By Dr. Bob Utley, Retired Professor of Hermeneutics
The following New Testament Special Topics are taken from our verse by verse commentaries. They deal with:
1. Word studies
2. Theological issues
3. Hermeneutical issues
4. Cultural issues
5. Geographical issues
6. “Hot button” issues in the church today
We hope this will be a quick way for you to access these topics.
Any Moment Return of Christ vs. Not Yet
Believe (NOUN, VERB, ADJECTIVE)
Christian Freedom vs. Christian Responsibility
Coins in Use in Palestine in Jesus’ Day
The Dead, Where Are They? (Sheol/Hades, Gehenna, Tartarus)
Election/Predestination and the Need for a Theological Balance
James, the Half Brother of Jesus
John’s Use of Believe with PREPOSITIONS
Judging (Should Christians Judge One Another?).
The Kerygma of the Early Church
Moses’ Authorship of the Pentateuch
Paul’s Prayer, Praise, and Thanksgiving
Predestination (Calvinism) vs. Human Free Will (Arminianism)
Qualifications for Female Church Workers
Reigning in the Kingdom of God
Testing (Peirazō and Dokimazō)
Paul's Use of Women in Ministry
NEW TESTAMENT SPECIAL TOPICS
SPECIAL TOPIC: “ABIDING” IN JOHN’S WRITINGS
John’s Gospel describes a special relationship between God the Father and Jesus the Son. It is a mutual intimacy based on subjection and equality. Throughout the Gospel, Jesus speaks what He hears the Father saying, does what He sees the Father doing. Jesus does not act on His own, but on the will of the Father.
This intimate fellowship and servanthood sets the pattern for the relationship between Jesus and His followers. This intimate association was not the absorption of the individual (as in eastern mysticism), but an ethical, moral lifestyle of emulation. Fellowship was (1) cognitive (the world-view of the gospel as the Word of God); (2) relational (Jesus was God’s promised Messiah to be trusted in and leaned on); and (3) Christlikeness (His character reproduced in godly believers).
Jesus is the ideal man, the true Israelite, the standard of humanity. He reveals what Adam should have, and could have been (humanly speaking). Jesus is the ultimate “image of God.” He restores the fallen image in mankind by (1) revealing God; (2) dying on our behalf (substitutionary atonement); and (3) providing humans an example to follow. The term “abiding” (menō) reflects the goal of Christlikeness (cf. Rom. 8:29), the restoration of the Fall (cf. Gen. 3).
This reunion of God and His ultimate creation, mankind, for the purpose of fellowship is the Apostle Paul’s “in Christ” and the Apostle John’s “abide in Me.”
Notice John’s usage:
1. Abiding between the Father and Son
a. the Father in the Son (John 10:38; 14:10,11,20; 17:21,23)
b. the Son in the Father (John10:38; 14:10,11,20; 17:21)
2. Abiding between deity and the believer
a. the Father in the believer (John 14:20,23; I John 3:24; 4:12-13,15)
b. the believer in the Father (John 14:20,23; 17:21; I John 2:24,27; 4:13,16)
c. the Son in the believer (John 6:56; 14:20,23; 15:4,5; 17:21,23)
d. the believer in the Son (John 6:56; 14:20,23; 15:4,5,7; I John 2:6,24,27,28)
3. Other abiding elements (positive)
a. the word of God
1) negatively (John 5:38; 8:37; I John 1:10; II John 9)
2) positively (John 8:31; 15:2; I John 2:14,24; II John 9)
b. the love of God (John 15:9-10; 17:26; I John 3:17; 4:16)
c. the Spirit of God
1) on the Son (John 1:32)
2) in the believer (John 14:17)
d. obedience is abiding (John 15:10; I John 3:24)
e. love is abiding in light (I John 2:10)
f. doing the will of God is abiding (I John 2:17)
g. anointing abides (I John 2:27)
h. truth abides (II John 2)
i. the Son abides (John 8:35; 12:34)
4. Other abiding elements (negative)
a. the wrath of God abides (John 3:36)
b. abide in darkness (John 12:46)
c. thrown away. . .burned (not abiding) (John 15:6)
d. sinning (not abiding) (I John 3:6)
e. not loving (not abiding) (I John 3:14)
f. no murderer (not eternal life abiding) (I John 3:15)
g. in death (I John 3:14)
SPECIAL TOPIC: ADOPTIONISM
This was one of the early views of Jesus’ relation to deity. It basically asserted that Jesus was a normal human in every way and was adopted in a special sense by God at his baptism (cf. Matt. 3:17; Mark 1:11) or at His resurrection (cf. Rom. 1:4). Jesus lived such an exemplary life that God, at some point, (baptism, resurrection) adopted Him as His “son” (cf. Rom. 1:4; Phi. 2:9). This was an early church and eighth century minority view. Instead of God becoming a man (the Incarnation) it reverses this and now man becomes God!
It is difficult to verbalize how Jesus, God the Son, pre-existent deity, was rewarded or extolled for an exemplary life. If He was already God, how could He be rewarded? If He had pre-existent divine glory how could He be honored more? Although it is hard for us to comprehend, the Father somehow honored Jesus in a special sense for His perfect fulfillment of the Father’s will.
TOPIC: THIS AGE AND THE AGE TO COME
The OT prophets viewed the future by an extension of the present. For them the future will be a restoration of geographical Israel. However, even they saw a new day (cf. Isa. 65:17; 66:22). With the continued willful rejection of YHWH by the descendants of Abraham (even after the exile) a new paradigm developed in Jewish intertestamental apocalyptic literature (i.e. I Enoch, IV Ezra, II Baruch). These writings begin to distinguish between two ages: a current evil age dominated by Satan and a coming age of righteousness dominated by the Spirit and inaugurated by the Messiah (often a dynamic warrior).
In this area of theology (eschatology) there is an obvious development. Theologians call this “progressive revelation.” The NT affirms this new cosmic reality of two ages (i.e. a temporal dualism):
Jesus Paul Hebrews
Matthew 12:32 Romans 12:2 1:2
Matthew13:22 & 29 I Cor. 1:20; 2:6,8; 3:18 6:5
II Cor. 4:4 11:3
Galatians 1:4
Mark 10:30 Eph. 1:21; 2:1,7; 6:12
I Timothy 6:17
Luke 16:8 II Timothy 4:10
Luke 18:30 Titus 2:12
Luke 20:34-35
In NT theology these two Jewish ages have been overlapped because of the unexpected and overlooked predictions of the two comings of the Messiah. The incarnation of Jesus fulfilled the OT prophecies of the inauguration of the new age. However, the OT also saw His coming as Judge and Conqueror, yet He came at first as the Suffering Servant (cf. Isa. 53), humble and meek (cf. Zech. 9:9). He will return in power just as the OT predicted (cf. Rev. 19). This two-stage fulfillment caused the Kingdom to be present (inaugurated), but future (not fully consummated). This is the NT tension of the already, but not yet!
SPECIAL TOPIC: AGE
I. Introduction
A. A quote from a Christian Life Commission on “A Future for the Family,” 1973, p. 16, by L. D. Johnson, entitled “Hebrew-Christian Geriatrics”:
“Our attitude toward the aging, reflected in our behavior as opposed to our sentimental talk, suggests that we recommend the Bible more ardently than obey it.
Probably no society among civilized people demonstrates less concern for the aged than ours. We are youth worshipers. We cater to the young, pamper and overprotect them, indulge them, envy them, and make fools of ourselves trying to imitate them. Our highest value is youth, our lowest age.
Yet the absurdity of such a turned-upside-down value system ought to be obvious. One out of six of us in the western world is over sixty, and the proportion is rising.”
B. Cultures have differed greatly in how they have treated their aged:
1. Oriental cultures have shown great respect and care for their aged.
2. American Indian culture abandoned their aged to die.
C. There are some biblical guidelines to help us in this area.
II. Biblical Material
A. Old Testament
1. Age is a divine blessing for a covenant walk.
a. Proverbs 16:31
b. Genesis 15:15
c. Exodus 20:12; Duet. 6:2; 22:6-7; 25:15
d. Job 5:17-26 (especially v. 26)
e. Psalm 91:14-16
f. Psalm 92:1-15 (especially vv. 14-15)
2. Even blessed age has its unique problems
a. graphic description of old age is found in Eccl. 12:1-5
b. Isaac had poor eyesight, Gen. 27:1
c. Jacob had poor eyesight, Gen. 48:10
d. Eli had poor eyesight, I Sam. 3:2
e. Barzillai had poor hearing and taste, II Sam. 19:31-35
f. David had poor circulation, I Kings 1:1-4
g. Ahijah had poor eyesight, I Kings 14:1
3. God never leaves us, even in old age.
a. Psalm 37:23-26
b. Psalm 71:9,18
c. Psalm 73:24
4. Age, since it is a sign of God’s blessing, is to be respected.
a. Leviticus 19:32
b. Ruth 4:15
c. Proverbs 23:22
d. Lack of respect is and will be judged.
(1) Deuteronomy 28:50
(2) I Samuel 2:31-32
(3) Isaiah 3:5
(4) Lamentations 4:16; 5:12
e. Wisdom of Solomon, 2:10
f. Wisdom of Ben Sirach (Ecclesiasticus) 8:6
5. Blessed age brings wisdom and discernment
a. I Kings 12:8
b. Job 12:12,20
c. Job 15:10
d. (Ecclesiasticus 25:6)
e. There are exceptions
(1) Job 32:6ff
(2) Ecclesiastes 4:13
6. What is considered old age?
a. Leviticus 27:1-8, 60 years
b. Psalm 90:10, normal - 70, good - 80
c. Isaiah 65:20, 100 years
d. (Ecclesiasticus 18:9 - 100 years)
B. New Testament
1. I Timothy
a. the widows role, 5:3ff
b. attitude toward older persons, 3:1-2
c. believers are responsible to their families, 3:8
III. Some Practical Suggestions
A. Teach your children to respect older people (you will need this one day yourself!).
B. Make it a family project to contact aged members of your family. If possible, in person, if not, call or write to older relatives, especially at holiday times.
C. Take a trip to an aged neighbor or nursing home. Encourage your church to adopt a home and visit it regularly.
D. Provide time for our younger children to be with grandparents, either natural or “adopted,”
E. Encourage our churches to develop Senior Adult Ministries. Assign a staff member to coordinate.
F. Personally begin now to plan and prepare for retirement.
SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM
I. Biblical Terms
A. Old Testament
1. Yayin - This is the general term for wine, which is used 141 times. The etymology is uncertain because it is not from a Hebrew root. It always means fermented fruit juice, usually grape. Some typical passages are Gen. 9:21; Exod. 29:40; Num. 15:5,10.
2. Tirosh - This is “new wine.” Because of climatic conditions of the Near East, fermentation started as soon as six hours after extracting the juice. This term refers to wine in the process of fermenting. For some typical passages see Deut. 12:17; 18:4; Isa. 62:8-9; Hos. 4:11.
3. Asis - This is obviously alcoholic beverages (Joel 1:5; Isa. 49:26).
4. Sekar - This is the term “strong drink.” The Hebrew root is used in the term “drunk” or “drunkard.” It had something added to it to make it more intoxicating. It is parallel to yayin (cf. Prov. 20:1; 31:6; Isa. 28:7).
B. New Testament
1. Oinos - the Greek equivalent of Yayin.
2. Eos oinos (new wine) - the Greek equivalent of tirosh (cf. Mark 2:22).
3. Gleuchos vinos (sweet wine, asis) - wine in the early stages of fermentation (cf. Acts 2:13).
II. Biblical Usage
A. Old Testament
1. Wine is a gift of God (Gen. 27:28; Ps. 104:14-15; Eccl. 9:7; Hos. 2:8-9; Joel 2:19,24; Amos 9:13; Zech. 10:7).
2. Wine is a part of a sacrificial offering (Exod. 29:40; Lev. 23:13; Num. 15:7,10; 28:14; Deut. 14:26; Judg. 9:13).
3. Wine is used as medicine (II Sam. 16:2; Prov. 31:6-7).
4. Wine can be a real problem (Noah- Gen. 9:21; Lot- Gen. 19:33,35; Samson- Judg. 16:19; Nabal- I Sam. 25:36; Uriah- II Sam. 11:13; Ammon- II Sam. 13:28; Elah- I Kin. 16:9; Benhadad- I Kin. 20:12; Rulers- Amos 6:6; and Ladies- Amos 4).
5. Wine can be abused (Prov. 20:1; 23:29-35; 31:4-5; Isa. 5:11,22; 19:14; 28:7-8; Hosea 4:11).
6. Wine was prohibited to certain groups (Priests on duty, Lev. 10:9; Ezek. 44:21; Nazarites, Num. 6; and Rulers, Prov. 31:4-5; Isa. 56:11-12; Hosea 7:5).
7. Wine is used in an eschatological setting (Amos 9:13; Joel 3:18; Zech. 9:17).
B. Interbiblical
1. Wine in moderation is very helpful (Ecclesiasticus 31:27-30).
2. The rabbis say, “Wine is the greatest of all medicine, where wine is lacking, then drugs are needed.” (BB 58b).
C. New Testament
1. Jesus changed a large quantity of water into wine (John 2:1-11).
2. Jesus drank wine (Matt. 11:18-19; Luke 7:33-34; 22:17ff).
3. Peter accused of drunkenness on “new wine” at Pentecost (Acts 2:13).
4. Wine can be used as medicine (Mark 15:23; Luke 10:34; I Tim. 5:23).
5. Leaders are not to be abusers. This does not mean total abstainers (I Tim. 3:3,8; Titus 1:7; 2:3; I Pet. 4:3).
6. Wine used in eschatological settings (Matt. 22:1ff; Rev. 19:9).
7. Drunkenness is deplored (Matt. 24:49; Luke 11:45; 21:34; I Cor. 5:11-13; 6:10; Gal. 5:21; I Pet. 4:3; Rom. 13:13-14).
III. Theological Insight
A. Dialectical tension
1. Wine is the gift of God.
2. Drunkenness is a major problem.
3. Believers in some cultures must limit their freedoms for the sake of the gospel (Matt. 15:1-20; Mark 7:1- 23; I Cor. 8-10; Rom. 14).
B. Tendency to go beyond given bounds
1. God is the source of all good things.
2. Fallen mankind has abused all of God’s gifts by taking them beyond God-given bounds.
C. Abuse is in us, not in things. There is nothing evil in the physical creation (cf. Mark 7:18-23; Rom. 14:14,20; I Cor. 10:25-26; I Tim. 4:4; Titus 1:15).
IV. First Century Jewish Culture and Fermentation
A. Fermentation begins very soon, approximately 6 hours after the grape is crushed.
B. Jewish tradition says that when a slight foam appeared on the surface (sign of fermentation), it is liable to the wine-tithe (Ma aseroth 1:7). It was called “new wine” or “sweet wine.”
C. The primary violent fermentation was complete after one week.
D. The secondary fermentation took about 40 days. At this state it is considered “aged wine” and could be offered on the altar (Edhuyyoth 6:1).
E. Wine that had rested on its lees (old wine) was considered good but had to be strained well before use.
F. Wine was considered to be properly aged usually after one year of fermentation. Three years was the longest period of time that wine could be safely stored. It was called “old wine” and had to be diluted with water.
G. Only in the last 100 years with a sterile environment and chemical additives has fermentation been postponed. The ancient world could not stop the natural process of fermentation.
V. Closing Statements
A. Be sure your experience, theology, and biblical interpretation does not depreciate Jesus and first century Jewish/Christian culture! They were obviously not total-abstainers.
B. I am not advocating the social use of alcohol. However, many have overstated the Bible’s position on this subject and now claim superior righteousness based on a cultural/ denominational bias.
C. For me, Romans 14 and I Corinthians 8-10 have provided insight and guidelines based on love and respect for fellow believers and the spread of the gospel in our cultures, not personal freedom
or judgmental criticism. If the Bible is the only source for faith and practice, then maybe we must all rethink this issue.
SPECIAL TOPIC: ALMSGIVING
I. The term itself
A. This term developed within Judaism (i.e. the Septuagint period).
B. It refers to giving to the poor and/or needy.
C. The English word, almsgiving, comes from a contraction of the Greek term eleēmosunē.
II. Old Testament concept
A. The concept of helping the poor was expressed early in the Torah (writings of Moses, Genesis-Deuteronomy).
1. typical context, Deut. 15:7-11
2. “gleaning,” leaving part of the harvest for the poor, Lev. 19:9; 23:22; Deut. 24:20
3. “sabbath year,” allowing the poor to eat the produce of the seventh, fallow year, Exod. 23:10-11; Lev. 25:2-7.
B. The concept was developed in Wisdom Literature (selected examples)
1. Job 5:8-16; 29:12-17 (the wicked described in 24:1-12)
2. the Psalms 11:7
3. Proverbs 11:4; 14:21,31; 16:6; 21:3,13
III. Development in Judaism
A. The first division of the Mishnah deals with how to treat the poor, needy, and local Levites.
B. Selected quotes
1. Ecclesiasticus (also known as the Wisdom of Ben Sirah) 3:30, “as water extinguishes a blazing fire, so almsgiving atones for sin” (NRSV)
2. Ecclesiasticus 29:12, “store up almsgiving in your treasury and it will rescue you from every disaster” (NRSV)
3. Tobit 4:611, “for those who act in accordance with truth will proper in all their activities. To all those who practice righteousnessb 7give alms from your possessions, and do not let your eye begrudge the gift when you make it. Do not turn your face away from anyone who is poor, and the face of God will not be turned away from you. 8If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 9So you will be laying up a good treasure for yourself against the day of necessity. 10For almsgiving delivers from death and keeps you from going into the Darkness. 11Indeed, almsgiving, for all who practice it, is an excellent offering in the presence of the Most High.” (NRSV)
4. Tobit 12:8-9, “8Prayer and fastingd is good, but better than both is almsgiving with righteousness. A little with righteousness is better than wealth with wrongdoinge. It is better
to give alms than to lay up gold. 9For almsgiving saves from death and purges away every sin. Those who give alms will enjoy a full life.” (NRSV)
C. The last quote from Tobit 12:8-9 shows the problem developing. Human actions/human merits were seen as the mechanism for both forgiveness and abundance.
This concept developed further in the Septuagint where the Greek terms for almsgiving (eleēmosunē) became a synonym for righteousness (dikaiosun). They could be substituted for each other in translating the Hebrew terms hesed (God’s covenant love and loyalty, cf. Deut. 6:25; 24:13; Isa. 1:27; 28:17; 59:16; Dan. 4:27).
D. Human acts of compassion became a goal in themselves to achieve one’s personal abundance here and salvation at death. The act itself, instead of the motive behind the act, became theologically preeminent. God looks at the heart, then judges the work of the hand. This was the teaching of the rabbis, but it somehow got lost in the pursuit of individual self righteousness (cf. Micah 6:8).
IV. New Testament reaction
A. The term is found in
1. Matt. 6:1-4
2. Luke 11:41; 12:33
3. Acts 3:2-3,10; 10:2,4,31; 24:17
B. Jesus addresses the traditional understanding of righteousness as (cf. II Clement 16:4) in His Sermon on the mount (cf. Matt. 5-7).
1. almsgiving
2. fasting
3. prayer
Some Jews were trusting in their actions. These actions were meant to flow out of a love for God, His word and covenant brothers and sisters, not self-interest or self-righteousness! Humility and secrecy become guidelines for proper actions. The heart is crucial. The heart is desperately wicked. God must change the heart. The new heart emulates God!
SPECIAL TOPIC: AMEN
I. OLD TESTAMENT
A. The term “Amen” is from a Hebrew word for truth (emeth) or truthfulness (emun, emunah) and faith or faithfulness.
B. Its etymology is from a person’s physical stable stance. The opposite would be one who is unstable, slipping (cf. Deut. 28:64-67; 38:16; Ps. 40:2; 73:18; Jer. 23:12) or stumbling (cf. Ps. 73:2). From this literal usage developed the metaphorical extension of faithful, trustworthy, loyal, and dependable (cf. Gen. 15:16; Hab. 2:4).
C. Special usages
1. a pillar, II Kgs. 18:16 (I Tim. 3:15)
2. assurance, Exod. 17:12
3. steadiness, Exod. 17:12
4. stability, Isa. 33:6; 34:5-7
5. true, I Kgs. 10:6; 17:24; 22:16; Prov. 12:22
6. firm, II Chr. 20:20; Isa. 7:9
7. reliable (Torah), Ps. 119:43,142,151,168
D. In the OT two other Hebrew terms are used for active faith.
1. bathach, trust
2. yra, fear, respect, worship (cf. Gen. 22:12)
E. From the sense of trust or trustworthiness developed a liturgical usage which was used to affirm a true or trustworthy statement of another (cf. Deut. 27:15-26; Neh. 8:6; Ps. 41:13; 70:19; 89:52; 106:48).
F. The theological key to this term is not mankind’s faithfulness, but YHWH’s (cf. Exod. 34:6; Duet. 32:4; Ps. 108:4; 115:1; 117:2; 138:2). Fallen humanity's only hope is the merciful faithful covenant loyalty of YHWH and His promises.
Those who know YHWH are to be like Him (cf. Hab. 2:4). The Bible is history and a record of God restoring His image (cf. Gen. 1:26-27) in mankind. Salvation restores mankind’s ability to have intimate fellowship with God. This is why we were created.
II. NEW TESTAMENT
A. The use of the word “amen” as a concluding liturgical affirmation of the trustworthiness of a statement is common in the NT (cf. I Cor. 14:16; II Cor. 1:20; Rev. 1:7; 5:14; 7:12).
B. The use of the term as a close to a prayer is common in the NT (cf. Rom. 1:25; 9:5; 11:36; 16:27; Gal. 1:5; 6:18; Eph. 3:21; Phil. 4:20; II Thess. 3:18; I Tim. 1:17; 6:16; II Tim. 4:18).
C. Jesus is the only one who used the term (often doubled in John) to introduce significant statements (cf. Luke 4:24; 12:37; 18:17,29; 21:32; 23:43)
D. It is used as a title for Jesus in Rev. 3:14 (possibly a title of YHWH from Isa. 65:16).
E. The concept of faithfulness or faith, trustworthiness, or trust is expressed in the Greek term pistos or pistis, which is translated into English as trust, faith, believe.
SPECIAL TOPIC: ANGELS IN PAUL’S WRITINGS
The rabbis thought that the angels were jealous of God’s love and attention to fallen mankind and, therefore, were hostile to them. The Gnostic false teachers asserted that salvation was only available by secret passwords through hostile angelic spheres (cf. Col. and Eph.), which led up to the high-god.
George Eldon Ladd has a good summary of the terms used by Paul for angels in his book A Theology of the New Testament:
“Paul refers not only to good and bad angels, to Satan and to demons; he uses another group of words to designate ranks of angelic spirits. The terminology is as follows:
‘Rule’ [arche], I Cor. 15:24; Eph. 1:21; Col. 2:10
‘Rules’ [archai; RSV, “principalities’], Eph. 3:10; 6:12; Col. 1:16; 2:15; Rom. 8:38
‘Authority’ [exousia], I Cor. 15:24; Eph. 1:21; Col. 2:10
‘Authorities’ [exousiai; RSV, “authorities”], Eph. 1:21
‘Power’ [dynamis], I Cor. 15:24; Eph. 1:21
‘Powers’ [dynameis], Rom. 8:38
‘Thrones’ [thronoi], Col. 1:16
‘Lordship’ [kyriotes; RSV, “dominion”], Eph. 1:21
‘Lordships’ [kyriotetes], Col. 1:16
‘World rulers of this darkness,’ Eph. 6:12
‘The spiritual (hosts) of evil in the heavenlies,’ Eph. 6:12
‘The authority of darkness,’ Col. 1:13
‘Every name that is named,’ Eph. 1:21
‘Heavenly, earthly, and subterranean beings,’ Phil. 2:10", (p. 401).
SPECIAL TOPIC: ANOINTING IN THE BIBLE
A. Used for beautification (cf. Deut. 28:40; Ruth 3:3; II Sam. 12:20; 14:2; II Chr. 28:1-5; Dan. 10:3; Amos 6:6; Mic. 6:15)
B. Used for guests (cf. Ps. 23:5; Luke 7:38,46; John 11:2)
C. Used for healing (cf. Isa. 6:1; Jer. 51:8; Mark 6:13; Luke 10:34; James 5:14) [used in hygienic sense in Ezek. 16:9]
D. Used for preparation for burial (cf. Gen. 50:2; II Chr. 16:14; Mark 16:1; John 12:3,7; 19:39-40)
E. Used in a religious sense (of an object, cf. Gen. 28:18,20; 31:13 [a pillar]; Exod. 29:36 [the altar]; Exod. 30:36; 40:9-16; Lev. 8:10-13; Num. 7:1 [the tabernacle])
F. Used for installing leaders
1. Priests
a. Exod. 28:41; 29:7; 30:30 (Aaron)
b. Exod. 40:15; Lev. 7:36 (Aaron’s sons)
c. Num. 3:3; Lev. 16:32 (standard phrase or title)
2. Kings
a. by God (cf. I Sam. 2:10; II Sam. 12:7; II Kgs. 9:3,6,12; Ps. 45:7; 89:20)
b. by the prophets (cf. I Sam. 9:16; 10:1; 15:1,17; 16:3,12-13; I Kgs. 1:45; 19:15-16)
c. by priests (cf. I Kgs. 1:34,39; II Kgs. 11:12)
d. by the elders (cf. Jdgs. 9:8,15; II Sam. 2:7; 5:3; II Kgs. 23:30)
e. of Jesus as Messianic king (cf. Ps. 2:2; Luke 4:18 [Isa. 61:1]; Acts 4:27; 10:38; Heb. 1:9 [Ps. 45:7])
f. Jesus’ followers (cf. II Cor. 1:21; I John 2:20,27 [chrisma])
3. possibly of prophets (cf. Isa. 61:1)
4. unbelieving instruments of divine deliverance
a. Cyrus (cf. Isa. 45:1)
b. King of Tyre (cf. Ezek. 28:14)
SPECIAL TOPIC: THE ANY-MOMENT RETURN OF JESUS VS. THE NOT YET (NT PARADOX)
A. New Testament eschatological passages reflect Old Testament prophetic insight that viewed the end-time through contemporary occurrences.
B. Matt. 24, Mark 13, and Luke 21 are so difficult to interpret because they deal with several questions simultaneously.
1. when will the Temple be destroyed
2. what will be the sign of the Messiah’s return
3. when will this age end (cf. Matt. 24:3)?
C. The genre of New Testament eschatological passages is usually a combination of apocalyptic and prophetic language which is purposely ambiguous and highly symbolic.
D. Several passages in the NT (cf. Matt. 24, Mark 13, Luke 17 and 21, I and II Thess. and Rev.) deal with the Second Coming. These passages emphasize:
1. the exact time of the event is unknown, but the event is certain
2. we can know the general time, but not specific time of the events
3. it will occur suddenly and unexpectedly
4. we must be prayerful, ready, and faithful to assigned tasks.
E. There is a theological paradoxical tension between (1) the any-moment return (cf. Luke 12:40,46; 21:36; Matt.24:27,44) versus (2) the fact that some events in history must occur.
F. The NT states that some events will occur before the Second Coming.
1. The Gospel preached to the whole world (cf. Matt. 24:14; Mark 13:10)
2. The great apostasy (cf. Matt. 24:10-13, 21; I Tim. 4:1; II Tim. 3:1ff.; II Thess. 2:3)
3. The revelation of the “man of sin” (cf. Dan. 7:23-26; 9:24-27; II Thess. 2:3)
4. Removal of that/who restrains (cf. II Thess. 2:6-7)
5. Jewish revival (cf. Zech. 12:10; Rom. 11)
G. Luke 17:26-37 is not paralleled in Mark. It does have a partial Synoptic parallel in Matt. 24:37-44.
SPECIAL TOPIC: APOCALYPTIC LITERATURE
(This special topic is taken from my commentary on Revelation.)
Revelation is a uniquely Jewish literary genre, apocalyptic. It was often used in tension-filled times to express the conviction that God was in control of history and would bring deliverance to His people. This type of literature is characterized by
1. a strong sense of the universal sovereignty of God (monotheism and determinism)
2. a struggle between good and evil, this age and the age to come (dualism)
3. use of secret code words (usually from the OT or intertestamental Jewish apocalyptic literature)
4. use of colors, numbers, animals, sometimes animals/humans
5. use of angelic mediation by means of visions and dreams, but usually through angelic mediation
6. primarily focuses on the end-time (new age)
7. use of a fixed set of symbols, not reality, to communicate the end-time message
8. Some examples of this type of genre are:
a. Old Testament
(1) Isaiah 24-27, 56-66
(2) Ezekiel 37-48
(3) Daniel 7-12
(4) Joel 2:28-3:21
(5) Zechariah 1-6, 12-14
b. New Testament
(1) Matthew 24, Mark 13, Luke 21, and I Corinthians 15 (in some ways)
(2) II Thessalonians 2 (in most ways)
(3) Revelation (chapters 4-22)
9. non-canonical (taken from D. S. Russell, The Method and Message of Jewish Apocalyptic, pp. 37-38)
a. I Enoch, II Enoch (the Secrets of Enoch)
b. The Book of Jubilees
c. The Sibylline Oracles III, IV, V
d. The Testament of the Twelve Patriarchs
e. The Psalms of Solomon
f. The Assumption of Moses
g. The Martyrdom of Isaiah
h. The Apocalypse of Moses (Life of Adam and Eve)
i. The Apocalypse of Abraham
j. The Testament of Abraham
k. II Esdras (IV Esdras)
l. Baruch II, III
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
This Greek term aphistēmi has a wide semantic field. However, the English term “apostasy” is derived from this term and prejudices its usage to modern readers. Context, as always, is the key, not a preset definition.
This is a compound term from the preposition apo, which means “from” or “away from” and histēmi, “to sit,” “to stand,” or “to fix.” Notice the following (non-theological) usages:
1. to remove physically
a. from the Temple, Luke 2:37
b. from a house, Mark 13:34
c. from a person, Mark 12:12; 14:50; Acts 5:38
d. from all things, Matt. 19:27,29
2. to remove politically, Acts 5:37
3. to remove relationally, Acts 5:38; 15:38; 19:9; 22:29
4. to remove legally (divorce), Deut. 24:1,3 (LXX ) and NT, Matt. 5:31; 19:7; Mark 10:4; I Cor. 7:11
5. to remove a debt, Matt. 18:24
6. to show unconcern by leaving, Matt. 4:20; 22:27; John 4:28; 16:32
7. to show concern by not leaving, John 8:29; 14:18
8. to allow or permit, Matt. 13:30; 19:14; Mark 14:6; Luke 13:8
In a theological sense the verb also has a wide usage:
1. to cancel, pardon, remit the guilt of sin, Exod.32:32 (LXX); Num. 14:19; Job 42:10 and NT, Matt. 6:12,14-15; Mark 11:25-26
2. to refrain from sin, II Tim. 2:19
3. to neglect by moving away from