A Biblical Vision, Part II: Mastering the New Testament Witness to Christ

F O U N D A T I O N S

M I N I S T R Y S E R I E S f o r

Biblical Studies

A B IBLICAL V ISION , P ART II: M ASTERING THE N EW T ESTAMENT W ITNESS TO C HRIST

D r. Don L . Da v i s

B2-403

T h e U r b a n M i n i s t r y I n s t i t u t e , a m i n i s t r y o f W o r l d I m p a c t , I n c .

© 2005, 2012. The Urban Ministry Institute. All Rights Reserved. Copying, redistribution and/or sale of these materials, or any unauthorized transmission, except as may be expressly permitted by the 1976 Copyright Act or in writing from the publisher is prohibited. Requests for permission should be addressed in writing to:

The Urban Ministry Institute 3701 E. 13th Street Wichita, KS 67208

The Urban Ministry Institute is a ministry of World Impact, Inc.

All Scripture quotations, unless otherwise noted, are from The Holy Bible, English Standard Version, copyright © 2001 by Crossway Bible, a division of Good News Publishers. Used by permission. All Rights Reserved.

Contents

About the Author

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Preface

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Session 1

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The Centrality of Jesus of Nazareth to the New Testament Introduction:

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Session 2

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The Manifestation of Christ, Part I The Gospels: Session 3 The Manifestation of Christ, Part II The Gospels: The Manifestation of Christ, Part III The Gospels: Session 5 The Propagation of Christ The Acts of the Apostles: Session 6 Session 4

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3

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4

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5

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The Interpretation and Application of Christ The Epistles:

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Session 7

The Consummation of All Things in Christ The Revelation of John

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Appendix

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Bibliography

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About Us

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About the Author

Rev. Dr. Don L. Davis is the Director of The Urban Ministry Institute. He received a B.A. in Biblical Studies from Wheaton College, an M.A. in Systematic Theology from the Wheaton Graduate School, and holds a Ph.D. in Theology and Ethics from the University of Iowa School of Religion. Dr. Davis has taught as professor of religion and theology at a number of colleges and seminaries, including Wheaton College, St. Ambrose University, and the Houston Graduate School of Theology. Since 1975, he has served with World Impact, an interdenominational missions agency dedicated to evangelism, discipleship, and urban church planting among the inner cities of America. A frequent speaker at national conventions and conferences, Don also serves as World Impact’s Vice President of Leadership Development. He is a Staley Lecturer and a member of the American Academy of Religion. Over the years Dr. Davis has authored numerous curricula, courses, and materials designed to equip pastors, church planters, and Christian workers for effective ministry in urban settings, including the Capstone Curriculum, The Urban Ministry Institute’s comprehensive sixteen-module seminary-level curriculum designed specifically for developing urban church leaders.

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Preface

The Urban Ministry Institute is a research and leadership development center for World Impact, an interdenominational Christian missions organization dedicated to evangelism and church planting in the inner cities of America. Founded in Wichita, Kansas in 1995, the Institute (TUMI) has sponsored courses, workshops, and leadership training events locally for urban leaders since 1996. We have recorded and reformatted many of these resources over the years, and are now making them available to others who are equipping leaders for the urban church. Our Foundations for Ministry Series represents a significant portion of our on-site training offered to students locally here in Wichita. We are thankful and excited that these materials can now be made available to you. We are confident that you can grow tremendously as you study God’s Word and relate its message of justice and grace to your life and ministry. For your personal benefit, we have included our traditional classroom materials with their corresponding audio recordings of each class session, placing them into a self-study format. We have included extra space in the actual printed materials in order that you may add notes and comments as you listen to the recordings. This will prove helpful as you explore these ideas and topics further. Remember, the teaching in these sessions was actually given in class and workshop settings at our Hope School of Ministry. This means that, although the workbooks were created for students to follow along and interact with the recordings, some differences may be present. As you engage the material, therefore, please keep in mind that the page numbers on the recordings do not correspond to those in the workbook. Our earnest prayer is that this Foundations for Ministry Series course will prove to be both a blessing and an encouragement to you in your walk with and ministry for Christ. May the Lord so use this course to deepen your knowledge of his Word, in order that you may be outfitted and equipped to complete the task he has for you in kingdom ministry!

This course’s main purpose is to explore together how the Christian Scriptures of the New Testament present a compelling, clear, and

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authoritative portrait of the person and work of the Messiah, Jesus of Nazareth. Building on an understanding that the entire Scriptures give testimony to the hope of the promised Messiah, our study will demonstrate how the entire New Testament corpus covers the history, propagation, explanation, and prophetic vision for the Lord Jesus Christ, who is proclaimed through the apostles as the anointed One of Yahweh who ushers in the Kingdom of God, the seed of Abraham through whom God will restore his reign over creation. Further, we will examine how all parts of the New Testament, (Gospels, Acts, Epistles, and Revelation) point together to provide a clear vision of the history, teaching, and hope of Jesus as the fulfillment of the Old Testament testimony of God’s promised Messiah. As a result of taking this course, each student should be able to: • Quote, interpret, and use effectively key Scriptures from the New Testament regarding Jesus of Nazareth as the Messiah and Lord. • Trace the major moments in the appearance, ministry, passion, resurrection, and ascension of Jesus. • Identify some of the current key issues surrounding the life of Jesus’ scholarship. • Outline how the major sections of the New Testament give witness to Jesus as risen Lord. • Recite in an overview how the New Testament literature is summarized and made plain through a focus on the person and work of Jesus. • Learn how to best interpret the New Testament in a Christ-centered way, and apply it in the context of their personal lives and ministries. • Learn how to use the New Testament more effectively in teaching, preaching and counseling as a critical foundation for urban ministry. • Memorize a selected Scripture text in the New Testament as it relates to the person and work of Jesus presented there. The New Testament testifies to the glory and majesty of God’s Son and our Savior, Jesus of Nazareth, the true Messiah and Champion of God. In the Gospels, the Epistles, and the Apocalypse of John (Revelation), we see this One whom God sent to earth to redeem for himself a people, the very Same One who inaugurated the Kingdom of God on earth and soon and very soon will consummate it at his return. Become acquainted again with the Storyline of this remarkable

Preface

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Lord, whom we love, and serve, and worship. May the Holy Spirit grant you grace to see our Lord afresh, and see through the apostles’ words Jesus as Son of the living God and Savior of the world.

~ Don Davis

Assignments and Grading For our TUMI satellites, all course-relevant materials are located at www.tumi.org/foundations . Each course or workshop has assigned textbooks which are read and discussed throughout the class. We maintain our official Foundations for Ministry Series required textbook list at www.tumi.org/foundationsbooks .

For more information, please contact us at foundations@tumi.org .

Session 1 Introduction The Centrality of Jesus of Nazareth to the New Testament: Christ Is the Key to the Inspiration, Canonization, and Interpretation of the Bible What is the Bible all about? How can I understand its meaning? Why are there sixty-six books in the Bible? How do I know it is the Word of God? All of these questions can be answered in one word – Christ. Jesus Christ is the key to both the inspiration and the interpretation of the Bible. Further, it is Christ who confirmed the collection of books as both complete and authoritative.

~ Norman L. Geisler. A Popular Survey of the Old Testament . Grand Rapids: Baker Book House, 1977. p. 11.

Acts 10.42-43 And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead. [43] To him all the prophets bear witness that everyone who believes in him receives John 1.45 Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” forgiveness of sins through his name. Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, [40] yet you refuse to come to me that you may have life. John 5.39-40 You search the

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I. Setting the Right Foundation

A. The need for a biblical hermeneutic

1. The dominant internal hermeneutic (i.e., way of interpretation) of the Scriptures is the motif of promise and fulfillment .

2. The study of the New Testament is dependent upon and made sensible by an understanding of the critical foundation of OT revelation .

3. The promise of salvation given in the Old is fulfilled in the person of Jesus of Nazareth in the New:

a. Protoevangelium (the first telling of the Good News in Scripture): Gen. 3.15 – “I will put enmity between you and the woman, and between your offspring and

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her offspring; he shall bruise your head, and you shall bruise his heel.”

b. Two unequal parts of biblical revelation: Gen. 1.1-3.15 and Gen. 3.16-Rev. 22.21

4. The golden cord connects all biblical prophecy: the coming Messiah as warrior and restorer.

a. Num. 24.15-19 – And he took up his discourse and said, “The oracle of Balaam the son of Beor, the oracle of the man whose eye is opened, [16] the oracle of him who hears the words of God, and knows the knowledge of the Most High, who sees the vision of the Almighty, falling down with his eyes uncovered: [17] I see him, but not now; I behold him, but not near: a star shall come out of Jacob, and a scepter shall rise out of Israel; it shall crush the forehead of Moab and break down all the sons of Sheth. [18] Edom shall be dispossessed; Seir also, his enemies, shall be dispossessed. Israel is doing valiantly. [19] And one from Jacob shall exercise dominion and destroy the survivors of cities!” b. Rev. 19.10 – Then I fell down at his feet to worship him, but he said to me, “You must not do that! I am a fellow servant with you and your brothers who hold to the testimony of Jesus. Worship God.” For the testimony of Jesus is the spirit of prophecy .

5. Messiah as prophet, priest, and king

a. The prophet like Moses , Deut. 18.15-19 (cf., Deut. 18.15 – “The Lord your God will raise up for you a prophet like me from among you, from your brothers – it is to him you shall listen.”)

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b. The priest like Melchizedek , Gen. 14.18-20 with Heb. 7.17-21

c. The king like David , 2 Sam. 7.4-17

6. The Messianic promise is the crimson cord running through each section and book of the OT and serves as the backdrop of the unfolding events in the life of Jesus in the NT as prophet, priest, and king.

a. The fulfillment of the Abrahamic covenant, Gen. 12.1-3; 15.5-6; 17.4-8

b. The lion from Judah’s tribe, Gen. 49.9-10

c. The seed from David’s family, 2 Sam. 7.16ff.

B. The need for a thematic center

1. The Bible can be (and unfortunately is often) misinterpreted!

2. The Bible is used to support every kind of untrue and weird misinterpretation, all in the name of being biblical and New Testament !

3. Jesus of Nazareth understood himself as the thematic center and authentic plumb line by which to measure all accurate and valid readings of the Old Testament Scriptures.

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4. The New Testament is the faithful rendering and authoritative meaning of the Old Testament Scriptures regarding Jesus of Nazareth as the fulfillment of God’s kingdom salvation.

II. Christ Is the Key to the Bible’s Inspiration, Canonization, and Interpretation.

Adapted from Norman Geisler’s

A Popular Survey of the Old Testament

A. Christ is the key to the Bible’s inspiration.

1. Inspiration: what is the divine nature of the valid Old Testament Scriptures?

2. The New Testament is a trustworthy accurate account of real events which took place in history.

a. Tacitus (A.D. 112), “Chrestus was put to death by Pontius Pilate, procurator of Judea in the reign of Tiberius” ( Annals XV.44).

b. Pliny the Younger (A.D. 112), early Christians met to sing “. . . a hymn to Christ as to a god, and bound themselves in solemn oath, not to do any wicked deeds” ( Epistles X.96).

c. Suetonius (A.D. 120) alluded to Jews expelled from Rome because they were “ . . . making constant disturbances at the instigation of Chrestus [i.e., Christ ])” ( Life of Claudius 25.4).

d. Lucian (2nd cent.), “the man crucified in Palestine . . . who persuaded his followers that they were all brothers,” ( On the Death of Peregrine )

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e. Josephus, “the so-called Christ” whose disciples “reported that he had appeared to them three days after his crucifixion and that he was alive,” ( Antiquities XVIII.33; XX.9.1).

3. The New Testament as the premiere source of information about Jesus of Nazareth

a. F.F. Bruce, The New Testament Documents: Are They Reliable? , “the authenticity and general integrity of the books of the New Testament may be regarded as finally established.”

b. Numbers of books and copies of classic historical documents

(1) The Histories of Tacitus (two copies which date 1,000 years after he wrote)

(2) Caesar’s Gallic Wars (10 copies)

(3) Thucydides’ Peloponnesian War (8 copies)

(4) Livy’s History of Rome (20 partial copies)

c. The New Testament (5,000 manuscript copies produced less than 50 years after the NT itself was written!)

4. Jesus’ teaching of the Old Testament

a. General claims about the OT

(1) Scripture cannot be broken, John 10.35.

(2) The Scriptures must be fulfilled, Luke 24.44.

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(3) Ignorance of the Word of God is the source of spiritual blindness and error, Matt. 22.29.

(4) Not an iota or dot of the Scriptures will go unfulfilled, Matt. 5.18.

(5) Jesus’ apostles reconfirmed the absolute integrity of the Scripture’s inspiration, 2 Tim. 3.16-17; 2 Pet. 1.20-21.

b. Specific claims about the OT: confirmation of historical characters

(1) Adam and Eve, Matt. 23.35

(2) Noah’s flood, Luke 17.27

(3) God speaking to Moses through the burning bush, Luke 20.37

(4) Elijah’s miracles, Luke 4.25

(5) Jonah in the belly of the great fish, for three days, Matt. 12.40

(6) The truth value of Daniel’s prophetic revelation, Matt. 24.15

c. Jesus confirmed in his teaching the validity and reliability of the OT Scriptures

(1) Sermon on the Mount, Matt. 5.21-44

(2) Rebuke of the elders for the misuse of tradition to nullify Scripture, Matt. 15.1-3

(3) Correction of ignorance due to a lack of knowledge of the Word of God, Matt. 22.29

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(4) Instruction of a Jewish teacher who misunderstood the Word of God, John 3.10

(5) Severe critique of those who mishandled and mistaught the Word of God, (i.e., “blind guides” and “blind fools”), Matt. 23.16-17

5. The promise of the inspiration of the New Testament

a. The principle of representation: “he who hears you hears me,” Luke 10.16

b. Promise that the Spirit of the Father would speak through them, cf. Matt. 10.20; Mark 13.11

c. Authority associated with the Great Commission to teach all that Jesus had commanded them to do, Matt. 28.18-20

d. The explicit teaching that the Holy Spirit would guide them into all the truth, cf. John 16.13; 14.26

e. The ongoing continuation of the works of Jesus in the acts of the apostles, cf. Acts 1.1 with Luke 1.3-4

f. The early Church’s strict adherence to the apostles’ teaching, Acts 2.42; cf. Eph. 2.20

g. The official representation of the apostles as authoritative and binding on all believers, 2 Thess. 2.15; 1 Tim. 4.11-13

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h. Peter’s allusion to Paul’s epistles as Scripture, 2 Pet. 3.16

B. Christ is the key to the Bible’s canonization.

1. Canonization: what is the scope and extent of the Old Testament Scriptures? (In other words, which books belong to it?)

2. Council of Trent (1546): 11 books which Protestants exclude should be considered canonical (the Apocrypha) (note: actually there are 14 in the Apocrypha, but one was rejected for its teaching about praying for the dead, e.g., 2 Esdras [IV Esdras by Catholics])

a. Tobit, Judith, the Additions to Esther, Wisdom, Ecclesiasticus, Baruch, the Letter of Jeremiah, the Prayer of Azariah, Susanna, Bel and the Dragon, and 1 and 2 Maccabees

b. Books written between 200 B.C. and the time of the appearance of Christ

3. Neither Jewish tradition, Jesus, nor the early Church accepted the Apocrypha to be a part of the inspired OT.

a. The Jews never considered the Apocrypha to be inspired (cf. Rom. 3.2).

b. Jesus and the New Testament writers do not quote any portion of the Apocrypha.

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c. No council of the Church included them in the canon until the 5th century !

d. The Apocrypha became the basis of a number of unique Catholic doctrines.

(1) Purgatory (2 Macc. 12.45)

(2) Salvation by works (Tob. 12.9; Ecclus. 3.30)

e. They do not claim to be inspired (even the books recognize the absence of prophets during the period of their writing, cf. 1 Macc. 4.46; 9.27).

4. Good evidence to suggest that the Apocrypha did not carry the same weight in the mind of Jesus of Nazareth as the traditional Hebrew Scriptures (our 39 books of the Old Testament )

C. Christ is the key to the Bible’s interpretation.

1. Jesus claimed at least five times that he was the theme of the entire canon of the Hebrew Scriptures.

a. He came to fulfill the Scriptures, Matt. 5.17 – Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.

b. He interpreted himself in all the Scriptures, Luke 24.27 – And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.

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c. He claimed that all written about himself in the Law of Moses, the Prophets and the Psalms (i.e., the Old Testament) must be fulfilled, Luke 24.44 – Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” d. Searching the Scriptures should end in himself, John 5.39-40 – You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, [40] yet you refuse to come to me that you may have life.

e. The words of the Psalms are ascribed to Messiah himself, Ps. 40, Heb. 10.7 – Then I said, ‘Behold, I have come to do your will, O God, as it is written of me in the scroll of the book.’

2. The Bible must be properly interpreted if we are to understand its meaning in the correct way.

a. Not merely according to tradition

b. Not simply according to grammar and rules of language, philology, and the tools of textual and linguistic study

c. Not only according to logic and reason

d. Not simply according to the bounds of the possible as defined by scientific inquiry and methodologies

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3. Rather, the Bible must be understood Christocentrically (i.e., focused on the person and work of Jesus of Nazareth as the Christ): three basic senses of Christocentric interpretation

a. Sense one : Christ is the theme of both testaments of the Bible.

b. Sense two : Christ is the theme of each of the eight sections of the Bible.

c. Sense three : Christocentric themes and truths can be discovered in every book of the Bible .

4. Sense one : Background on the testaments of the Bible

a. Two “testaments,” which represent “compacts” between God and his people

b. “What the Old Testament says by way of anticipation of Christ, the New Testament says by way of realization in Christ,” Geisler, p. 20.

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Christ as the Theme of Both the Old and the New Testaments The Old Testament The New Testament Views Christ by way of anticipation Views Christ by way of realization Incomplete without the New Incomprehensible without the Old Salvation typified and foreshadowed Salvation embodied and realized Promises given Promises fulfilled The New is concealed within it The Old is revealed within it God’s moral precepts given in Law (Matt. 5.17) God’s moral precepts perfected in Christ

Ritual and offices displayed in Temple (Heb. 10.1) Prophecies foretold of Messiah (Micah 5.2) Prefigurations of Messiah seen (Exod. 3)

Rituals and offices incarnated in Jesus (Col. 2.17) Prophecies come to pass in Jesus (Matt. 1.25) The Word Made Flesh appears (John 1.18) God speaks through the Son (Heb. 1.1-3)

God speaks through the prophets

Christ prefigured in shadow and type

Christ embodied in person and work

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5. Sense two : Christ is the theme of the eight sections of the Bible (four in the OT, and four in the NT)

a. The Old Testament sections

(1) The Law: The Foundation laid for Christ

The downward movement of the Jewish nations chosen to provide for the coming Christ

(a) Genesis – the election of God’s people

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(b) Exodus – the redemption of God’s people

(c) Leviticus – the sanctification of God’s people

(d) Numbers – the direction of God’s people

(e) Deuteronomy – the instruction of God’s people

(2) History: The Preparation for Christ

The outward movement as the nation prepares for the coming Christ

(a) Joshua – God’s people take the land

(b) Judges – God’s people oppressed for disobedience

(c) Ruth – the devotion of God’s people

(d) 1 Samuel – the restoration of God’s people

(e) 2 Samuel – the expansion of the nation under David

(f) 1 Kings – glorification under Solomon and division of the nation

(g) 2 Kings – decline and deportation of the northern kingdom to Assyria

(h) 1 Chronicles – deterioration of the nation

(i) 2 Chronicles – destruction of the Temple

(j) Esther – God protects his people

(k) Ezra – the restoration of the Temple

(l) Nehemiah – the reconstruction of the city and the nation

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(3) Poetry: The Aspiration for Christ

The upward movement of the Jewish nation in their aspiration for the coming Christ

(a) Job – aspiring for mediation, the mercy of God

(b) Psalms – aspiring for communion with God

(c) Proverbs – aspiring for the wisdom of God

(d) Ecclesiastes – aspiring for the satisfaction of God

(e) Song of Solomon – aspiring for union with God

(4) Prophecy: The Expectation of Christ

The forward movement of the Jewish nation to the fulfillment of the prophecies concerning Christ

(a) Hosea, Joel, and Amos (early prophets) – hoping for the national restoration by Christ

(b) Isaiah and Micah – national and global salvation through Christ

(c) Obadiah, Jonah, Nahum, Habakkuk, and Zephaniah – the judgment of Christ upon the sinful nations

(d) Jeremiah – the new covenant coming through Christ

(e) Ezekiel – the coming restoration through Christ

(f) Daniel – the manifestation of the Kingdom of Christ

(g) Haggai and Zechariah – Israel’s restoration through Christ

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(h) Malachi – the spiritual and moral transformation coming through Christ

b. The New Testament sections

(1) The Gospels: The Manifestation of Christ

The downward movement of the Son of God incarnate among us from the presence of God

(a) Matthew – the sovereignty of the King for the Jews

(b) Mark – the ministry of the servant for the Greeks

(c) Luke – the humanity of God’s man for the Romans

(d) John – the deity of the Son of God for the world

(2) The Acts of the Apostles: The Propagation of Christ

The outward movement of the good news of Messiah to Jerusalem, Judea, Samaria, and to the ends of the earth

(a) From Jerusalem – the propagation of the Gospel beginning in Jerusalem (Acts 1-6)

(b) To Judea – the propagation of the Gospel to surrounding Judea (Acts 7)

(c) To Samaria – the propagation of the Gospel to the regions of Samaria (Acts 8)

(d) To the Ends of the Earth – the propagation of the Gospel to the entire world (Acts 9-28)

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(3) The Epistles: The Interpretation and Application of Christ

The upward movement of the Church to the risen and ascended Lord as head of the Church and Lord of the harvest

The Pauline Epistles: “In Christ”

(a) Romans – redemption in Christ

(b) 1 Corinthians – sanctification in Christ

(c) 2 Corinthians – triumph in Christ

(d) Galatians – freedom in Christ

(e) Ephesians – union with Christ

(f) Philippians – joy in Christ

(g) Colossians – completion in Christ

(h) 1 Thessalonians – expectation in Christ

(i) 2 Thessalonians – glorification in Christ

(j) 1 Timothy – faithfulness in Christ

(k) 2 Timothy – soundness in Christ

(l) Titus – steadfastness in Christ

(m) Philemon – compassion in Christ

The General or Catholic Epistles: Exhortations to follow Christ

(n) Hebrews – the exhortation to perseverance in Christ

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(o) James – the exhortation to wisdom in Christ

(p) 1 Peter – the exhortation to holiness in Christ

(q) 2 Peter – the exhortation to perseverance in Christ

(r) 1 John – the exhortation to commune with Christ

(s) 2 John – the exhortation to continue in Christ

(t) 3 John – the exhortation to contribute to the cause of Christ

(u) Jude – the exhortation to contend for the faith of Christ

(4) Revelation of St. John: The Consummation of all things in Christ

The forward movement of the risen and ascended Lord to reign as King of kings forever

(a) The glory of his person – the consummation of all things in his glorious splendor

(b) The glory of his possession – the consummation of all affairs for his people, the Church

(c) The glory of his final conquest of the world and his enemies – the consummation of God’s judgment upon the dragon, the world, and those who deny God

6. Sense three : Christocentric themes and topics occur in each of the sixty-six books of the Bible (see appendix)

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III. Principles and Implications for New Testament Study

A. Principles

1. Christ is the key to understanding the inspiration, canonization, and interpretation of the Bible

2. Christ , therefore is the key to using the Bible properly for growth and development as his disciples

B. Critical implications

1. No Christ , no understanding of Scripture . No understanding of Scripture , no relationship with God, no discipleship . No discipleship , no ministry !

2. Only as we study, preach, and teach the Bible Christo centrically will we be able to both grow as disciples, as well as use the Scriptures to outfit others for the Christian life.

a. To grow as disciples of Christ, John 8.31-32 – So Jesus said to the Jews who had believed in him, “If you abide in my word, you are truly my disciples, [32] and you will know the truth, and the truth will set you free.” b. To win the lost and make disciples of Christ, 2 Tim. 3.15-17 – and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. [16] All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, [17] that the man of God may be competent, equipped for every good work.

Sess ion 1: Int roduct ion: The Cent ra l i ty of Jesus of Nazareth to the New Tes tament 29

IV. Connections for Urban Ministry Today

Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. [5] I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. [6] If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned. [7] If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. [8] By this my Father is glorified, that you bear much fruit and so prove to be my disciples. [9] As the Father has loved me, so have I loved you. Abide in my love. ~ John 15.4-9

Answer the following questions openly and honestly about your personal use of the New Testament, and your current understanding of the person and work of Jesus of Nazareth.

A. Connection to your personal discipleship

1. In what way do I now order my life and spirituality around the person of Jesus? How well do I abide in him, and his words abide in me?

2. In what ways have I been misusing and mishandling the Word of God as it relates to a Christocentric hermeneutic, that is, reading the Word of God with Christ and his Kingdom in mind?

B. Connection to your witness, preaching and teaching in urban ministry contexts

1. In what ways can I begin today to rethink my own personal Bible reading habits to be more in sync with a Christ-centered approach to biblical study?

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2. How is my personal sharing of my faith and testimony rooted in an understanding of the Christ-centered nature of legitimate biblical study, memorization, and meditation?

3. What, if anything, is the Spirit saying to me about my need to make my own Christian preaching, teaching, and counseling to neighbors, family, and others more centered and anchored on Christ, and not merely the topic of the hour or the day?

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Prayer and Affirmation to God:

Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things.” ~ Luke 24.44-48

Session 2 The Gospels The Manifestation of Christ, Part I

From the Birth of Messiah to the Public Inauguration of His Kingdom Ministry

But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.

~ Galatians 4.4-5

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I. The Gospel and the Gospels 1

1 I am deeply indebted here to my dear mentor and friend, Dr. Robert Yarbrough, for his excellent teaching and ideas on the nature of the Gospel and Gospels in this section.

I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. [15] So I am eager to preach the gospel to you also who are in Rome. [16] For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. [17] For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” ~ Rom. 1.14-17

A. The meaning of the Gospel

1. Background of the term

a. Within the classical Greek cultural context, the term “gospel” referred to the reward given for good news ; the term evangelizomai = “to bring good tidings to.”

b. Rarely is the term found in the LXX (i.e., the Septuagint), but is used over 75 times in the NT.

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2. The Gospel is the good news that God the Father promised to Israel regarding salvation and the Kingdom and which has been fulfilled in the person and work of Jesus of Nazareth. As such, his forgiveness, healing, and salvation is now available to all through faith (Matt. 11.2-5 reveals Jesus fulfilling the OT promise of Messiah [cf. Luke 4.16-21; Gal. 3.8; Rom. 1.2]).

3. Content of the Gospel message

a. In the Church, given by the apostles and carefully passed down through the generations, 1 Cor. 15.1-4

b. In the life and ministry of Jesus, the appeal to repent and believe because the Kingdom of God had drawn near with his appearance in the world, Mark 1.14-15

4. Nature of the Gospel message

a. Based upon and revealed by God the Father’s Spirit and power, not human strength and ability, Gal. 1.11-12

b. Rooted in the OT narrative and promise regarding the Kingdom of God and the Messiah he would send to establish it, Mark 1.14-15

c. Is connected to the power of God, to save, heal, and transform, 1 Thess. 1.5; Rom. 1.16-17

d. As followers of Christ, we are commissioned to declare it to the ends of the earth, bearing gladly all the stigma, persecution, and rejection associated with it, 1 Cor. 9.16 with 1 Thess. 2.2; 2 Tim. 1.8.

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B. The nature of the Gospels

In truth, there is only one Gospel. In the middle of the second century, our four Gospels were given the title of “ evangelia .” In fact, each of the individual Gospels represents an accurate and compelling retelling of the one true, Gospel of God embodied in the person of Jesus of Nazareth.

1. The oral stage of the Gospels

a. Jesus’ words. Our Lord did not write his sermons out, but they were carried faithfully along in the memory of the disciples. (Note: Jesus’ teachings were not only memorized but pondered over carefully, and both his public and private messages impacted their thinking long after his death, e.g., John 2.22.) b. The apostolic tradition ( paradosis ). The apostles passed on to the Messianic community all the teaching and knowledge of our Lord that they had received (cf. Acts 1.2, 21; e.g., 1 Cor. 15.1-14). This is seen in their:

(1) Missionary preaching and teaching ( kerygma )

(2) Instructions of new disciples to the Lord ( catechism )

(3) Worship settings ( leitourgia )

(4) Delivery of the Gospel’s content: God was in Jesus of Nazareth, the Messiah, who is our Lord and Savior

c. Jesus’ words in the early Church. The apostolic tradition regarding the life and ministry of Jesus spread through the believing community in various contexts, 1 Cor. 7.10; 9.14.

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(1) Note the teaching on the Lord’s Supper in 1 Cor. 11.24.

(2) Some believe that the Passion Narrative circulated as a unified account (cf. 1 Cor. 2.2; Gal. 3.1).

d. Modern study of the oral stage: Higher criticism, Form criticism. “The attempt to isolate and classify the various self-contained units which have been brought together in the written Gospels and to envisage the living situation in which they originated and were preserved in the oral stage of transmission” ( New Bible Dictionary , p. 485).

2. Written Gospels

a. Few clues within the documents themselves, see however John 21.24: This is the disciple who is bear ing witness about these things, and who has written these things, and we know that his testimony is true.

b. Dates of the written Gospels (outside parameters)

(1) Matthew (65-90)

(2) Mark (55-80)

(3) Luke (68-95)

(4) John (60-100)

c. Why were the Gospels written?

(1) To provide clear and compelling historical information to undergird the validity of saving faith in Jesus of Nazareth, e.g., John 20.30-31 – Now Jesus did many other signs in the presence of the disciples, which are not written in this book;

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[31] but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

(2) To explain the delay of Christ’s immediate return

(3) To sustain the tradition in the wake of the death of the original witnesses to the “Christ event”

(4) To undergird the missionary impetus undertaken by the Church

(5) In response to the Spirit’s influence on the Church to preserve the apostolic tradition through the ages

3. The dynamics of the Gospels themselves

a. The Lukan contribution: the Gospels both human and divine, Luke 1.1-4 – Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, [2] just as those who from the beginning were eyewitnesses and min isters of the word have delivered them to us, [3] it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, [4] that you may have certainty concerning the things you have been taught.

(1) Many were involved in compiling a narrative of the life and ministry of Jesus.

(2) These compilings were based on the eyewitness testimony of those who ministered the word among the early believing community. (3) The accounts are authored accounts, not fictions; an orderly arrangement was written to provide ironclad evidence of the things which disciples were believing.

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b. Notice the dynamism of the documents.

(1) The context of Jesus’ words and deeds during his time

(2) The apostolic interpretation of the meaning of these events in terms of God’s salvific purpose

(3) The sitz im leben of the churches who received the Gospels

(4) The purpose of the individual authors in writing their specific accounts

C. Implications in studying the Gospels for their witness to Jesus Christ

Toward a Valid Gospels Hermeneutic Careful attention to the facts will allow us to understand the meaning of the events so we in turn can discover the truths of those happenings and apply them to our lives and situations .

1. The Gospels should be understood as the individual tellings of the one and unequaled story of the person and work of Jesus of Nazareth.

2. As such, we must be careful to relate to the New Testament not merely as books of knowledge, but fuel for devotion, discipleship, worship, and mission.

3. The individual Gospels have a unique relationship to one another.

a. Matthew, Mark, and Luke are called the “Synoptic” Gospels/tradition = “seen together.” They are so named because they contain different versions of the same incident and thus can be set up in parallel fashion for the sake of study and comparison.

b. Outline, content, and wording are similar but not precisely the same.

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c. Explaining the differences and similarities is called the “synoptic problem.”

4. The Synoptic Gospels have agreements and differences.

a. Agreements

(1) 92% of Mark is duplicated in Matthew and Luke

(2) The Marcan outline is followed

(a) Ministry of John the Baptist, Baptism, and Temptation

(b) Jesus’ Galilean ministry

(c) Jesus’ journey to and ministry in Perea and Judea

(d) The Passion (i.e., the last week of Jesus’ life): his triumphal entry, arrest, trial, crucifixion and death, burial, and resurrection

b. Differences

(1) The synoptics disagree in details in the outline, material covered, settings for similar materials

(2) Matthew and Luke insert their own unique data, but always return to the Marcan outline

(3) Matthew and Luke have the same order when they follow Mark (i.e., Matthew and Luke both have added material in addition to what Mark wrote, and differ from each other but never differ from Mark.)

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5. Theories and questions about authorship and sources must never take precedent over the heart of the Gospels as they proclaim themselves to us .

a. To produce faith in Jesus as the Messiah, John 20.31 – but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

b. To provide certainty in those things which have been believed, Luke 1.1-4 – Inasmuch as many have under taken to compile a narrative of the things that have been accomplished among us, [2] just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, [3] it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, [4] that you may have certainty concerning the things you have been taught. c. To lay the foundation for a worldwide proclamation of Jesus and his Kingdom, Luke 24.45-48 – Then he opened their minds to understand the Scriptures, [46] and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, [47] and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. [48] You are witnesses of these things.

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Be aware of the historical setting and climate around the time of Messiah Jesus’ coming. (Erich Sauer, The Dawn of World Redemption . Grand Rapids: Eerdmans, 1951. p. 176.) 1. A time of world centralization (commerce within the empire itself, political organization, overall 2. A time of world cultural unity (Graeco-Roman influence, koine Greek used as the universal business language) 3. A time of world trade and intercourse (interaction and interconnection among provinces in terms of finance, commerce, trade among representative cultures, nations, and peoples) governmental and military oversight)

II. The Birth Narratives of Jesus

And the angel said to them, “Fear not, for behold, I bring you good news of a great joy that will be for all the people. [11] For unto you is born this day in the city of David a Savior, who is Christ the Lord. [12] And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” [13] And suddenly there was with the angel a multitude of the heavenly host praising God and saying, [14] “Glory to God in the highest, and on earth peace among those with whom he is pleased!” ~ Luke 2.10-14

A. The historical accuracy of the Gospels

1. Luke’s opening, Luke 1.1-4

2. Differences in the Gospel accounts

a. Mark’s abrupt opening, Mark 1.1-3 – The beginning of the gospel of Jesus Christ, the Son of God. [2] As it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who will prepare your way, [3] the voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.”

b. Matthew and Luke: select accounts surrounding the birth of Messiah Jesus

4. A time of world peace

(the conquest of Rome of the then-known world)

c. John the Apostle: discussion of Jesus’ identity as the pre-existent Word of God, John 1.1-3 – In the beginning was the Word, and the Word was with God, and the Word was God. [2] He was in the beginning with God. [3] All things were made through him, and without him was not any thing made that was made.

5. A time of world demoralization (varying degrees of Roman

oppression, varying degrees of national allegiance to Rome)

6. A time of world mingling of religions

(great diversity of religious belief and spiritual practice)

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B. Luke’s historical situating of Jesus’ birth

Luke 2.1-7 In those days a decree went out from Caesar Augustus that all the world should be registered. [2] This was the first registration when Quirinius was governor of Syria. [3] And all went to be registered, each to his own town. [4] And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, [5] to be registered with Mary, his betrothed, who was with child. [6] And while they were there, the time came for her to give birth. [7] And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger,

1. Where: in Palestine, in Judea, at the city of David (Bethlehem)

2. When: during the time of Caesar Augustus , when Quirinius was governor of Syria, v. 1-2

3. What details

a. Joseph went up from Galilee , from the city of Nazareth , v. 4.

b. To Judea, to the city of David, “ Bethlehem ,” v. 4

c. Global census: Joseph and his betrothed went to be registered.

d. Jesus is born while making the trip to Joseph’s hometown.

because there was no place for them in the inn.

C. Critical birth narratives

1. Zacharias and Elizabeth: the promise of John, the forerunner of Messiah , Luke 1.5-25

a. The miracle birth, Luke 1.13 – But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John.”

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b. The greatness of his ministry to witness to Messiah, Luke 1.14-17 – And you will have joy and gladness, and many will rejoice at his birth, [15] for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb. [16] And he will turn many of the children of Israel to the Lord their God, [17] and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared. a. The promise to Mary, Luke 1.28-35 – And he came to her and said, “Greetings, O favored one, the Lord is with you!” [29] But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be. [30] And the angel said to her, “Do not be afraid, Mary, for you have found favor with God. [31] And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. [32] He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, [33] and he will reign over the house of Jacob forever, and of his Kingdom there will be no end.” [34] And Mary said to the angel, “How will this be, since I am a virgin?” [35] And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy – the Son of God.”

2. Mary and Joseph: the promise of the Messiah of God

b. Joseph’s dilemma and its resolution, Matt. 1.18-25

3. The Magnificat : Mary’s Visit to Elizabeth, Luke 1.39-56