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Tradition locates the Last Supper in the Cenacle on Mount Zion. This present structure was reconstructed by Franciscans in 1335. Left: The Cenacle exterior view. Above: Interior view of the Upper Room. that israel’s blindness was in fulfillment of Scripture and was part of israel’s rebellious history (12:40; mark 4:12; matt. 13:14 – 15; luke 8:10; acts 28:26 – 27). Verses 44 – 50 summarize Jesus’ teaching in this first half of the gospel. he has come to reveal the father who sent him and to bring light to the world. those who reject him are condemned, but those who believe receive eternal life. The Book of Glory (13:1 – 20:31) Story time slows dramatically at this point, and the next five chapters contain Jesus’ teaching during the last Supper. While the Book of Signs (chaps. 1 – 12) concerned Jesus’ selfrevelation to the world, the Book of glory begins with private teaching for his disciples. The Last Supper (Chap. 13). the account starts with the evening meal — probably the Passover 7 — during which Jesus washes the disciples’ feet (13:1 – 17). When Peter, appalled that Jesus would act like a lowly servant, at first refuses to let Jesus wash his feet, Jesus teaches that all who follow him must imitate his model of self-sacrificial love and ser vice (13:12 – 17). two negative examples of discipleship follow, as Jesus predicts Judas’s betrayal and Peter’s denial (13:18 – 30, 36 – 38). Johannine symbolism is apparent as Judas departs and the narrator adds, “and it was night” (13:30). Between these two failures of discipleship (in a kind of inclusio) Jesus gives the disciples a new command: to love one another. By this love, all people will know they are his disciples (13:35). though not wholly original (see lev. 19:18), the command to love is new in that it sums up and epitomizes the whole law (cf. matt. 22:37 – 40). love is the hallmark of chris tian discipleship throughout the Johan- Figure 11.2—Key influences on Rudolf bultmann 7. See the discussion of this passage in chapter 12, (pp. 393–94). bultmann’s perspective • Almost nothing can be known about the 322 J. Weiss: historical Jesus, except that he was an Jesus as apocalyptic prophet who proclaimed the Apocalyptic Prophet kingdom of God. Martin Kähler: • The early church was interested not in the 031022697x_4portraits_pt3.indd 322 Distinguishing the Jesus of history but 3/23/10 in 2:45:23 the Christ PM of faith, Jesus of History from speaking through the prophets. the Christ of Faith • In the early communities, the Gospel D. F. Strauss: stories were created and embellished The Gospels as Myth, with legend and myth. not History W. Wrede: • The Gospels are not historical biographies The Messianic but theological propaganda created to Secret in Mark reflect the community’s beliefs. • As the stories passed from a Jewish to a W. Bousset and the Hellenistic environment, Jesus’ status was History of Religions slowly exalted from a Jewish Messiah to a School Hellenistic Lord and Son of God. Form criticism was • Form criticism is used to analyze the developed by H. communitys’ creative activity and Map 11: JESUS’ MINISTRY Gunkel for the Old “ demythologize” the New Testament. Testament and A B C D Existentialist applied to the New International transportation • New Testament truth found not in the Philosophy of artery Mt. Testament by Bultmann, Schmidt, and Regional roadway Jesus of history but in an existentialist M. Heidegger 1 Hermon Transfiguration? 1 (possible site) Tyre encounter with the Christ of faith. Predicts his death Dibelius. Heals Canaanite Caesarea Philippi woman’s daughter Heals the centurion’s servant, a paralytic, and Peter’s T he Great Sermon on mother-in-law; restores Sea the Mount? Jairus’s daughter to life Kähler’s work has an interesting modern parallel in the writings of luke Timothy 2 Bethsaida Ptolemais 2 Korazin (Julias)? Heals blind b n man; feeds 5,000? Capernaum Johnson, a roman Catholic scholar who offers a scathing critique of the radical conclusions Bethsaida (Galilee) lee) Turns water Magdala Sea of of the Jesus Seminar (see fig. 11.3) while rejecting altogether the legitimacy of a historical into wine Galilee Heals man with demons Cana a of Galilee Gergesa es (Kursi) (Mk 5:1; Lk 8:26) Tiberias quest for Jesus. 10 Mt. Tabor Heals men with Spends boyhood Nazareth are Gadara ara demons (Mt 8:28) 10. luke Timothy Johnson, The Real Jesus: The Misguided Quest for the Historical Jesus and the Truth of the Nain Bethany Traditional Gospels (San francisco: HarperSanfrancisco, 1996). 3 Restores widow’s beyond (Possible site?) 3 Transfiguration Caesarea son to life (traditional site) Jordan? Maritima 354 Salim? SAMARIA Talks with woman at Gerasa well Sychar 4 Mt. Gerizim 4 Heals blind Bartimaeus; Ascends into calls Zacchaeus down 031022697x_4portraits_pt4.indd Tempted? 354 3/23/10 3:42:55 PM heaven from tree Clears Temple Jericho Baptism Emmaus Mt. of (traditional site) Olives Jerusalem em Bethany 5 beyond Jordan? 5 Bethany Raises Lazarus from dead; Appears to two Bethlehem ehem anointed in Simon the after resurrection Leper’s house 10,000 ft 3050 m Birth Machaerus Crucifixion and resurrection Salt 5000 ft 1525 m Sea 2000 ft 610 m 0 10 km. 6 0 10 miles 6 1000 ft Map 305 of m Israel showing 0 (sea level) significant 0 (sea level) events in -1640 ft -500 m Jesus’ life A B C D after his birth, though he does not mention an extended stay in Bethlehem or the sojourn in egypt (luke 2:39). as we have seen, it is common for the Gospel writers to abbreviate, condense, or skip over events which were not important to their theological purpose. J U M E according to the Gospels, Jesus had four brothers — James, Joseph, Judas, and Simon — and at least two sisters (Mark 6:3; Matt. 13:55 – 56). There is a lively debate concerning the actual relationship of these siblings. roman Catholic theologians have traditionally followed the interpretation of Jerome that these are not true brothers and sisters but cousins. 031022697x_4portraits_pt4.indd 419 D E A Jordan R. Jabbok R. R. D EBaptism 419 3/23/10 3:48:22 PM New Testament biblical studies usd $44.99 Hardcover • 560 pages ISBN 9780310226970 Four Portraits,One Jesus A Survey of Jesus and the Gospels Mark L. Strauss “This is the best textbook available for a course on Jesus and the Gospels. Rarely do both the instuctor and the students rave about the textbook.” —E. Randolph Richards, Palm Beach Atlantic University Four Portraits, One Jesus is a thorough-yet-accessible introduction to these documents and their subject: the life and person of Jesus. With clarity and insight, Mark Strauss illuminates these four books, first addressing their nature, origin, methods for study, and historical, religious, and cultural backgrounds. He then moves on to closer study of each narrative and its contribution to our understanding of Jesus, investigating things such as plot, characters, and theme. Finally, he pulls it all together with a detailed examination of what the Gospels teach about Jesus’ ministry, message, death, and resurrection, with excursions into the quest for the historical Jesus and the historical reliability of the Gospels. mark l. strauss (PhD, University of Aberdeen) is professor of New Testament at Bethel Seminary in San Diego, California. DIGITAL FORMATS book • Chapter quizzes • Guided readings for each gospel • Test bank • Image/map library • Flashcards* • Presentation slides • Chapter videos* • Quizzes* 64 Richard Strauss Part Three: The Four Gospels JeSuS’ faMIlY lIfe I D U M E A P H O E N I C G A L I L E E J U D E A I A P E R E A D E C A P O Part Four: The Historical Jesus L I S Chapter Fourteen: Jesus’ Birth and Childhood © Neal Bierling/Zondervan Image Archives Contents Part One: Introduction to the Four Gospels 1. What Are the Gospels? 2. Exploring the Origin and Nature of the Gospels: Historical-Critical Methods of Gospel Research 3. Reading and Hearing the Gospel Stories: Literary-Critical Methods of Gospel Research Part Two: The Setting of the Gospels 4. The Historical Setting of the Gospels 5. The Religious Setting: First-Century Judaism 6. The Social and Cultural Setting of the Gospels Part Three: The Four Gospels 7. Mark: The Gospel of the Suffering Son of God 8. Matthew: The Gospel of the Messiah 9. Luke: The Gospel of the Savior for All People 10. John: The Gospel of the Son Who Reveals the Father TextbookPlus.Zondervan.com Part Four: The Historical Jesus 11. Searching for the Real Jesus 12. The Historical Reliability of the Gospels 13. The Contours and Chronology of Jesus’ Ministry 14. Jesus’ Birth and Childhood 15. The Beginning of Jesus’ Ministry 16. The Message of Jesus 17. The Miracles of Jesus 18. The Messianic Words and Actions of Jesus 19. The Death of Jesus 20. The Resurrection of Jesus Conclusion Glossary Index Order FREE exam copies (instructors only)
34 Nero being crowned by Agrippina. Part 1: Hebrews: The Book of Better Things 0310267382_LettersChurch_int_CS4_1.indd 34 his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they [the Chris tians] were being sacrificed not for the welfare of the state but to the ferocity of a single man [i.e., Nero]. (Tacitus, Ann. 15.54) Left: Interior of Colosseum Right: The Colosseum of Rome, built in 75-80 CE under the Flavian Emperors Vespasian and Titus. 6/14/11 10:58 AM 0310267382_LettersChurch_int_CS4_3.indd 313 Left: Clement of Alexandria (ca. AD 150 – 222). Right: Augustine, a Latin father of the early church lived in North Africa in the late 4th to early 5th centuries. ejn wÇ/ kai© toiÇß ejn fulakh©/ pneuvmasin poreuqei©ß ejkhvruxen (1 Peter 3:19) 1. Christ Preaches through Noah In his spiritual realm of existence, Christ went and preached through Noah to those who are now spirits in the prison of hell. He did this preaching through Noah’s mouth when they formerly disobeyed, when the patience of God was waiting in the days of Noah while the ark was being built. 2. Christ Proclaims Victory by His Resurrection and Ascension In [this realm of the Spirit], Christ ascended [“went”] and, in so doing, proclaimed final defeat to the spirits in prison who were the fallen angels and who in times past disobeyed when the patience of God waited in the days of Noah while the ark was being built. 3. Christ Descends into Hell (Apostles’ Creed) Christ’s spirit descended [into hell] on Easter Saturday and preached grace to [and released] the imprisoned souls who in times past disobeyed when the patience of God waited in the days of Noah while the ark was being built. Chapter 10: “Christ Has Left You an Example” 313 Rome 0 300 km. 0 300 miles 6/14/11 8:31 AM 0310267382_LettersChurch_int_CS4_3.indd 315 Athens Troas Ephesus Black Sea The letter of 1 Peter, and probably also 2 Peter, was written to Chris tians living in the five Roman provinces in Asia Minor: Pontus, Galatia, Cappadocia, Asia, and Bithynia. Mt. Ararat the sons of God saw that the daughters of humans were beautiful, and they married any of them they chose. ... The Nephilim were on the earth in those days — and also afterward — Ancient coins recovered from Asia Minor when the sons of God went to the daughters of humans and had children by attest to the popularity of Noah them. . . . The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time.” (Gen. 6:2, 4 – 5) Chapter 10: “Christ Has Left You an Example” 315 6/14/11 8:32 AM 158 Left: A vineyard near the tell, or mound, of Lachish. Right: A watchtower in the hills of Samaria. Part 1: The Gospel of John The Roman Empire. Atlantic Ocean Tagus R. SPAIN 0 300 km. 0 300 miles BRITAIN Loire R. GAUL Lyon GERMANY Po R. CORSICA Rome SARDINIA SICILY Sea Danube R. MOESIA Philippi Troas MYSIA ACHAIA Corinth Athens Ephesus Lystra Antioch CRETE CYPRUS Cyrene Alexandria Jerusalem CYRENE Memphis EGYPT There are also those who heard from him [Polycarp] that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, “Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within” (Against Heresies 3.3.4). 18. See Burge’s documentation in Letters of John, 21 – 22. 19. The following primary texts are collected by Kruse, The Letters of John, 20 – 26. I follow his translations. Chapter 25: Introduction to the Epistles of John 0 310 267374_01_WritingsofJohn_4thPgs_CS4.indd 235 9/23/10 4:59 PM 0 310 267374_01_WritingsofJohn_4thPgs_CS4.indd 158 9/23/10 4:58 PM 0 310 267374_02_WritingsofJohn_4thPgs_CS4.indd 394 9/23/10 4:45 PM Vistula R. MACEDONIA D A C I A I A Black Sea PONTUS CAPPADOCIA CILICIA Edessa ARMENIA Babylon PARTHIA 235 394 Part 3: Revelation A model of a papyrus document sealed with four bulae (clay seals). v. 8: “Holy, holy, holy” (see Isa. 6:3) vv. 1 – 6: alone worthy — (implied) holy v. 8: “was, and is, and is to come” = eternal v. 13: “for ever and ever” = eternal v. 9: “glory, honor and thanks” v. 12: “power and wealth and wisdom and strength and honor and glory and praise” v. 11: “glory and honor and power” v. 13: “honor and glory and power” v. 11: worthy vv. 9, 12: “worthy” v. 11: Creator vv. 9 – 10: Redeemer vv. 2 – 3: sits on the throne v. 13: sits on the throne 11. The Spirit is not left out of this picture of worship; the reference in Revelation 5:6 – 7 to “seven horns and seven eyes” seems to allude to the third member of the Trinity. 12. There are some sixteen heavenly hymns to God and Christ in Revelation; see Aune’s analysis, Revelation 1 – 5, 314 – 17. New Testament Letters to the Church A Survey of Hebrews and the General Epistles Karen H. Jobes usd $44.99 Hardcover • 496 pages ISBN 9780310267386 Respected New Testament scholar Karen Jobes explores Hebrews and the general epistles, addressing issues of historical relevance and showing how these ancient books connect with Christian faith and practice today. An inviting survey, rich in information and graphics, Letters to the Church stands to become the standard textbook for the study of these epistles. karen h. jobes (PhD, Westminster Theological Seminary) is the Gerald F. Hawthorne Professor of New Testament Greek and Exegesis at Wheaton College. The Writings of John A Survey of the Gospel, Epistles, and Apocalypse c. marvin pate usd $44.99 Hardcover • 560 pages ISBN 9780310267379 C. Marvin Pate addresses John’s writings according to their logical divisions: the Gospel of John, the Johannine Epistles, and Revelation. Each section includes a thorough introduction to relevant interpretive issues, including historical background, cultural setting, and theological context. He examines issues like authorship, audience, and theological perspective. The Gospel of John, 1–3 John, and Revelation receive paragraph-byparagraph commentary. The Writings of John includes thorough discussion, a winning textbook design, and a full-color interior. biblical studies DIGITAL FORMATS book C. MARVIN PATE (PhD, Marquette University) is chair and Elma Cobb Professor of Christian Theology at Ouachita Baptist University. • Chapter quizzes • Sample syllabus • Image/map library • Map quizzes • Quizzes* • Flashcards* TextbookPlus.Zondervan.com DIGITAL FORMATS book © Anne Marie Clarke In light of this persecution, the book of Hebrews was addressed to Chris tians who “have not yet resisted to the point of shedding your blood” (12:4, emphasis added). If addressed to Chris tians living in Rome, this statement would sit best before Nero began to kill Chris tians. With the storm clouds of Nero’s hostility to Chris tians on the horizon, some may have attempted to escape persecution by withdrawing from their Chris tian commitment. Such a scenario would motivate the warnings in Hebrews against apostasy (6:4 – 8; 10:26 – 39) and the exhortations to continue meeting together despite the risk (10:19 – 25). A further consideration in regard to the date Hebrews was written is the destruction of the Jerusalem temple in AD 70. The author of Hebrews speaks of the sacrificial rituals in the present tense, and some infer that the temple must have been in operation at that time. Certainly the author’s argument that Jesus is the unique and final sacrifice after which no further sacrifices are necessary would have been strongly supported by pointing out the fact that the Jerusalem temple had been destroyed, were that the case. However, the grammatical present tense itself is not sufficient grounds for arguing a date of writing, for the present tense in Greek has other relationships to time. To complicate matters, the author of Hebrews does not actually refer to the “temple” at all. Whenever the author refers to the sacred place where sacrifice was made under the old covenant, he uses the word tabernacle, a portable tent used for worship by ancient Israel (8:2, 5; 9:1, 2, 8, 11, 21; 13:10). In fact, the Greek words for “temple” (hieron and naos) don’t occur at all in Hebrews. This point has been used to argue that Hebrews was written after the Todd Bolen/www.BiblePlaces.com © Alexey Arkhipov/www.BigStockPhoto.com could gain salvation. Origen and Cyril of Alexandria followed Clement, and this interpretation continued to enjoy popularity in the Eastern church. Even some today who argue a postmortem opportunity for conversion interpret 1 Peter 3:18 – 22 as suggesting that possibility, often reading 1 Peter 4:6 in the same light. Augustine, a Latin church father living at the turn of the fourth to fifth century in North Africa, was troubled by the idea of postmortem conversion, for Scripture clearly seems to teach that one’s eternal destiny is determined in this life. He most likely was not aware of 1 Enoch, which had disappeared from popular circulation by that time. Augustine, who could not read Greek very well and was more concerned with theological interpretation than with the syntax of the text, offered the alternate interpretation that the preincarnate Christ “went” to Noah’s generation and preached repentance through Noah to those about to perish in the great flood, but who were dead at the time Peter wrote and so were “spirits in prison.” This view would take its cue from Peter’s statement in 1:10 – 12, that it was the Spirit of Christ who revealed to the Old Testament prophets the sufferings of the Messiah and the glories that would follow. Nine Greek Words at the Heart of the Exegetical Debate Andre Thevet St. Augustine, Francesca, Piero della/National Museum of Ancient Art, Lisbon, Portugal/The Bridgeman Art Library I TA LY Adriatic Sea M e d i Aegean Sea t e r r a n of the one told in Genesis. When Jewish colonists came to Asia Minor during the Seleucid period, they noticed the name of a town that had the Greek word for “ark” in it (Apameia Kibotos, modern Dinar) and assumed it to be the place where Noah’s ark came to rest. At some point, Noah’s name became identified with the great but anonymous Apamean flood hero, and consequently Noah became a part of the indigenous culture of Asia Minor. His fame in that region is attested by coins minted during the Roman period showing him and his wife in an ark. Noah’s fame in Asia Minor allowed Peter to allude to the tradition preserved in 1 Enoch. Noah’s story in the Bible follows after the disappearance of Enoch, who “walked faithfully with God; then he was no more, because God took him away” (Gen. 5:24). Noah’s story begins with Genesis 6 and the mysterious statement that Although nothing further is said in Scripture about Enoch or the Nephilim, a large corpus of tradition developed within Judaism about them. The book of 1 Enoch was a very popular version of Jewish tradition that brought Enoch and the Nephilim together. In A S I A B I T H Y N I A e a n P O N T U S G A L AT I A S e a S Y R I A C A P PA D O C I A © 2011 Museum of Fine Arts, Boston INTRODUCTION John 15:1 – 16:4a seems to form a self-contained unit, focusing on two main themes: the vine and the branches (15:1 – 17), and the hatred of the world for Jesus and his disciples (5:18 – 16:4a). I. THE VINE AND THE BRANCHES (15:1 – 17) John 15:1 – 17 contains the majestic description of Jesus as the vine and his followers as the branches. The commentators agree that John 15:1 – 17 divides into two parts: the allegory of the vine and the branches (vv. 1 – 6), and the explanation of that allegory (vv. 7 – 17). John 15:1 – 16:4a seems to form a A. The Allegory of the Vine and the Branches (vv. 1 – 6) John 15:1 – 6 is an allegory, an extended metaphor. Unlike parables, which tend to make one basic point, an allegory makes self-contained unit, focusing on several points. Here in verses 1 – 6 Jesus’ horticultural allegory emphasizes three symbols: the vine, the gardener, and the two main themes: the vine and the branches (15:1 – 17), and the branches. hatred of the world for Jesus and 1. The Vine (v. 1a) “I am the true vine” is the last of the seven “I am” sayings his disciples (5:18 – 16:4a). in John. The background of Jesus’ usage of the vine imagery is Old Testament Israel, which is called the vineyard of God in several famous passages: Psalm 80:8 – 18; Isaiah 5:1 – 7; Jeremiah 2:21; Ezekiel 15:1 – 5; 17:1 – 2; 19:10 – 14; Hosea 10:1 – 2; cf. Leviticus Rabbah 36 (133a); Matthew 20:1 – 16; Mark 12:1 – 12; Luke 13:6 – 9. The striking characteristic of the above Old Testament and New Testament passages is that Israel as the vineyard of God was placed under divine judgment due to its spiritual fruitlessness. This is no doubt the key to understanding Jesus’ self-reference “I am the true vine.” Jesus represents true Israel precisely because he is the obedient vineyard of God and • Section quizzes • Class notes for Gospel of John • Sample syllabus • Student paper ideas • Image/map library • Quizzes* TextbookPlus.Zondervan.com M A U R E T A N I A Rhone R. Rhine R. A F R I C A I T A L Y Tyrrhenian I L L Y R I C U M Adriatic Sea M e d i t e r r a S A R M A T BITHYNIA & John was buried in Ephesus. 18 In addition to dealing with Jewish opponents outside of the Johannine churches, John now, in the epistles, had to handle an in-house struggle, one that resulted in the dissenters exiting the Johannine community. Can we put a name on these dissenters? Three second-century heretics have often been associated with the opponents of John as culled from his epistles: Cerinthus, the Docetists, and the Gnostics. We now provide portraits of each of these heresies based on the writings of those church fathers who opposed them, comparing them with 1, 2, and 3 John. Aegean Sea n e a n S e a PHRYGIA Nile R. Dnieper R. GALATIA NABATEA JUDEASYRIA Red Sea Volga R. Caucasus Mts. M E S O P O T A M I A Tigris R. Cyrus R. Caspian Sea Persian Gulf and curses (especially chaps. 28 – 30), later became known as the “Book of the Covenant” (Sir. 24:3). All of this is to say that the handing over and the opening of the scroll by Christ expresses John’s view that Jesus is God. 3. The Doxologies The heavenly hymns sung to God and Christ in Revelation 4 and 5, respectively, serve two functions. First, they equate Jesus with God. Second, they set God and Christ in opposition to Caesar. Both of these aspects exalt the risen Jesus and God. 11 1. The hymns to Jesus in Revelation 5 essentially match the hymns to God in Revelation 4, as the following chart highlights: 12 God (Revelation 4) Christ (Revelation 5) Z. Radovan/www.BibleLandPictures.com Copyright © 1995-2011 Phoenix Data Systems Copyright © 1995-2011 Phoenix Data Systems A. Cerinthus Irenaeus (AD 120 – 202), bishop of Lyons, in his magnum opus Against Heresies, provides firsthand information concerning the heretic Cerinthus. Irenaeus records Polycarp’s famous story about John the disciple of the Lord meeting Cerinthus in the bath house in Ephesus, and provides a description of Cerinthus’s teaching. 19 The upshot of this quote is to claim that Cerinthus denied the real humanity of Jesus Christ. Purchase books for personal use for 50% off (Source Code 3D9CAT) 65
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