The biblical concept of time is distinct from the cyclical concept found in some other religions, both in the ancient Near East and elsewhere. History thus moves toward a divinely predetermined goal through divinely appointed events that occur in sequence at appointed times according to God’s plan. Since God’s purposes for creation are expressed through time, the major points in his plan are apparent in a broad chronological sweep, beginning with creation, ending with judgment and the new creation, and centered upon the life, death, and resurrection of Jesus (cf. Mark 1:15).

That God acts within history to bring about his purposes is highlighted by the use of temporal language to make reference to events that have taken place in the past (Exod. 12:1–3) and are yet to take place (in particular through the use of expressions such as “the last day[s]” in, e.g., Isa. 2:2; Jer. 23:20; John 6:39–54). The emphasis therefore is not on some spiritual or otherworldly domain in which specifically religious experiences and events take place, a domain distinct from the physical world in which we live. Rather, the emphasis is on the way in which God directs and shapes history in order to bring about his purposes.

Furthermore, the Bible acknowledges that all events in history fall within the purview of God’s sovereignty through the acknowledgment that there is an appropriate time appointed for them (Eccles. 3:1–11; Ps. 31:15). God’s sovereignty over time extends to the future, and thus the prophets announce the future actions of God at certain times (Isa. 60:22; Ezek. 22:3; 30:3; Dan. 8:17). More specifically, definite times for the end and final judgment are established (Matt. 8:29), although the timing of the end is known only to the Father (Matt. 24:36; Mark 13:33).

Modern science treats time and space as related and essential components of the physical universe and thus of God’s creation. Since, therefore, time is created, it is not thereby immediately clear precisely what God’s relationship to time is, nor is this an issue directly addressed in the Bible. Although it is common to insist that since time is part of creation, God exists outside of time, it is not possible to deduce from this observation alone that God exists without some analogous notion of time within a divine frame of reference. Nor is the question readily resolved by appeal to biblical texts, for although a number of passages reflect upon God’s knowledge of the end from the beginning and speak of God predestining and foreknowing (terms that implicitly have temporal connotations), these can be read as either reflecting God’s interaction with the temporal aspect of the created universe or as divine accommodation to human language in order to communicate correctly with temporal human beings throughout history. Consequently, no definitive answer to these philosophical questions is available, and so proposals relating to the issue cannot be judged to provide certainty in these matters. All that can be said with certainty is that the Bible presents certain propositions that affirm time’s subservience to God.

Measuring Time

The Bible makes reference to a variety of different measurements of periods of time. These include Jubilees (Lev. 25:10), generations (Deut. 2:14), Sabbath years (Lev. 25:4), years, months, days, and hours. There are no shorter periods of time described by any defined measures in the Bible, reflecting a culture in which timekeeping was not dominated by devices that afforded such determinations (although terms for nonspecific short periods of time do exist, such as rega’, a “moment” [Exod. 33:5; Isa. 26:20]).

A number of passages appear to suggest that a day was considered to begin in the morning and end the following morning (e.g., Deut. 28:66–67; 1 Sam. 30:12; Isa. 28:19; Jer. 33:20). However, there are also texts that seem to suggest a different division of days, specifically the creation account of Gen. 1 (but see also Gen. 19:34; Lev. 7:15; Judg. 19:4–9; 1 Sam. 19:11). Nehemiah 13:19 has the day begin at sunset. By NT times, a full day generally was reckoned as beginning at sunset.

Days were also divided into parts. The Mesopotamian system for dividing the night into three watches appears paralleled in Exod. 14:24; Judg. 7:19; 1 Sam. 11:11, although by NT times the night was divided into four watches, paralleling the Roman and Egyptian practice (Matt. 14:25; Mark 13:35). More precise, shorter divisions of time tended to be later innovations; for example, the OT does not typically use an hour as a measure of time. Nonetheless, there were in the ancient world means by which shorter periods could be measured, such as sundials and water clocks, examples of which can be found dating to the second millennium BC in Mesopotamia and Egypt. The only possible reference to such a device in the Bible appears in Isa. 38:8, where the “stairway of Ahaz” is thought by some to have been used to measure time in some way.

When the LXX uses the Greek word hōra, it refers not to a period of sixty minutes, but usually to a point in time (e.g., Exod. 9:18). In other early Greek literature the term can refer to a variety of periods of time, including a season and a year. By the NT period, however, the division of the day into twenty-four hours had become normative (cf. John 11:9), and the NT makes numerous reference to times based on the hour of the day.

The week was a well-established measure of time, reflected in the creation story as well as in the celebration of the Sabbath. Months were based on a lunar calendar (the Hebrew words for “month,” yerakh and khodesh, are also used to refer to the moon) (see Calendar). Beyond years, the Bible also uses generations as a measure of the passage of time. Finally, other measures less readily associated with specific periods of time are used in the Bible, in particular in some apocalyptic prophetic texts such as Daniel.

Eternity

“Eternity” is another time-related concept that occupies an important place in the Bible. The modern scientific realization that time is part of creation has strengthened the notion, long affirmed by various philosophies, that “eternity” represents that which is outside time and apart from it and so is particularly associated with God’s existence. In contrast to this, however, when the Bible makes reference to “eternity,” it invariably has a temporal aspect, referring either to the distant past, the distant future, or else the entire expanse of time from distant past to distant future (e.g., Exod. 15:18; Ps. 9:5; Mic. 4:5). What is clear, however, is that God’s relationship to the temporal aspect of the universe does reflect that of one who is outside the constraints of that time (e.g., Ps. 90:2; 2 Pet. 3:8).

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

Olivet Discourse

The Olivet Discourse is Jesus’ sermon predicting the Jewish War, the destruction of the temple, the fall of Jerusalem in AD 70, and the coming of the Son of Man to judge and to save. It is found in the Synoptic Gospels (Matt. 24:1–25:46; Mark 13:1–37; Luke 21:5–36). The name derives from the Mount of Olives, overlooking Jerusalem and the temple, the place where Jesus taught his disciples this material.

All three Synoptics place the discourse following scenes of confrontation with the Jewish leadership. Matthew’s account is the most dramatic. Jesus rebukes the scribes and Pharisees in Matt. 23, culminating with the accusation that they are responsible for “all the righteous blood that has been shed on the earth” (v. 35). He pauses to lament for Jerusalem, then declares the temple, which he calls “your” house, desolate. As he leaves, the disciples remark on the stones of the temple compound. Jesus then predicts the total destruction of the temple. This will indicate the Son of Man coming with power and great glory (Matt. 24:30) in judgment of apostate Israel.

Jesus uses apocalyptic language to describe coming events: earthquakes, famines, betrayal, signs in the sun, moon, and stars. These are all the birth pains. Christians will face persecution. They will be brought before the authorities, but they will be given what to say by the Holy Spirit. They will be put to death and hated by all nations. False prophets and false messiahs will emerge and attempt to lead the elect astray. Jesus’ repeated command is for the disciples to be alert, as no one knows the time, not even the Son. It will be possible, though, to know when the time is approaching, just as the approach of summer can be predicted by observing the fig tree.

Matthew appends three parables to the end of the discourse concerning preparedness and reward: the ten virgins, the talents, and the sheep and the goats. The virgins were unprepared when the bridegroom arrived and were shut out of the banquet. The talents were entrusted to servants by a man going on a journey. When he returned, he rewarded those who had invested wisely. The last parable is an adaptation of Ezek. 34:11–31, a messianic passage where God will gather his scattered sheep. Jesus declares himself to be the one who judges between the sheep. In Ezekiel the sheep are judged for their sins: muddying the water, trampling the food, butting the weak sheep. In keeping with his extended ethical teaching in the Sermon on the Mount, Jesus will judge even omissions of proper care of each other: not feeding strangers, not visiting those in prison. The message is clear: disciples must be prepared for the return of Jesus at any time, using their gifts wisely and treating the least among us with care.

Some say that Jesus is answering two questions from the disciples: “When will this (the destruction of the temple) happen?” and, a completely separate question, “What will be the sign of your (second) coming?” But Jesus is only recorded as speaking about the temple here, and following the rebuke of the Pharisees, it is clear that he speaks of judgment in connection with the Jewish leaders. Luke makes this clearer in his frank substitution: where Matthew (24:15) and Mark (13:14) record “when you see . . . the abomination of desolation,” Luke (21:20) writes, “when you see Jerusalem being surrounded by armies,” a clear reference to AD 70. Matthew (24:28) hints at the same idea: “Wherever the carcass is, there the eagles [perhaps from the Roman emblem] will be gathered together” (NKJV). None of the three accounts seem to contemplate answers to two separate questions.

Pseudepigraphy

A literary device whereby an author writes under a name other than his or her own (a pseu-donym) or a book is deliberately assigned to a fictitious author (pseudepigraphy). In the case of ancient Jewish practice, the name borrowed was usually that of some famous worthy of the past (e.g., Enoch, Ezra), with the aim of bolstering the credentials of the book to which the name was attached. This is a common phenomenon in the Apocrypha (e.g., 2 Esdras, Baruch, Epistle of Jeremiah). It is even more common in the large collection of Second Temple texts now known as the Pseudepigrapha (e.g., 1 Enoch, Odes of Solomon, Testaments of the Twelve Patriarchs). (See also Pseudepigrapha.)

Scholars continue to debate the morality of pseudonymity and whether it is proper for a pseudonymous book to be placed within the canon of Scripture. Some excuse pseudonymity as a mere stylistic device or explain it as a culturally accepted convention. Others put a positive spin on the phenomenon, and so, for example, claim that in the Pastoral Epistles literate disciples of Paul sought to apply his ideas to newly developing situations in the years following his death. Some argue that such deception for a good cause is legitimate because it helped to gain a hearing for orthodox teaching. Others totally reject pseudepigraphy, viewing it as little better than deception and forgery and thus unworthy of literature viewed as inspired by God. The last approach seems to be most consistent with a high view of Scripture.

Over the last two hundred years a number of biblical books have been identified by some scholars as pseudonymous, notably Daniel in the OT, and in the NT six letters in the Pauline corpus—Ephesians, Colossians, 2 Thessalonians, and the Pastoral Epistles (1–2 Timothy, Titus)—together with 2 Peter and Jude.

Old Testament

Certainly one mark of Jewish apocalyptic works is pseudonymity, and the book of Daniel is often viewed by critical scholars as no exception to this rule. It is difficult, however, to see how the name “Daniel” would have served to give the OT book named after him the desired authority, which is a major motivation for attaching a pseudonym.

Apart from the book itself, we essentially know nothing about this Daniel, whom it describes as living in Babylonia during the exile. In the book of Ezekiel we have two references to a Daniel (Ezek. 14:14, 20). In this passage the prophet says that when the land sins against God, “even if these three men—Noah, Daniel and Job—were in it, they could save only themselves by their righteousness.” There is, in addition, the further reference in Ezek. 14:16 to “these three men,” obviously referring to the same three men. Ezekiel speaks of these three men as embodiments of righteousness, but the fact that this Daniel figure is placed between two ancients (Noah and Job) suggests that he too is a figure of antiquity, not a contemporary of Ezekiel.

Ezekiel 28:3 taunts the king of Tyre: “Are you wiser than Daniel? Is no secret hidden from you?” Here “Daniel” (the Hebrew text at Ezek. 28:3 actually reads “Danel”) obviously is a proverbial figure of wisdom, and this implies that he may have been well known in Tyre and therefore could well have been Syro-Phoenician. There is in fact a “Danel” figure mentioned in Ugaritic literature (before 1200 BC). On the other hand, the Daniel of the book of Daniel is not a patriarch like Enoch, Noah, and Job, nor is he a famous figure like Ezra or the assistant to a prophet, as Baruch was to Jeremiah. Daniel is known only through the book that bears his name. In other words, the usual motivation explaining the use of a pseudonym does not apply to the canonical book of Daniel.

Also, the closing up and sealing of the book (Dan. 8:26; 12:4) is no mere device necessitated by using as a pseudonym the name of a man supposedly living in the time of Cyrus. Rather, the sealing signifies that much of the content of the later chapters of the book will be understood only when the predicted events begin to take place at a future time, with the book placing Daniel (its presumed author) in the sixth century BC.

New Testament

The Pastoral Epistles. With regard to the Pastoral Epistles, all three letters claim to be authored by the apostle Paul (1 Tim. 1:1; 2 Tim. 1:1; Titus 1:1). In seeking to determine the time of composition within a chronology of Paul’s ministry, they must be dated toward the end of his life (in the case of 2 Timothy, perhaps only shortly before his death) and after the close of the book of Acts, which concludes with the apostle’s arrival in Rome (Acts 28). In his letter to the Romans, Paul anticipates a future mission to Spain (Rom. 15:23–29), but the Pastoral Epistles imply that he returned to the east. Ephesus and Crete are the presumed locations of his coworkers Timothy and Titus (see 1 Tim. 1:3; Titus 1:5). On this supposition, these letters arise from a further mission there and a second (and final) imprisonment. The fact that Acts says nothing about this is no evidence against the supposition.

It is not necessary to view the mundane ecclesiastical arrangements of the Pastoral Epistles as inconsistent with a charismatic model of leadership in other Pauline letters (note the address to “overseers and deacons” in Phil. 1:1). We know from Acts 14:23; 20:17–38 that Paul appointed elders in the churches that he founded. The theological differences between the Pastoral Epistles and earlier Pauline compositions should not be overemphasized. The stress laid upon “the faith” and “sound teaching” is exactly what might be expected if Paul anticipated his imminent removal from the scene.

The other alternative is the theory that after Paul’s death, members of a Pauline school (Timothy? Luke? Onesimus?) continued to supply letters under his name, addressing contemporary church issues in the guise of Paul, hoping to guarantee the legacy of the great apostle. Some scholars go as far as to assert that an admirer of Paul combined genuine Pauline fragments within a fictitious framework. The earliest listing of Paul’s letters is that of Marcion (c. AD 140), and he fails to mention the Pastoral Epistles. That omission may be explained in various ways. There is no evidence, however, that anyone in the early church (orthodox or heterodox) who knew of the letters doubted their authenticity.

Ephesians and Colossians. There is some textual uncertainty with regard to the words “in Ephesus” in Eph. 1:1, making it possible that the letter was originally a circular letter written by Paul to more than one church. The letter mentions no one by name except Tychicus (Eph. 6:21), who carried the letter (perhaps to different churches in turn). This is enough to explain its more general orientation than some other Pauline letters, and any supposed theological “development” is not beyond the likely boundaries of Paul’s expansive mind (e.g., his teaching on the church). The use of the “in Christ” formula in Ephesians is not substantially different from how Paul handles it elsewhere. The letter’s twofold structure of doctrinal exposition followed by practical instruction fits a common Pauline epistolary pattern. Indeed, F. F. Bruce refers to this letter as “the quintessence of Paulinism.”

In a number of ways Colossians and Ephesians share a common outlook. The Jewish Christian proto-gnostic false teaching combated in Colossians is not referred to in other Pauline letters, but it may have been a local Colossian variant. The letter is explicitly attributed to Paul, at both the beginning and the end (Col. 1:1; 4:18). Arguments about authorship based on style and unusual vocabulary are notoriously slippery and inconclusive. The high Christology of cosmic dimensions in Col. 1:15–20; 2:9–10, 15 is also present in undisputed Pauline letters (cf. Phil. 2:9–11). The obvious relationship of Colossians to the little letter to Philemon (e.g., Col. 4:9, 17; cf. Philem. 2, 12) is one of the strongest arguments in favor of the Pauline authorship of the former. Any theory of pseudepigraphy turns Col. 4:7–17, with its many names, into fanciful and free invention with little real purpose. Also, we might wonder why a later author chose to write under the name of Paul to a church that Paul himself did not found.

Second Thessalonians. Some view the futuristic timetable provided in 2 Thess. 2:1–12 as moving beyond Paul, with the world’s end not yet in sight, for the writer teaches that certain things have to happen before the return of Christ, whereas in 1 Thess. 4:13–5:11 Paul has a nearer end in view. In both letters, however, the apostle is seeking to dampen the wrong kind of apocalyptic excitement. In 2 Thessalonians, it is clear that Paul knows a tradition of Jesus’ teaching about the future, such as also found in Mark 13, so that there is nothing unreasonably “late” in the views expressed.

The substantial overlap in material between 1 Thessalonians and 2 Thessalonians is not evidence of the labors of a later disciple and imitator of Paul. It is highly ironic that some scholars suggest 2 Thessalonians is not a genuine letter of Paul: the letter itself condemns a fake letter supposedly from him that claims that the day of the Lord is already past (2 Thess. 2:2), and the original letter included a final greeting written in Paul’s own hand (2 Thess. 3:17).

Second Peter and Jude. As for 2 Peter, it was not as well known in the early church as 1 Peter, and some (according to Origen) were hesitant to accept it. Its author claims to be a witness to the transfiguration (2 Pet. 1:16–18). Such personal allusions need not be attributed to a later writer who was trying too hard to show that he was Simon Peter. The obvious connection of 2 Pet. 1:14 to what is recorded in John 21 does not prove that the writer was dependent on that chapter.

The remarkable parallels between 2 Peter and Jude show that one is dependent upon the other, though scholars are not unanimous about which letter was prior. We cannot rule out that Peter would use and adapt the writings of a less prominent leader such as Jude. Jude makes use of apocryphal books, but neither in Jude nor in 2 Peter do arguments against the particular brand of false teaching require a second-century (postapostolic) dating.

Pseudonymity

Old Testament

New Testament

Trial of Jesus

Prior to his crucifixion, Jesus was subject to a Jewish pretrial examination and a formal trial before the Roman governor Pontius Pilate.

In the Gospels the primary components of this judicial process are (1) a private inquiry made by Annas (John 18:13–24); (2) an examination before the Sanhedrin (Matt. 26:57–68 // Mark 14:53–65 // Luke 22:54–71); (3) a hearing before Pilate (Matt. 27:11–14 // Mark 15:2–5 // Luke 23:2–5 // John 18:29–38); (4) a hearing before Herod Antipas (Luke 23:6–16); and (5) Pilate’s verdict (Matt. 27:24–26 // Mark 15:15 // Luke 23:24–25 // John 19:16).

Reasons for Trial and Historicity

The reasons for the hastily devised trial are complex and are rooted in the particular socio-religious environment of Jerusalem at Passover. Jesus’ triumphal entry and his demonstration in the temple were provocative actions that implied his messianic authority. The Judean leadership was fearful that Jesus would create a furor when close to a million Jewish pilgrims were in the environs of Jerusalem at Passover. In this incendiary atmosphere a messianic claim could prompt riots and revolution and force the Roman authorities to intervene militarily, resulting in a reorganizing of authority among the Judean aristocracy (a fear verbalized in John 11:47–53).

The historicity of the trial is questioned on a number of fronts. Would the high priest really convene an emergency nocturnal session of the Sanhedrin to do away with Jesus? Perhaps so, if the situation was desperate enough! A nocturnal hearing would allow Jesus to be tried by the Roman authorities first thing in the morning and to have Jesus taken care of before most Jerusalemites and pilgrims were awake and aware of what was going on. Another primary objection is that there were no Christian witnesses present to relay accounts of the proceedings, especially the private hearings. But one can respond by suggesting that there was probably a desperate curiosity among Jesus’ followers and the crowds in general about what actually took place at the proceedings. Besides the fact that part of the trial took place in public, more information would have been available from attendants, guards, council members, and even from sympathizers with Jesus such as Nicodemus and Joseph of Arimathea. No one was sworn to secrecy over what transpired. What seems certain is that Jesus had a pretrial hearing with the Sanhedrin and a formal trial before Pilate.

The Judicial Process

During the judicial processes a number of allegations were raised against Jesus. (1) Being a false prophet who was leading the nation astray (Matt. 27:63–64; Luke 23:2, 14). The background to this accusation derives from Deut. 13; 18, concerning false prophets and diviners who lead the nation into idolatry and make false prophecies. This charge is made explicit in the Babylonian Talmud: “Jesus was hanged on the eve of Passover. . . . He is going forth to be stoned because he practiced sorcery and enticed and led Israel astray” (b. Sanh. 43a [cf. 107b]). (2) Speaking against the temple (Matt. 26:61; Mark 14:58). What is “false” about the witnesses against Jesus is not that Jesus did not speak and act against the temple (see Matt. 23–24; Mark 13; Luke 21), but that their testimony did not agree and that they misunderstood Jesus to be saying that he would rebuild another temple of a kind similar to the first. (3) Forbidding the payment of taxes (Luke 23:2). (4) Blasphemy for claiming to be the Son of God (Matt. 26:65; Mark 14:64). (5) Claiming to be the king of the Jews (Mark 15:2; John 18:33).

According to the Fourth Gospel, Jesus initially was led to Annas, at which time he was briefly interviewed about “his disciples and his teaching” (John 18:19). Annas was the father-in-law of Caiaphas and had been the high priest previously (AD 6–15). High priest evidently was a lifetime office, which is why Annas was still addressed as “high priest” (John 18:22–23).

Jesus again was led out, this time to Caiaphas the current high priest. At this point Jesus had a “night trial” before Caiaphas (an act of questionable legality, according to rabbinic law). The basic flow of events includes Caiaphas conducting a cross-examination of Jesus (Matt. 26:59–66; Mark 14:55–64; Luke 22:67–71; John 18:24), Jesus being beaten and abused by his captors (Matt. 26:67–68; Mark 14:65; Luke 22:63–65), and then the Sanhedrin convening at dawn to ratify the night proceedings against Jesus (Matt. 27:1; Mark 15:1; Luke 22:66–71; John 18:28). During the proceedings a number of accusations were brought against Jesus, but the climax was Jesus’ response to the high priest that he would see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven, which combines Dan. 7:13 with Ps. 110:1. The notion that Jesus would share the divine throne with God was deemed blasphemous by the high priest and settled and exceeded the messianic question put to Jesus. The participants of the proceedings condemned Jesus as “worthy of death” (Matt. 26:66; Mark 14:64).

The gathering of the Sanhedrin probably is not a second trial, but more likely it is for the purpose of ratifying the charges made against Jesus. The decision of the Sanhedrin was that Jesus be handed over to Pilate (Matt. 27:2; Mark 15:1; Luke 23:1; John 18:28) for execution, as the Judean leadership did not have the right to exercise the death penalty without official approval (John 18:31). Since blasphemy was not a capital crime under Roman law, however, the delegation emphasized the political nature of Jesus’ message in order to secure the death penalty. Before Pilate, Jesus was charged with a number of offenses, including leading the nation astray, forbidding payment of taxes to Caesar, and claiming to be a king (cf. Luke 23:2). The main features of this segment of the proceedings are the following: (1) Jesus is charged with making kingly claims; (2) Pilate proposes to release Jesus to the Judean crowd as their king, but the crowd chooses Barabbas instead; (3) Jesus is handed over for execution, before which he is mocked and ruthlessly beaten by the Roman soldiers. In all accounts Pilate is portrayed as feeble and self-interested, and his apparent sympathy for Jesus was born out of his habitual opposition to the designs of the high priest.

From a theological perspective, the trial narratives demonstrate that the kingdom of God comes through the kingship of the crucified, and that Jesus is the Suffering Servant of Isa. 53, who was led like a lamb to the slaughter and pierced for our transgressions.

Showing 1 to 50 of102 results

1. Something New Under the Sun

Illustration

Steven E. Albertin

The universe seems to have been around for billions of years. It could be around for billions more years. These numbers are mind-numbing when you think that humans have only been recording history for five or six thousand years. I remember a conversation I had with my father many years ago. I must have been a small child who was shocked by the cruel treatment I had received from my friends. He reminded me how I shouldn't be surprised. People are sinners. The more things change, the more they stay the same, when it comes to human nature. "There is nothing new under the sun."

Perhaps that is why Jesus' words in today's Gospel seem so unreal, almost farfetched. Almost 2,000 years ago Jesus spoke graphically of the end of the world. The universe will literally fall apart and he will return riding on the clouds in all of his glory for the final judgment. He will finally set things right. The bad guys will finally get what they had coming to them. The good guys, here called "the elect," will finally get saved. Finally, at last, there will be some closure on human history. Finally, the last out will be made and the final buzzer will sound. Finally, there will be clear winners and losers. Finally, the fat lady will sing!

2. Waiting Is an Opportunity

Illustration

Keith Wagner

It's the season of waiting in lines, waiting for packages to come in the mail, waiting for children to give you their Christmas lists, waiting in line to have your picture taken with Santa, waiting for your Christmas bonus check, waiting in traffic, waiting for a parking space, waiting, waiting, waiting.

One thing we don't do very well in our society is wait. We get impatient. We get nervous and some even get angry. That's because we see waiting as wasted time. It's boring to sit and wait. It's "down" time or "dead" time. We equate waiting time with being non-productive.

Waiting does not have to be seen as a bad thing. Waiting is an opportunity to reflect or meditate. Nor do we have to fill our idle time with things to do. The more time we spend working the less time we have to spend with our families or attending to our souls. Our society has become so production focused that we have lost sight of the fact that we need time to think, relax or just wonder.

3. Funny Things Are Everywhere

Illustration

Charles Hoffacker

There's an interesting quote - from an unexpected source - that applies to this First Day of Advent, from a book you may have read to your children or grandchildren, or that you may remember from your own childhood. The book is by Dr. Seuss, and is entitled ‘One Fish, Two Fish, Red Fish, Blue Fish.' The quote to consider today is brief:

From there to here,
from here to there,
funny things
are everywhere.

Funny things are everywhere! And there are two things funny about this First Sunday of Advent, the start of a new church year. The first of them is that, here at the start of a new year, we don't look back to the beginning, but we look forward to the end. Here on the first day of the new church year, we do not focus on the past, but we anticipate the future where Christ promises to meet us.

The second funny thing about today is related to the first. When we look forward to the end, when we anticipate the future, we do not treat this conclusion as some distant, far-off event. It is near at hand. It may be as close as the next second. So imminent is it, in fact, that the future comes and takes up residence in the present. The Christ who will arrive with power and great glory at the end of time comes to us also before the end of time.

4. Put Your Hands on the Plow

Illustration

Eric Ritz

While we wait and trust, we are also to put our hands to the plow. We are prepared simply by doing the work God has called us to do and doing it faithfully and with vigilance, regardless of the world's clock and the climate that it has surrounded us with.

During the Second World War there was a young boy in a small town who had to go to the drugstore for his mother. As he arrived at the drugstore, he saw a poster on the front window that made a great impression upon him. It was the picture of an American soldier dressed in full battle uniform lying flat on his face, dead in the sands of a South Pacific island. He was lying there with the ocean cradling his body, and at the bottom of the poster was this question: "What have you done for your country today that's worth this soldier dying yesterday?"

Let's change that scene and go outside the city of Jerusalem to a hill called Calvary and ask you to look on a cross and see the Son of God, the Savior, dying for your sins and the sins of the world. Let me ask you the question: "What have you done for Christ today that's worth what He gave for you on Calvary?"

5. Introducing Jesus

Illustration

Eric Ritz

Dr. Norman Vincent Peale was one of the most sought after speakers of the 20th century. Shortly before his death, he spoke for his good friend Robert Schuler in the Crystal Cathedral. Dr. Schuler began his introduction by saying: "I want to introduce you to the most dynamic person you will ever meet in your life. He is exciting, positive and winsome. He can reach down inside of you more deeply than anyone else you have ever known before. He will give you self-confidence and courage, and a whole lot of other things you have always wanted in your life but have not had."

Dr. Peale was astounded. He had never been introduced like this before. How could he possibly respond to this introduction? As he was trying to think of some response, he heard Dr. Schuler continue: "The person of whom I am speaking, of course, is Jesus Christ. And here to tell you about Him is my friend, Dr. Norman Vincent Peale."

6. The Joy and Hope of Advent

Illustration

Eric Ritz

A retired United Methodist bishop once said: "If you are at the stage of life or age of life when your back goes out more than you do, do not let your aches get in the way of your alleluias." That's a good message for us.

Dr. M. Scott Peck, in his best-selling book The Road Less Traveled, begins with the statement, "Life is difficult." In a sequel to that book, he begins by saying: "Life is complex." Both statements are of course true. Life is both difficult and complex, but Advent is a season of hope. The prophet Isaiah cried out to God, "O that Thou would rend the heavens and come down . . . ." We affirm during this season of the year the most basic teachings of our faith that God has come down into our world through the person of Jesus Christ. The Word has become incarnate and now life does not seem as daunting, as frightening, as dreary or as gray.

7. Waiting

Illustration

Eric Ritz

I read recently of a survey taken by a doctor who polled 3,000 people and asked them this simple question: "What are you living for?" The survey revealed that over 90 percent of the people were WAITING for something significant to change or happen in their lives and in the lives of those with whom they were involved. Let me share a few examples:

A. A middle-aged couple was waiting for their parents to die before they went on to the next stage of their lives.

B. Another couple was waiting for their children to get married.

C. A younger couple was waiting to have a child.

D. A younger child said he was waiting for the day when his Dad no longer had to sleep on the couch and could sleep in the bedroom. Maybe his Dad would be in a better mood.

A character in T. S. Eliot's play, "The Elder Statesman," shares this insight on waiting: "If I had the energy to work myself to death how gladly would I face death! However, waiting, simple waiting with no desire to act, yet a loathing of inaction. It is like sitting in an empty waiting room in a railroad station on a branch line after the last train, after all the other passengers have left, and the booking office is closed and the porters have gone."

8. Stay Ready!

Illustration

Billy D. Strayhorn

Have you heard the story about man who lived in the Midwest, right smack in the middle of tornado alley? After several tornados came near his home, tearing up his neighbor's homes and barns, he decided to build a storm cellar.

He decided to go first-class and build a well-stocked cellar that would give him refuge in any storm. He spent an enormous amount of money.

But, as luck would have it, as soon as he spent the money for the shelter, tornadoes stopped coming in his direction. Oh, sometimes a warning would be posted on the news and he would go down into his cellar, but invariably it would be a false alarm. He began to wonder if he had spent his money for nothing. Finally, there came a major storm that roared through his property and flattened his barn. When he came out of the storm cellar, he looked at all the damage and then he looked up at the sky and said, "Now that's more like it!"

That man was ready. And he stayed ready. He didn't know WHEN the storm was going to come, he just knew it was going to come. So, he was ready. We don't know WHEN Jesus is coming back, He didn't tell his disciples, He didn't even know the time Himself, that was in the Father's hands. He did his part in getting us ready. Now it's up to us to "STAY READY."

9. Disappointment at the Chaos

Illustration

Russell F. Metcalfe

When I was a junior in Akron North High we had a substitute English teacher for a while, and she was almost always late for our class, which met on the third floor. She usually arrived with her arms full of books and papers, out of breath, scolding us, good-naturedly for the most part, into silence. One awful day she was later than usual, and the class was noisier than usual. Erasers were flying, books were sailing. It probably doesn't do any good to tell you that, truthfully, I usually did not take part in the chaos, although I can't say I didn't enjoy it.

Anyway, on this fateful day one boy Stanley produced a cherry bomb from his pocket. The room got very quiet. Stanley lit a match and we held our breaths. The windows were open they were the kind that the middle pane swung out from the top. Stanley evidently intended to light the bomb in the classroom and throw it out the window toward the athletic field two stories below. We couldn't believe it but Stanley lit the bomb and threw it and it hit the window pane above the open window and bounced back into the middle of the room, under the desks, hissing. Just at that very moment our teacher came breathlessly into the quiet room - quiet except for the hissing - with her arms full of books. But before she had a chance to worry about why we were quiet, or what the hissing sound was, KA-BOOM! the cherry bomb exploded, and instantly the room was full of smoke, and then there was silence again.

Our teacher did not drop her armload of books. She did not miss a step. She simply went over to the desk and sat down and put her face on the books and papers she had been carrying. I think it may have been a full five minutes that no one said a word, no one made a sound. I imagine today the police would have been called and someone would've been expelled from school, and there certainly would be a lawsuit. But her awful silence, and the fact that we were all shocked and stunned was punishment for us all, even Stanley the bomb-thrower. More than forty-five years later I still feel that little woman's pain and disappointment at the chaos that greeted her coming.

10. A Distinguished Guest

Illustration

John A. Stroman

There is a passage in the old Jewish book of Zohar, that goes like this:

"Whenever the Jews on earth rejoice in their festivals, they give praise to the Lord. They put on fine clothes and pile their tables with good food. So the angel asks, 'Why do the Jews pamper themselves so much?' And God answers, 'They have a distinguished guest today. I am with them.' "Today is a very special day. We are preparing for a very special guest. It is the first Sunday of Advent. Our celebration begins with the word "Emmanuel," which means, "God is with us."

11. Packed and Ready

Illustration

Staff

The word "maranatha" is a Syriac expression that means: "our Lord comes." It was used as a greeting in the early church. When believers gathered or parted, they didn't say "hello" or "goodbye" but "Maranatha!" If we had the same upward look today, it would revolutionize the church. O that God's people had a deepening awareness of the imminent return of the Savior!

While on a South Pole expedition, British explorer Sir Ernest Shackleton left a few men on Elephant Island, promising that he would return. Later, when he tried to go back, huge icebergs blocked the way. But suddenly, as if by a miracle, an avenue opened in the ice and Shackleton was able to get through. His men, ready and waiting, quickly scrambled aboard. No sooner had the ship cleared the island than the ice crashed together behind them. Contemplating their narrow escape, the explorer said to his men, "It was fortunate you were all packed and ready to go!" They replied, "We never gave up hope. Whenever the sea was clear of ice, we rolled up our sleeping bags and reminded each other, 'The boss may come today.'"

The hymn writer Horatius Bonar exhorted us "to be ready for the last moment by being ready at every moment...so attending to every duty that, let Him come when He may, He finds the house in perfect order, awaiting His return." The trump may sound anytime. How important for us as Christians to be "packed and ready to go!"

As you leave home today, don't say goodbye say "Maranatha!"

Our Daily Bread

12. You Must Watch!

Illustration

Mickey Anders

One morning in the early 1890s, four workers were busy in a cornfield. One man with a scythe was cutting the corn and leaving it in long swathes. He was followed by a boy who was making bands of twisted cornstalks and laying them on the ground at intervals, side by side. The third worker had a small wooden rake with three six-inch teeth on it, and with this he was gathering bundles of the cut corn, and placing each bundle on one of the bands left by the boys. The fourth worker, following the others, was making each bundle into a sheaf by twisting the band tightly round it and tucking in the end. At half-past ten, they stopped for a lunch break. They sat down and opened their lunch packets which contained sandwiches of home-fed cold bacon.

The boy looked at his food as it lay open on a cloth. He had been converted the night before at a chapel meeting, so he clasped his hands and closed his eyes to say grace. When he opened his eyes, his sandwiches WERE gone. The dog had taken them! The farmer had seen it all. Much amused, he said to the boy, "It is a good thing to pray but you must also watch!"

13. Walk Through the World Differently

Illustration

Daniel D. Chambers

October 19, 1989, 5:04 PM in San Francisco. When the Loma Prieta earthquake rumbled, my uncle was on the 32nd floor of a swaying high rise. Of course the phones went dead, so he couldn't call to make sure his daughter was safe. The elevators didn't work, so when the swaying building stood straight once again, he hiked down the stairwell to his car. Out on the street, the stoplights were not functioning whereupon he witnessed a rather amazing thing. People were not jamming the intersections with panic. Even though many were probably going home to make sure everybody was safe and to see what the damage was, the drivers were politely and courteously taking their turn, waiting, stopping, going; waiting, stopping, going. Nobody was cutting through. Nobody was leaning on their horn. At every intersection, it was as if everybody knew there was a crisis at hand, and they behaved very differently from an ordinary weekday after work.

And so the early church community walked through the world differently, as if on watch for the master's return, as if anticipating the next quake that would shake the foundations of their lives. The early church community and the Israelites in Babylon were bold enough to expect the greatness of God.

14. God Is Patient

Illustration

Stephen Muncherian

The Apostle Peter, writing shortly before he was martyred, during a time when

Nero's persecution of the church was growing in severity
false teaching was tearing at the heart of the church
believers were beginning to doubt that Jesus was returning
the question of the day was, "How can we continue to trust God?"

During this period of doubt and uncertainty, the Apostle Peter writes in 2 Peter, "Don't let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day. The Lord is not slow about His promise, as some count slowness but God is patient toward you, not wishing for any to perish but for all to come to repentance."

15. Remarkable Vision

Illustration

Harrell Davis

If you've ever vacationed at the Grand Canyon you might know that the eyes of the mule are so set that it can see where each of its four feet land. That's why it is the animal of choice for the long trek down Bright Angel Trail to the bottom of the Grand Canyon. In 100 years there has never been a fatal mule accident. The mules always pass hikers on the outside of the trail. Their feet land very close to the edge. On the way down the left side is close to danger; on the way up it is the right. But their remarkable vision enables them to walk safely.

If every church had that kind of vision we could bear the Christ triumphantly into tomorrow.

16. Do Not Let Him Find You Sleeping

Illustration

Brett Blair

Augustine, a man in the 5th century who became, Bishop of the church and a saint in history, originally lead a life of sin giving himself over to whatever pleasures presented themselves. His mother had earnestly prayed for him his entire life that he would give his life to the service of Christ, but Augustine persisted in his sins until one day he sat with a friend on a bench weeping over the state of his life. It was at this moment that he heard a boy or girl--he says he does not know which it was--singing a song. The sound was coming from a neighboring house. The child was chanting over and over: "Pick it up, read it; pick it up; read it."

Here is what happened next in Augustine's own words: "Immediately I ceased weeping and began most earnestly to think whether it was usual for children in some kind of game to sing such a song, but I could not remember ever having heard the like. So, damming the torrent of my tears, I got to my feet, for I could not but think that this was a divine command to open the Bible and read the first passage I should light upon. So I quickly returned to the bench where Alypius was sitting, for their I had put down the apostles book. I snatched it up, opened it, and in silence read the paragraph on which my eyes first fell: "Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, but put on the Lord Jesus Christ, and make no provision for the flesh to fulfill the lust thereof." I wanted to read no further, nor did I need to. For instantly, as the sentence ended, there was infused in my heart something like the light of full certainty and all the gloom of doubt vanished away."

Had Christ come before that fateful day, Augustine would have been caught unprepared. He would have been found asleep. From that moment on, however, Augustine was prepared. He was on the alert! He had awakened from his sins.

17. Where Are You Going?

Illustration

King Duncan

There is an amusing Hasidic story about a rabbi who crossed a village square every morning on his way to the temple to pray. One morning, a large Russian Cossack soldier, who happened to be in a vile mood, accosted him, saying, "Hey, rabbi, where are you going?"

The rabbi simply said, "I don't know."

This infuriated the soldier. "What do you mean, you don't know? Every morning for twenty-five years you have crossed the village square and gone to the temple to pray. Don't fool with me. Why are you telling me you don't know?" He grabbed the old rabbi by the coat and dragged him off to jail.

Just as the Cossack was about to push him into the cell, the rabbi turned to him, and softly said, "You see, I didn't know."

Someone asks, when will Christ return, when will history come to a climax and a new world order, an order straight from God, be introduced? The answer is, we don't know. The early church thought it would be in their lifetime. It's been 2,000 years. "Why does the Lord tarry?" many ask. We don't know. We should not be surprised at that. There is much in life that God has not revealed to us. We don't even know what tomorrow might bring.

18. The Return of the King

Illustration

King Duncan

John Phillips, in his book Exploring Revelation, tells about the return of Richard I, the Lionhearted, to England. It was during the time of the crusades. While Richard was away doing battle in the Mideast, his kingdom fell on bad times. His brother, Prince John, justly vilified in the tales of Robin Hood, usurped the kingdom and misruled the realm. The people of England suffered under John's rule and longed for the return of their rightful king. They prayed that it might be soon. Then one day Richard returned. He landed in England and marched straight for his throne. John's castles tumbled before Richard like ninepins. Richard the Lionhearted laid claim to his throne, and none dared stand in his path. The people shouted their delight. They rang peal after peal on the bells. The Lion was back! Long live the king!

John Phillips adds these hopeful words: "One day a King greater than Richard will lay claim to a realm greater than England. Those who have abused the earth in His absence, seized His domains, and mismanaged His world will all be swept aside."

That day's coming, friends, and it will be a grand and glorious day. Get ready. No one knows when it will be. But get ready. No one knows what shape it will take, but we know this: God's in charge and God can be trusted. What I say to you, I say to everyone: ‘Watch!'"

19. Ever Watchful

Illustration

King Duncan

If you were to travel with me to the southwest coast of Italy you would find that ancient city called Pompeii. It lies a short distance from Mt.Vesuvius. This volcano has produced almost a dozen destructive eruptions. In 1631 an eruption killed 18,000 people. However, the most famous eruption of Mt.Vesuvius was in 79 A.D. Not only was Pompeii destroyed but there were other cities nearby destroyed as well. We understand through geological evidence that the City of Pompeii was covered with ash and pumice at a rate of six inches per hour. In 17 hours that ancient city was buried under nine feet of ash and pumice. For 1,700 years Pompeii laid beneath tons of cinders, ashes and stone. Archaeologists in uncovering the city found the remains of many bodies preserved in hardened ash. Some of the bodies were in deep vaults as if trying to escape the volcano's destruction. The magazine pictured other bodies in luxurious chambers.

What is most interesting, however, is that a guard, a sentinel, a watchman who stood at the gate of the city was found at his post. His hands were still clutching his weapon. He had been commanded by his captain to continue his watch and even in the face of death he remained at his post. This is a timely picture for us. We need to be alert, vigilant, watchful, waiting for Christ's coming kingdom.

20. Something Big

Illustration

King Duncan

An old pioneer traveled westward across the Great Plains until he came to an abrupt halt at the edge of the Grand Canyon. He gawked in amazement. The chasm was a mile down, eighteen miles across and more than a hundred miles long. He gasped, "Wow, something big musta happened here!"

A visitor to our world at Christmas, seeing all the lights, the trees, the decorations, the parades, the festivities, the charitable actions and gifts, and all the religious services, probably would say the same thing: "Wow, something big musta happened here!" And something big did happen. God put on flesh and came into our world as one of us on the first Christmas. That event changed all of history.

Unfortunately, few were watching that night. People went about their business at home, in their shops, in the marketplace, while God was doing His greatest and most creative work right under their noses.

That's one reason why Jesus says, "Watch! Be prepared!" Advent is a time of personal preparation for Christmas. And we have to be prepared if we want to see God's work. We have to stay awake and be alert so that Christmas can be meaningful. We have to prepare our hearts as well as our homes.

21. Dear God…

Illustration

King Duncan

Little Benjamin sat down to write a letter to God asking for a little baby sister. He started the letter out:

Dear God, I've been a very good boy....

He stopped, thinking, "No, God won't believe that." He wadded up the paper, threw it away, and started again:

Dear God, Most of the time I've been a good boy...He stopped in the middle of the line, again thinking, "God won't be moved by this," so into the trash can went the wad of paper.

Benjamin went into the bathroom, grabbed a big terrycloth towel off the bar, brought it into the living room and laid it on the couch. Then he went to the fireplace mantle, reached up and brought down a statue of the Madonna, the mother of Jesus, that he had eyed many times. Benjamin placed the statue in the middle of the towel, gently folded over the edges, and placed a rubber band around the whole thing. He brought it to the table, took another piece of paper, and began writing his third letter to God:

Dear God, If you ever want to see your mother again....

Benjamin wanted God to act. He wanted Him to act NOW! We get like that sometimes.

22. Give Us a Little Longer

Illustration

King Duncan

Prudence Phillipson of England uses this analogy. When her children were young the floor of their playroom often became messy with games and toys strewn everywhere. Prudence got her children to clean up their toys and games by telling them she was going round the corner to the shop. "When I come back," she warned, "everything should be in its place." She would then give each child a task before she left. The oldest child would be given more complicated tasks while the simpler ones would go to the younger children. Then she would leave. The children would either do as she told them or else disregard her instructions.

When she returned, sometimes she would come quietly up the stairs and see through the half-open door that they were quarreling or fooling around or just absorbed in something. Then there were other times when she would see that her children were not quite finished with their task so she would creep away to give them more time. Sometimes she would shut the front door with a bang and hear sudden noises of bustle as they hurried to get the room straightened. At such times one of the children would call out, "Not just yet, Mummy. Give us a little longer."

In thinking about her children, Prudence writes, "Each Advent I recall this experience with my children and wonder how many times the Lord has been close at hand, seeing the chaos of our world and longing to come, but waiting, sparing us judgment a little longer." Perhaps we are given more time to get our lives in order.

23. Working and Waiting

Illustration

King Duncan

When we wait, we admit there are some things that are not under our control. Most of us like to believe that we are in control. We imagine that we are masters of our destinies. If we work hard enough, if we are sufficiently prepared, if we just concentrate, we can make life work. And we can. To a point. There are some things, however, that can't be hurried. Recuperation from surgery, the grief process, a young person learning responsibility.

Shakespeare put it like this, "How poor are they that have no patience. What wound did ever heal but by degrees?"

John R. Claypool has wisely said, "Let's face it, there are two kinds of reality in this world of ours. There are the things you have to work for, and there are the things you have to wait for." Claypool is right. But we don't want to wait.

24. No Money to Steal

Illustration

One night a thief broke into the single-room apartment of French novelist Honoré de Balzac. Trying to avoid waking Balzac, the intruder quietly picked the lock on the writer's desk. Suddenly the silence was broken by a sardonic laugh from the bed, where Balzac lay watching the thief.

"Why do you laugh?" asked the thief.

"I am laughing to think what risks you take to try to find money in a desk by night where the legal owner can never find any by day."

25. Stealing from Ourselves

Illustration

King Duncan

Motivational speaker Zig Ziglar tells about a most successful jewel thief back in the Roaring Twenties by the name of Arthur Berry. Berry liked to hobnob with the rich and famous of Boston's elite, except he did his hobnobbing at night when they weren't around. He wouldn't steal from just anybody. As a matter of fact, a visit from Arthur was a status symbol among the ladies of Boston's upper class. The police weren't nearly as intrigued by his status-oriented thievery. And one night they caught him and shot three times. He fell through a glass window, shattered glass stuck in his body, and lay on the ground in excruciating pain. Not surprisingly, he came to a conclusion amidst the blood, glass, and handcuffs, and muttered, "I ain't going to do this anymore!"

To make a long story short, Arthur eventually got out of prison two decades later, and settled down in a quiet New England town. There he became a respected citizen, even leading a local veteran's organization. But it finally leaked out to the press that this notorious jewel thief was holed up in this tiny New England hamlet and the nation's media arrived in droves. One young reporter asked him, "Mr. Berry, you stole from a lot of wealthy people in your life as a jewel thief. Let me ask you a question. From whom did you steal the most?"

Without a moment's hesitation Arthur Berry replied, "That's the easiest question I've ever been asked. The man from whom I stole the most was Arthur Berry. You see, I could have been a baron on Wall Street. I could have been a successful business man, had I utilized my God-given talents and developed them legitimately. I could have made it big in business but I spent two-thirds of my adult life behind bars."

Arthur Berry was a thief who stole from himself. He did not use the God-given talents and opportunities at his disposal, and it haunted him forever. How about you? If the bridegroom were to come tonight and ask you to give an account of your life, could you say that you had taken complete advantage of the opportunities you have been given?

26. Second Coming Nonsense

Illustration

Staff

The first perversion of the doctrine of the second coming of Christ is perpetrated by those I'm going to call "prophecy mongers." You know these people. They come with their charts and graphs, with their predictions and projections, claiming to have special insight into the workings of God in the world, so that they're able to cue us in on just where we are in the divine timetable. And somehow, every political event of the past fifty years fits neatly into their scheme of things. But Jesus said that no one not even himself knew the day or the hour of his coming, but only the Father.

But there is another distortion of this doctrine that is equally vitiating although in comes from a completely different direction. Here I refer to those who, far from exaggerating the eschatology of Jesus, want to minimize it because they are embarrassed. They rationalize it or demythologize it or spiritualize it, so that they can embrace Jesus and his teachings without getting all the supernatural trimmings that go with it. The fundamentalist and the rationalist share a common assumption about the second coming. They both assume that this is teaching we can easily understand and exploit and have at our disposal, so that it no longer threatens us, no longer hangs over our heads like Damocles's word, ready to fall upon us and shatter our pretty pretensions into a thousand smithereens. The fundamentalist over explains the second coming, and so takes away its mystery, while the rationalist explains it away, robbing it of its meaning.

Jesus said, "Keep watch, because you do not know the day or the hour." It is here at the point of waiting that most of us have our greatest difficulty.

27. Luther on Signs of Christ's Coming

Illustration

Martin Luther

These words by Martin Luther should stand as reminder to us all that end times forecasting is worthless - unless you are viewing the "End Times" as the whole period after His Resurrection. First published in 1522, the excerpts are the 6th and 7th paragraphs of his sermon titled: Christ's Second Coming: or the Signs of the Day of Judgment; and the Comforts Christians Have From Them:

I do not wish to force any one to believe as I do; neither will I permit anyone to deny me the right to believe that the last day is near at hand. These words and signs of Christ compel me to believe that such is the case. For the history of the centuries that have passed since the birth of Christ nowhere reveals conditions like those of the present. There has never been such building and planting in the world. There has never been such gluttonous and varied eating and drinking as now. Wearing apparel has reached its limit in costliness. Who has ever heard of such commerce as now encircles the earth? There have arisen all kinds of art and sculpture, embroidery and engraving, the like of which has not been seen during the whole Christian era.

In addition men are so delving into the mysteries of things that today a boy of twenty knows more than twenty doctors formerly knew. There is such a knowledge of languages and all manner of wisdom that it must be confessed, the world has reached such great heights in the things that pertain to the body, or as Christ calls them, "cares of life", eating, drinking, building, planting, buying, selling, marrying and giving in marriage, that every one must see and say either ruin or a change must come. It is hard to see how a change can come. Day after day dawns and the same conditions remain. There was never such keenness, understanding and judgment among Christians in bodily and temporal things as now - I forbear to speak of the new inventions, printing, fire-arms, and other implements of war...This compels me to believe that Christ will soon come to judgment...it must soon break in upon them.

Note: If the link is still active here is the full sermon: http://sermons.martinluther.us/sermons2.html

28. The Transforming Power of Mercy

Illustration

Susan R. Andrews

Victor Hugo begins Les Miserables with the story of Jean Valjean. He is an ex-convict who has just been released from nineteen years in prison for stealing bread to feed his sister's children. As he reenters society, no one will house him or give him work because of his criminal record – that is until he stumbles into the bishop's house. Much to Valjean's bewilderment, the bishop treats him with kindness and hospitality. Seizing the moment, Valjean steals the bishop's silver plates and, then, flees into the night.

The bishop's reaction to Valjean's treachery is not what we might expect. Instead of being angry and offering condemnation, the bishop examines his own behavior and finds himself lacking in charity. "I have for a long time wrongfully withheld this silver; it belonged to the poor. Who was this man? A poor man evidently," he reasons to himself. So when the police arrive with the captured Valjean, the bishop's silver in his possession, the bishop calmly greets the thief and says, "But I gave you the candlesticks also ... why did you not take them along with the plates?" The police, surprised and confused, reluctantly let the thief go.

Like Joseph's brothers cowering in fear before the one they have wronged, Jean Valjean expects blame and condemnation for his actions. Instead, he receives forgiveness and mercy. He expects hatred, and, instead, he receives love, and at that moment evil is transformed into good.

29. The Precious Cleanser

Illustration

Staff

When evangelist John Wesley (1703-1791) was returning home from a service one night, he was robbed. The thief, however, found his victim to have only a little money and some Christian literature. As the bandit was leaving, Wesley called out, "Stop! I have something more to give you." The surprised robber paused. "My friend," said Wesley, "you may live to regret this sort of life. If you ever do, here's something to remember: 'The blood of Jesus Christ cleanses us from all sin!'" The thief hurried away, and Wesley prayed that his words might bear fruit.

Years later, Wesley was greeting people after a Sunday service when he was approached by a stranger. What a surprise to learn that this visitor, now a believer in Christ as a successful businessman, was the one who had robbed him years before! "I owe it all to you," said the transformed man. "Oh no, my friend," Wesley exclaimed, "not to me, but to the precious blood of Christ that cleanses us from all sin!"

30. Copper Nails Conscience

Illustration

H.A. Ironside

There is nothing that so takes the joy out of life like unconfessed sin on the conscience.

I once heard the late Dr. F.E. Marsh tell that on one occasion he was preaching on this question and urging upon his hearers the importance of confession of sin and wherever possible of restitution for wrong done to others.

At the close a young man, a member of the church, came up to him with a troubled countenance. "Pastor," he explained, "you have put me in a sad fix. I have wronged another and I am ashamed to confess it or to try to put it right. You see, I am a boat builder and the man I work for is an infidel. I have talked to him often about his need of Christ and urged him to come and hear you preach, but he scoffs and ridicules it all. Now, I have been guilty of something that, if I should acknowledge it to him, will ruin my testimony forever."

He then went on to say that sometime ago he started to build a boat for himself in his own yard. In this work copper nails are used because they do not rust in the water. These nails are quite expensive and the young man had been carrying home quantities of them to use on the job. He knew it was stealing, but he tried to salve his conscience be telling himself that the master had so many he would never miss them and besides he was not being paid all that he thought he deserved. But this sermon had brought him to face the fact that he was just a common thief, for whose dishonest actions there was no excuse.

"But," he said, "I cannot go to my boss and tell him what I have done or offer to pay for those I have used and return the rest. If I do he will think I am just a hypocrite. And yet those copper nails are digging into my conscience and I know I will not have peace until I put this matter right."

For weeks the struggle went on. Then one night he came to Dr. Marsh and exclaimed, "Pastor, I've settled for the copper nails and my conscience is relieved at last."

"What happened when you confessed to your employer what you had done?" asked the pastor.

"Oh," he answered, "he looked queerly at me, then exclaimed, 'George, I always did think you were just a hypocrite, but now I begin to feel there's something in this Christianity after all. Any religion that would make a dishonest workman come back and confess that he had been stealing copper nails and offer to settle for them, must be worth having.'"

Dr. Marsh asked if he might use the story, and was granted permission.

Sometime afterwards, he told it in another city. The next day a lady came up and said, "Doctor, I have had 'copper nails' on my conscience too." "Surely, you're not a boat builder!" "No, but I am a book-lover and I have stolen a number of books from a friend of mine who gets far more that I could ever afford. I decided last night I must get rid of the 'copper nails,' so I took them all back to her today and confessed my sin. I can't tell you how relieved I am. She forgave me, and God has forgiven me. I am so thankful the 'copper mails' are not digging into my conscience anymore."

I have told this story many times and almost invariably people have come to me afterwards telling of "copper nails" in one form or another that they had to get rid of. On one occasion, I told it at a High School chapel service. The next day the principal saw me and said, "As a result of that 'copper nails' story, ever so many stolen fountain pens and other things have been returned to their rightful owners."

Reformation and restitution do not save. But where one is truly repentant and has come to God in sincere confession, he will want to the best of his ability to put things right with others.

31. Some Not So Bright Thieves

Illustration

King Duncan

Not everybody who takes up a life of crime is all that smart. Sometimes movies or television glorify criminals. They make them appear sophisticated, even cool. Most criminals do not fall in that category.

Like the guy who walked into a little corner store in England with a shotgun and demanded all the cash from the cash drawer. After the cashier put the cash in a bag, the robber saw a bottle of scotch that he wanted behind the counter on the shelf. He told the cashier to put it in the bag as well, but the cashier refused and said, "I don't believe you are over 21."

The robber said he was, but the clerk still refused to give it to him because he didn't believe him. At this point the robber took his driver's license out of his wallet and gave it to the clerk. The clerk looked it over, and agreed that the man was in fact over 21 and he put the scotch in the bag. The robber then ran from the store with his loot. The cashier promptly called the police and gave the name and address of the robber that he got off the license. They arrested the robber two hours later. Not the brightest tool in the box.

Charles Cortez, a sheriff's deputy from Los Angeles tells about investigating a late-night break-in at a local factory. Someone had broken a window in the factory, stolen a large industrial sewing machine, and gone out the front door with it. But in their haste, the burglars must not have noticed that one end of the industrial thread had caught on a splintered area of floor. Officer Cortez began following the string as it wound out of the factory, down the street, and into a nearby neighborhood. Eventually, the length of string led him straight to the front door of the band of thieves. The three men were arrested without incident, and the sewing machine was returned to its rightful owner. I believe those burglars need to find another profession.

Michael E. Hodgin tells of pair of robbers who entered a record shop nervously waving revolvers. The first one shouted, "Nobody move!" When his partner moved, the first bandit was startled and shot him.

Of course, some criminals are smarter than others. Jesus hung on a cross between two thieves, according to Matthew and Mark. Luke doesn't specify their crimes. He simply calls them criminals. According to Luke one of the thieves joined in the mob that was mocking Jesus. He hurled insults at the Master. One of those insults particularly stung: "Aren't you the Christ? Save yourself and us!"

But the other thief had a better grasp of what was happening there. He rebuked his colleague in crime. "Don't you fear God," he said, "since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong."

Then he turned to the Master and said, "Jesus, remember me when you come into your kingdom." What a remarkable statement of faith.

32. God's Evangelism Plans

Illustration

Richard A. Jensen

The fall of Haile Selassie in 1974 did not bring the kind of peace that the Ethiopians had hoped might follow their somewhat "benevolent" dictator. They had hoped for democracy. They had hoped for freedom. What they got, instead, was a Marxist state that ruled with an iron hand. Repression was everywhere. Persecution was everywhere. The Christian church became a target of this repression and persecution. The almost 20 years of Marxist rule was a very difficult time for the Christians of Ethiopia. During the waning years of this Marxist rule an Ethiopian pastor named Yadessa addressed an American audience concerning this persecution. He told of churches being closed and of many Christians and Christian leaders being put in prison. He said that there were hardly any churches left open in the western region of Ethiopia where evangelical Christianity had been very strong.

But closed church buildings did not close down the church. "Houses became churches," Pastor Yadessa told his audience. Christianity not only survived but thrived and grew under state repression. Pastor Yadessa reminded his audience that the most significant person to be imprisoned in those years was the president of the church himself, Pastor Gudina. Pastor Gudina was jailed and released several times but he eventually died in prison, Pastor Yadessa reported. He further reported that Pastor Gudina's wife was also imprisoned. "She has adjusted to prison life very well," Pastor Yadessa said. "She sews sweaters for people and distributes Bibles that are sent to her. She and many of the other imprisoned Christians have become great evangelists in the prisons. God has God's own evangelism plans," Pastor Yadessa proclaimed with a smile.

He told another story of God's evangelism planning. At the time of his address to his American audience Pastor Yadessa was the director of evangelism for the Ethiopian Evangelical Church -- Mekane Yesus. (Mekane Yesus means "the place of Jesus.") He planned that evangelism leaders from the Addis Ababa area and evangelism leaders from the land to the West that had been so heavily persecuted should meet in a city on the border of the two areas. "Just the logistics of planning the meeting," Pastor Yadessa said, "were extremely difficult. Communication between parties was almost impossible. But," he continued, "when the day for the meeting arrived, somehow, under God's providence, all of us arrived safely." The meeting, of course, was a bit subversive in light of the state's persecution of the church. The evangelism leaders gathered, therefore, in a simple home in the city. "We were just about to start our meeting," said Pastor Yadessa, "when seven uniformed policemen barged through the door of the house. 'This is an illegal meeting,' the head of the policemen shouted at us. 'You are all under arrest. Come with us at once.' It wasn't long until all of us were locked together in prison." As Pastor Yadessa told the story he indicated that the first hour or two that the leaders were in the jail were moments of great despair. "But then," he said brightening, "we realized that God had given us a great opportunity. Here we were all together in one place with nothing to do but pray together and talk together and think about evangelism together. We found ourselves on a wonderfully unplanned evangelism retreat. God, indeed, has God's own evangelism plans that surprise and surpass our own!""

33. Listening to Your Life

Illustration

Winifred Collin

Frederick Buechner asks a series of questions designed to help us think about where we have been and where we are going:

When you look at your face in the mirror, what do you see in it that you most like and what do you see in it that you most deplore?
If you had only one last message to leave to the handful of people who are most important to you, what would it be, in twenty-five words or less?
Of all the things you have done in your life, which is the one you would most like to undo?
Which is the one that makes you happiest to remember?
Is there any person in the world, or any cause, that if circumstances called for it, you would be willing to die for?
If this were the last day of your life, what would you do with it?

Frederick Buechner goes on to say: "To hear yourself try to answer questions like these is to begin to hear something not only of who you are but of both what you are failing to become. It can be a pretty depressing business, all in all, but if sack cloth and ashes are at the start of it, something like Easter may be at the end."

34. Doomsday Prophets

Illustration

Steven A. Peay

In the early part of the nineteenth century a farmer by the name of William Miller began reading his Bible with an eye to the book of Revelation. He came to the conclusion in 1818 that in 25 years or so, probably in March, the second advent of the Lord would come. He got ordained, started preaching, and many followed him especially in the area of upstate New York he came from which was dubbed the "burned over district" since the fires of revival had burned there so often. March of 1843 and of 1844 came and went, "the great disappointment," and the great exodus of many who were waiting for Christ to come back some having even sold all they had. Miller and a small group of followers came to the conclusion that a purification had occurred, in heaven, and that they should be keeping the Sabbath day on Saturday here. Thus, the Seventh Day Adventists were born. Later the prophetess Ellen White, Miller's spiritual successor, would move her headquarters to Battle Creek, Michigan. There her protégé, Dr. John H. Kellogg, a vegetarian, would develop the corn flake, partially because of a desire to use Old Testament dietary laws, and make the city the cereal capital of the world.

An out-of-work men's clothing salesman from the north side of Pittsburgh had a religious experience that made him look to Christ's second coming. Charles Taze Russell studied the Bible for the "signs of the times" and decided that the second advent had occurred in 1874 and everything would come to an end in 1914. World War I almost gave some credence to Russell's "millennial dawn " and imminent Battle of Armageddon, but his claim that "millions now living will never die" just didn't hold. Russell died in 1916. His successors, now calling themselves Jehovah's Witnesses, have not been quite so specific about the end, but they'll still talk to you about it. By the way, they're also still convinced that the Watch Tower Society will someday rule the world.

Over the last twenty years the writings of Hal Lindsey (The Late Great Planet Earth and MANY spin-offs) have had the Second Coming on many people's minds. Lindsey bases his views on the writings of two late nineteenth century writers, John Nelson Darby and C. I. Scofield (of reference Bible fame), which espouses a very particular view of the end. It's called 'dispensational premillennialism' which means that there are a series of dispensations, ala Joachim of Flora, which will come to pass and then the Church will be taken to heaven (raptured), there will be the "great tribulation" and then the thousand year reign of Christ (the millennium) will occur. There are other schools of thought, post-millennialism, amillennialism, and so forth. I have come to the conclusion that I am an "aha-millennialist." When it happens, I'll say "Aha! Jesus is Here!"

35. When the Play Is Over

Illustration

Gary L. Carver

This is how C.S. Lewis understands the doctrine of the Second Coming of our Lord. He said that when the author appears on the stage, you know the play is over. That's good isn't it? When the author appears on the stage - the play is over. No one has ever claimed that this planet earth was intended to exist forever. Scientists call it "the second law of thermodynamics,"The energy supply of this planet will eventually come to an end, which means that a conclusion of life as we know it is inevitable. The concept of the Second Coming merely affirms that such a conclusion will be purposeful. The drama of history is not going to just fizzle out or end in a whimper! It is going to come to the kind of climax that he who conceived the drama wants for it, and it means that he who has begun a good work in you will bring it to the best of conclusion.

36. I Shall Not Pass

Illustration

Staff

And it came to pass,
Early in the morning toward the last day of the semester
There arose a great multitude smiting the books and wailing,
And there was much weeping and gnashing of teeth
For the day of judgment was at hand.

And they were sore afraid for they had left undone
Those things which they ought to have done.
And they had done those things which they ought not to have done
And there was no help for it.

And there were many abiding in the dorm
Who had kept watch over their books by night,
But it availed them naught.
But some were who rose peacefully,
For they had prepared themselves the way
And made straight paths of knowledge.
And these were known as wise burners of the midnight oil.
And to others they were known as "curve-raisers."

And the multitude arose and ate a hearty breakfast.
And they came unto the appointed place
And their hearts were heavy within them.
And they had come to pass, but some to pass out.
And some of them repented of their riotous living
And bemoaned their fate.
But they had not a prayer.

And at the last hour there came among them
One known as the instructor;
And they feared
exceedingly.
He passed papers among them and went his way.
And many and varied were the answers that were given,

For some of his teachings had fallen among fertile minds,
While other had fallen flat.
And some they were who wrote for one hour,
Others for two;
But some turned away sorrowfully, and many of these
Offered up a little bull in hope of pacifying the instructor.

37. Without You We Are Sunk

Illustration

Billy D. Strayhorn

A little boy offered up a Thanksgiving Day prayer for the family and prayed: "Dear God, this is Jimmy. Thank you for Thanksgiving and Christmas and all of the holidays. Thank you for the turkey and dressing and Mom and Dad and even for my little sister, even though some times she can be a pain. Thank you for books and TV and game boy. Thank you for loving us. Oh, yeah. And take care of yourself, God. Because without you, we're sunk. Amen."

No matter what timetable we come up with. No matter what schedule or interpretation of schedules we come up with for the Second Coming, God is still in control. Jesus said, "But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father."

As an heir, claim that promise, too. We're simply called to be aware and keep watch through saying, "Yes," to the King.

38. History Is Going Somewhere

Illustration

William Barclay

William Barclay wrote in his book The Mind of St. Paul:

"The great value of the doctrine of the Second Coming is that it guarantees that history is going somewhere. We cannot tell how it will happen. We cannot take as literal truth the Jewish pictures of it which Paul used. We need not think of a physical coming of Christ in the clouds, or a physical trumpet blast. But what the doctrine of the Second Coming conserves is the tremendous fact that there is one divine, far-off event to which the whole creation is moving; there is a consummation; there is a final triumph of God."

39. Staying Ready

Illustration

Maxie Dunnam

There is praise here for the servant who is ready when the Lord returns, and He is going to return. We don't know when or how, but you can't read the New Testament faithfully and miss that message.

Do you remember that hilarious scene in one of Peter DeVries' novels? A character named Stan Waltz is terrified by the deafening night-time explosion of a fireworks factory in the town. Persuaded by his wife, who belongs to a fundamentalist Christian sect, that it is the second coming of Christ, Stan hastily baptizes himself under the cold water faucet in the kitchen, just in case.

Some people relate to the Second Coming in that fashion. And in some quarters of the church, there is almost perverted pre-occupation with the issue.

40. Going Deeper

Illustration

Michael P. Green

An elderly Christian man in the then Communist-controlled Budapest remarked when asked about the effects of persecution and discrimination on the lives of Christians: “It is like the deep, fast-flowing Danube River. The banks of the river were artificially narrowed throughout the city of Budapest. As a result the river’s fast waters dug deeper and deeper into the river bottom.”

Believers under restrictions and persecution have limited freedom and few political options, but their narrowed lives have found great depth by going deeper in Christ.

41. Beatitudes as a Song

Illustration

Eugene H. Peterson

This adaptation of the Beatitudes is from Message by Eugene H. Peterson:

3. You’re blessed when you’re at the end of your rope. With less of you there is more of God and his rule.

4. “You’re blessed when you feel you’ve lost what is most dear to you. Only then can you be embraced by the One most dear to you.

5. “You’re blessed when you’re content with just who you are—no more, no less. That’s the moment you find yourselves proud owners of everything that can’t be bought.

6. “You’re blessed when you’ve worked up a good appetite for God. He’s food and drink in the best meal you’ll ever eat.

7. “You’re blessed when you care. At the moment of being ‘care-full,’ you find yourselves cared for.

8. “You’re blessed when you get your inside world—your mind and heart—put right. Then you can see God in the outside world.

9. “You’re blessed when you can show people how to cooperate instead of compete or fight. That’s when you discover who you really are, and your place in God’s family.

10. “You’re blessed when your commitment to God provokes persecution. The persecution drives you even deeper into God’s kingdom.

11-12. “Not only that—count yourselves blessed every time people put you down or throw you out or speak lies about you to discredit me. What it means is that the truth is too close for comfort and they are uncomfortable. You can be glad when that happens—give a cheer, even!—for though they don’t like it, I do! And all heaven applauds. And know that you are in good company. My prophets and witnesses have always gotten into this kind of trouble.

42. Never Underestimate the Power of a Cold Cup of Water - Sermon Starter

Illustration

Brett Blair

Now I would like to stop the world for just one minute and ask you to think back. Think back with me to the first century. Think about those 50 years after Jesus' death and what it must been like for Jesus' disciples. Before the last one died their efforts had brought 500,000 men, women, and children into the ranks of the church. But what they had to suffer in order to accomplish this task is seldom discussed. We like the outcome of their discipleship but we don't want to hear the cost of discipleship. So for the record here is the cost: History tells us...

John died of extreme old age exiled to the island of Patmos.
Judas Iscariot, after betraying his Lord, hanged himself.
Peter was crucified; head downward, during the persecution of Nero.
Andrew died on a cross at Patrae, a Grecian Colony.
James, the younger, son of Alphaeus, was thrown from a pinnacle of the Temple, and then beaten to death with a club.
Bartholomew was flayed alive in Albanapolis, Armenia.
James, the elder son of Zebedee, was beheaded at Jerusalem.
Thomas, the doubter, was run through the body with a lance at Coromandel, in the East Indies.
Philip was hanged against a pillar at Heropolis.
Thaddeus was shot to death with arrows.
Simon died on a cross in Persia (what we now call Iran.)
Matthew was first stoned and then beheaded.

What sacrifices! And I ask you why? Why did they choose to die this way? Why desert your father and mother, your wife and child, and your home? Why put up with the constant humiliation, and hunger, and persecution, and defeat town after town after town?

I'll tell you why, because, in the words of Apostle Paul, they were held captive by the words and teachings of Jesus Christ. It is Paul's way of saying they were slaves to Christ.

It is quite likely we shall never be tested to the extent that the disciples were but there are some ways to gauge our commitment. Let's look at a couple this morning...

1. Sacrifice is a sign of mature commitment.
2. Hospitality is a sign of discipleship.
3. A cup of water is a sign that Christ is welcome.

43. Enough

Illustration

King Duncan

Gregory L. Fisher in Leadership magazine tells of teaching a class at the West African Bible College. One day the class was discussing the Second Coming of Christ. A student asked Fisher a question that took him by surprise. The question was this: "What will he say when he shouts?"

The student said, "Reverend, 1 Thessalonians 4:16 says that Christ will descend from heaven with a loud command. I would like to know what that command will be."

Fisher wanted to leave the question unanswered, to tell the student that they must not go past what Scripture has revealed, but his mind wandered to an encounter he had earlier in the day with a refugee from the Liberian civil war. The man, a high school principal, told him how he was apprehended by a two‑man death squad. After several hours of terror, as the men described how they would torture and kill him, he narrowly escaped. After hiding in the bush for two days, he was able to find his family and escape to a neighboring country. The escape cost him dearly: two of his children lost their lives. The stark cruelty unleashed on an unsuspecting, undeserving population had touched Fisher deeply. He also saw flashbacks of the beggars that he passed each morning on his way to the office. Every day he saw how poverty destroys dignity, robs people of the best of what it means to be human, and sometimes substitutes the worst of what it means to be an animal. Fisher says even now he is haunted by the vacant eyes of people who have lost all hope.

"Reverend, you have not given me an answer," the student demanded. "What will [Christ] say?"

The question hadn't gone away. "Enough," Fisher said in answer to the question. "He will shout, Enough! when he returns."

A look of surprise opened the face of the student. "What do you mean, enough?" And Fisher said firmly, "Enough suffering. Enough starvation. Enough terror. Enough death. Enough indignity. Enough lives trapped in hopelessness. Enough sickness and disease. Enough time. ENOUGH!"

44. TONGUE POWER

Illustration

John H. Krahn

The most powerful part of a person’s anatomy is that little, movable, muscular structure attached to the floor of the mouth. All of us at one time or another have been victimized by tongue power. In Shakespeare’s play Othello, Iago stands in awe of the tongue’s power when he says, "who steals my purse steals trash ... but he who filches from me my good name ... makes me poor indeed."

God commands that we say nothing about a neighbor which would even tarnish his name. He wishes that we defend our neighbor, speak well of him and put the best construction on everything. Unfortunately, we destroy him in three subtle ways.

First by gossiping. How often have we savored a choice piece of gossip and then shared it with someone else? "Have you heard about Jill? I saw her having lunch with her boss." Finger-pointing and fault-finding are favorite pastimes of the gossiper. The dubious art of gossip murders good character.

Our second subtlety is the sin of insidious inference. While not directly accusing, inference suggests that that which appears to be pristine on the surface may not be after all. A statement like, "Can’t imagine why Beth is so popular with the guys ... It’s certainly not her personality," is an example of this kind of destructive language.

Finally we can do violence to our neighbor by the unsaid word. Christians cannot isolate themselves from a situation in which a neighbor’s name is being maligned no more than they can be an uninvolved spectator of a rape. They must act in both cases. One can rape a name just as well as a body.

Tongue power - an awesome power! All would do well to pray the prayer of the psalmist, "Set a guard over my mouth, O Lord, keep watch over the door of my lips!"

45. The Impossible Takes A Little Longer

Illustration

Keith Wagner

At the age of 20, Art Berg was a very happy man. Everything was going right. He was a gifted athlete and had started his own tennis court construction company. And he was engaged to a beautiful woman. Leaving California one Christmas eve, he was headed to Utah with a friend. He was going to meet his fiancée and complete their wedding plans.

During the long drive, he fell asleep while at the wheel. His car hit an abutment and rolled down a hill. He was ejected from the car and found himself laying on the desert with a broken neck. He was paralyzed from the chest down. He completely lost the use of his legs and arms. The doctors told him he would never work again. They concluded that he could never play sports again and would be dependent on others the rest of his life. One even suggested he forget getting married.

Art Berg was really afraid. It was the darkest moment in his life. The "end times" were upon him. In the midst of his peril his mother came and whispered a few words in his ear. "Art, while the difficult takes time, the impossible takes a little longer." In other words, "don't panic!" Suddenly, Art's darkness was filled with a light of hope. That was eleven years ago. Today Art Berg is president of his own company, a professional speaker and author. He has gained back some of the use of his arms and legs and can now drive. He travels across the country sharing his message, "that the impossible just takes a little longer." Art married his fiancée and they have two children. He has even returned to the world of sports, swimming and scuba diving. In l993 Art was the first quadriplegic to race 32 miles in a marathon, all because he didn't panic.

Don't panic, is the message of the day.

46. The Absurdity of the the Resurrection

Illustration

Thomas Long

In John Updike's A Month of Sundays there is a story that illustrates the absurdity of the the resurrection and maybe the story is more about beleif in it is a bit absurd: Clint Tidwell is the pastor of a church in a small Southern town, and one of his blessings and one of his curses is that the 80-year-old owner and still-active editor of the local newspaper is a member of his congregation. The blessing part is that this old journalist believes Tidwell to be one of the finest preachers around, and, wishing the whole town to benefit from this homiletical wisdom, he publishes a summary of Tidwell's Sunday sermon every Monday morning in the paper. The curse part is that this newspaperman, though well meaning, is a bit on the dotty and eccentric side, and Tidwell is often astonished to read the synopses of his sermons. The man owns the newspaper; nobody dares edit his columns, and the difference between what Tidwell thought he said and what the editor actually heard is often a source of profound amazement and embarrassment to Tidwell.

Tidwell's deepest amazement and embarrassment, however, came not when the newspaper editor misunderstood the Sunday sermon but, to the contrary, when he understood it all too sharply and clearly. It was early on the Monday morning after Easter, and Tidwell, in his bathrobe and slippers, was padding out the carport door to retrieve the Monday newspaper. The paper was lying at the end of the driveway, and, as Tidwell approached, he could see that the morning headline was in "second coming" sized type. What could it be? he wondered. Had war broken out somewhere? Had the local bank failed over the weekend? Had a cure for cancer been discovered? As he drew close enough to focus on the headline, he was startled to read the words, "Tidwell Claims Jesus Christ Rose From The Dead."

A red flush crept up Tidwell's neck. Yes, of course, he had claimed in yesterday's sermon that Christ rose from the dead, but golly, was that headline news? What would the neighbors think? I mean, you're supposed to say that on Easter, aren't you, that Christ rose from the dead, but that's not like saying that some person who died last week had risen from the grave, is it? Suddenly, as he looked at the screaming headline, what had been a routine Easter sermon had Tidwell feeling rather foolish.

Indeed, it is foolish the foolishness of the gospel. Those who gather on this Easter Day to sing and say that "Jesus Christ is Risen Today" do so not because we have proved anything philosophically, discerned some mystical key to the Scripture, or found some unassailable piece of historical evidence. We believe in the resurrection because the beloved disciple, the forerunner of all Easter faith, believed and passed the word along all the way into the present, prompting frail folks, like Tidwell and like us, to say what we believe: "I believe in Jesus Christ, born of the virgin Mary, suffered under Pontius Pilate, crucified, dead and buried. He descended into hell -- and dare we believe it? Dare we wager everything on it? -- rose again on the third day."

47. Eternal Punishment

Illustration

James Packer

We are told in the parable of the sheep and goats (Matt. 25:31-46) that those whom the judge rejects go away into Kolasis (punishment) aionios (a final state). The phrase is balanced by the reference to zoe aionios (eternal life) which is also a fixed and final state. Even if this word aionios is believed to mean only "belonging to the coming aion", and not to imply endlessness in the sense of perpetual continuity, the thought of endlessness is certainly bound up in the phrase "eternal life," and can hardly therefore be excluded from the corresponding and balancing phrase "eternal punishment." The idea that in this text aionios as applied to kolasis must imply everlastingness seems to be unbreakable.

The New testament always conceives of this eternal punishment as consisting of an agonizing knowledge of one's own ill desert, of God's displeasure, of the good that one has lost, and of the irrevocable fixed state in which one now finds oneself. The doctrine of eternal punishment was taught in the synagogue even before our Lord took it up and enforced it in the Gospels. All the language that strikes terror into our hearts weeping and gnashing of teeth, outer darkness, the worm, the fire, gehenna, the great gulf fixed is all directly taken from our Lord's teaching. It is from Jesus Christ that we learn the doctrine of eternal punishment.

Study the following Bible passages and any other relevant ones on this topic, and reach your own conclusions, prayerfully: Luke 16:26; John 3:18-19, 36; 5:29; 12:32; Acts 3:21,23; Rom. 1:16, 5:18-21; 1 Cor. 15:25-28; 2 Cor. 5:10, 19; 6:2; Gal. 1:4; Eph. 5:25; Phil. 2:9-11; 1 Tim. 2:4; Titus 2:11; Heb. 2:9; 9:27; 1 Pet. 3:19; 2 Pet 3:9; 1 John 1:5; 2:2; 4:8.

48. This is My Son, Listen to Him

Illustration

James Garrett

In the book, Unconditional Love, Father John Powell tells of a young man, Tommy, a student in his class, The Theology of Faith. Tommy turns out to be the “atheist in residence” in the course. He constantly objected to, smirked at, or whined about the possibility of an unconditionally loving Father-God.

At the end of the course he asked in a slightly cynical tone: “Do you think I’ll ever find God?” Powell decided on a little shock therapy. “No!” he said. “Oh,” Tommy responded, “I thought that was the product you were pushing.” I let him get five steps from the door and then called out: “Tommy! I don’t think you’ll ever find him but I’m absolutely certain he will find you!” He shrugged a little and left my class and my life.

Later, I heard a report that Tom had graduated, and I was duly grateful. Then a sad report, Tommy had a terminal illness. Before I could search him out, he came to see me.

“Tommy, I’ve thought about you so often. I hear you are sick.”

“O yes, very sick."

“Can you talk about it?”

“Sure. What would you like to know?”

“What’s it like to be only 24 and dying?”

“Well, it could be worse.”

“Like what?”

“Well, like being 50 and having no values or ideals, like being 50 and thinking that booze, and making money are the real ‘biggies’ in life.”

“But what I really came to see you about,” Tom said, “is something you said to me on the last day of class. I asked you if you thought I would ever find God and you said, ‘No!’ which surprised me. Then you said, ‘But he will find you.’ I thought about that a lot, even though my search for God was not at all intense… at that time.

“One day I woke up, and decided to spend what time I had doing something more profitable. I thought about you and your class, and remembered something else you said: ‘The essential sadness is to go through life without living. But it would be almost equally sad to go through life and leave this world without ever telling those you loved that you had loved them.’ So I began with the hardest one, my dad.

“He was reading the newspaper when I approached him. ‘Dad?’ ‘Yes, what?’ he asked without lowering the newspaper. ‘Dad, I would like to talk with you.’ ‘Well, talk.’ ‘I mean, it’s really important.’ The newspaper came down three slow inches. ‘What is it?’ ‘Dad, I love you. I just wanted you to know that.’

The newspaper fluttered to the floor. Then my father did two things I could not remember him ever doing before. He cried, and he hugged me. It felt so good to be close to my father, to see his tears, to feel his hug, to hear him say that he loved me.

“It was easier with my mother and little brother. We shared things we had been keeping secret for so many years.

“Then one day I turned around, and God was there. Apparently, God does things in his own way and at his own hour.

“But the important thing is that he was there. He found me. You were right. He found me even after I stopped looking for him.”

Tommy learned a universal truth. The surest way to find God is not to make him a private possession or a problem-solver. The surest way is to listen, to open ourselves up to his love and he will find us.”

49. The Lord’s Great Sacrifice

Illustration

King Duncan

There is a beautiful story about the courtship of Moses Mendelssohn, the grandfather of the great German composer. Moses Mendelssohn was a small man with a misshapen, humped back. One day he visited a merchant in Hamburg who had a lovely daughter. Though Mendelssohn admired her greatly, she avoided him, seemingly afraid of his grotesque hump.

On the last day of his visit he went to tell her goodbye. Her face seemed to beam with beauty but when he entered, she cast her eyes to the floor. Mendelssohn's heart ached for her. After some small talk, he slowly drew to the subject that filled his mind. "Do you believe that marriages are made in Heaven?" he asked.

"Yes," replied the young woman. "And do you?"

"Of course," Mendelssohn answered. "I believe that at the birth of each child, the Lord says, 'That boy shall marry that girl.' But in my case, the Lord also added, 'But alas, his wife will have a terrible hump.'

"At that moment I called, 'Oh, Lord, that would be a tragedy for her. Please give me the humped back and let her be beautiful.'"

We are told that the young woman was so moved by these words that she reached for Mendelssohn's hand and later became his loving and faithful wife.

In trying to deal with the meaning of the cross on which Christ died, the early church came to understand that those nailprints in the hands and feet of the Master should have been ours. But God so loved the world that he sent his own Son to bear the burden brought about by the iniquity of us all. Can you deal with that? Can you believe that God really cares about us that much?

50. GARDENER

Illustration

Stephen Stewart

John 20:15 - "Jesus said to her, ‘Woman, why are you weeping? Whom do you seek?’ Supposing him to be the gardener, she said to him, ‘Sir, if you have carried him away, tell me where you have laid him, and I will take him away.’ "

On any given spring or summer weekend, we can drive through the streets of our cities, and through the country as well, and see people in practically every plot of ground mowing, weeding, planting, watering, all the things that are necessary to have a beautiful, well-cared for garden. Most of us do all these things ourselves, and, furthermore, we enjoy doing them. Oh, we might complain a bit when the wife says, "Well, it’s time to plant the garden again!" But, we really are rather proud of the things we grow. We’re not at all opposed to showing off our prize flowers or vegetables.

We conscientiously build up a compost heap and spread it over the beds in the fall. We study the seed catalogs in the winter, and plan the flower and vegetable beds for the spring planting. And, what’s more, we take it for granted that we’re going to have the water and good soil and everything else that’s necessary to make our plans into realities.

But if we lived in a hot, dry Oriental country such as the ancient Hebrews knew, if we had to collect water in cisterns and reservoirs and then carry it to our plots, if we had to contend with rocky, hard soil without the benefit of modern equipment, I wonder if we would be so eager! But then, perhaps we would be, because there is plenty of evidence that the Hebrews were willing to work hard for the beauty and peace of the garden.

Now when we speak of gardeners, we have to remember that, as with most of the workers who hired themselves out for pay, this was a profession that was used only by the wealthy and the royal. The common man just couldn’t afford to hire anyone to do his work for him, and so he did it himself. But the large homes of the ruling and priestly classes were maintained by servants, and we may class the gardeners among them.

In the countryside, every home had a garden, if it was just a corner with a shade tree. In fact, this is one of the things that will be established in the days of the new Jerusalem - every man will have his own garden and his own shade tree under which he may sit in peace. Now this was fine for the country dweller, because he had the room. But in the cities, especially Jerusalem, the houses virtually climbed upon each other, and there just wasn’t room for gardens, except in the grounds of the large estates. So there is where we find the professional gardeners.

These men worked very hard, but it paid off. In the Old Testament alone there are more than 250 botonical terms - which is certainly evidence that this was more than just a job - it was a professional undertaking! Herod’s rose garden was famous through out the East for its magnificence! To accomplish the wonders of beauty, the gardeners used a fertilizer that wasn’t too different from some that we use today. They used dung, sand, animal blood, chaff, ashes, straw, leaves, scum of oil, and the left-overs of the field crops as compost. And it certainly was effective!

The Hebrews also used their gardens as burial plots. The field of Machpelah, Abraham’s burial ground, was a garden with trees in and around it. Manasseh and Amon were buried in Uzza’s garden, and, of course, Jesus was laid in the tomb prepared in the garden of Joseph of Aramathea.

The Garden of Gethsemane, where Jesus often went to pray and meditate, was an olive grove; the name means "oil-press." In a spiritual sense, the use is often made of the garden - the believer is a garden watered by the Holy Spirit. A "well-watered garden" expresses abundant happiness and prosperity (Isaiah 58:11; Jeremiah 31:12), just as "a garden that hath no water" (Isaiah 1:30) expresses spiritual, national and individual barrenness and misery.

Large estates outside of the city walls also hired men to keep watch over their grounds, to prevent vandals from destroying the gardens and orchards, or to prevent infiltration of wild animals. In this instance, we can compare the caretaker or grounds keeper of today with his counterpart of yesterday. Both have specific guardian duties, and, perhaps, also are involved in the tilling of the soil as well.

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