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The Accession of Christ

By on in Theology

The Old Testament informs us about how events unfold by what occurs in the New Testament. More specifically, around the canonical gospels, we see echoes of Jewish life and religious tradition that reach back to ancient norms, customs, mannerisms, practices, and developments. Within this research project, the field of view narrows to how Jewish royal accession serves as a backdrop to the legitimacy of Christ’s kingship. With specific examples, we will walk through what occurred along the timeline of monarchies to validate rulership and governance. Each King’s encounters to station them on their respective thrones were unique yet as part of a consistent pattern that developed an expectation for following kings. More relevantly, concerning Christ as the King of the Jews and ultimately as Christ the King of the Kingdom of God.

Introduction

With scriptural support, the astute bible student can detect overlapping conditions by which the Kings of ancient Israel attained their status through lineage, achievement, and appointment. To perform functions as king to which the ancient nation of Israel navigated through conflict is of paramount interest as it concerns the messianic prophecies and covenant promises that were made by YHWH to a people, unlike any other nation. Down through the centuries to the time of Jesus as the Messiah, we see fulfilled expectations in His intentional activity to demonstrate who He is while supported by a genealogical reality that attests to His legitimacy.

The organization of this paper is segmented into several sections that together demonstrate who Jesus was by what He did and by what occurred in His life. The significance of Jesus’ life as ascendant human divinity who, in His humanity, attains elevated stature is by necessity a required outcome as prescribed throughout Old Testament prophecy. The interrelated functions of kingship and messiah operate together. In one sense, for purposes of rule and administration of justice, while on the other for compassion, deliverance, and mercy as the “Mashiach,” or the anointed one.1

The three-part requirement of the kingship of Christ involved stages of accession that were both spiritual and physical realities. With Old Testament examples of these stages, expectations formed over time across kings that ascended to the thrones of Israel. However, the kings of the Old Testament were not messianic in nature as they were of Christ in the New Testament. While the nation of Israel and its people insisted upon having a king like other nations (1 Sam 8:20), those who rose to power were not of the divine caliber and origin who would also usher the Kingdom of God to Earth. Jesus was King of the Jews and the King of Kings in supreme reign over the Kingdom of God.

Necessity & Significance

It was necessary for Jesus to die to accomplish His mission and fulfill His ministry. Moreover, He had to die to ascend as both the King of the Jews and the King of the Kingdom of God. There were additional reasons why Jesus chose to give His life. Still, the prevailing significance of His accession was preceded by intervals of kingly rule among Old Testament royalty who commonly share attributes. The New Testament gospel writers intentionally reached back to patterns of accession repeated in the Old Testament to demonstrate in narrative form Christ’s life and ministry to satisfy requirements much the same. Numerous kings throughout Israel’s history foreshadowed Jesus’ eventual rise that meticulously previews a coming King who would be Messiah and God.

All the way back during the prophet Samuel’s time, the Lord spoke about Israel’s rejection as King over them (1 Sam 8:7). It was then that the Jews were to undergo a long series of failed or limited excursions into human governance whereby Christ the King and Messiah would in the distant future arise as the rightful and effective King of the people. It was of significance then because YHWH was once again relegated to the inferior preferences of the people. Even along the way of failed covenantal history, they rejected Him as God and then King whereas eventually, their Messiah would emerge to fulfill prophetic utterances. Jesus’ ascension through the Davidic genealogy was to set up the path in which His office as King would be validated.2 Even more, substantiated by the pattern of accession that the biblical writers, in both the Old and New Testaments, articulate as true to Christ.

The announcements of Jesus as King began at the time of John the Baptist as they were both aware of His descendants from King David. While John the Baptist would exclaim, “the Kingdom of Heaven is at hand” (Matt 3:2) to usher in Jesus the Messiah, he made sure that His presence was upon the people.3 Moreover, Jesus Himself would proclaim the same message, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:17). Together they were reminiscent of a royal procession as earlier intimated by Rome’s coming to Judea when Caesar traveled through Palestine.4 Where before him, the way was cleared of logs and debris, and his path was made straight for his visit to Judea. The coming emperor’s recognition was made clear by what was prepared before him and would, after that, translate in John the Baptist’s proclamations about Jesus as the coming King and God-man. It all comes together about 500 years before the arrival of Jesus, Zechariah, the prophet foretold of Him as the king who would be endowed with salvation while riding into Jerusalem.  

“Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey.” – Zechariah 9:9

There it was in the New Testament, where he arrived in humble yet royal procession into the Kingdom of His own as publicly pronounced dramatically by John the Baptist.

Tripartite Requirement of Kingship

Ever since the time of the prophet Samuel, we see throughout Scripture the progression of three conditions by which individuals became King of Israel. Every time an ancient Israeli individual became king, there wasn’t a precisely familiar ritual to accession, but a general pattern by which a king was anointed who then overcame a foe as a test and after that underwent a ceremony of some type. To follow are various examples in the Old Testament outlined in detail where they together demonstrate a pattern that beckons toward what Jesus lived through as necessary to rise as the legitimate king over the people of Israel and all nations.

The stages of accession were not formal or structured as some ongoing methodology down through the centuries. However, they were part of a pattern to set expectations among Israel’s people to recognize the legitimacy and qualities of an existing or forthcoming monarchy.5 The leaders who took the office of king in ancient Israel arrived at that status by which one condition preceded another by necessity. The first stage of accession (anointing) always followed the second stage (defeat of a foe), which in turn was followed by a third stage (coronation). All stages were accompanied by various circumstances that correspond to the work of YHWH within Israel with respect to its surrounding nations.

Stages of Accession

Consistent with the gospel narratives, the kingly accession pattern follows an Old Testament course of historical events. This pattern of stages is consistent with research and terms concerning their definitions and meaning within an ancient Jewish context.6

  • Divine Selection and Anointing (Designation)
    More generally, of a prophet beginning with Samuel and to King Saul, then to David, Solomon, Jeroboam and others, YHWH selects and appoints individuals as rulers over the nation of Israel for a sovereign purpose.
  • Defeat of a Foe (Demonstration)
    Before coronation can occur, a designated king-elect must undergo a trial to overcome a foe and set of difficult circumstances. YHWH forms and uses circumstances to validate selected royal accession to achieve redemptive outcomes toward His purposes.  
  • Exaltation (Coronation)
    Once YHWH’s designation is given to an appointee, and there follows a demonstration of worthy accession, an exaltation occurs to indicate permanence (i.e., “Long Live the King!”) to forever seal the newly arrived power to reign, administer justice, and rule.

All three stages are coherent with one another across time as each is mutually inclusive.

Old Testament Stages of Accession

King Saul

We find in 1 Samuel 10:19 a prayer of the Israelites in which they petition YHWH for a King.7 As YHWH hears their prayer and answers them, He gathers all tribes together to direct the people to their anointed King. The Lord has chosen Saul to reign as King over them (1 Sam 10:24), where his designation was settled and recognized by the population. He was anointed to be the prince of the people of Israel (1 Sam 10:1) by Samuel with oil as a mark of certitude prior to the people’s recognition of their given King.

After his designation, Saul bears the challenge of defeating an enemy. YHWH instructed him through Samuel to attack and destroy the Philistines (10:7), but instead, he attacks and destroys the Ammonites in a feat of victory and triumph. A satisfactory outcome in the view of the people of Israel, but not before YHWH. Nevertheless, Samuel accepts the victory and the second stage of Saul’s accession advances. The people gather in Gilgal and make peace offerings before the Lord, where they also rejoice greatly for their new king. Yet another rejection of their God over them.

King David

The story of the prophet Samuel’s anointing of David is clear evidence of designation by YHWH (1 Sam 16:13). Thereafter, David would face the giant Goliath (1 Sam 17:50) and kill him to defend God’s honor as a set up to deliver a feat of victory in view of Israel to again point to a valid stage of accession after the prophet Samuel anointed young David as King-elect. The following coronation in Scripture is self-evident (1 Chronicles 12:38) to make clear the final stage of David’s permanent reign.

King Solomon

Solomon’s anointing was done by both a priest and a prophet this time. Both Zadok the priest and Nathan the prophet anoint Solomon (1 Kings 1:34) to double-down on the accession’s legitimacy by tradition and divine appointment. King David knew the stages required, and YHWH set the circumstances by which Solomon would become challenged, victorious, and given a coronation to elevate him to reign as king. Adonijah challenges the King-elect by requesting through Bathsheba the concubine Abishag a Shunammite as his wife. This woman, who was previously a type of concubine of David before his death, was a pawn to capture the kingdom even while Adonijah recognized Solomon’s place as king as appointed by YHWH (1 Kings 2:15). Adonijah already had Abiathar, the priest, and Joab, the military commander, as allies and to take David’s concubine was to take a piece of his harem. Adonijah was not done and did not relinquish the kingdom to YHWH and Solomon as king. Adonijah, the older brother of Solomon, had challenged him as a foe with formidable support from the people and the authorities surrounding him. Solomon recognized the challenge as defiance where the next stage of his accession would commence.

Solomon had both Adonijah, and Joab killed, with Abiathar exiled by decree. Solomon’s first and final stages of accession by coronation are recorded in Scripture (1 Chronicles 29:20-25).

King Jeroboam

King Jeroboam’s designation does not come by anointing but by another means that indicate a succession of Solomon from YHWH (1 Kings 11:29-37). Ahijah, the prophet, finds Jeroboam on the road, takes his garment, and rips it into 12-pieces. There were ten pieces of which represent ten tribes of Israel, handed over to Jeroboam. This activity is a prophetic act of designation that sets Jeroboam to the king of these tribes. As Jeroboam was not of a Davidic lineage and the transfer of power originated as a judgment from YHWH against Solomon, the requirement to validate Jeroboam’s kingship was implicitly waived. To therefore recognize him as a king who was simply illegitimate in terms of accession and by comparison.

New Testament Stages of Accession

Old Testament patterns of accession are valuable indicators for recognizing and understanding what prophetic events led to the kingship of Christ. We realize through the biblical text what markers to look for from among legitimate kingly accessions. Namely, from the Davidic line of royalty to validate the office of King toward Jesus, we are to look for the stages of His ascent and ask what is more substantive to gain maximum confidence around the accuracy of prophetic fulfillment. More importantly, what these stages mean with respect to the reign of Christ over the Kingdom of God.

In careful consideration of New Testament events, we observe the anointing of Jesus through His baptism, His demonstration and defeat of a foe, and His coronation at the crucifixion.8 These were the stages He underwent with spiritual meaning at a much greater depth and significance than merely as the King of the Jews (which He was). Old Testament stages anchored the legitimacy of His elevated status that various kings cleared. Still, the translation to events in the life of Jesus was of a spiritual realm compared to a kingdom of a chosen people fraught with politics and religious self-interest.

The difference between the anointing of Jesus and the legitimate Davidic kings that preceded Him was that John the Baptist baptized Him, and God the Father audibly appeared to express His approval. His anointing was unique in this sense because He was designated rightful king both as human and God to become God-king. The prophet’s anointing was a double portion, so to speak, as both John the Baptist and Elijah were there to designate Jesus as King (Matt 11:14). King of both the Kingdom of God and the Jews. Immediately after the anointing of Christ, He was led to the wilderness by the Holy Spirit to face His foe, Satan. The second stage of accession was ushered upon Jesus to prove He is worthy and to set the tone for His ministry and forthcoming work through His apostles. While He was tempted to commit sins against the Father and betray His mission, the hardship He underwent was of enormous spiritual significance. Far greater than conflicts that were upon Him from religious adversaries, or Rome, and the social pressures throughout the Galilee area. Jesus was especially victorious in the face of temptations common to humanity where He would become elevated as the King over the Kingdom of God. Exalted and worthy of all honor and glory befitting Him as King of the greatest stature, His coronation thereafter became inevitable. He proved Himself worthy while holy and blameless as a man to serve as a model for humanity to admire, love, and pursue in righteousness.

Before the final stage of Jesus’ accession, it was necessary to establish expectations toward His forthcoming status. Both Old and New Testament biblical writers knew these patterns of accession, whether they were a matter of tradition or historically customary norms. Jesus likely knew of the tripartite stages of accession as He was entirely adept at Old Testament Scripture since they spoke of Him (John 5:39). His successful completion of one stage after the other had to be public to satisfy the expectations concerning legitimacy compared to the Davidic lineage before Him. Witnesses to His anointing, or designation, and demonstration of kingly stature and position were necessary as a validated correlation to assure maximum confidence in Jewish literature that He was and is, in fact, a King. Both the King of the Jews and the King of the Kingdom of God due to how Jesus advanced along the stages of accession.

It was not until the end of Christ’s life that the Roman Procurator Pilate began to recognize Jesus’ assertion that He is a king. At the time of Jesus’ trial, from among numerous Jewish leaders, Herod, Roman officials, and others, He was referred to as a King several times. While recorded in Scripture as a mockery, His status was recognized if not dismissed as a joke for the privileged class and onlookers to witness. To cast shame upon Him, He suffered as a King not for Himself, but for others to accomplish what the King of a spiritual kingdom would do.  

Jesus was placed on trial because He claimed to sit at the right hand of power. Before the Jewish religious authorities, this put Him in a heap of big trouble. Jesus used this intentional phrase to cast certainty upon what the Sanhedrin would do to assure Jesus would die. For Jesus to advance to the final stage of accession, He had to die. As King, for there to be a resurrection and ascension, He first had to die. And die as a messianic king to accomplish His eternal status and reign over the Kingdom of God inhabited by people who would follow Him through salvation by grace through faith made possible. He would return His people to the Father, and they were to become citizens of a Kingdom that He brought in fulfillment of covenant promises centuries before.  

The question Pilate posed to Jesus, “are you the King of the Jews?” (Lk 23:3, Jn 18:33), revealed that he did not recognize the Jewish rules of accession. After all, in his words, “Am I a Jew?” (Jn 18:35) reinforces the value of Jesus’ clarity when He acknowledges His reign of another Kingdom. A kingdom above all kingdoms to include both Israel and Rome. Pilate pressed Jesus about His claim of royalty; the words of Jesus resonate in the hearts of millions. He, in fact, was and is a King who bears witness to the truth, and His followers know Him and abide in Him. By His testimony before Pilate, “You say that I am a king. For this purpose, I have come into the world,” Jesus seals His claim and what was to follow by necessity was His coronation. There was nothing Pilate could do to release Him as His redemptive purpose must be fulfilled.

Jews, the political class, the social elite, and religious leaders were oblivious to what Jesus was to accomplish. Even His apostles were not fully aware of what was to occur and why. Only as revealed through Christ’s post-resurrection appearances and the Holy Spirit were they later able to piece together the implications of what was to come. Through the gospel and discipleship, the Kingdom of God was to develop and grow just as YHWH intended from the beginning. Challenges to the Kingdom from the Jews or Pilate were ineffective and absented any coherent understanding of what was forming before them and those for generations to follow.

The crucifixion was the final stage of accession. The crucifixion was the official coronation ceremony of Jesus’ ascent to the throne. His seat of power was given to Him by His death on the cross and by it, He was awarded eternal glory and honor due to such magnificence. As He was held at trial before Pilate and then to Herod and back to Pilate again, the vestments of royal position and notoriety were placed upon Him.9 He was given a crown of thorns (Jn 19:2) to serve as a visual cue that He was a king yet not by derision only. Even while Jewish people as a nation rejected Jesus, they still crowned Him King, and in a spiritual sense, the way they did it was of far greater significance and eternal meaning.

With the three stages of accession now complete, Jesus was irreversibly endowed as King. In accordance with the Scriptures, His intended purpose (Jn 18:37), and by the Jewish tradition of ascent to monarchy, there is no denying that He was marked as King both then and now. Then He was made King of the Jews and now as the ruler over the Kingdom of God both in heaven and on Earth. Objections to Jesus’ status from a historical perspective were made implausible because of what He had accomplished.

The Royal Heritage of Jesus

To further reinforce the historical accession of Christ as He passed through the three stages, His genealogy must be considered. If He did not begin from the correct bloodline, then at the outset, His contemporaries and everyone today must recognize His ascent as invalid. The root of His claim to the throne comes through the Davidic line of kingly advancement. Crucial to the Jews is the genealogy of a family line to trace back generations of heritage. The distinction between the genealogical account in the gospel of Matthew as compared to Luke was centered around His Jewish ancestry.10 The fascination about the lineages from Adam to Jesus rests with the divergence of genealogies after King David. Both Solomon and Nathan were the ancestors of Jesus’ parents, both Joseph and Mary, respectively. While Jesus needed to pass through the kingly accession, foundational to that effort and those outcomes was the royal descent between male and female to originate him through His birth. To this end, the backdrop of Jesus’ lineage was of paramount importance to Jewish populations during first-century Judaism.

The Royal Retinue of Jesus

The emergence of Jesus as King is found throughout Scripture to indicate His royal place among His people. The markers are placed throughout the biblical text to illustrate the means of His kingly office between His role as prophet, priest, and judge. The functional depth and breadth of Jesus’ place among His people and throughout history are unmistakable through various gospel accounts that speak of Him as a teacher, healer, counselor, and further positions of high regard. However, Augustine termed the three chief offices of Christ as the munus triplex: prophet, priest, and king designate Him as the son of David who alone is worthy of the seat of power at the right hand of God. All functions subordinate to the overarching place as the mediator between God and humanity (1 Tim 2:5).

Back toward early Christian thought, the primary facet of Jesus’ kingship was His messianic identity.11 With the royal retinue of the crucified with Him at the cross, there were yet further indications of His station in a literal way. Not in figurative imagery to infer His place, but by actual instances and accounts of royal conduct of the messianic king. When biblical figures referenced Jesus as master, rabbi, Lord, they generally recognized His preeminent status. However, over time, His messianic status became more widely recognized as His ministry grew. As savior, the Christ, His performative function as a rescuer and deliverer was entirely congruent with how He as a God-king serves those of His Kingdom. The Samaritan woman at Jacob’s well recognized His messianic status (Jn 4:29). Peter recognized His messianic status (Matt 16:12-20). In time, all the Apostles, including the early church, recognized His divine nature as Messiah and a King of Kings due to return.

Further evidence of Jesus’ accession is found at the beginning and ending periods of His life. From the time of the Magi in Matthew 2, King Herod becomes distressed about the arrival of the “King of the Jews” (v.3). In fulfillment of Micah 5:2, Herod and all of Jerusalem were alarmed at the birth of Christ as the forthcoming king. As it was written,

“‘And you, Bethlehem, land of Judah, Are by no means least among the leaders of Judah; For out of you shall come forth a Ruler Who will shepherd My people Israel.’”

The phrase, “a ruler over the people of Israel,” has a clear enough meaning to bring out panic within Herod as he would seek to kill the coming king (v.13). There is no mystery here that Jesus was who Micah prophesied about to give an early indication and prediction that he would accede to ruler status and have governance over the people of Israel. There was enough prophetic credibility around the magi’s testimony to end the lives of the firstborn throughout Bethlehem and its vicinity. The valid and plausible threat of a king to impose rulership over Herod’s house of successors was enough for him to recognize its merits and act upon them.  

At the end of Jesus’ life, just before the crucifixion, He was referred to as king several times in the space of a day. Between Herod, Pilate, and the Jews, front and center was this notion that Jesus was a king who would become pitted against Caesar as the Jews decried “we have no king but Caesar” (Jn 19:15).

With all the intense upheaval in Jerusalem, in Galilee to the North, and even among Judean territories, so much attention and consternation added enormous weight to the accession of Christ. Not just by the accusations against Him and the claim to power that Jesus said and demonstrated, but by His matter-of-fact status. The gravity of protests against Him added weight to the truth of His kingship.

The Royal Return of Jesus

The return of Jesus as King is not only eschatological. Upon His resurrection, He returned to live among His followers victorious over sin and death. Just as a conquering king does, He defeats yet another foe. Only now to set Him as ultimate Potentate, or Lord of lords and King of kings because of the circumstances around His death and recovery. Having visited the “spirits in prison” to proclaim to them the truth of what He overcame and was now seated at the right hand of God (1 Pet 3:19-22) where angels and authorities were now subjected to Him. The reign of Christ just kept going well after the stages of His accession. His return by resurrection after death by crucifixion was further evidence of His kingship.

Throughout apocalyptic and eschatological work, we read of vivid imagery and symbolic meaning around the return of Christ. Particularly concerning His second coming and of His reign during the millennium era. The “Day of the Lord” suggests a call to authority. The kind of authority that is due to the King who reigns over the Kingdom of God. More explicitly, the Kingdom of God upon the Earth at His arrival is referred to by the Apostle John in his letter to the Churches in Asia Minor. In the biblical text, Revelation 19:16, he writes about the authority and power of the King.

“And on His robe and on His thigh, He has a name written, “King of Kings, and Lord of Lords.”

So as an expression of absolute sovereignty, Jesus appears as having authority over all rulers.12 Yet, while the title “King of kings” is frequently found in early Jewish literature, we find references to the same title in a similar fashion.13 The associations to this ultimate title are referenced by the gospel writers from the Old Testament (Deut. 10:17, Dan. 2:47) and sources available during the intertestamental period (2nd & 3rd Maccabees, 1 Enoch 9:4, among others). For example, to extoll the glories of Christ, “You are Lord of lords and the God of gods and King of the ages. The throne of your glory lasts unto all the generations of the ages, and your name is holy and great and blessed unto all the ages.”14 Throughout scripture and first-century literature is a foundation of references to the significance and meaning around the truth of Jesus’ return and reign in power and glory. As a King would reign over His kingdom, Jesus has a forthcoming mission to settle the Kingdom of God on Earth where renewal of creation and the restoration of His people is made certain.

Conclusion

With exquisite detail, all the way from the birth of Jesus through to the time of His return, there is a mountain of evidence about His kingship. Yet a royalty of a different kind. An ultimate royalty as the messianic God-king who was and is deeply involved in the welfare of His people. In Scripture, He gives the people of His kingdom historic clarity about the stages of accession as His predecessors assume the throne before Him. Sort of precursors to the reign that would follow, we witness human authorities and governments’ failures, whereas, in Christ, we become informed and understand His place as Lord of lords and King of Kings. Throughout His life and ministry, we see the overwhelming certainty of who He is by what He does from His authority.

There is a clear thread of Jesus as King throughout all of Scripture. All of it and then some throughout first-century literature. His prominence and exalted stature throughout creation to include humanity are of utmost astonishing value and meaning. All of creation is in witness of who He is and what He has done. That God the Father is pleased with Him adds to our desire to worship and honor Him as our sovereign King over all the Earth. His life’s events and circumstances in the Old and New Testaments are a comprehensive representation of who He is as King in authority over all rulers. It is without question that Jesus was the King of the Jews. Everyone will bow before Him from then, now, and the future. As Paul wrote to the Romans long ago, “Every knee shall bow, and every tongue shall confess Jesus as Lord” (Is 45:23, Rom 14:11, Phil 2:10), we shall honor Him and worship Him because of who He is and what He has done.

Citations

A portion of the research and material here is inspired and supported by the framework of accession as covered by Heiser’s podcast that outlines Shelton’s paper as cited. His review of other academic papers is referenced here as well. For further details and depth, reference Heiser’s podcast 333 “The Israelite King and Jesus as King” posted July 19, 2020, https://nakedbiblepodcast.com/podcast/naked-bible-333-the-israelite-king-and-jesus-as-king/.

  1. Mark L. Strauss, “Messiah,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).
  2. M. G. Easton, “Kingly Office of Christ,” Easton’s Bible Dictionary (New York: Harper & Brothers, 1893).
  3. David S. Dockery, “King, Christ As,” ed. Chad Brand et al., Holman Illustrated Bible Dictionary (Nashville, TN: Holman Bible Publishers, 2003), 984.
  4. John F Hall, “The Roman Province of Judea: A Historical Overview.” Brigham Young University Studies, vol. 36, no. 3, 1996, pp. 319–336. JSTOR, www.jstor.org/stable/43044136. Accessed 5 Mar. 2021.
  5. Marc Zvi Brettler – God Is King: Understanding an Israelite Metaphor, vol. 76, Journal for the Study of the Old Testament Supplement Series (Sheffield: Sheffield Academic Press, 1989), 51.
  6. W. Brian Shelton, “An Ancient Israelite Pattern of Kingly Accession in the Life of Christ,” Trinity Journal 25, no. 1 (2004): 72.
  7. James Parks, All the Prayers in the Bible, Faithlife Biblical and Theological Lists (Bellingham, WA: Faithlife, 2020), 1 Sa 10:19.
  8. Joel Marcus, “Crucifixion as Parodic Exaltation” Journal of Biblical Literature, vol. 125, no. 1, 2006, pp. 73–87.
  9. John MacArthur, “One Perfect Life: The Complete Story of the Lord Jesus” (Nashville, TN: Thomas Nelson Publishers, 2012), 455.
  10. Robert Duncan Culver, “The Earthly Career of Jesus, the Christ” (Grand Rapids, MI: Baker Book House, 1991), 17.
  11. David Schrock, “Jesus’ Kingly Office,” in Lexham Survey of Theology, ed. Mark Ward et al. (Bellingham, WA: Lexham Press, 2018).
  12. John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Re 17:14.
  13. Craig A. Evans and Craig A. Bubeck, eds., John’s Gospel, Hebrews–Revelation, First Edition., The Bible Knowledge Background Commentary (Colorado Springs, CO; Paris, ON; Eastbourne: David C Cook, 2005), 387.
  14. Rick Brannan et al., eds., The Lexham English Septuagint (Bellingham, WA: Lexham Press, 2012), Enoch 9:4.

Bibliography

al., Rick Brannan et. The Lexham English Septuagint. Bellingham: Lexham Press, 2012.
Brettler, Marc Zvi. “God Is King: Understanding an Israelite Metaphor.” Journal for the Study of Old Testament Supplement Series, vol. 76, 1989: 51.
Craig A. Evans, Craig A. Bubeck. The Bible Knowledge Background Commentary – John’s Gospel, Hebrews-Revelation. Colorado Springs: David C. Cook, 2005.
Culver, Robert Duncan. The Earthly Career of Jesus, the Christ. Grand Rapids: Baker Book House, 1991.
Dockery, David S. Christ As King. Nashville: Holman Bible Publishers, 2003.
Easton, M.G. Kingly Office of Christ, Easton’s Bible Dictionary. New York: Harper & Brothers, 1893.
Hall, John F. “The Roman Province of Judea: A Historical Overview.” Brigham Young University Studies, vol 36, no. 3, 1996: 319-336.
Heiser, Michael “The Israelite King and Jesus as King”: Podcast 333 posted July 19, 2020. https://nakedbiblepodcast.com/podcast/naked-bible-333-the-israelite-king-and-jesus-as-king/. Accessed March 08, 2021.
MacArthur, John. One Perfect Life: The Complete Story of the Lord Jesus. Nashville: Thomas Nelson Publishers, 2012.
—. The MacArthur Study Bible: New American Standard Bible. Nashville: Thomas Nelson Publishers, 2006.
Marcus, Joel. “Crucifixion as Parodic Exaltation.” Journal of Biblical Literature, 2006: 73-87.
Parks, Jimmy. All the Prayers of the Bible. Bellingham: Faithlife, 2020.
Schrock, David. Jesus’ Kingly Office. Bellingham: Lexham Press, 2018.
Shelton, W. Brian. “An Ancient Israelite Pattern of Kingly Accession in the Life of Christ.” Trinity Journal, vol. 25, 2004: 72. Strauss, Mark L. “Messiah”, The Lexham Bible Dictionary. Bellingham: Lexham, 2016.

The Anchoring of the Covenant

By on in Theology

This summary concerns this week’s reading between both texts ‘One Perfect Life, The Complete Story of the Lord Jesus’ (MacArthur), and ‘The Earthly Career of Jesus, the Christ, A Life in Chronological, Geographical and Social Context (Culver).’ The living ministry of Jesus up to His final week of life was to culminate in what He set out to accomplish by the will of the Father as described in the Garden of Gethsemane prior to His capture and arrest. The specifics by which Jesus explained His forthcoming work to His followers were a matter of the hardships and persecutions He would endure and finish. The point of Jesus’ ministry was to bring to the world the Kingdom of God and to satisfy the Father’s justice of sin through the atonement of believers who would call on Him and become born from above. The course of Jesus’ life was about laying the Kingdom’s groundwork while providing a path to redemption before God through the atonement of those in Him.

The final week of Jesus’ life was filled with events of harrowing and significant meaning. The sequence of activity that comprises His arrest, trials, interrogations, abuse, condemnation, torture, mockery, and crucifixion brings into vivid detail the course of His sacrifice as the Messianic King. As traumatic and bewildering the final days of Jesus were to the Apostles, the time shortly after His burial brought delight and joy of substantial measure. In fulfillment of Christ’s words before His death, He was to rise again and do so with certainty. To return to His chosen apostles and thereafter the Father by ascension, He continued about the business of building the Kingdom of God. Rendering eligible new occupants through belief, the terms of a new Covenant was underway.

The Culver and MacArthur texts track with one another as the course of events during Jesus’ final week are described in detail. MacArthur goes quite a bit farther with eschatological details around the gospel and His charge to make disciples of all nations. Culver remains within the canonical gospels during his recount of the passion week. At the same time, MacArthur continues onward through the Holy Spirit’s work and the development of the first century Church as written about through the book of Acts and the various apostolic epistles. While Culver offers multiple points of interest around his views along the passion week timeline, the reader picks up on historical details that are scripturally validated. Moreover, Culver fills in various facts and speculations to provide incidental details that stimulate the reader’s thinking. By comparison, MacArthur’s continued use of interwoven verses among the canonical gospels provides an additional perspective around what occurred with significant clarity with no room for ambiguity and without speculation.

While the Culver text serves as a commentary along with the “career” of Jesus, the reader gains considerable insight about the life of Jesus with details that borrow upon social and timeline research in an effort to comprehensively piece together what occurred. The details around who was active or a part of the unfolding events with Jesus are anchored around the “where” and “when” of what had taken place. To add substantive meaning to the events that occurred, the reader is drawn in to visualize and comprehend what transpired concerning Jesus’ sufferings and victorious outcomes. For the purpose of reclaiming humanity in fulfillment of the prophetic writings long before the entire series of gospel events, which culminated in Jesus’ resurrection and ascension, the reader is presented with hope about a kingdom that, through belief, a promise of fellowship with God and new life follows.

So as a point of distinction the Culver text ends at Christ’s ascension, and the MacArthur text continues with part XI to include various key Scripture areas of interest centered around the gospel. In addition to the work of Jesus just after His ascension, there were various truths that emerged with the help of the Holy Spirit’s arrival. While Jesus was with His followers after His resurrection, He gave instruction concerning the work of the Kingdom ahead and the forthcoming Spirit. The promise of Christ’s return and the method of Salvation of believers would become theological truths to build upon for generations to follow. Until the fulness of the Gentiles were to enter the Kingdom, the Apostles then as it is with believers today, were to make disciples, baptize them, and teach them to obey all that Jesus commanded.

The Trajectory of Adummim

By on in Theology

This summary concerns this week’s reading between both texts ‘One Perfect Life, The Complete Story of the Lord Jesus’ (MacArthur), and ‘The Earthly Career of Jesus, the Christ, A Life in Chronological, Geographical and Social Context (Culver).’ Throughout the written comments and observations given here, both texts’ substance is brought together to form a coherent view about the time of Jesus in the Jericho area to the beginning of the passion week. More generally, from the time of Jesus’ travels from Jericho, Bethany, and Jerusalem to His withdrawal to the Mount of Olives just East of Jerusalem. Throughout this period of Jesus’ life, there is a lot of activity packed into a short period. His triumphal entry into Jerusalem as Israel’s King was presented to Jerusalem’s population and its leaders their Messiah as promised and prophesied over the many centuries before.

At the temple, in the midst of many miraculous signs, wonders, events, and proclamations, Jesus appeared before the people to endure numerous confrontations from the Sanhedrin, Pharisees, Sadducees, Herodians, and others to withstand and counter their trappings. Which altogether amounted to their rejection of Him as their Messiah regardless of all that He had done to fulfill prophecy, heal people, and raise the dead to demonstrate who He is. Nevertheless, as the sovereign will of God came about to seal His rejection as the Jewish Messiah, Jesus and His disciples share a final meal together at the last supper in an Upper Room. Where well-known traditions become formed to establish sacraments such as communion and the washing of feet, their significance is of enormous gravity. Framed around Jesus’ warnings that He was about to be tried and executed, He encouraged His apostles to give them hope and to remind them of what it was to love and serve one another. To live in remembrance of Him and to accomplish what He modeled for them.

As I read through the entire texts of both Culver and MacArthur, the upper room to the following withdrawal toward the Mount of Olives is of utmost importance. Especially due to the events and circumstances that arose throughout the day. Right after His rejection in Jerusalem from Jewish authorities, and the betrayal of Jesus, He and His disciples returned to the Mount of Olives to recount what had occurred and to prepare for the days ahead. Jesus spoke of parables and the coming persecution, which would culminate in His death just hours before where they now would wait for His captors’ arrival. Jesus knew what was coming, where His apostles were not aware of the specifics to which they would become scattered, and He was to be placed on trial and condemned to death.

Just outside Jerusalem, up higher to the East, Jesus spoke to His disciples about numerous principles concerning the Kingdom, what was to befall Jerusalem, and His return as King before all creation. At the garden of Gethsemane in the same general area, Jesus’ prayer for His disciples and for followers in generations to come would echo throughout time to unity, safety, and fellowship as they were to remain in Him as they were given for the Kingdom as a promise fulfilled. The prayer also amounted to tremendous hardship as He knew of His imminent arrest and forthcoming sufferings.

The MacArthur text read through this week stops at Jesus’ arrest. Where the Culver text continues to cover His last night before Annas, Caiaphas, and the Sanhedrin put together a coordinated effort to capture Jesus and place Him before the Roman court. They together sought to have Jesus crucified. Their timing of arrest, interrogation, and method of placing Him before the Roman court were all unjust evils that were permitted. It was Jesus Himself who willingly gave Himself up as a sacrifice as intended. When Jesus’ response to Caiaphas was spoken,

 Jesus said to him, “You have said it yourself; nevertheless I tell you, hereafter you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven.”  – Matt 26:64

It would appear from what was spoken at the time of Daniel (Dan 7:13) to then before His accusers, He was in full control of the situation, and He willingly set His face to undergo the sufferings as described by the prophet Isaiah (Is 53). For a purpose that they were otherwise oblivious to, His mission as Messianic King was well beyond them as there was far more at stake. Specifically, as Paul, the Apostle later wrote,

“Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away; but we speak God’s wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood  it they would not have crucified the Lord of glory; but just as it is written,

Things which eye has not seen and ear has not heard,
And which have not entered the heart of man,
All that God has prepared for those who love Him.”

-1 Cor 2:6–9

On the surface, it appears that the setup was placed upon Jesus. In fact, YHWH placed upon spiritual forces opposed to Him a set of circumstances by which the Kingdom of God was ushered into creation as humanity was reclaimed. The King who was about to be executed was on the cusp of conquering enemies of far more consequence than the trivial Jewish authorities before Him. They were veritable tools in the tool shed to help form an outcome that nearly everyone was oblivious about.

Where Kingdoms Converge

By on in Theology

This summary concerns this week’s reading between both texts ‘One Perfect Life, The Complete Story of the Lord Jesus’ (MacArthur), and ‘The Earthly Career of Jesus, the Christ, A Life in Chronological, Geographical and Social Context (Culver).’ Throughout the written comments and observations given here, both texts’ substance is brought together to form a coherent view about the Perean period of Jesus’ life. More generally, the time of Jesus’ ministry from the end of Galilee to His time in neighboring areas in furtherance of the gospel and the emerging presence of the Kingdom of God.

As events in Galilee and Capernaum transpired, the conditions by which Jesus was able to carry out His ministry became more limited. For various reasons stemming from the people rejecting Jesus as the promised and prophesied Messiah, He transitioned from a public ministry to a more reserved or private and careful presence throughout Northern Israel. In His frustration with Galilean towns (Matt 11:21), He set out to various adjacent areas in Samaria and farther toward Trans-Jordan. To continue in His teaching with the apostles and minister to people while visiting towns in these areas, we recognize in Scripture the many events and circumstances that occurred.

There are two distinct intervals of time that concern the ending of Jesus’ time and ministry within Galilee. Beginning in Galilee, with His apostles, Jesus directed more focus toward the training of His chosen twelve. Namely, He concentrated His efforts toward their spiritual and character development as they grew closer to Him and in the relationship with one another. The many teachings about the Kingdom and His identity toward fulfilling His purpose in Jerusalem were of paramount interest. As He traveled with His apostles to Gentile and pagan areas, His efforts were a direct and overt message to recognize and understand their role within the Kingdom. As Israel was to be a kingdom of priests, as the twelve tribes of Israel, they were to become representatives for God’s Kingdom within the Old Covenant of Israel and the nations.

The New Covenant was to become sealed with the emergence of the Kingdom of God, the death and resurrection of Christ, and the Holy Spirit’s outpouring. To set the stage for them to become kingdom builders. Pioneers of the Church, all twelve, to become representatives as intended all along. Only this time, with direct training from Galilee onward, the Kingdom of God was about to arrive, and it was of utmost importance they were ready. Through teaching, parables, confrontations, healings, casting out unclean spirits, warnings, or events, their retention was aided by their direct involvement. For maximum and meaningful retention as new believers within the Kingdom were sure to come.

The transfiguration was a demarcation point of the Kingdom’s arrival. Due to my Psalm 82 and Deuteronomy 32 worldview, I happen to believe this occurred on Mt Hermon, in Gentile territory, not on Mt Tabor, for historical, theological, and spiritual reasons I wrote at length about earlier. Nevertheless, from the time of Jesus’ transfiguration culminating from the last six months of His ministry, Peter, James, and John witnessed His glorified state of being. While in the presence of Moses, and Elijah, Jesus, in turn, hears the voice of the Father to exhort His apostles all to cement their conviction and certainty that He is the Son of God. In His transfigured state, the Messiah of Israel appeared before His apostles to demonstrate that the Kingdom had arrived. It was a pronouncement originating from within Gentile and pagan territory as a declaration over spiritual foes opposed to Him and His work. The arrival of the Kingdom of God was that “His house may be filled” (Lk 14:23) and from among the “highways and hedges” in part because Israel rejected their Messiah.

Within the last six months of Jesus’ ministry, from Phoenicia to Trans-Jordan, Judea, Samaria, and into Jerusalem, He covered a lot of territory from town to town, both preaching and teaching. Yet remaining more distant and separated from the crowds, as compared to earlier intervals of ministry, His trajectory toward a final appearance at the temple became a clear and necessary certainty. Interwoven throughout the MacArthur text, the reader can easily see the common thread of Christ’s message concerning the Kingdom of God and His presence now upon the Jews and the surrounding peoples.

Jesus’ ministry was fulfilled as intended. So that we can share in answer to John the Baptist’s question, “Are you the One who has come, or shall we look for another? (Mt 11:3), ” we see by what He has done that He is, in fact, the Messiah, the Son of God, and King for a Kingdom newly arrived.

Interrogation of a King

By on in Theology

This post covers research concerning a comparison between the gospel event of Jesus before Pontius Pilate, ruler of Judea. The written text between the synoptic gospels and the book of John offers various perspectives of the same event to fully communicate what took place at the beginning of the trial, prosecution, and execution of Jesus. The familiar story of Jesus, God incarnate before Pilate, was the beginning of an epic nonfictional set of circumstances that cascaded into an irony surrounding Jesus’ status and position. Jesus stood before Pilate with certitude about His intentions there, and He was entirely in control of what was to befall Him. Regardless of what contradictory interests there were at this event, the overriding concern of prophetic fulfillment and what Jesus was there to accomplish weighed on their conversation between each other.

Introduction

The confrontation of Jesus and Pilate was a sovereign appointment (Jn 19:11) as Pilate’s authority over Jesus was given by God to accomplish His purposes. As the written gospel accounts present their historical coverage of what occurred, they together offer a precise whole as they piece together a mosaic image of what took place. As one might look through a prism, the gospels’ reader comes to view a compilation of narrative events that offer synergistic focus. To arrive at an accurate and clear view of what was to occur, the reader gets at a fuller meaning because of preceding foretold predictions involving the kingship of Christ. His authority and rule were not what stood before Pilate, but instead, the person of Jesus who was offered as an inevitable sacrifice against the interests of those who opposed Him (1 Cor. 2:8, cf. Jn 12:31, Jn 14:30).

The momentum of prophetic events leading up to the confrontation between Jesus and Pilate was inexorable. As a lamb led to its slaughter, and under duress, Jesus presented Himself before Pilate through circumstances. In an appearance before His spiritual adversaries, which led them to believe He was captive against His will. Paradoxically, He was in control while He began His suffering (Jn 10:18, Is 52:13-53:12) immediately before His arrest while in the Garden of Gethsemane (Mk 14:32-42) and as a witness to His followers (Matt 26:2). Jesus offered no protest before Pilate. And as the procurator of Judea, Pilate had come to recognize the rulership and authority of Christ by His testimony. Pilate was informed about the kingdom and the Messianic King who stood before him to make clear His innocence in contradiction to His accusers’ lies.  

Background & Occasion

Whether in AD 30 or AD 33, the setting of Jesus’ trial, death by crucifixion, and resurrection were under Roman authoritarian rule. In Judea, a Jewish state and Roman province, Judaism culturally governed the prevailing way of life with widespread Greek influence throughout Jerusalem and surrounding areas. Socially, the time of Jesus’ ministry at the time of His trial was mixed with interpersonal apprehension, political instabilities, and religious corruption. As such, Jewish religious leaders leveraged Roman law to accuse Jesus of behaviors tantamount to insurrection. It was where Roman charges against Jesus were a proxy for Sanhedrin’s claims of blasphemy against Him. Pax Romana was violated in their view, and something had to be done about it (Jn 11:50). Jesus, their Messianic King, had to die. Not for blasphemy, but for making himself a king disruptive to Rome (Lk 23:2). Not as the God of their forefathers as Jesus claimed, but as a king in betrayal of their convictions and messiah.

Comparative Gospel Accounts

Matt. 27:2, 11-14Mark 15:1–5Luke 23:1–5John 18:28–37
Jesus Before Pilate
2 And they bound him and led him away and delivered him over to Pilate the governor.
…. 11 Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said, “You have said so.” 12 But when he was accused by the chief priests and elders, he gave no answer. 13 Then Pilate said to him, “Do you not hear how many things they testify against you?” 14 But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.		Jesus Before Pilate
1And as soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. And they bound Jesus and led him away and delivered him over to Pilate. 2 And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” 3 And the chief priests accused him of many things. 4 And Pilate again asked him, “Have you no answer to make? See how many charges they bring against you.” 5 But Jesus made no further answer, so that Pilate was amazed.		Jesus Before Pilate
1Then the whole company of them arose and brought him before Pilate. 2 And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” 3 And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” 4 Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” 5 But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.”		Jesus Before Pilate
28 Then they led Jesus from the house of Caiaphas to the governor’s headquarters. It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. 29 So Pilate went outside to them and said, “What accusation do you bring against this man?” 30 They answered him, “If this man were not doing evil, we would not have delivered him over to you.” 31 Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” 32 This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die. 33 So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” 34 Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” 35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?” 36 Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” 37 Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose, I was born and for this purpose, I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.”
Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Contextual Review

Already operating with authority, servant-leadership, and work in covenant subrogation over the Mosaic law, Jesus posed a threat to the Jewish religious leaders and their interests. Judaism was the traditional way of life that fueled the Jewish people’s cultural norms at the time. Jesus, who often operated outside of tedious and erroneous Jewish application of the law, drew the attention of multitudes of people. While His following and impact upon Jewish society was deep and widespread, He had a significant effect upon people’s religious lives who attended the temple and synagogues; what He accomplished through His miracles and ministry produced continued contradictions of interest between Him and Jewish religious leaders. The teachings of Jesus did not center around their imposed details of the law and requirements as stipulated by burdensome efforts among common people.

Inevitably, open and ongoing hostilities developed from the Sanhedrin and other religious leaders toward Jesus. Leading to a constant mess about how they sought to capture and prosecute Him, their historical confrontations with Jesus were a series of befuddled efforts to seize Him on grounds contradictory to their religious interests. Matters escalated over time as Jesus continued to minister to people, perform miracles, develop followers, and speak before thousands throughout Israel. The adverse circumstances between Jesus and hostile Jews escalated until finally, they sought to take His life by whatever legal means they could. Accordingly, it became necessary for them to find a way to condemn Jesus according to Jewish law and take His life. Through both religious and political maneuvering, their efforts concentrated on removing Him from the public through false pretenses as asserted by the Jewish chief priests, Pharisees, and Caiaphas, the high priest at the time (Jn 11:47-52).

The first ones at the Roman praetorian court at dawn were the Jews who condemned Jesus.1 Their messiah was to appear before Governor Pilate, where they would petition the death of Jesus stemming from their false accusations that constitute a profane miscarriage of justice. Jesus, who substantiated and proved His standing as the messianic king of the Jews, stood accused from the bloodthirst of the Jewish religious leaders who held an illegal and mock court under the cloak of night. Ultimately to deliver Jesus over to a Gentile ruler for trial, judgment, and execution, the trial began to run its course as an interrogation directed at Jesus to find Him either innocent or guilty by Roman law. Here in the gospels, it is definitively revealed to the Gentiles that Jesus is, in fact, a king. The king of the Kingdom He references to reinforce further His innocence, rule, and authority of a different kind.

Comparisons, Distinctions & Divergences

The passages of explicit interest are outlined in the table above. Specifically, Matt 27:2, 11-14, Mark 15:1-5, Luke 23:1-5, and John 18:33-37 were set in a side-by-side comparison to recognize their unique perspectives about what occurred while Jesus was before Pilate. The common message among all gospels was a question posed by the ruler of Judea. Pilate asked Jesus, “Are you the King of the Jews?” Among all four gospels presented this question to reserve in the mind of readers an assertion that Jesus was cast as a make-believe king.

Whether falsely accused by Jewish religious authorities or not, Pilate asked this question of Jesus to get an answer concerning His view and status. Yet of significant interest to Pilate was the interrogation of Jesus to determine guilt by insurrection or disruptive opposition to Rome.

Pontius Pilate knew the history of Herod the Great as King of the Jews as appointed by the Roman senate. Much later, during the time of Jesus’ ministry, Galilee’s Herodian kingdom was under Herod Antipas, a ruler of Northern Israel.2 Yet while Pilate served as procurator of Judea, he knew the context by which he posed this question to Jesus, “Are you the King of the Jews?” For Pilate to ask Jesus if He was king of the Jews was a test and form of cynicism and condescension. Knowing that Herod Antipas was a successor of Herod the Great, Pilate transferred Jesus to him in an effort to judge Him on the same claim of rulership as asserted by the Jews. Seemingly oblivious to the objections of the Jews that Jesus was the Christ, both Pilate and Antipas separately recognized Jesus as innocent of false charges of insurrection made against Him.

All four gospels present, as a pattern, an account about the delivery or appearance of Jesus before Pilate while under arrest. Both Mathew and Mark specify that He was bound, but the other two do not indicate as much within these analyzed passages. While each is not mutually exclusive of one another, Matthew and Mark give a fuller indication of what occurred with this detail. The absence of Jesus’ restraints in Luke or John while delivered before Pilate does not indicate He was unrestrained, respectively. Accordingly, what is unique about each passage does not present a contradiction as an unresolved matter, but instead a different perspective inherent from each biblical author’s background and concern for relevant detail. While all four gospels share common facts to recount the trial event, separate details are filled in to serve as a complementary view of another.  

While the Luke account appears to draw some details from Mark, the verbiage from His accusers as follows: “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king (Lk 23:2)” is unique. As all four gospels specify Pilate’s inquiry to Jesus about being King of the Jews, it is a result of this reference that Luke originates the Governor’s interest in asking such a question. Jesus does not validate how Pilate posed this question from hostile intent but only acknowledged the Governor’s inquiry that He is, in fact, a king. Only a King of a kingdom that was not of this world (Jn 18:36), much less what Pilate could comprehend or accept fully. The passage itself does not contradict what occurs elsewhere within scripture. Still, it simply illuminates it to give further depth and substance as to why Kingly authority’s claim was before Pilate as a potential source of treachery and insurrection.

The significance of what the chief priests and crowds said about Jesus “stirring up the people” (Lk 23:5) throughout Judea, Galilee, and Jerusalem correspond to the weight of their accusations. Disturbing the peace whereas rebellion, insurrection, and malcontent among the population was an offense against Roman law that violated Rome’s Pax Romana policy (27 BC – 180 AD).3 To stir up trouble draws unwanted attention and resources to the province where social instabilities were otherwise expected as managed if not suppressed and put to rest. This account of “stirring up the people” is also absent from among the other gospel accounts.     

From among all four gospels, the book of John provides a more detailed and comprehensive view of what transpired during Pilate’s interrogation of Jesus. Pilate and Jesus’ interaction included the accusers who were adamant and persistent about what they expected and wanted. Since they were unable to execute Jesus (Jn 18:31), they pressed upon the highest Roman authority to put Him to death.4 Pilate, as the Roman Governor, had the power to take the life of Jesus and had the sole authority to take the life of all individuals condemned within Israel. Therefore, as they were in a Roman province, the Jewish religious leaders found it necessary to bring their case against Jesus to settle their grievances according to their law. – These relevant details are not present within the synoptic gospel accounts. However, the facts surrounding Jewish and Roman authority to execute individuals do not present a contradiction, only another absence from the corresponding gospel records adjacent to John 18:28-37.

Testimony of Christ as King

In getting to the heart of the matter within these corresponding passages, the gospel writers were together to highlight Christ Jesus as King. More specifically, He was recognized as having ruling authority over a Kingdom that He built over the course of His ministry. His Kingdom is among believers on Earth who belong to a spiritual realm governed and ruled by Him for their security, prosperity, and well-being, where their dwelling consists of fellowship and belonging with God and Christ with and through the Holy Spirit.

As Jesus informed Pilate that His Kingdom was not of this world, the Governor is assured that Jesus was of no threat and violated no Roman laws concerning insurrection or rebellion over government authorities. As Pilate assumed that Jesus had done something wrong because he was “delivered over” (Jn 18:35) to him by His own nation and chief priests, his line of inquiry persisted to determine the guilt or innocence of Jesus. At least with respect to the Jewish people’s claims and their objections to Jesus’ conduct or teachings. In any respect, the testimony of Jesus as a King of a kingdom brought about Pilate’s acknowledgment with the question, “So you are a king?” Without regard to the meaning or implications of what Jesus meant concerning a Kingdom that was not of this world (i.e., outside the realm of the Roman empire).            

Here it is in John 18:37 that Jesus attests to His messianic rule. Whether Pilate took His assertion seriously or not, the Governor held before the Jewish people the innocence of Jesus. There were no charges of substance to indicate Jesus had violated Roman law. To continue any further with the trial of Jesus within the Gentile court would compound the guilt of His accusers and those who stood in false judgment of Jesus for political and social purposes. Pilate knew that Jesus committed no crimes against Rome or within Judea that led to His condemnation where the praetorian court recognize His royal status even if through mockery, ridicule, and eventual torture.

Between all synoptic gospels Matthew, Mark, and Luke, each one references the silence of Jesus during Pilate’s efforts to get Him to answer to His accusers. Matthew and Mark refer to the amazement of Pilate while Luke and John do not. The presence of this reference in Matthew appears to indicate that the source originated from the gospel of Mark. While Luke only uses portions of Mark’s text to give an account of what occurred. While Pilate was amazed that Jesus “gave no answer” concerning the accusations, the references of Matthew and Mark are significant because of the reference by the prophet Isaiah concerning the Jewish messiah (Isaiah 53:7).

Specifically,

                 He was oppressed and He was afflicted,
                 Yet He did not open His mouth.
                 Like a lamb that is led to slaughter,
                 And like a sheep that is silent before its shearers,
                 So, He did not open His mouth.

The work of Christ at the encounter between Pilate and Him was in fulfillment of this prophecy from Isaiah. Jesus knew full well that this was to occur by His actions and by withholding His objections or comments concerning His accusers and condemnation. Moreover, the revealing of Christ as the messianic King who rules over the Kingdom of God was also of significant and profound relevance that would stand over all kingdoms both then and in the future.  

Conclusion

The confrontation and encounter all written about by the gospel authors were of significant relevance surrounding the circumstances of Jesus’ capture, trial, and following sacrificial death. The work of Christ right up to even into His interrogation speaks to His status and overall identity as prophesied messiah and King over the Kingdom of God. With a close correlation between all gospel accounts, each book’s authors were in unison about the meaning and details of events about Christ before Pilate.

Citations

  1. Walter A. Elwell and Barry J. Beitzel, “Praetorium, Praetorian Guard,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 1743–1744.
  2. Francisco O. Garcia-Treto, “Herod,” ed. Mark Allan Powell, The HarperCollins Bible Dictionary (Revised and Updated) (New York: HarperCollins, 2011), 378.
  3. Nathan P. Feldmeth, Pocket Dictionary of Church History (Downers Grove, IL: IVP Academic, 2008), 120.
  4. John Peter Lange and Philip Schaff, A Commentary on the Holy Scriptures: John (Bellingham, WA: Logos Bible Software, 2008), 564.

Bibliography

Feldmeth, Nathan P. Pocket Dictionary of Church History. Downers Grove: IVP Academic, 2008.
Garcia-Treto, Francisco O. Herod, The HarperCollins Bible Dictionary. Downers Grove: IVP Academic, 2008.
Lange, John Peter, Phillip Schaff, G.F.C. Fronmüller, and J. Isidor Mombert. A Commentary of the Holy Scriptures: John. Bellingham: Logos Bible Software, 2008.
Walter A. Elwell, Barry J. Beitzel. Praetorium, Praetorian Guard. Grand Rapids: Baker Book House, 1988.

Emergence of a Kingdom

By on in Theology

This summary concerns this week’s reading between both texts ‘One Perfect Life, The Complete Story of the Lord Jesus’ (MacArthur), and ‘The Earthly Career of Jesus, the Christ, A Life in Chronological, Geographical and Social Context (Culver).’ As with this written summary, the prior material I wrote during this course culminates into a final project around the ultimate kingship and supremacy of Christ. The spiritual and messianic royalty of Christ as a spiritual reality to reclaim mankind for the Kingdom Jesus frequently articulated in this week’s reading. The “Kingdom of God” was upon humanity within Israel as prophesied centuries before.

In preparation for this post, I rewrote by hand the given content outlines of both books to bring together a coherent synopsis of this week’s reading. Just like last week to reinforce what both texts cover and speak about concerning Jesus’ work and life. This time, most significantly, was during a specific period that covers His time in Northern Israel around Galilee’s towns. Moreover, to prepare this week’s reading summary, I specifically concentrated on the early history of Jesus including the Galilean period of His life and ministry. As a comparison of both outlines between each text, my observations attempt to cover what was presented to get at what Jesus said and accomplished.

Within the Culver text, the author writes about the interval of ministry between the opening and completion of Jesus’ efforts within the Galilee region in Northern Israel. As organized as a written walkthrough, the author establishes that Jesus worked from a centralized location of his ministry and extended His work through time and throughout the region to His sermon on the mount. In so doing, Jesus gathered to Himself men who would become leaders to inaugurate the apostolic age. The Apostolate became formed through teaching and anointing from God through Christ to originate the Church and form the Kingdom of God on Earth.

The work of the ministry of Jesus and His apostles did not come without controversy and confrontation. With the Jewish leadership in opposition to Jesus, numerous recounted miracles, signs, wonders, messages, assertions, and teachings demonstrated a conflict between them and what He claimed. Even further, a growing rejection of Jesus from among townspeople developed due to conflicts of interest. They were especially concerning the Gentiles’ given place within the emergent Kingdom of God and what Jesus spoke about in terms of His flesh and blood as the bread of life for everyone who would believe in Him (John 6:29). To further illustrate the conflict Jesus faced, the synagogue leaders of Capernaum had objections to Jesus’ claim that the prophecy of Isaiah was fulfilled in their hearing (Luke 4:16-23).

In between the opening and closure of Jesus’ ministry in Galilee, He performed numerous astonishing miracles. Undeniable was His impact upon the people of the region and everywhere else among adjacent territories. Through His persistent efforts, He revealed to people His identity as their messiah—a savior from sin made possible through belief as a work of God. A redemption made effective for those who would believe in Him. As Jesus performed miracles, gained a reputation, taught wisdom, and proved his claims, people would place their trust in Him. To each person, Jew and Gentile, the Holy Spirit’s work produced regeneration to cement a permanently restored fellowship before God.

This was the growing Kingdom of God, as people believed in Christ by what He said and accomplished in the area. Many people were led to saving faith, and Jesus’ continued visits to towns in the Galilean area proved fruitful despite the continued opposition and hostilities.

Throughout the MacArthur text, the explicit interwoven scripture references give numerous accounts where Jesus feeds thousands, heals ailments, cures disease, casts out demons, heals the blind, makes the lame walk, walks on water, and speaks numerous parables to those who could hear. Event after event, in action, and by words of the incarnate God, Jesus demonstrates the presence of the Kingdom of God upon people of many types and various locales. To give a reason for the belief that many would come to recognize and accept Him as the Source of eternal life, He performed many supernatural wonders.

From Passover AD 29 to Passover AD 30

  1. Jesus Feeds the 5,000
  2. Jesus Walks on Water
  3. Jesus is the Bread of Life
  4. Reaction to Jesus’ Claim to Be the Bread of Life
  5. Jesus Confronts the Traditions of Men
  6. Jesus Ministers to a Syro-Phoenician Woman
  7. Jesus Heals in Decapolis
  8. Jesus Feeds 4,000 in Decapolis
  9. The Leaven of the Pharisees
  10. Jesus Heals a Blind Man
  11. Peter Identifies Jesus as the Messiah
  12. Jesus Foretells His Future Suffering and Glory
  13. Jesus Is Gloriously Transfigured
  14. Jesus Heals a Demon-Possessed Boy
  15. Jesus Predicts His Resurrection a Second Time
  16. Jesus Pays the Temple Tax
  17. Jesus Confronts the Disciples’ Rivalry
  18. Jesus Warns Against Stumbling Blocks
  19. Jesus Teaches About Forgiveness
  20. Jesus Is Ridiculed by His Half-Brothers
  21. Jesus Journeys to Jerusalem
  22. Jesus Teaches at the Feast of Tabernacles
  23. The Jewish Leaders Try to Arrest Jesus
  24. Jesus Forgives an Adulterous Woman
  25. Jesus Is the Light of the World
  26. Jesus’ Relationship to Abraham
  27. Jesus Commissions the Seventy
  28. The Seventy Return
  29. The Story About a Good Samaritan
  30. Jesus Visits Mary and Martha
  31. Jesus Teaches About Prayer
  32. The Pharisees Again Make Blasphemous Claims
  33. Jesus Warns the Scribes and Pharisees
  34. Jesus Warns Against Hypocrisy
  35. Jesus Teaches About True Wealth
  36. Warning to Be Ready for the Master’s Return

It is notable that through the various accounts of Jesus’ activity, there is a distinct absence of substantive transition between one event or activity and another. Each event is a freestanding occurrence of its own without an apparent reference back to what had occurred prior, where Jesus and His apostles might have called attention to His work in the past as specific recurring types of incidents that gave added weight to His authority, power, and identity.

As intertextually presented by MacArthur, the passages of Scripture account for what Jesus did, where He went, and what He taught. To give an organized rationale for message segmentation and recount what occurred to achieve or produce belief among people to develop God’s Kingdom—made apparent piece by piece to present discrete stories that together inform by staccato (not by legato) a message of supreme necessity. That, per se, this is about the life of Christ, His accomplishments, identity, and teaching, and more explicitly concerning the Kingdom of God as one synergistic and integrated whole around Christ’s body of work in Galilee and beyond.

Portrait of Hypostatic Unity

By on in Theology

The differences between content and substance in my reading this week and going forward appear to rest on the character, ministry, and activity of the “Son of God” within One Perfect Life, The Complete Story of the Lord Jesus (MacArthur), and the “Son of Man” within The Earthly Career of Jesus, the Christ, A Life in Chronological, Geographical and Social Context (Culver). While there is a significant degree of material overlap between both authors of these books, the beginning and continuing work of Christ and His ministry speaks to His dual nature as both man and God. The emergence and ongoing work of Christ as cast among both books separate around emphasis and highlighted events in history to convey the two distinct natures of Jesus. Both books indirectly draw our attention to the hypostatic union of Christ. That is, at the onset and continuing reach and effect of His ministry, the differences, commonality, and overlap between His divinity and humanity emerge as separately prominent.

Scripture passages assembled in One Perfect Life to guide the reader through Jesus’ ministry between Passover AD 27 and Passover AD 29 provide substantive depth about His supernatural work. The terms “Heals,” “Raises,” “Appoints,” “Calls,” “Explains,” “Cleanses,” “Casts Out” are repeatedly given across numerous historically recorded accounts to demonstrate Christ’s power and authority. More specifically, with God incarnated in Christ, the range and scope of His supernatural work in the lives of people demonstrated that He was who He claimed. To give cause for belief, to inform allies and adversaries alike, and to bring about the work of the Holy Spirit through the belief of God’s elect. To cause spiritual rebirth among those who witness His work and recognize His identity for belief was an effort of divine origin. As He continued healing people, He also raised the dead, removed demons who inhabited people, and calmed the weather. His ongoing coordination with the Holy Spirit in this way altogether performed the work of the triune God to build His Kingdom on Earth as intended many centuries before. People were brought to a path of reconciliation to YHWH through Christ, the Son of God.

In contrast, Culver concentrates on natural events, travels, conversations, teachings, and exhortations of Christ during His early ministry. Of secondary interest and exploration are the supernatural details of Christ’s work. The meta details concerning His Earthly work as a humanity member are highlighted to give a clearer sense and confidence about His natural relatability as Messiah. During the times of trials, hardships, and charged emotions among people at the temple during its cleansing, His conversation with Nicodemus, and confrontations with the Jewish authorities at His home region in Galilee. The upended social and religious conditions were fraught with opposing pressures during the emergence of Jesus’ public ministry.

We are presented with numerous facts and speculations around Jesus’s forming reputation, public life, and notoriety through the narrated gospels. Only these were details about what He did, what He taught, and how He reacted to various circumstances. These were all facts about Him yet not of him or within him to zero in on more closely who He was a man. To communicate His profession and conduct by what He did, we can come to know who he was in a limited way. As compared to preferences, tastes, mannerisms, sense of humor, favored senses, and so forth, that point to the unique person of Jesus as the Son of Man in a more intimate way. Not just by what He did as a man, but by what He was like in essence as well.

Definitions & References

Hypostatic union used in Christological discussions to refer to Christ’s being one hypostasis or person who subsists in two natures. The two natures in Christ are thus naturally united in his person, somewhat analogous to the union of body and soul in an individual human being. This is contrasted with a conjunction or cooperative union of two persons, such as the indwelling of the Logos in the man Jesus, as in Nestorianism.

William Greenough Thayer Shedd, Dogmatic Theology, ed. Alan W. Gomes, 3rd ed. (Phillipsburg, NJ: P & R Pub., 2003), 956.

Hypostasis is a Greek noun first used by Eastern theologians in the early centuries of church history to refer to the three persons of the Trinity. The Cappadocian fathers, Basil in particular, argued that God is three hypostaseis in one ousia (“essence,” or “substance”). Although helpful, the term also led to confusion. Western theologians described God as one *substantia in three personae, with confusion arising out of the fact that substantia was the Latin equivalent to hypostasis. Technically, hypostasis refers to each of the three concrete and distinct trinitarian persons who share a single divine nature or essence. The hypostatic union, in contrast, is an important christological designation. At the Council of Chalcedon in A.D. 451 the church declared the doctrine of the hypostatic union. The doctrine is an attempt to describe the miraculous bringing together of humanity and divinity in the same person, Jesus Christ, such that he is both fully divine and fully human.

Stanley Grenz, David Guretzki, and Cherith Fee Nordling, Pocket Dictionary of Theological Terms (Downers Grove, IL: InterVarsity Press, 1999), 61–62.

The phrase “son of man” is found 93 times in Ezekiel and refers to the prophet’s humanity (e.g., Ezek 2:1; 3:1; 4:1; 5:1; 6:2; 7:2). Poetic parallelisms in the Old Testament also use “son of man” in this sense, always in the second half of the parallelism (Num 23:19; Job 16:21; 25:6; 35:8; Pss 8:4; 80:17; 146:3; Isa 51:12; 56:2; Jer 49:18, 33; 50:40; 51:43). A divine, apocalyptic figure known as “The Son of Man” appears in 1 Enoch and 4 Ezra. This figure seems to have influenced Jewish expectations of the Messiah before the time of Christ. Because of the uncertain dating of these Jewish texts, scholars have also drawn on linguistic research to help explain the origin and meaning of the phrase. This line of inquiry focuses on the translation of the original Aramaic phrase כִּבַר אֱנָשׁ (kivar enash, “one like a son of man”)—including the Greek equivalent found in the Gospels (ὁ ὑιὸς τοῦ ἀνθρώπου, ho huios tou anthrōpou)—and its meaning in the context of Dan 7:13–14.

Leslie T. Hardin and Derek Brown, “Son of Man,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

Jesus’ Use of “Son of Man”

Jesus’ use of “Son of Man” language in the New Testament Gospels draw on Jewish traditions regarding the phrase found in both the Old Testament and apocalyptic literature. In particular, Jesus’ “Son of Man” sayings reflect the connection between the themes of suffering, enthronement, and authority that appear in the narrative of Daniel’s vision. There are four general ways in which Jesus uses “Son of Man” language in the New Testament Gospels: 1) to refer to Himself; 2) to describe His authority and earthly ministry; 3) to anticipate His suffering and death; and 4) to anticipate His future exaltation and glory.

Leslie T. Hardin and Derek Brown, “Son of Man,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

A Structural View of Acts

By on in Theology

I.) The Message of Christ in and Around Jerusalem (Acts 1:1-7:60)

  1. Introduction and Instructions Concerning Holy Spirit (Acts 1:1-8)
  2. The Ascension (Acts 1:9-11)
  3. Matthias, the selected Replacement of Judas (Acts 1:12-26)
  4. Pentecost Arrival and Church Formation in Jerusalem (Acts 2:1-47)
  5. First Encounter of the Church with the Religious Leaders (Acts 3:1-4:35)
  6. The Passing of Ananias and Sapphira (Acts 4:36-5:16)
  7. Apostles Encounter Hostile Jewish Religious Leaders (Acts 5:17-42)
  8. The Seven Servants Chosen to Serve (Acts 6:1-7)
  9. The Seizure, Speech, and Stoning of Stephen (Acts 6:8-7:60)

II.) The Witness of Christ in Judea and Samaria (Acts 8:1-12:25)

  1. Saul’s Persecution upon the Church and the Scattering of Christians (Acts 8:1-2)
  2. Philip the Evangelist in Samaria (Acts 8:3-8)
  3. Peter and Simon the Magician (Acts 8:9-25)
  4. Philip and the Ethiopian Eunuch (Acts 8:26-40)
  5. The Conversion of Saul (Acts 9:1-19)
  6. Saul Shares Christ in Damascus and Jerusalem (Acts 9:20-31)
  7. Peter’s Ministry in Judea with Aeneas and the Raising of Dorcas (Acts 9:32-42)
  8. The vision of Cornelius, the Roman Centurion (Acts 10:1-8)
  9. The vision of Peter, the Apostle of Christ (Acts 10:9-22)
  10. Peter Visits Cornelius in Caesarea (Acts 10:23-33)
  11. Gospel to the Gentiles and the Arrival of the Holy Spirit upon them (Acts 10:34-48)
  12. Peter Reports to Jerusalem the Gospel for the Gentiles (Acts 11:1-18)
  13. The Antioch Church: Barnabas’s Ministry & Retrieval of Saul (Acts 11:19-30)
  14. Peter’s Deliverance and Escape from Prison (Acts 12:1-19)
  15. The Angelic Killing of Herod Agrippa I (Acts 12:20-25)

III.) The Witness of Christ to the Ends of the Earth (Acts 13:1-28:31)

A.) First Missionary Journey at Cyprus and Pisidian Antioch – (Acts 13:1-52)

  1. First Missionary Journey at Iconium – (Acts 14:1-7)
  2. First Missionary Journey at Lystra and Derbe (Acts 14:8-20)
  3. Return to Antioch Syria: Completion of First Missionary Journey (Acts 14:21-28)

B.) The Jerusalem Council (Acts 15:1-35)

C.) Paul’s Second Missionary Journey through Asia-Minor (Acts 15:36-41)

  1. Paul’s Second Missionary Journey at Macedonia (Acts 16:1-15)
  2. Paul and Silas were Jailed at Philippi in Macedonia (Acts 16:16-40)
  3. Paul at Thessalonica and Berea in Macedonia (Acts 17:1-15)
  4. Paul at Athens and Mars Hill in Achaia (Acts 17:16-34)
  5. Paul at Corinth in Achaia with Pricilla, Aquilla, and Apollos (Acts 18:1-18)
  6. Return to Antioch Syria: Completion of Second Missionary Journey (Acts 18:19-22)

D.) Paul’s Third Missionary Journey at Asia-Minor to Ephesus (Acts 18:23-19:41)

  1. Paul Travels to Macedonia and Achaia (Acts 20:1-12)
  2. Paul’s Travels to Miletus and Returns to Ephesus (Acts 20:13-20:38)
  3. Return to Jerusalem: Completion of Third Missionary Journey (Acts 21:1-26)
  4. Paul Seized in Jerusalem for Trial before Sanhedrin (Acts 21:27-23:11)
  5. Paul Travels Guarded to Caesarea Under Threat of Harm (Acts 23:12-35)
  6. Paul is Incarcerated and Appears before Felix, Festus, and Agrippa II (Acts 24:1-26:32)
  7. Paul Extradited to Rome to Appear before Caesar  (Acts 27:1-28:10)
  8. Paul’s Ministry at Rome (Acts 28:11-31)

The Book of Acts

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For Zion’s Sake

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A careful survey across both Old and New Testament books present to us the anticipation of Christ’s arrival, the beginning of the Gospel, and His ministry. Specifically, interspersed throughout Scripture is a cross-section of written work among apostles and prophets who describe the forthcoming servant-King, who functionally operates as a Messiah for the nations. In fulfillment of Genesis 3:15, the Adamic covenant sets in place the promised coming savior who would recover humanity from its fall. To restore fellowship with God and render the right order between people and God, Jesus, the promised seed, would become the prophet, King, and suffering servant who would arrive to live out and spread His Gospel. His forthcoming ministry’s trajectory would bring people to God effectively and permanently through His introduction and early ministry work.

The bodily incarnation of God was made evident through the birth of Christ. The entire lineage of Christ extending back to Adam declares God’s sovereignty and providence to situate the arrival of Jesus in history at the right place and right time. The wisdom of men who acknowledge Jesus’ royalty and lordship echoes in the pages of Scripture to give an early preview of His life to follow. Where His teachings, admonishments, miracles, and influence would produce a pronounced impact throughout humanity across all generations. The kind of lasting impact that could only demonstrate that He was the Messiah and that His claims were valid as foretold in Scripture about Him.

To set forward Jesus’ ministry, His trial in the wilderness before Satan was a crucial encounter to overcome. It was a time when Satan’s temptations were put before Jesus in an attempt to corrupt Him as an appearance to the desires of the flesh. The devil tempted his human nature by appealing to any appetite for power, safety, and comfort. All efforts were directly contradictory to what His work was about. So as a King who overcame a foe, the adversary had to be defeated as necessary to begin and continue His ministry. Moreover, Jesus’ status as King would not have been readily recognized were it not for His defeat of the enemy.

As Jesus carried out His ministry, it becomes apparent that He very well knew Scripture that described His forthcoming activity and even the fulfillment of prophetic writings that spoke of His arrival and the good news of His Kingdom. An upbringing of a pious family contributed to the kind of development that Jesus inherited to build a foundation of life’s work through the Holy Spirit (Mt. 3:16), who came to rest upon Him at His baptism by John the Baptist.

To further build the presence of the Kingdom of God, Jesus began to gain notoriety and He developed followership among disciples of John and those who wanted to know more about Him. With increasing intensity, His reputation grew by the miracles and works He began to produce before people of all types. To satisfy the work of the Kingdom, there was no way to dismiss His presence and His place as a King of a Kingdom that was now upon the world of the Jews, the Greeks, and all of the Roman empire.

The Glory of the Saints

By on in Theology

When Paul the Apostle referred to the pillars of the early Church (Gal 2:9), he brought attention to the leadership in Jerusalem that supported the spread of the gospel. While Paul identified Peter, John, and James, they all had charge to build a growing body of believers to become discipled and add to the Church throughout Jerusalem, Israel, and the Gentile world. Together they sought to fulfill the commission of the Lord and that they must follow the Lord’s instructions concerning the development of the Kingdom of God until His return. The charge was to go to “all the nations (Matt 28:19).”

Introduction

The apostles individually, and by integrated effort, would extend Christ’s life within those who would seek Him and learn of Him (Matt 11:28-29). While the pillars of the Church were specifically called to accomplish God’s purposes, it was also with Paul, the apostle to the Gentiles, who built upon the foundational work of Peter, John, and James. The interconnected roles of Peter, James, and Paul were distinct yet complimentary. There was a certain symmetry to their individual and functional roles corresponding to Christ’s commission. Specifically, to Jerusalem, all of Israel, and the known world. Appointed were individuals by authority and status to carry out Christ’s mission to spread the gospel and disciple people according to His purposes.

The Role of James, Brother of Jesus

James, the brother of Jesus, was the Jerusalem Church leader in the middle of the first century.1 He was instrumental at the Jerusalem council (Acts 15:1-35) to resolve disputes among Jewish and Gentile believers concerning traditions and stipulations around Judaic law. While Paul referred to James as a pillar of the Church, he was reliant upon his support with issues concerning Peter’s internal conflict about fellowship with Gentile believers. The confrontation between Paul and Peter had to become resolved through some form of intervention to protect and support unity. A unity that was necessary for the advancement of the gospel and the Church to include Jews and Gentiles.

James served as a mediator who called attention to Scripture in his defense of Paul’s ministry to the Gentiles (Acts 15:15-17).2 In a convincing fashion, James refers to Amos 9:11-12 where the Gentiles magnified the glory of God and would seek the Lord. To provide scriptural support for his judgment that works of the law should not burden Gentiles who turn to God as they are justified by faith as written by Paul in his letter to the Galatians (Gal 2:15-16). In contrast to Peter’s preferences, fears, or pressures, James offered a reasonable truth-centered position at the church in Jerusalem about the relationship between Jews and Gentiles. Especially in Antioch and throughout the Mediterranean world because of the roots of Christianity stemming from Judaism.3 In unity, the resolution brought about a favorable outcome to emerge ministry focus areas of Peter and Paul. To the Jews first and then to the Gentiles as missionary recruitment efforts were not to be stymied by works of the law or requirements coming from Jewish believers, especially around circumcision (Gal 6:16, 1 Cor 7:17-20, Col 2:8-12, Phil 3:1-3).

The Role of Peter, the Apostle

Peter is largely known as the apostle to the Jews. Foundational to the Church itself in Jerusalem, Peter was declared the rock in which it was built (Matt 16:18). In a close relationship with Jesus, he confessed that the Lord was the messiah (Matt 16:13-20) to infer by recognition enormous ramifications about what that meant to the Hebrew people. Jesus would build His Church upon Peter and God the Father revealed to Peter what that meant through his confession (Matt 16:13-20, Mark 8:27-30, Luke 9:18-20). It earlier became evident that the assembly of Jewish believers from Pentecost to the Churches in Judea and Samaria grew in size and maturity from his apostolic leadership.

Also revealed to Peter was the gift of salvation belonging to the Gentiles. In his report to the apostles concerning his visit with Cornelius, the Roman centurion, it becomes clear that his views were conformed to the mission appointed to the Church (Acts 10:18). Specifically, Peter witnessed the Holy Spirit filling the household of Cornelius. This event cemented Peter’s perspective about the gospel for the Gentiles, which aligned with what James and Paul spoke and wrote about. Even with Peter’s unstable character with respect to his role within the Church,5 his temporary withdrawal from Gentile fellowship for social, reputation, or safety reasons did not go unnoticed as he was subjected to Paul’s correction concerning the wavering acceptance of Gentiles while in fear of unfavorable and harmful impressions or reprisals from Jews having some authority (Gal 2:11-14). In comparison, it was not by a conflict of interest with Paul and other believers that Peter withdraws from the Gentiles, but merely from a desire to distinguish himself.

Peter loved Paul as affirmed in his letter to the Church (2 Pet 3:15). Even in conflict between the two apostles, he demonstrated what it was to support fellow leadership, including James, the brother of Jesus.

The Role of Paul, the Apostle

In contrast to Peter, the apostle and shepherd of the Jewish believers, Paul was the apostle to the Gentiles. Replete throughout Scripture is Paul’s thoughts and character to illustrate the kind of servant of Christ he was. He was a man who possessed a high degree of self-confidence who exerted his authority over other church leaders (Phlm 1:17-21). He held to his convictions and asserted bold positions (Rom 15:15) while calling out hypocrisy and poor behaviors (Gal 2:11-14). Paul was a man who declared himself as an apostle from his witness of the risen Lord (1 Cor 9:1) and his calling to work for the Kingdom. He specifically drew attention to his status on par with the other “chief apostles” or “those overmuch apostles” to counter false teachings in the emerging Church. Precisely, by leaning on his authority as a matter of comparison to delivering instructions among believers that carry much more weight. 7

Paul’s actions through his missionary travel to reach Gentiles for the Kingdom, develop the Church, and produce Scripture sets his place in historical Christianity as among those in the highest regard. From him and his missionary journeys, today, we see the fruit of his efforts throughout the modern Gentile world by the “word and deed” of nations (Rom 15:18).8

Citations

1 Eusebius Pamphili, Paul Maier, Eusebius — The Church History (Grand Rapids: Kregel, 1999), 57.
2 Philip Schaff, History of the Christian Church (Grand Rapids: WM. B. Eerdmans Publishing, 1996), 344.
3 Henry T. Sell, Studies in the Early Christian Church (Emeryville, CA: Franklin Classics, 2013).
4 Stephen Pressley, “The Church as Apostolic.” In Lexham Survey of Theology, by Brannon Ellis, & Mark Ward. (Bellingham: Lexham Press, 2018).
5 D.A. Carson, Biblical Interpretation and the Church (Milton Keyes, UK: Paternoster Press, 1984), 57.
6 Jason Gish, “Peter in the Letters – Galatians, 1 Corinthians, 1 Peter.” Lexham Bible Dictionary, by John D. Barry (Bellingham: Lexham Press, 2016).
7 Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, 2 Cor 11:5, (Oak Harbor, WA: Logos Research Systems, Inc., 1997).
8 Don Garlington, Studies in the New Perspective on Paul: Essays and Reviews (Eugene, OR: Wipf and Stock Publishers, 2008), 37.

Bibliography

Carson, D.A. Biblical Interpretation and the Church: Text and Context. Milton Keynes: Paternoster Press, 1984.
David Brown, A.R. Fausset, Bobby Jamieson. Commentary Critical and Explanatory on the Whole Bible, 2 Cor 11:5. Oak Harbor: Logos Research Systems, 1997.
Garlington, Don. Studies in the New Perspective on Paul: Essays and Reviews. Eugene: Wipf and Stock Publishers, 2008.
Gish, Jason, and John D. Barry. Peter in the Letters, Lexham Bible Dictionary. Bellingham: Lexham Press, 2016.
Pamphili, Eusebius, and Paul Maier. Eusebius, The Church History. Grand Rapids: Kregel Publications, 1999.
Pressley, Stephen. “The Church as Apostolic.” In Lexham Survey of Theology, by Brannon Ellis, & Mark Ward. Bellingham: Lexham Press, 2018.
Schaff, Philip, and David Schley. History of the Christian Church. Grand Rapids: WM. B. Eerdmans Publishing, 1996.
Sell, Henry T. Studies in Early Church History, Jerusalem to Antioch. Emeryville: Franklin Classics Trade Press, 2013.

Artifacts of Time

By on in Theology

Historical questions can arise concerning events immediately after what occurred as narrated within the book of Acts. Within the first century after the death and resurrection of Christ, Pentecost occurred to set in motion the growth and spread of Christianity. This post briefly touches on some of the further developments that took place along with a timeline to sketch out what relationships and patterns there were concerning the growth of Christianity and the eventual demise of the Roman empire.

The events narrated through the book of Acts provide the foundation and structure of a fledgling Church around the Mediterranean to include Samaria, upper Mesopotamia, coastal areas, Asia Minor, Macedonia, and Rome. The proclamation of the gospel to the Gentile nations made its way to numerous territories where the Church had grown through instruction, discipleship, and spiritual formation. The fellowship of believers continued to increase through the leadership of Paul, Peter, John, Timothy, Luke, and numerous other biblical figures who were appointed to serve in a similar capacity. So, it would appear that the work of the Holy Spirit was just merely beginning within the early Church. From Pentecost to decades later, the number and types of people reached and added to the Kingdom grew where fellowships became larger and more robust as theological, philosophical, and interpersonal disputes were sure to arise. Eventually, to an extent where a need for eligible and qualified leaders was necessary for selection and placement within the Church. People with suitable character having Spirit-filled and doctrinally sound qualities.

The travel the apostles underwent beyond Jerusalem and Samaria demonstrated their commitment to fulfill the interests of Jesus to reach the Gentiles. The farther they went, and the more people they engaged, the more people learned of their way to God through the gospel. Very many people turned to Christ and were converted to a life of faith. With the travels, status, and position entrusted to the apostles, they together took on individual and corporate responsibilities around the Church as a whole. This involved direct and secondary mentorship of people who would, in turn, guide others by way of doctrine, traditions, worship, instruction, and so forth. People developed Christ-centered relationships with one another who would carry out a living faith in love as a body of believers, the Church.

Inevitable internal strife and false teachings came about from within the Church. Physical and harmful persecutions were on the rise. Gnostic influences on top of pagan and Hellenistic cultural norms became further pronounced within the first century. Attempts to impose erroneous social and philosophical interests were unwanted and called out in Scripture as warnings directed to existing and susceptible believers. Errors and contradictions to the truth of earlier principal teachings accompanied sinful and corrupt lifestyles of antagonistic people who were addressed in Romans, the Prison letters, 1 John, 2 Peter, Jude, and elsewhere.

Over time, apostolic leadership rigorously defended the truth of Christ and His teachings. Specifically, contention and division that drew out Paul, Peter, and John’s attention were historically directed to some error and disunity within the Church. They specifically addressed incidents with warnings concerning specific matters of objection and the individuals or groups responsible. What earlier involved instruction, discipleship, and spiritual formation now involved a defense from people or ideas that ran counter to authoritative apostolic teachings for the Church’s growth and health.

For a broader perspective of what occurred overall from 30 AD to 100 AD (the first century since Pentecost), the following timeline presents a context by which the growth of the early Church occurred under the corrupt and evil Roman empire.

First Century Timeline

30 – 40 AD
Pentecost, 30 AD
Stephen Martyred & Diaspora, 32 AD
Paul Converted, 37 AD
Caiaphas, High Priest, 18-36 AD
Pontus Pilate, Governor of Judea, 26-36 AD
Caligula becomes Roman Emperor and declares himself god, 37 AD

40 – 50 AD
Gospel preached to the Gentiles Beginning, 40 AD
Centurion Cornelius Converted – 41 AD
Claudius becomes emperor – 41 AD
Herod Agrippa I, King of Judea – 41-44 AD
James the Apostle, brother of John, martyred – 44 AD
Peter Imprisoned – 44 AD
Antioch becomes center of Church activity – 46 AD
Paul travels to Jerusalem to confer with Peter – 47 AD
Paul’s first missionary journey with Barnabas – 47-49 AD
Jews, Pricilla, and Aquila were expelled from Rome – 49 AD
Council of Jerusalem held; Gentiles not required to follow Jewish law – 49 AD

50 – 60 AD
Paul’s second missionary journey– 49–51 AD
Felix becomes Governor of Judea – 52-57 AD
Paul’s third missionary journey – 52-57 AD
Roman Emperor Claudius’ wife poisons him – 54 AD
Nero becomes emperor – 54 AD
Letters to the Corinthians written by Paul – 56 AD
Paul visits Jerusalem the final time – 57 AD
Paul was arrested and imprisoned in Caesarea – 57 AD
Paul goes to Rome – 57 AD

60 – 65 AD
Apostle Paul imprisoned in Rome – 60 AD
Scripture gospels of Matthew and Luke written – 62 AD
James, brother of Jesus, martyred – 62 AD
Paul and Peter martyred in Rome – 64 AD
Rome burns, Nero blames Christians – 64 AD

65 – 70 AD
Emperor Nero commits suicide – 68 AD
Four emperors in one year (Galba, Otho, Villius, Vespasian 69-79 AD) – 69 AD
The Jewish revolt against Romans – 70 AD
Emperor Titus captures and destroys Jerusalem – 70 AD
Christians further scattered throughout the Roman empire – 70 AD
Antioch becomes center of Christianity – 70 AD

70 – 90 AD
Colosseum in Rome started by Vespasian – 72 AD
Colosseum in Rome finished by Titus – 80 AD
Christians thrown to beasts in Colosseum – 71-81 AD
Gospel according to John written – 85 AD
Writings of Church fathers (Barnabas, Clement of Rome, Ignatius, Polycarp) – 85-150 AD
Emperor Titus 79 – 81 AD
Emperor Domitian 81-96 AD

90 – 100 AD
Rise of Gnostic heresies within the Church – 90
Emperor Nerva 96-98 AD
Emperor Trajan 98-117AD
Death of John the Apostle – 100 AD

The Instrument of Suffering

By on in Theology

Today I completed the book entitled “Illustrated Life of Paul.” It was required reading for a course about the early Church and the book of Acts. The book is a walkthrough of the life of Paul the Apostle. Specifically, around his background, early experiences, conversion, missionary journeys, and last years. The book was well-written, historical, and factual without much speculation about what occurred in Paul’s life. The text does not often equivocate or take license to elaborate with terms used such as “possible,” “maybe,” “might,” “may,” and so forth. Fanciful explanatory imagery around life events, trials, hardships, victories, and so on were not presented within this text, along with tidbit facts sprinkled in among other comparative texts that speculate about Paul’s life.

This book provides numerous reliable citations, and Scripture references are of modern translations without the author recasting their verbiage to fit how the book was written. The book is heavily researched to present a composite story about Paul’s life with Scripture (Acts, Romans, Prison Letters) as the underlying guide to support the confidence of its reader.

Highlights of the book are everywhere throughout the text. With intertextual references of biblical sources, considerable detail is covered from the era’s cultural influences. More specifically, Judaism, Hellenism, Roman, and Greek paganism were together the social environment that Paul operated within. With the cultural conditions and pressures upon society, the Roman empire and its laws intertwined with Jewish traditions and requirements of the Mosaic law that situated Paul within an environment by which the message of the gospel could get traction and thrive among many Jews and “God-fearers.”

But the Lord said to him, “Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for My name’s sake.” – Jesus, Acts 9:15-16

With substantial background about Paul’s upbringing, family, training, and accomplishments, the book goes much farther to trace the developments of Paul. Sequentially indexed town by town, and city by city, the reader gets an in-depth look at what occurred along a timeline. From his dramatic conversion on the Damascus road to his time in Arabia, Jerusalem, Tarsus, and then Antioch, he gained his footing under the Holy Spirit’s power. To undertake his three successive missionary journeys, he would travel out and back to bring up churches from scratch and develop leaders to sustain them. From the first to the last, each trip grew progressively longer and more involved with new converts and a growing population that served as a network of sorts under the power of the Holy Spirit and authority of Christ.

The book is an excellent resource concerning what occurred in each town. With geographical maps with routes, archaeological descriptions, and illustrations, the reader is also exposed to ordinary everyday life artifacts. Implements, currencies, writing materials, navigation aids, art, living quarters, forms of entertainment, legal systems, and so forth are presented as well to piece together what life was like while the growth of the Church was underway.

The book’s geographical scope extends across the Mediterranean from the South, such as Alexandria, to the East, including Jerusalem and Antioch, to the further North such as Cicilia, Cappadocia, Galatia, and the rest of Asia-Minor. Moreover, in-depth coverage narrows in on European areas, including Macedonia, Thrace, Achaia, and Italy (Rome). Islands that were traversed, such as Sicily, Cypress, Crete, and Malta, were also important points of interest in the text.

This is an academic book and well worth the money spent and the time invested in reading through it. It is not for cursory or topical study, but it serves as a reference to stimulate added research and ground anyone’s thinking around what the life of Paul was about.