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.
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.
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, 11-14
Mark 15:1–5
Luke 23:1–5
John 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.”
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
Walter A. Elwell and Barry J. Beitzel, “Praetorium, Praetorian Guard,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 1743–1744.
Francisco O. Garcia-Treto, “Herod,” ed. Mark Allan Powell, The HarperCollins Bible Dictionary (Revised and Updated) (New York: HarperCollins, 2011), 378.
Nathan P. Feldmeth, Pocket Dictionary of Church History (Downers Grove, IL: IVP Academic, 2008), 120.
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.
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
Jesus Feeds the 5,000
Jesus Walks on Water
Jesus is the Bread of Life
Reaction to Jesus’ Claim to Be the Bread of Life
Jesus Confronts the Traditions of Men
Jesus Ministers to a Syro-Phoenician Woman
Jesus Heals in Decapolis
Jesus Feeds 4,000 in Decapolis
The Leaven of the Pharisees
Jesus Heals a Blind Man
Peter Identifies Jesus as the Messiah
Jesus Foretells His Future Suffering and Glory
Jesus Is Gloriously Transfigured
Jesus Heals a Demon-Possessed Boy
Jesus Predicts His Resurrection a Second Time
Jesus Pays the Temple Tax
Jesus Confronts the Disciples’ Rivalry
Jesus Warns Against Stumbling Blocks
Jesus Teaches About Forgiveness
Jesus Is Ridiculed by His Half-Brothers
Jesus Journeys to Jerusalem
Jesus Teaches at the Feast of Tabernacles
The Jewish Leaders Try to Arrest Jesus
Jesus Forgives an Adulterous Woman
Jesus Is the Light of the World
Jesus’ Relationship to Abraham
Jesus Commissions the Seventy
The Seventy Return
The Story About a Good Samaritan
Jesus Visits Mary and Martha
Jesus Teaches About Prayer
The Pharisees Again Make Blasphemous Claims
Jesus Warns the Scribes and Pharisees
Jesus Warns Against Hypocrisy
Jesus Teaches About True Wealth
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.
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 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.
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.
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