There were numerous outcomes to the transition from the Old Covenant to the New Covenant. All largely magnified during the intertestamental period. A series of overlapping and concurrent losses represented both pronounced and fundamental changes in the relationship between God and His chosen people.
Five Major Losses of the Jews after the fall of Jerusalem
1.) Loss of Land 2.) Loss of the Monarchy 3.) Loss of the Temple and God’s Presence 4.) Loss of the Mother Tongue 5.) Loss of Prophetic Revelation
Political, Social, and Geographic
The Jews’ loss of their treasured land of possession to the Hellenists, Romans, Syrians, and Egyptians over their struggles to maintain religious autonomy and regain national sovereignty came with significant and long-term turmoil. With the ongoing occupation and hostilities from foreign nations, there was internal strife between the ruling classes of ancient Israel. The animosity between Aristobulus and Hyrcanus to attain a lasting monarchy translated to alliances among the Pharisees and Sadducees with the backing of social classes. Pharisees were of authority among the common people, whereas Sadducees were upper the aristocratic and priestly class. The struggle between the Hasmonean and the Sadducean parties led to the formation of relationships with foreign nations and leaders to advance internal political causes to obtain power and government control over the priesthood, the land, and religious interests of the Jewish people.
The presence of God never really returned after Solomon’s temple, as made evident by the vision of Ezekiel on the bank of the Chebar River. While the prophet witnessed the spiritual departure of God’s glory from the first temple, he was in captivity in Babylon. Not only were the people of Judah placed into exile, but YHWH had left the temple without any hope of a return to the way things were within the old covenant. Both prophets Jeremiah and Ezekiel recorded YHWH’s intent to bring a new covenant (Ezek 11:19, Ezek 36:26, Jer 31:33, Heb 8:10). Until then, the people of Israel were to settle in Babylon for 70 years until their release to Jerusalem and beyond numerous Mediterranean territories. The building of the second temple restored a central location of worship and service, while synagogues served the need of Jewish peoples scattered abroad.
The Jewish solution to all of the strife, oppression, and hardship was a foretold Messiah who would deliver the people to a kind of freedom and prosperity assumed from Scripture. During their time of difficulty, there was an expectation of politically and socially restorative action where the Messiah would be their King and Prophet to bring them to a kingdom of Israel that served their interests.
Religious, Literary, and Cultural
The changes imposed upon the intertestamental Jewish people were comprehensive. The momentum of changes began earlier in Israel’s history around its succession of corrupt kings and its captivity to Assyria and Babylonia centuries before the second temple period. The scattering of the Jewish peoples brought further hardships upon religious and cultural practices that negatively impacted its language, lifestyle, and worship. Whether by security reasons, economic necessity, or enslavement, Jews settled across Mediterranean coastal territories such as Asia Minor, Antioch, Alexandria, Carthage, Cypress, and Rome. They dispersed West to form communities to keep hold of their homogenous identity. Outside Israel and Jerusalem, leadership centered around local synagogues and oral traditions complimentary to the writings of the law and the prophets.
By occupying foreign territories, intertestamental Jews faced significant changes around their indigent verbal and written language. As the people of Israel returned from Babylon, they essentially adopted the Aramaic language. Only to be faced with the dominant Greek language of imperial Greek Hellenization, Israel faced further dilution of social use of their language. Greek, Latin, Aramaic, and Hebrew were disparately in use among the various pagan territories, so preserving the Hebrew language was often a product of religious and elementary education within the home.1 Further loss of Jewish interest around literary work was mitigated by translation efforts, such as the Old Testament into Greek, by the 70 (LXX) commission of Ptolemy. Along with the absence of prophetic guidance during the intertestamental period, apocalyptic or apocryphal writings were produced for historical and religious value.
Scribes and priests were the wise men who came to replace the prophets. Scholars in the sacred writings were considered among the scribes who carried authority and interpretive weight.2 Oral law and the apocalyptic literature provided divine guidance and interpretation of Scripture during the time of prophetic silence.3
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1. Everett Ferguson, Backgrounds of Early Christianity, Third Edition. (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2003), 112. 2. Ibid, 401. 3. J. Julius Scott Jr., Jewish Backgrounds of the New Testament (Grand Rapids, MI: Baker Academic, 2000), 112.
This post is about the prophecy of Isaiah concerning the Servant of Yahweh, as described in his first Servant Song (Is 42:1-7). Through the course of history, we come to recognize the characteristics of this Servant as the Messiah promised by Yahweh through the prophet Isaiah and others. Moreover, we are able to see what was written about Him by the prophet to reveal His activity and identity as Jesus from what was recorded within the New Testament gospels. The Servant’s work, as described in the Song written through the prophet of Isaiah, gives us specifics about what to expect in terms of forthcoming fulfillment. Its implications and purpose have an enormous significance concerning the freedom and enlightenment of humanity for many generations.
Setting & Background
Prior to the Assyrian and Babylonian exile of both Israel and Judah (~740BC), Isaiah wrote a series of four Songs (poems) about the servant of YHWH to describe the coming Messiah’s prophetic and corporate solidarity1 between Jesus and Israel as they concern God’s people returned to Him. The Servant passages in the book of Isaiah from chapters 42 through 53 describe the context by which the first Song of the Servant becomes revealed. To bring Israel, and His people back to God, the Servant is selected (Is 42:1-7) to make the way (Is 49:1-6) through suffering (Is 50:4-9), and to become a sacrifice which was cut-off (Is 52:13, 53:12) as it was revealed by YHWH in the New Testament while referenced through the prophet Isaiah.2 All four songs of the Servant work together to form a clear view about who YHWH is.
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Song / Poem
Scripture
1.
The Chosen Servant
Isaiah 42:1-7
2.
The Called Servant
Isaiah 49:1-6
3.
The Stricken Servant
Isaiah 50:4-9
4.
The Suffering Servant
Isaiah 52:13- 53:12
The Chosen Servant
From a careful analysis of the first song, Isaiah 42:1-7 describes the character attributes of the Messiah. YHWH describes His Servant as delightful and the One whom He has chosen to accomplish His redemptive will. He was appointed to bring justice through His sacrifice for the sins of the elect among humanity. To bring the Kingdom of God to the Earth and provide the way (Jn 14:6) by which its people among the nations are justified and put in right standing with God. The Kingdom of God is upon the people of the nations with the Holy Spirit placed upon the Servant of YHWH to accomplish His will by returning His people to Him.
The Apostle Matthew cited the fulfillment of the first prophetic song of the Servant as a gospel witness to what Jesus spoke about concerning His identity and mission. Where Matthew 12:18-21 calls attention to the Isaiah text about His appointment as the Servant of YHWH. 3 There is no other, but YHWH incarnate eligible to bear the iniquity of us all (Is 53:6) to satisfy God’s justice for the sins of humanity. People within generations of humanity who by faith repent and follow Him.
As Jesus was called to become the light of the nations, His salvation extends to everyone throughout the Earth over time (Is 49:6). This light is perceived to make a way out of the darkness of sin and its consequences. While the restoration of Israel through a Messiah was expected from His people at the time of Assyrian, or Babylonian captivity, various prophets pointed to a much more significant promise. Where both the Jews and Gentiles would come into His Kingdom of a different sort. Through the light of the Messiah to lead people out of the darkness of sin and death into restoration and renewal.
To produce this light referenced in Isaiah’s prophecy (Is 49:6), the significance of Isaiah 42:6-7 is astonishing in both a literal and figurative sense. On the one hand, it is recognized throughout the New Testament; people are spiritually blind, where they well in the darkness of their sin and corruption. Subject to permanent separation from God, people throughout history were without hope. Due to their disobedience, rejection of former covenants, and total alienation, they had no way to return without direct spiritual intervention from YHWH. Groping about without eyes to see, people were lost and no way back to God. 4
The people of God needed a restored vision to perceive hope with credibility from the prophet Isaiah, among others. As through His prophets, YHWH reiterated the specific details about the future coming Messiah. Where in the New Testament we are given Jesus as a source of light for our vision as we are made to see. As prophesied, a new covenant was given as a light for the nations to open eyes that are blind, both symbolically and literally.5 In fulfillment, through spiritual rebirth, people are able to see the truth of Christ by what He accomplished. In a literal sense, we read of accounts where Jesus physically healed individuals who were blind (Matt. 9:27-31, Mark 8:14-30, John 9:1-41). In both cases, we see God’s concurrent work through the fulfillment of Isaiah’s prophecy concerning Christ’s work as the chosen Servant of YHWH.
Implications & Purpose
From long ago, the people of Israel were given details about the Messiah so that they would know what to expect. Both literally and figuratively, the prophet Isaiah provided sufficient details about the Chosen Servant’s work to understand the nature of the new covenant ahead. The transition from the Old Covenants of Adam through David toward a New Covenant through Christ away from the Mosaic Law (Heb 8:13), brought in an age of grace for both the Jews and Gentiles. Where this light in the darkness among the nations would shine to illuminate the way back to YHWH.
Just as His people were held captive in both Assyria and Babylon, they were held captive to sin, which brought them to continued judgment. The people of YHWH repeatedly unable to fulfill their covenant oath would become transformed through Christ’s work in the New Covenant. As explicitly written by the prophets Jeremiah and Ezekiel (Jer 31:33, Ezek 11:19, 36:26, Heb 8:10), the hearts of the people would become transformed as they are made to see most often toward spiritual sight, but also at times in a literal way as well. To demonstrate the literal healing of the blind, Jesus physically healed people who were unable to see. As given by the miracle accounts given in the gospels to fulfill the prophecy of Isaiah that Christ would open or restore the eyes of those who were blind.
The entire purpose of the promised new covenant was to bring them out of darkness to point them to who He is and what He was chosen to do (John 17:24) as the work of the chosen Servant was to bring the people of God to Him (John 17:4, 6-10). He went about the people of Israel healing them of handicaps and permanent physical conditions. To restore sight to the blind was especially significant because of what it represented in terms of what it meant and what prophecy was fulfilled.
When the Pharisees of John 9:13 learned of the blind man who was healed, they knew what the implications were. Since they were adept at the law and the prophets, they certainly knew of Isaiah’s prophecy written (Isaiah 42:7). The fact they were in witness of a man who had his sight recovered directly informed them that fulfillment of this prophecy had occurred in a literal way. Yet they were in denial (John 9:29) of who Jesus was as the Messiah. Just as the people of Israel rejected their covenants with YHWH, the religious leaders of first-century Jerusalem did the same of their Messiah. In fact, they were blind too as Jesus Himself refers to them as “blind guides” (Matt 23:24). A direct reference to their inability to see the truth of who Jesus is even while He fulfilled prophecy and performed miracles before them. They were blind in a figurative way while in denial.
The song of the chosen Servant in this way involved His work to fulfill prophecy and perform miraculous signs, but also to suffer eventual and thorough repudiation from the blind guides among religious leaders of the time. The religious leadership in opposition to Jesus as Messiah was remarkable even with the bald-faced evidence of what He accomplished, from the testimony of others and that of Himself. The numerous woes cast upon the Pharisees made repeated references to their spiritual blindness throughout the gospel of Matthew and elsewhere. As having further prophetic meaning, Jesus was rejected through the messianic imagery presented by Isaiah as a stumbling block (Is 8:14) and a costly cornerstone (Is 28:16) that was rejected (Ps 118:22).There was nothing the chosen Servant of YHWH could have done in the fulfillment of prophecies, or through His miraculous signs performed to reach the blind religious leaders that rejected Him. Their self-inflicted condemnation by refusal to accept the truth of the Messiah was in itself an indication that Jesus was who He said He was.
Among the fulfilled prophecies of healing the blind, the Mark 8:22-26 account of the restored sight of a man in Bethsaida gives further context to what Isaiah wrote. This healing had a secondary effect among the Apostles, as demonstrated by taking a wider view of Scripture to understand what occurred. Just before Jesus healed the blind man, He asked His Apostles if they were unable to see because they were concerned about having food to eat. As if they had eyes, but were unable to see, Jesus asked them if they were not able to understand what it is they were able to perceive. What Jesus did to produce food for five thousand people on one occurrence and four thousand on another should have opened their eyes to inform them that He is the Light of the world (John 8:12).
After this confrontation with His Apostles, when they come upon the blind man in Bethsaida, it’s as if he was there to further fulfill the prophecy of Isaiah and demonstrate to the Apostles what it was to have your eyes opened both literally and spiritually. The fact that He performed such a miracle after feeding several thousand people with a few scraps of food should be jarring to the Apostles in terms of His identity and what the prophet Isaiah spoke about Him. Right after this encounter, Jesus asked His Apostles about who He is. To check and see if they got the picture, “but who do you say that I am?” In a not-so-subtle way, Jesus demonstrated before them the fulfillment of the prophecy, and they were certain to know about it from the prophet Isaiah. And before that, among other miracles, they were front-and-center to demonstrable proof about who He is.
It was Peter who finally acknowledged, “You are the Christ.” The magnitude of forbearance, for Jesus to spell it out for His Apostles by miraculous activity was staggering. After all, as the healed blind man in Jerusalem before the Pharisees testified, “Never since the world began has it been heard that anyone opened the eyes of a man born blind. (Jn 9:32)”
Citations
1. Dr. William Varner, “The Prophet Isaiah.” Lecture Presentation: Masters University, 08/20/2020. 2. J. Daniel Hays, Tremper Longman III, Message of the Prophets (Grand Rapids: Zondervan, 2010), 125. 3. John Walvoord, Roy Zuck, Matthew, The Bible Knowledge Commentary (Wheaton: Victor Books, 1986), 46. 4. John Lange, Philip Schaff, Commentary, The New Creature. Vol. XI., Section III, C, 2(a), (1878). 5. David S. Dockery, Luke:Who is Jesus? Holman Concise Bible Commentary (Nashville: Holman, 1998).
Bibliography
Dockery, David S. Holman Concise Bible Commentary. Nashville: Holman Reference, 1998. Hays, J. Daniel, and Tremper Longman III. The Message of the Prophets. Grand Rapids: Zondervan, 2010. Jamieson, Robert, David Brown, and A.R. Fausset. Commentary Critical and Explanatory on the Whole Bible. 1871. Lange, John Peter, Phillip Schaff, G.F.C. Fronmüller, and J. Isidor Mombert. A Commentary of the Holy Scriptures: 2 Peter. n.d. MacArthur, John. MacArthur Study Bible NASB. Nashville: Thomas Nelson, 2006. Varner, Dr. William. “Lecture on the Prophet Isaiah.” Sun Valley: Masters University, 08 20, 2020. Walvoord, John F., and Zuck Roy B. The Bible Knowledge Commentary. Wheaton: Victor Books, 1983.
Yahweh directly instructed Jeremiah to buy a field in Judah while Jerusalem was under siege (Jer. 32:24-25). The city was about to be burned, looted, with thousands of people killed. Those who were remaining would be marched off to Babylon on a long walk north of about 1700 miles. There they would stay for 70-years, but Jeremiah was to buy land back in Judah in the presence of witnesses. As if this transaction was a long-term property investment for shepherding, parceling, or immediate development for occupants. Jeremiah appeared puzzled by Yahweh’s instructions about the field he was to buy, so he brought it up to inquire about it.
“Behold, the siege ramps have reached the city to take it; and the city is given into the hand of the Chaldeans who fight against it, because of the sword, the famine and the pestilence; and what You have spoken has come to pass; and behold, You see it. ‘You have said to me, O Lord GOD, “Buy for yourself the field with money and call in witnesses”—although the city is given into the hand of the Chaldeans’” (Jer. 32:24-25).
As if through the violence and capture of the land by the Chaldeans (Babylonians) was a transfer of ownership, it was not a permanent situation. Jeremiah was to follow-through to demonstrate to others the hope and promise of one day returning to Israel: the land of their patriarchal fathers. As the Lord declared long before the Babylonian exile and even before Israel’s return, a new covenant is repeated with Yahweh’s words “They shall be My people, and I will be their God (Jer. 32:38).” It was here that God’s people under siege began to see the hope for restoration that was given before them.
Immediately following Jeremiah’s apparent confusion, Yahweh’s following words were spoken: “Behold, I am YHWH, the God of all flesh; is anything too difficult for Me?” (Jer. 32:27). With His declaration, the remaining context provides added details about the people’s condemnation, as they were both exiled and destroyed. In verses 37-44, it becomes clear what restoration specifically is. God promises an everlasting covenant where He will become permanently set within the hearts of His people. By His gracious and infinite mercy, He promises to place inside His people such a fear (profound reverence), that they will not turn away from Him.
It is strenuously vital to recognize the significance of this promise of restoration because it tells us who God is and what He is like. We see earlier written in Jeremiah the following: “They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD,’ for they will all know Me, from the least of them to the greatest of them,” declares the LORD, “for I will forgive their iniquity, and their sin I will remember no more” (Jer. 31:34).” Catch the enormous significance of this promise as it concerns what Yahweh does to implement the new covenant. As cross-referenced in Isaiah 43:25, He wipes out our transgressions for His own sake, and He remembers them no more (cf Heb. 8:12).
To bring home Yahweh’s point, “is anything too difficult for me?” The new covenant’s far-view fulfillment is explicitly articulated in Scripture in numerous places. It was Jesus who informed His apostles, and new readers of Scripture, His death was the inauguration of the new covenant (Matt 26:28, Mark 14:24, Luke 22:20, 1 Cor. 11:23-26). Where through exceedingly dire circumstances, His people are given hope and a promise of restoration. To return to their land and inherit life beyond what they and their descendants have ever imagined possible.
There are often pronounced and significant differences between the external impressions of success, spiritual maturity, purity, and Godly living as compared to the inward condition of the heart. We see that in what Jesus had to say in condemnation of Pharisees written about in Matthew 23:25-26. The Pharisees were a Jewish religious order of strict piety and adherence to the Mosaic law. Upon the return of the Jews from the Babylonian captivity, they formed to promote, build, and follow Jewish legalism and nationalism. Their opposition to Rome, the Herods, and Jesus was rooted in fierce loyalty to each other, society, and strict views about ceremonial purity, traditions, and their perceived exclusivity to God’s word. 1
Introduction
So in the New Testament, it is natural that Jesus would have harsh words for the Pharisees.
“Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence. You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also.” – Matthew 23:25-26 NASB
Jesus had severe criticisms of the Pharisees during His time with us. He called out their lawlessness, hypocrisy, and self-indulgence because of the harm it was doing to others and themselves. Their practice of the law and expectations from others was merciless. Under false pretenses, they eventually went as far as accusing Jesus of drawing His power from Satan (Matthew 12:24). They also persistently sought to put Jesus to death.
In a separate conversation with His apostles and others, after confrontations with the Pharisees, He spoke these words:
“For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” – Matt. 5:20
To reveal what and how God thinks, Jesus informs His disciples, and those down through the ages, what it is to exceed the righteousness of religious leaders (Pharisees). To be more specific, according to Piper, “He gives six examples of how an external reading of the law must become driven inwardly until the demand of God penetrates the heart and lays claim on the heart’s deepest affections.” 2
The Cardinal Antitheses
The righteousness that exceeds that of the Pharisees includes these specifics. The six antitheses Piper outlines are as follows:
From Murder to No Anger (Matt. 5:21-26)
From No Adultery to No Lust (Matt. 5:28)
From Divorce to Faithfulness (Matt. 5:32)
From Oath-Keeping to Simple Honesty (Matt. 5:34-37)
From Retaliation to Loving Contentment (Matt. 5:39-42)
From Limited Love to Loving Our Enemies (Matt. 5:43-45)
From Murder to No Anger
“You have heard that the ancients were told, ‘YOU SHALL NOT COMMIT MURDER’ (Ex 20:13; Deut 5:17) and ‘Whoever commits murder shall be liable to the court.’ But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell. Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering. Make friends quickly with your opponent at law while you are with him on the way, so that your opponent may not hand you over to the judge, and the judge to the officer, and you be thrown into prison. Truly I say to you, you will not come out of there until you have paid up the last cent. ” 3 – Matt. 5:21-26 NASB
As compared to expected recognition and entitlements among Pharisees, we shall not let anger set in and grow in our hearts even when others give us legitimate reasons otherwise. Even if you’re wronged, insulted, or when injustice comes against you or those you love. As anger can grow within to become something much worse, the root of it explains a sinful desire to harm others. Either in the ultimate form of violence or by words and evil yet subtle acts of opposition or omission.
From No Adultery to No Lust
“You have heard that it was said, ‘YOU SHALL NOT COMMIT ADULTERY’ (Ex 20:14; Deut 5:18)‘ “I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart.” 3 – Matt. 5:28 NASB
While Jesus affirms the Mosaic law by way of the commandment, “you shall not commit adultery,” He also calls attention to the thought life of every person who hears and understands what it means. That which leads to temptation can already be predicated upon sinful desires to act upon them. Jesus informs us that the intent of scripture points to a condition of the heart and thought life that should have our attention. Specifically, to guard our purity from illicit sexual desires and activity. The righteousness that exceeds that of the Pharisees requires us to fight and “overcome the heart’s bondage to our sexual desires.” 4
From Divorce to Faithfulness
“It was said, ‘WHOEVER SENDS HIS WIFE AWAY, LET HIM GIVE HER A CERTIFICATE OF DIVORCE’ (Deut 24:1-3; Jer 3:1; Matt 19:7; Mark 10:4); I say to you that everyone who divorces his wife, except for the reason of unchastity, makes her commit adultery; and whoever marries a divorced woman commits adultery.” 3 – Matt. 5:32 NASB
Even with the hardships that can come with marriage, as the covenant between a man and a woman, Jesus again gets to the root intent of what God has given in His law. If by leaving your spouse for another reason besides “fornication” (KJV), you’re causing your spouse to commit adultery, and the person who marries that divorced spouse commits adultery.
From Oath-Keeping to Simple Honesty
“Again, you have heard that the ancients were told, ‘YOU SHALL NOT MAKE FALSE VOWS, BUT SHALL FULFILL YOUR VOWS TO THE LORD.’ (Lev 19:12; Num 30:2; Deut 23:21,23); But I say to you, make no oath at all, either by heaven, for it is the throne of God, or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is THE CITY OF THE GREAT KING. “Nor shall you make an oath by your head, for you cannot make one hair white or black. “But let your statement be, ‘Yes, yes’ or ‘No, no’; anything beyond these is of evil.” 3 – Matt. 5:34-37 NASB
The absence of deception in the heart and mind helps with telling fewer intentional or off-the-cuff lies. Setting a commitment and practice of complete honesty makes a rash oath unnecessary.
From Retaliation to Loving Contentment
“You have heard that it was said, ‘AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.’ (Ex 21:24; Lev 24:20; Deut 19:21); But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take your shirt, let him have your coat also. Whoever forces you to go one mile, go with him two. Give to him who asks of you, and do not turn away from him who wants to borrow from you.” 3 – Matt. 5:38-42 NASB
Getting back at someone out of spite doesn’t demonstrate an acceptance of what Jesus said about exacting retaliation on someone. If you have been wronged, you have an opportunity and choice to forgive the matter and let it go. To have the heart right about it speaks to where Jesus wants His followers — having settled within Godly contentment to behave at a higher standard by loving your enemies (Pr 25:21).
From Limited Love to Loving Our Enemies
“You have heard that it was said, ‘YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy.’ (Lev 19:18; Deut 23:3-6); “But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.” 3 – Matt. 5:43-45
Just as God’s love extends to His enemies, we are to love those who are in enmity with us as well. His love is apparent in what blessings He provides through providence and nature. This is a common grace modeled for us as it is bestowed on all people. If we are to have or produce righteousness greater than the Pharisees, we must love our enemies.
Citations
1The New International Dictionary of the Bible – Pictorial Edition. 1987. (Zondervan Publishing House), 778 2 John Piper, What Jesus Demands from the World. 2006. First Printing (Desiring God Foundation, Crossway), 201 3 New American Standard Bible: 1995 update. (1995). La Habra, CA: The Lockman Foundation. 4 John Piper, What Jesus Demands from the World. 2006. First Printing (Desiring God Foundation, Crossway), 202
