John 20:30-31; 21:25, John’s Contribution to Gospel Story

Of course, there are differences in the four accounts of Jesus’ death and resurrection.  So what we are about to do is not surprising.  Although as I was reading recently in John’s Gospel I was caught by some of the details John provided that were unique to John’s Gospel.  So I thought I would list ones I noticed.  It speaks to John’s eyewitness account, and perhaps to the Spirit leading him to disclose some names and details when the other writers were happy to leave those specifics out.  The rest of John’s gospel also has conversations and events not in the Synoptics.  The Spirit has provided a wonderful rendition of the Gospel Story without contradiction!  We are limiting ourselves to John 18-21.

·       18:8-9: Jesus asks the mob, “Whom are you seeking?” Perhaps asked after Judas’ kiss, so as to allow Jesus to protect the rest of the disciples.

·       18:10: It was Malchus, a servant of the high priest, whose ear was cut off.

·       18:6: The mob fell to the ground.  I don’t see this as “slain in the Spirit” but fear. They were there to arrest the One who had calmed storms and cast out demons.

·       18:13: Jesus appeared before Annas first, before Caiaphas.

·       18:15-18: Peter got in because of another disciple (John).

·       18:19-23: A man struck Jesus.

·       18:28: Jews did not go into the Praetorium.

·       18:24: John gives none of the conversations before Caiaphas.

·       18:31-32: John mentions the issue of crucifixion, why the Jews needed Pilate.

·       18:33-37: John includes much more of Jesus’ conversations with Pilate (19:8-11).

 

·       19:5: “Behold the Man,” and 19:14: “Behold your King.”

·       19:8: Pilate’s fears when told Jesus claimed to be “Son of God.”

·       19:12-15: Jews sudden “love affair” for Caesar.

·       19:21: Jews argue about the sigh over the cross.

·       19:23-24: A description of Jesus’ tunic, and why they had to gamble for it.

·       19:25-27: Jesus’ giving care of His mother to John.

·       19:28-30: “I thirst” and “It is finished.”

·       19:32-34: Breaking the legs of the two criminals, piercing Jesus’ side.

·       19:35: John identifies himself as the eyewitness.

·       19:39: Nicodemus helped Joseph of Arimathea with the burial.

 

·       20:1-10: Peter and John going to the tomb.

·       20:11-18: Mary Magdalene being the first to see the risen Jesus.

·       20:19-23: Jesus’ appearance to the “10.”

·       20:24-29: Jesus’ appearance to the “11” and Thomas’ response.

·       21:1-14: Jesus’ appearance to the disciples who went fishing, the third appearance to a group of disciples.

·       21:15-25: Jesus’ restoration of Peter.

 

Perhaps a study like this of Luke’s Gospel would yield many unique details since the good doctor interviewed many eyewitnesses, including Jesus’ mother, given the details we have in Luke of the annunciation, birth and childhood visit to the temple.  Each of the four Gospels stands on it’s own and is useful in preaching the Gospel.  An occasional journey through a “Harmony of the Gospels” can also be valuable.

Eph. 3:8-13, The Epistemic Appetite of the Angels (2)

Our previous post concluded with the concern of the angels in Daniel 8.  There is another similar event in Daniel 12.  The event in Dan. 8 that was to occur in the time of a ruler over Israel who was one of four rulers who succeeded Alexander the Great.  Daniel 10-12 records another vision of Daniel that gives some incredible detail to the actions of this evil ruler.  In Ch. 12 we see that Michael the archangel will come to the rescue of the people of Israel.  The time being described, as was the case in Dan. 8, is said to be “at the time of the end” (11:40; 12:4).  But in 12:4 Daniel is told, “shut up the words, and seal the book until the time of the end.”  In other words, how the salvation of God’s people comes about is hidden, kept secret, not revealed.  And again, we see in 12:6 that the angels do not even know the end, because, as in 8:13, an angel again asks, “How long shall the fulfillment of these wonders be?”  The angels, who exist for the glory of God, long for the day when He will be truly glorified on earth.  Thus we see the “epistemic appetite of the angels.”

The Apostle Paul spoke of this longing in Eph. 3:8-12.  The “mystery” Paul speaks of in v9 has to do with the exaltation of Christ.  He had spoken of this in Eph. 1:9-10 that in the fullness of times all things would be gathered together in Christ.  The Body of Christ (the Church) is a major part of Christ’s exaltation since He is the head of all things to the church (1:22-23).  Christ, Who was promised the nations as an inheritance, is being exalted through the Church as Jews and Gentiles come to Christ, something that was hidden in OT times but now was being revealed through Paul (v8-9).  Thus Paul concludes that God’s great wisdom was made known by the church to the principalities and powers in the heavenly places (v10-11).  In other words, the Church helps to satisfy the “epistemic appetite” of the angels.

Finally, we come to Rev. 5:11-12.  The “book” that Daniel was required to seal was now ready to be opened, by the only One worthy to open it: Jesus Christ!  This book is the content of Rev. 6-20, which ends with Jesus exalted in the glory of His second coming and in His Kingdom reign.  Finally, the story will be completed.  And what do we see and hear?  The voice of many angels around the throne … the number of them was ten thousand times ten thousand and thousands and thousands, saying with a loud voice: Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing!  Their appetite is fully satisfied.  They are no more wondering how it could possibly make sense for the Son of God to become poor (2 Cor. 8:9).  Instead, along with those who have been made rich by His poverty, they can say, Thanks be to God for His indescribable gift (2 Cor. 9:15).

1 Pt. 1:3-12, The Epistemic Appetite of the Angels (1)

“Epistemic Appetite,” a desire to know, is a more accurate term than “curiosity.”  The angels have a desire to know.  It’s not just curiosity because the angels exist purely for the glory of God.  They are not just curious about “this salvation” of which Peter speaks, “the salvation of your souls” (1:9).  Peter then says the angels long to know the what and how and when of this salvation.

Let me begin with 2 Cor. 8:9: For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.  What do you suppose the angels thought when they heard this news, that God the Son was going to earth in such a way.  Listen to Spurgeon:

Oh, how surprised angels were, when they were first informed that Jesus Christ, the Prince of Light and Majesty, intended to shroud himself in clay and become a babe, and live and die!  We know not how it was first mentioned to the angels, but when the rumor first began to get afloat among the sacred hosts, you may imagine what strange wonderment there was.  What! was it true that he whose crown was all adorned with stars, would lay that crown aside?  What! was it certain that he about whose shoulders was cast the purple of the universe, would become a man dressed in a peasant’s garment?  Coult it be true that he who was everlasting and immortal, would one day be nailed to a cross?  Oh! how their wonderment increased!  They desired to look into it.

Why might imagine the angels being confused?  The angels are zealous for the glory of God.  When sin entered the human race, God set two angels at the entrance to Eden to make sure that no sinner would enter there to diminish the Creator.  When God revealed His plan by which He would dwell with men, two angels watched over the “mercy seat” where the Presence rested: And the cherubim shall stretch out their wings above, covering the mercy seat with their wings, and they shall face one another; the faces of the cherubim shall be toward the mercy seat (Ex. 25:20). 

In Daniel 8 we see the “epistemic appetite” of the angels.  Ch. 8:1-12 contains a vision of Daniel.  Gabriel’s interpretation of the vision (8:15-26) tells us what Daniel was seeing.  The Medes and Persians who ruled the world and particularly Israel (8:20) were about to be replaced by Alexander the Great (8:21) who would then be  replaced by four rulers (8:22).  In the latter time of this “four part empire” the king ruling Israel would destroy the “holy people,” causing sin to thrive (8:23-24), even rising against the Prince of princes (8:25-26).  In 8:13 we see that a “holy one” was stirred to ask, “How long will the vision be?”  Why would this angel be concerned?  The answer is that he knows that Israel is the means by which salvation would come.  If the holy people are destroyed, what will come of the promised salvation? 

Ex. 32:1-6; Deut. 9:7-21, The Golden Calf

The story of the “golden calf” in the wilderness, to me, has always presented a couple of questions.  Aaron and Hur were in charge while Moses was away (Ex. 24:14).  Aaron devised the plan to bring him their gold (32:2,24) and he “fashioned” a molded calf (32:4), yet Aaron tells Moses that the calf “came out” of the fire (32:24).  The LORD lays the blame on the people (32:7-10), even though Aaron made the calf (32:35).  When Aaron fashions the calf it is “they,” the people, who say, “This is your god, O Israel, that brought you out of the land of Egypt.”  And Aaron also lays the blame on the people (32:22), though Moses indicts both Aaron and the people (32:21).  In Deut. 9:19-20 we read that Moses not only interceded for the people (32:11-14,30-34) but also for Aaron, for which we have no record.

Barnes Notes:

The golden calf - The people had, to a great extent, lost the patriarchal faith, and were but imperfectly instructed in the reality of a personal unseen God. Being disappointed at the long absence of Moses, they seem to have imagined that he had deluded them, and had probably been destroyed amidst the thunders of the mountain Exodus 24:15-18. Accordingly, they gave way to their superstitious fears and fell back upon that form of idolatry which was most familiar to them.

My response to Barnes: The people had already agreed to worship the LORD (19:7-8) and been commanded to worship no other god and have no graven images (20:3-6). My question is, where were Israel’s leaders?  70 of them had been up on the mountain, with Aaron, Moses and Joshua, and saw something amazing, and fellowshipped with the LORD (24:9-18).  Perhaps we see in Aaron that fatal flaw we see later in his sons (Lev. 10:1-3).

Gaebelein's Annotated Bible (Arno C. Gaebelein, 1922):

Here we find man’s heart fully uncovered, that wicked heart of unbelief. What manifestations of God’s power they had seen! … And now when Moses delayed, they requested of Aaron, “Up, make us gods.” God was not mentioned at all by the rebellious mass. It seemed Moses and not God was the object of their faith. The heathen had gone that way and “changed the glory of the Uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts and creeping things” (Romans 1:23). The favored nation shows that their heart is as corrupt as the heart of the Gentiles, who know not God. … And Aaron plays the leading part in this awful scene of degradation and wickedness. He announces a feast unto the Lord, after he had made the golden calf from the golden ear-rings (copied, no doubt, after the Egyptian idol Apis; see Psalm 106:19-20). Then the people “rose up to play”; wild dances, licentious and filled with the abominations of the heathen, the flesh let loose, is what followed. The people were naked (verse 25).

My response to Gaebelein: Perhaps the upside to this story, if we have to have one, is the establishment of the Levites who stood with Moses (32:26-28).  They are, of course, Moses’ kin, but then again, so was Aaron!  And while we are at it, Moses’ rising to the place where he stands with Israel, even willing to be blotted out of the LORD’s book, is something the LORD had been working on with Moses.  He needed to become a true shepherd, willing to give his life for the sheep.

Psalm 107

The previous historical Psalms have shown us why Israel would suffer affliction from time to time. It was self-inflicted, brought about by their own disobedience. Psalm 107, which is the first in Book Five of the Psalms, begins with God's Redemption of Israel, his bringing them back from their captivity. (Just a note, Psalm 126 is an abbreviated form of 107.)

Israel got herself in trouble by her foolishness and disobedience.  The specific situation in mind here is uncertain.  Some think it refers to the return from Babylon, although that return was primarily from one nation to the north, not the east-west-north-south referred to in verse 3. What is described here certainly fits the future return to Israel before the time of the Messianic Kingdom, which is a return from all the nations. Perhaps this has in mind the captivity promised by the Lord and Deuteronomy 28:64-68 and the return promised in Deuteronomy 30:1-10.

In a repeated pattern Psalm 107 notes the different difficult situations that had to be overcome for people to return.  Some came by way of the desert (v4-5), some had to be freed from prison (v10-12), some were so foolish they did not care for themselves, even abhorring their food (v17-18), and some came by ship crossing fearful seas (v23-27).

In each case it is noted they called to the Lord (v6,13,19,28).  In each case God answered, leading them in the right way (v7), breaking their prison chains (v14), healing them by His word (v20) and calming the ocean storms (v29-30).  And again, in each case, the Psalmist cries out for men everywhere to thank God for His goodness and His wonderful works to the children of men (v8,15,21,31).

The closing verses (v33-42) summarize what God was doing.  He had humbled the exalted when His people rebelled; but then when they were brought low He humbled those who exalted themselves against them and raised them up.  This is what God does and if you have any wisdom at all you will understand the lovingkindness of the Lord (v43).

What does it take for a holy God to have such love for such sinful people?  The answer is that it takes "chesed."  This attribute of God is front and center throughout this Psalm: mercy (v1), goodness (v8,15,21,31) and lovingkindness (v43).  The ultimate "chesed" is that God must be willing to bear the burden of their sin. That is what 107:2 says in twice noting that God redeemed them.  The Hebrew word ga’al has its definition in the story of Ruth and Boaz and the role of the kinsman redeemer.  Boaz was willing to pay the price for Ruth’s freedom and provision.  She was in affliction, with no one to help.  But Boaz was willing.  Just as God was willing to redeem Israel from her afflictions.  It ultimately took THE Redeemer, God’s only Son, who would bear the burden of Israel’s sin (and ours) on the cross.

Hear the call to give God praise for His goodness.  Why not create your own Psalm 107, noting your afflictions, how you cried out to God and how He answered.  Our historical narratives will have many reasons for praise!

Gen. 22:1-14, A Ram Instead of Isaac

What happened on Mt. Moriah was, of course, monumental.  Not only do we see a picture of the Father and the Son (in Abraham and Isaac); we also see the “vicarious” atonement.  A ram caught in the thicket (even as our Lord Jesus was caught in the thicket of the sinful world) was offered “instead of” Isaac.  Amen!

Something else recently caught my attention.  We have often noted the comment of Moses in v14, after Abraham named the place “Jehovah Jireh” (The-LORD-Will-Provide).  Moses adds: “as it is said to this day, ‘In the Mount of the LORD it shall be provided.’”  You may wonder, as the writer of Hebrews notes, about the timing of God’s promise fulfillment.  Heb. 11:39 says, “And all these, having obtained a good testimony through faith, did not receive the promise.”  Abraham did not receive it.  Moses, writing the Genesis record some 500 years later, did not receive the promise.  And neither did any of the generation in Moses’ time who joined him in saying, “In the Mount of the LORD it shall be provided.”  They were sure it would happen, but they had already waited a long time.

You might wonder: Were they surprised?  Did they think it would happen sooner?  We can’t say. In the time of Jesus’ birth there were people waiting expectantly for the Savior.  Simeon had a “leg up” because God told him he would see “the Lord’s Christ” before he died (Lk. 2:26).  How can the righteous be so patient?

So, what I saw recently is in the details of Gen. 22:14: “It shall be provided.”  Literally, “It shall be seen.” In the area of Mt. Moriah (the Mountain of the Lord in the Bible, Isa. 2:1-4; Micah 4:1-3) the fulfillment of this story will be seen, when the “vicarious” Lamb of God is sacrificed on the altar of the cross for the sins of the world.  But in Hebrew, and this is not my area of expertise, “provided” is in the imperfect tense.  What does that mean?  Here is the Blue Letter Bible’s explanation:

Generally designates an action which is continuous, incomplete, or open-ended. Rather than depicting an action as a single event, the imperfect depicts it as a continuing process. It is therefore typically translated as a present “He is running” or a future “He will be running,” although it can sometimes be translated as a continuous past “He was running.” The meaning of the imperfect therefore has more to do with how an action took place than with when it took place. The imperfect is most often treated as a present or future because it is easier to think of present or future events as incomplete and open-ended than it is to think of past actions that way.

What the Hebrew reader understood was that this provision would certainly happen.  Time was not the issue.  The promise involved a process before it would be perfectly fulfilled.  But certainty was the issue. 

Gen. 35:9-22, The Pillars of Jacob

Jacob erected 4 pillars in his life.  He built 2 altars.  Altars go back to Cain and Abel when Abel’s blood sacrifice was accepted by the LORD.  Thus, Noah built an altar after the flood, and Abraham built several altars.  Altars facilitate fellowship with God, the very reason God created us.

Why did Jacob erect pillars?  If you are wondering, he erected pillars at …

·       Gen. 28:18,22; 31:13: Bethel the first time, when he had the dream of the ladder to heaven, and when he vowed to worship YAHWEH if, in fact, the LORD protected him on his journey.

·       31:45,51-52: Mahanaim, when he made the covenant with Laban.

·       35:14: Bethel the second time, when God reiterated the Abrahamic Covenant.

·       35:20: near Ephrata, when Rachel died.

A pillar was a monument to something or someone, acknowledging their significance.  Moses built an altar at the base of Mt. Sinai and then put 12 pillars around it for the 12 tribes of Israel (Ex. 24:4). 

But then, in the Mosaic Law, God commanded Israel to destroy the “sacred” pillars of the nations (Ex. 23:24; 34:12; Deut. 7:3; 12:3).  In addition, the Mosaic Law banned the erection of these pillars (Lev. 26:1; Deut. 16:22).  Leviticus ties them to idolatry, and Deuteronomy says that “your LORD God of hosts” hates them.  From that point on, with one possible exception, these pillars are associated with idolatry (I ki. 14:23; 2 Ki. 3:2; 10:26-27; 17:10; 18:4; 23:14; 2 Chron. 14:3; 31:1; Jer. 43:13; Ezek. 26:11; Hos. 3:4; 10:1-2; Mic. 5:13).  The possible exception is Isa. 19:19 when, in the time of the Messianic kingdom, there will be a pillar in Egypt, on the border with Israel.  It is not erected by the chosen people, Israel, but one of the nations. 

What is the problem with pillars?  Hosea 10:1-2 tells us:

Israel empties his vine; He brings forth fruit for himself.
According to the multitude of his fruit He has increased the altars;
According to the bounty of his land They have embellished his sacred pillars.

Their heart is divided; Now they are held guilty.
He will break down their altars; He will ruin their sacred pillars.

God’s problem is both with the altars and pillars of Israel.  They come from a “divided” heart, one that claims to worship God (the altars) while in fact they are enamored with their own accomplishments.  The multitude of fruit and bounty in the land was not being attributed to God but it was “his” (Israel’s) fruit, “his” land.  If we go back to Jacob, his struggles were with this “divided” heart.  He claimed to trust God, and yet he was constantly trying to do what God said He would do.  It is the classic “flesh vs. Spirit” battle.  God doesn’t even want an altar if it comes from the divided heart.  So, pillars were banned.