Tag: Gospel

Chapel Talk: Knowing God (Acts 7)

On By Jovan PayesIn Audio, Book of Acts, Church History, Discipleship, evangelism, Faulkner University, Messages, New Testament, Persecution

Devotional: From Babel to the Cross… (Genesis 11:9; Acts 1:8)

On By Jovan PayesIn Book of Acts, Colossians, Devotional, Genesis, New Testament, Old Testament2 Comments 
Therefore its name was called Babel, because there the Lord confused the language of all the earth. And from there the Lord dispersed them over the face of all the earth. (Genesis 11:9)
But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8)

“In the beginning”, when God created humans we were to be fruitful and multiply and subdue the earth with our presence (Gen. 1.26). Despite this explicit decree from heaven, we decided to build a commune – a great edifice that stretched out to the heavens (Gen. 11.1-9). A monument… a testimony… a legacy…

In some translations, the narrative may be versed in gentle terms, but it seems quite clear that God viewed such behavior as an act of rebellion. It was after all a united act of unbelief – trusting in themselves and in temporal material possessions.

God made a quick on-site inspection of the construction and concluded that it would be ground zero for future anarchy (Gen 11.5-6). In His Divine wisdom, God confused their languages to the point that people who had once been united we now incapable to continue this project (Gen. 11.7-8).

The net effect was the geographical dispersion of the human family upon the planet, each with corresponding languages and their respective dialects (Gen. 11.9).

I have been thinking over this historical narrative of the origin of the diversity of human languages. I see in the teaching and actual progression of the Gospel a reversal of the Tower of Babel event. Many years ago F. F. Bruce provided a series of short but illuminating chapters about the development of human language, and how God used these tools in the communication of his world. I highly recommend this “oldie but goodie,” The Books and the Parchments (1984).

The Gospel is to go out into the whole world, and all nations are to hear the teachings of Jesus, every person no matter what language they speak, no matter what skin pigmentation they possess, no matter what socio-economic demographic they sprout from, today all can be disciples of the teachings of Jesus, united with the description called “in Christ.”

In Paul’s own time, he was confident in the spread of the gospel:

And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister. (Colossians 1:21–23)

Just a thought… there are always people building their legacy that runs contrary to God’s will, should we have the opportunity, let’s tell them about the legacy of Jesus that brings us to heaven… and they can build a legacy that will endure into eternal bliss.

It’s something to think about.

Hymn: The Gospel is for All

The Gospel of Luke

On By Jovan PayesIn Articles, Gospel, Gospel Advocate, Introduction, Jesus Studies, Luke, New Testament, New Testament Canon

Reprinted with permission from the July 2017 issue of Gospel Advocate Magazine.

20170626_144252.jpgThe Gospel of Luke, like Matthew, Mark, and John, provides a narrative of Jesus that dramatically emphasizes the story and significance of His life and ministry, His rejection and crucifixion, and His resurrection and exaltation. Yet, despite bearing strong similarities with the other inspired accounts, Luke’s approach expands our understanding of Jesus and the working out of God’s plan to bring salvation into the Jewish and Gentile world.

In fact, Luke is the first book of a two-volume set. Luke and Acts are joined at the proverbial hip by their prologues styled in the manner of ancient historical accounts (Luke 1:1-4; Acts 1:1-3). If one is to truly appreciate Luke, one must understand that the ministry of Jesus is but a beginning —a prelude— to the establishment and expansion of the church. Luke is the only Gospel Account that has a sequel (i.e., Acts). Said another way, in relation to Acts, Luke is a prequel. From this broad perspective, then, we can see that Luke purposefully expanded the stories of Jesus’ ministry to include more genuine details, to provide unique emphases, and to show that the ascension was not the end of the redemption story but that it was to be continued by the church.

The Prologue and Purpose

When one pauses to appreciate how each gospel accounts begins, Luke’s prologue to “book one” is set with a series of unique features. In Luke 1:1-4, the inspired text reads in such a way that the reader should see early on that this account is framed along different lines than previous accounts:

Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, 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, that you may have certainty concerning the things you have been taught. (ESV)

This one sentence in the Greek outlines very clearly the overarching concern of Luke’s gospel account, and it does so in a formal way consistent with ancient Greek historians and medical writers according to Graham N. Stanton in his classic work, The Gospels and Jesus.[1]

Here, Luke acknowledged the presence of other narratives preexisting his own account (Gk. diégesin). Despite their existence, it appeared to be the right time to provide his own inspired account. Luke told us explicitly that his gospel is in keeping with three aspects of early Christian testimony: (1) these preexisting accounts, (2) earliest eyewitness testimony, and (3) those who served to deliver the Word to the world. To be clear, Matthew, Mark, and John demonstrate to have the same concerns, but regarding emphasis, Luke’s account is the clearest. And this feature is most likely due to the sort of audience he seeks to reach —that is, people like Theophilus who are interested in the certainty of the events of Jesus’ life and ministry, death and resurrection, and the progress of those who followed Him afterward.

Luke’s Author and Audience

Two more unique feature of Luke is seen in both its author and its recipient, and this speaks to Luke’s heavy emphasis on providing a closely followed and orderly account. Luke, a physician by profession (Col 4:14), is the only known gentile author in Scripture period. That alone is a spectacular fulfillment of the end goal of the gospel to reach the Jews first, and then to the Gentiles (Rom 1:16; Acts 1:8, 13:46-48). Accordingly, Luke became a participant in the work of the Apostle Paul at some point before entering the province of Macedonia (Acts 16:10). Luke includes himself in many of the journeys of Paul, marking them with the terms “we” and “our” or “us” (Acts 16:10-17, 20:5-15, 21:1-18, 27:1-37, 28:1-16).

These “we” sections tell us something very rich about Luke. He is not just an author. Luke was a collaborator and eyewitness of the continuing story of the redemption in the church, who then investigated the origins and narratives regarding Jesus by interacting with eyewitnesses and early teaching of the Word. Luke was a Gentile convert who joined Paul’s missionary fellow workers, and now offered an inspired history of the full gospel story. For this reason, Luke bears many similarities with Matthew and Mark, gospel accounts based upon eyewitness testimony. And, the book of Luke shows that his missionary itinerary screeches to a halt in Jerusalem when Paul is arrested in the Temple and after meeting with James the brother of Jesus (Acts 21:17). It is within reason to point out that Luke had over two years in the Judean region to collect eyewitness accounts while Paul is detained in Caesarea, Philippi, until Paul appealed to Caesar (Acts 21:1-26:32). 

Moreover, unlike Matthew, Mark, and John, Luke names the immediate recipient of his two-volume work, Theophilus (Acts 1:1; Luke 1:1). Many theories and speculations abound regarding the nature of the relationship Theophilus had with Christianity in general and Luke in particular. While his name means “lover of God” or “friend of God,” this was not uncommon in the ancient world, nor in the New Testament (cf. Diotrephes, “nourished by Zeus,” 3 John 9). So, it is not as reasonable as one might think to suggest it is a “code name” for a believer.

What helps our understanding of Theophilus’s connection to Luke is the way he was honored with the term “most excellent” (Gk. kratiste). The word is used four times in the New Testament and all by Luke (Luke 1:3; Acts 23:26, 24:2, 26:25). In Acts, it used when addressing the governors Felix and Festus respectively. In Luke 1:3, there is not enough evidence to suggest such a political status, but it points to, at minimum, the upper-class status of Theophilus and his social circle. This would not be the first time Christianity intersected this social sphere (Romans 16:1-2; Acts 13:1; Philippians 4:22). Thus, Luke’s audience is probably of the intellectual kind, and this fits with his stated purpose and the “better” Greek he used.

It is not surprising then, given Luke’s research and experience, his relationship to Theophilus, and his social circles, that Luke would “write an orderly account for you… that you may have certainty concerning the things you have been taught” (Luke 1:3-4). Luke promises that he is framing his account with an attention to detail —that is, with a strong historical emphasis.

Luke’s Unique Framework

Not a lot of disagreement exists concerning the general outline of Luke. The narrative is relatively straightforward. The following outline of Luke not only provides a survey of the book, but also points out the unique features of this gospel. The Gospel of Luke cannot be understood a part from an emphasis upon the intertwining of history and faith.

Book One: Prologue (1:1-4). As emphasized thus far, Luke begins with a prologue all its own. Like John 20:31, Luke 1:1-4 states the purpose of his Gospel. This is reinforced by Acts 1:1-3, which summarizes that Luke is but the beginning story of “all that Jesus began to do and teach.” There is more to the story of Jesus, and Luke provides a detailed account of it.

Birth Narratives of John and Jesus (1:5-2:52). It is not without significance that Luke provides interwoven birth and youth narratives of John the Baptist and Jesus of Nazareth. Matthew recounts elements of the nativity story during the period of Herod the Great as does Luke. Luke intertwines divine events surrounding John and his family, and Jesus and Mary, anchoring them to real life with the historical lead in “in the days of Herod, king of Judea” (Luke 1:5) and “in those days a decree went out from Caesar Augustus” (2:1). Such passages like Mary’s magnificat (1:46-55) and the two stories of Jesus in the temple (2:22-52) are recorded only here.

Anticipating the Ministry of Jesus (3:1-4:13). Among the “time stamps” Luke employs, 3:1-2 is layered with seven political figures that suggest a window from 27 to 29 for the beginning of the ministries of John the Baptist and the Lord. The intertwining of their stories continue, as John is set up as the voice to anticipate the coming of the “salvation of God” —Jesus (v. 6). Jesus is again anchored to not just history but biblical history and creation itself, as His genealogy begins with his adoptive father’s lineage down to Adam, “the son of God” (3:38), the phrase Jesus would identify with (1:35, 4:3, 9, 41, 20:36, 22:70; Acts 9:20). These are significant unique elements of Luke.

Jesus Ministers in Galilee (4:14-9:50). If one were to read Mark, this section would have many similar events recorded, but Luke expands on them or gives them a fresh twist. One event that is of particular importance for its uniqueness is Jesus reading the Isaiah scroll (Luke 4:17-21; Isaiah 61) in the synagogue, during which He not only declared its fulfillment in Himself, but also revealed what His ministry would look like. It will be a series of reversals (blind see, captives free, etc.). Jesus’ concern for the disenfranchised is witnessed in all the Gospel Accounts, but Luke strongly emphasizes it.

Jesus Travels to Jerusalem (9:51-19:44). This section is often called the “central section” of Luke as it roughly covers ten of its twenty-four chapters. Jesus has “set his face to go to Jerusalem” in anticipation of being “taken up” (9:51). It is unique in that Luke is the only gospel account to record Jesus’ travel route on the eastern side of the Jordan River. It contains some of the most memorable events (rejection in Samaria, the seventy-two sent), parables (Good Samaritan, the Rich Fool, Prodigal Son, Rich Man and Lazarus), encounters (Mary and Martha), and sayings of our Lord (return of the unclean spirit, sign of Jonah). This section is bursting with teaching and events unique among the gospel accounts.

The Passion Week in Jerusalem (19:45-21:38). Here, Luke recounts a series of controversial events leading up to his betrayal and rejection. One immediately sees the unity between the way Matthew, Mark, and Luke chronicle the “passion week.” This includes the challenge of Jesus’ authority, paying taxes to Caesar, the resurrection, the question regarding the lordship of Christ, and the prediction of the destruction of the temple in AD 70. The section concludes with a summary statement.

From Shame to Exaltation (22:1-24:53). One of the unique elements in this section is the portrayal of the institution of the Lord’s Supper and the cup-bread-cup scenario. It is not that Luke makes a mistake here, but that it perhaps reflects the practice of having four cups employed during the Passover. Another unique feature of this section is in the resurrection appearances —in particular, on the road to Emmaus where two disciples find a Jesus “in hiding.” They recount this event along with their sense of a loss of hope until they connect the dots that this was Jesus. These are the details that provide a sense of uniqueness of Luke’s gospel.

Conclusion

Luke, along with Acts, were probably published and sent to Theophilus around AD 70. Acts ends with Paul under house arrest for two years in Rome, awaiting his case to be heard by Caesar (Acts 28:30-31). This is a few years before his death, which is traditionally dated to the time of Nero (AD 54-68; Eusebius, Ecclesiastical History 2.25.5). At the time of publication, we should picture Luke as a veteran evangelist, an experienced missionary who has researched the ancient origins of the faith. He was addressing those engaged by the story of Jesus who wish more details and certainty. His inspired record, then, is offered as a powerful demonstration of the historical basis of the claims of Christianity.

Endnotes

  1. Graham N. Stanton, The Gospel and Jesus, eds. Peter R. Ackroyd and Graham N. Stanton (Oxford: Oxford University Press, 1989), 83.

Jovan Payes preaches for the Highland Church of Christ in Bakersfield, California.

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Defining Gospel: A New Testament Glance

On By Jovan PayesIn Articles, Bible Study, Glendale Gleaner, Gospel, New Testament, Publications, Published, Theology

Words are strange creatures. Often, they mean what we want them to mean. It has been said that words are the patterns by which people think. Since words frame our thinking world, it is really important that we correctly shape our ideas with properly defined words. In the case at hand, understanding the meaning of the Christian word gospel depends on understanding how the word gospel is presented in the New Testament.[1] 

The English word Gospel most likely derives from the Old English word gōd spell, which meant “good story” or “good message.” William Deal points out that gōd spell meant a good mystery, doctrine, or secret, something hidden which was being brought out.[2] And the gospel is definitely a mystery revealed (Ephesians 3:1-14). The words translated gospel is, however, roughly the result of the combination of two Greek words: eu (good) and angelia (message, news). It roughly approximates “a good message,” but even this is not enough to tell us how the word is shaped by the New Testament.

Within the 27 New Testament volumes, the gospel is connected to three focuses: (1) “the gospel” as a message (euangelion), (2) the action of “preaching/bearing the gospel” (euangelizo), and (3) those individuals who proclaim the gospel (euangelistes). These words have a combined total of 133 instances, scattered over 20 of the 27 New Testament books.[3] The only books that do not use these words are the Gospel of John and his three Letters, and James, 2 Peter, and Jude. These books tend to use other words which emphasize the same ideas (cf. truth, proclaiming, hope, light, the message, etc.).

Let us consider a few lines of thought that will help us define and shape an accurate understanding of the gospel message.

How do you Define Gospel?

First, the gospel is not the result of religious evolution and philosophical development. In the ancient world, a number of religions and beliefs often blend into each other or break out into their own religions. For example, the far eastern religions such as Hinduism, Buddhism, and Confucianism resulted from a philosophical and religious reaction to their view of social order (the caste system) and how to become one with the ultimate reality of the universe. This development of ideas is not along parallel lines with how the gospel message is defined in the person of Jesus of Nazareth.  

Second, the gospel is not the result of social progress. One of the modern concerns in the industrial world is that of social concern for equality. These social concerns tug at our values, and our ethics. Equality is the hallmark (gospel) of the modern social order, and because of it, we are seeking ways to save everything. Yet, as the late atheist and satirical comedian George Carlin quips against this elevation of self-importance:

Save the trees, save the bees, save the whales, save those snails.” And the greatest arrogance of all: save the planet. […. explicit deleted] Save the planet[?], we don’t even know how to take care of ourselves yet […][4]

I would argue that here inlays the problem of a socially derived “good news”; The gospel must be defined by other means. Humanity needs help from the Creator.

Third, the gospel is the result of divine revelation (Galatians 1:11-17). The authors of the Bible in general and the New Testament in particular assume and argue that their religious instruction is not the result of human philosophy or development. For example, Paul affirms his source is Jesus Christ: 

For I make known to you, brethren, as touching the gospel which was preached by me, that it is not after man. For neither did I receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ. (1:11–12).[5]

The contrast between “not after man” and “through revelation of Jesus” is clear. The gospel of the New Testament is, by definition, from God and not from the insights of humanity (1 Corinthians 2:1-16). 

The New Testament Gospel

But how should we understand the word gospel? In its basic sense, the word gospel is focused on something positive being announced (military victory, news, etc). This meaning is older than in New Testament times but it is found in a few verses. For example, Paul writes to the Christians in Thessalonica about the good feelings they felt for him and his ministry, he writes, 

when Timothy came even now unto us from you, and brought us glad tidings [euangelisamenou] of your faith and love, and that ye have good remembrance of us always, longing to see us, even as we also to see you. (1 Thessalonians 3:6).

The report of Timothy was positive, a good report, an enjoyable announcement (cf. Galatians 3:8, proeuangelizomai).

More significantly, when the Gospel of Mark —a biography of Jesus’s ministry— opens we read, “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). This tells us something about the story of Jesus. It starts out by anticipating a message to embrace as a celebration and victory (Matthew 11:5). The content of the gospel not only includes the ministry and message of Jesus, but also his rejection, crucifixion, resurrection, and glorification of Jesus.

The four Gospel Accounts (Matthew-John) are so named because they provide the “building blocks” of what is to be proclaimed as the message of the gospel (Mark 1:14-15), by those whose role it is to proclaim it and bear it to the world (Acts 21:8; Ephesians 4:11; 2 Timothy 4:5; Mark 16:15). At the beginning, Jesus proclaimed a message based upon the kingdom of God, repentance, his role as the son of God, and the gospel’s role to change people’s lives (Matthew 4:23; 9:35). Later, after the resurrection of Jesus, the gospel is to be proclaimed on behalf of Jesus throughout the world (Matthew 24:14, 26:13; Colossians 1:23).

It is not surprising, then, to see the apostle Paul in Athens described by onlookers as one who “preached Jesus and the resurrection” (Acts 17:18). Paul made it a ministry goal to “to preach the gospel, not where Christ was already named, that I might not build upon another man’s foundation” (Romans 15:16, 19-20). Indeed, he explains his “aim” as a sense of indebtedness to mankind to share this message (Romans 1:14-15). For this reason, he affirms clearly:

I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16-17)

Paul would seek to pass along this conviction to his protégé Timothy (2 Timothy 1:8-10). It is the responsibility of every Christian to boldly share this victorious good news (2:2). 

The Earliest Gospel “Statement”

Among the New Testament writers, the earliest statement of the content of the preaching of the gospel is found in Paul’s words in 1 Corinthians 15:1-11. Paul’s activity in ancient Corinth is around the early fifties of the first century AD, and this letter is dated to this timeframe no later than AD 55.[6]

In this letter, Paul presents a lengthy discussion —and definition— of the gospel message that he preached. The passage of 1 Corinthians 15:1-11 can be outlined based upon key elements of the gospel message:

(1) the preaching of the gospel word provides salvation to the believer (15:1-2),

Now I make known unto you brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand, by which also ye are saved, if ye hold fast the word which I preached unto you, except ye believed in vain.

(2) the compelling force of the gospel is from the foretelling of events fulfilled in Jesus’ death, burial, and resurrection (15:3-4),

For I delivered unto you first of all that which also I received: that Christ died for our sins according to the scriptures; and that he was buried; and that he hath been raised on the third day according to the scriptures;

(3) the gospel is based on the eyewitness testimony of those who witnessed Jesus, resurrected bodily from the dead (15:5-8), and

and that he appeared to Cephas; then to the twelve; then he appeared to above five hundred brethren at once, of whom the greater part remain until now, but some are fallen asleep; then he appeared to James; then to all the apostles; and last of all, as to the child untimely born, he appeared to me also.

(4) the gospel is based upon God’s offer of unearned grace and humanity’s response of faith (9-11).

For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not found vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me. Whether then it be I or they, so we preach, and so ye believed.

The passage is significant, first, because Paul has an early and authentic message. Paul even “checked in” with Peter in Jerusalem and at some point compared notes regarding the gospel (Galatians 1:18). Second, the outline of this passage is significant because of its point-by-point details. Thirdly, it shows that the gospel bridges the gap between earth’s history and God. The victory message of the gospel is based upon the supernatural events firmly established in the historical life, ministry, death, resurrection, and exaltation as Lord and God (John 20:24-29).

Concluding Thoughts

In short, to understand the gospel one must understand Jesus, the purpose of his teaching and his ministry, the death-burial-and-resurrection of Jesus, and the life-changing message of the kingdom of God. It is not insignificant to point out that gospel obedience is described as an imitation of Jesus’ death, burial, and resurrection in baptism. In this way, the gospel is lived out in the Christian life manifested in obedience (Romans 6:1-10; Colossians 3:1-3).

Endnotes

  1. See, Doug Burleson, “Gospel,” in One Word Study Guide, eds. Chad Landman, et al. (Mt. Juliet, TN: Mt. Juliet church of Christ, 2016), 134-36. Burleson provides a perfect snapshot of “good news” in the Hebrew Bible (besorah) and the New Testament (euangelion).
  2. William S. Deal, Pictorial Introduction to the Bible, 3rd ed. (1982; repr., Peabody, MA: Hendrickson, 1997), 246.
  3. Figures worked out based upon calculations from the Logos Bible platform’s “Bible Word Study” for euangelion (76), euangelizo (54), euangelistes (3).
  4. George Carlin, “The Planet is Fine” routine in the 1992 HBO George Carlin: Jammin’ in New York Comedy Special (Cable Stuff Productions).
  5. All Scripture references are from the American Standard Version unless otherwise noted.
  6. This is argued on the basis of two points:
    First, the Book of Acts recounts his trip to Corinth (18:12-17), during which time he stands for religious accusations before the tribunal of the governor (proconsul) of Greece (Achaia), one L. Junius Gallio. Because this was a matter of Jewish religion and not Roman law, Gallio lets Paul go. 
    Second, an inscription was found from Delphi with Gallio’s name on it. Most likely it refers to his proconsulship from July 51 to July 52, which means Paul’s year-and-a-half stay began a year or so before this time (ca. 50-51). This is often regarded as one of the surest historical points of New Testament chronology. A few years later, Paul writes to the Corinthians. This would be no later than 55 AD. See, Everett Ferguson, Backgrounds of Early Christianity, 3rd ed. (Grand Rapids, MI: Eerdmans, 2003), 545-86. For an online source see Mark Cartwright, “Corinth,” Ancient History Encyclopedia.

This is a reformatted and expanded version of the article originally published in The Glendale Gleaner (Newbern, TN: Glendale church of Christ).

Lecture: “Leaders Stand Up for the Weak” (Mark 10:14)

On By Jovan PayesIn Articles, Christian Ethics, Church Leadership, Freed-Hardeman University, Kingdom Ethics, Leadership Ethics, Lectures1 Comment

Audio Resources (1)

“Leaders Stand Up for the Weak (Mark 10:14)” was a part of The Master’s Plan for Leadership series for the 80th annual Freed-Hardeman University lectures.  The 2016 theme was In My Place: The Servant Savior in Mark (Get book).

The Lecture Audio

Lecture Summary

In Mark 10:14, Jesus corrects his disciples for rebuking those that brought children to Jesus. In this kingdom saying, Jesus explains that he and the kingdom are at the disposal of those most vulnerable and often forgotten elements of our society. He sets the stage for a reversal of their rejection by receiving them into his arms (10:16). The passage is a powerful corrective and guideline for Christian servant-leaders, focusing on proper discipleship means to be at the disposal of those coming to Jesus, for to such belong the kingdom of God.

The Lecture Presentation Slides

Notes

  • The chapter for this lecture and the lecture follow different pathways but come to the same conclusion. Please read the essay “Leaders Stand Up for the Weak (Mark 10:14).”
  • The statement on aphesis/aphiemi in connection with Barabbas is a generalization of one of its meanings but is not technically used (apolūo is) in the passages discussing his release (Mark 15:6-15). Thayer has “release, as from bondage, imprisonment, etc.: Lk 4:18 (19)” (“aphesis,” Greek-English Lexicon, 88). The ESV renders aphesis as “liberty” twice in Luke 4:18 and refers to those liberated (released) from their bondage. Aphesis is quite significantly the term used to describe “forgiveness” in its redemptive sense predominately in the New Testament. The term used in the Barabbas texts is apolūo which more often than not is used in the sense of “release” from incarceration though it can have the sense of forgiveness. I apologize for the inaccurate portrayal on that point.

 

“Leaders Stand Up for the Weak” (Mark 10:14)

On By Jovan PayesIn Church Leadership, Freed-Hardeman University, Kingdom Ethics, Leadership Ethics, Lectures, Technical Studies1 Comment

[Chapter submission for the 80th Annual Freed-Hardeman University Lectureship (2016), Henderson, Tennessee. This was a part of The Master’s Plan for Leadership series. In My Place: The Servant Savior in Mark (Link to book). Listen to the audio lecture as delivered here.]

There are numerous moments in the Gospel of Mark where Jesus is involved in ministry towards children undergoing a variety of problems (5:23, 41; 7:24-30; 9:14-29). But it is in Mark 10:13-16 where one of the most memorable interactions with children take place. Jesus here declares, “Let the children come to me; do not hinder them, for to such belongs the kingdom of God.” [All Scripture references are from the English Standard Version unless otherwise noted.] Left alone, ripped from its context, these words stand as a tender and compassionate invitation to children to experience salvation in the kingdom of God.[1] Is this what the passage addresses? Or, is this passage another corrective to the well-intended but misguided actions of the disciples—the future leaders of the kingdom of God? The answer rests upon the latter.

There is no stated rationale for the disciples’ action of hindering and rebuking those who brought children to Jesus (yet many theories abound). When Jesus addressed his disciples for rebuking and hindering those who brought children to the home where he was (Mark 10:10), he set forth a principle which serves as a guide for servant-leadership in the kingdom of God. In Summary, the episode centers upon Jesus’ rebuke and the two kingdom sayings followed by his tender reception of the children; yet, in 10:14 he teaches that his disciples must not hinder those who are coming to him. Jesus, then, discloses that the rationale for reversing their actions is grounded in the fact that the kingdom is at the disposal of those that come to him (“for to such belongs”). The kingdom of God is, then, at the disposal of those that are willing to come into the presence of Jesus. Disciples must, therefore, realize that there can be no hindrance to that process. The narrative of Mark 10:13-16 sadly demonstrates that well-intended leaders and disciples can become roadblocks to those seeking Jesus. Instead of creating artificial barriers between those who seek Jesus and the Lord, disciples need to provide and create unimpeded access to Jesus and the kingdom of God.

There must be vigilance against good intended actions which may actually hinder those seeking the Jesus and the kingdom of God. To do so, there will be a consideration of Mark 10:14 to explore its exegetical content. Then, a consideration will be given to its implications for Christian service in the kingdom of God.

Exegetical Considerations

First, the broad context. There is general agreement that Mark 10:13-16 is found in the latter part of a broad context (8:26-10:52) concerned with discipleship in the kingdom of God (Stanton 50). Mark 8:34 anticipates the theological frame for discipleship, “If anyone would come after me, let him deny himself and take up his cross and follow me.” The movements in this section convey a series of tensions between the disciples who seem to never learn, and Jesus who is constant need to correct them. In the process, the “disciples —and the reader—are being taught the full implications of what it means to be a follower Jesus” (Stanton 50). Discipleship, and especially Christian leadership, comes then with the commitment to humility and self-denial, rejection and suffering. This observation is strengthened by the three announcements Jesus makes regarding his betrayal, death and resurrection (8:31; 9:30-31; 10:32-34). His death is a commitment to serve others so that they may benefit from his intercession (10:45; Isa. 53:12). The disciples, then, are often corrected for their misguided dispositions which hinder their service in the kingdom.

Second, the immediate context. Two themes within Mark find strong connecting points with Mark 10:13-16: kingdom of God and reversals in the kingdom. Mark is concerned with connecting the ministry of Jesus to the kingdom of God (basileia tou theou). The phrase is used fifteen times in this connection.[2] After the prologue (1:1-13), Mark begins with the transition to Jesus’ ministry where he announces that the kingdom of God “is at hand” (1:15). In general, kingdom in the teaching of Jesus is not a reference to a political system (its natural meaning), but instead, kingdom of God (Heaven) is “what the world would be if God were directly and immediately in charge” (Crossan 55). The ministry of Jesus demonstrates in profound ways the practical, transformative nature of the kingdom of God (Rochester 313-15). This plays an important role in understanding the Lord’s use of this phrase (10:14-15).

The kingdom of God is not only “at hand” (1:15), but it is “coming” soon (9:1), and is something one may “enter” (10:23-24), and be received (10:15). This demonstration of God’s sovereign presence brings about a series of reversals in Mark. Consider, for example, the disenfranchised leper who is returned to life within Israel (1:40-45), the dependent paralytic is made independent (2:1-12), the endowed apostles are powerless exorcists due to a lack of piety (9:14-29), the greatest among Jesus’ disciples are to be servants of all (9:33-37), the maxim of it being “better” to be crippled, blind, or missing a limb upon arrival into the kingdom, than to be completely healthy but lost (9:42-50), and the blind Bartimaeus can see the true identity of Jesus as the son of David (10:46-52). These reversals showcase the power of God’s kingdom.

Finally, the threefold literary flow of the episode where Jesus blesses the children (Mark 10:13-16). The first (10:13-14a) and the last (10:16) movements comprise the narrative framework which Mark was inspired to write. The second movement sets forth the Lord’s corrective teaching in two “kingdom of God” sayings (10:14b-15). The passage is lightning fast. The flashpoints are driven by Jesus’ anger (Spitaler 430-34), an emotion which runs deeper than indignation (ayanáktesen; Spicq 1:6-7). There is tension, correction, and resolution. The disciples hinder and rebuke. Jesus is furious, then rebukes and teaches them. Jesus undoes the actions of his disciples by embracing the children in his arms. If the disciples cannot receive children like Jesus wants them to, then they will be hard pressed to receive the kingdom or enter it (10:15). The rationale appears not to be about the quality of the children which one must take on, but upon one’s capacity to receive the kingdom “as though the kingdom were a child” (Eubanks 403).[3]

Leadership Considerations

Christian leaders must always consider their responsibility to represent Jesus, his interests, and his ethics. This requires at times a challenge to conventional ways of thinking. The early church struggled with realizing the global nature of the gospel until Peter broke through the conventional thinking about Jewish-Gentile relations with divine revelation (Acts 10:1-11:18; 15:6-11). It would be a gross neglect to ignore that Mark 10:14 points to a social component in Jesus’ challenge regarding children. The challenge of Mark 10:14 will give Christian leaders the proper vision to lead God’s people in healthy ways to receive all those who would come to Jesus and the kingdom of God.

It must be pointed out, that children in the ancient Mediterranean world were esteemed quite lowly in many places. Instead of romanticized for their naivety, in most circles of the ancient world children were treated as “nobodies” until their father accepted them into the family (Crossan 62-64). As an example, an extant letter from a worker named Hilarion writes to his pregnant wife on June 17 in 1 B.C., “Above all, if you bear a child and it is male, let it be; if it is female, cast it out [to die]” (P.Oxy 4.744).[4] There was a tendency in Roman and Greek culture to practice the exposure of children if they did not provide advancement for the family (Bell 241).

There is no place for a bureaucratic barrier to those seeking Jesus and the kingdom of God.

Moreover, the word Mark uses for “children” (paidion) can extend to children from birth onwards (cf. Luke’s use of brephos), but it was also used as a term for “slave” (Moulton and Milligan 474). For example, “see that the slaves [ta paidia] give attention to the sowing of our private land.” A note requests that a “little slave” (to mikron paidion) named Artemidorus be placed under pledge. The word choice in Mark 10:13-16 is no accident. Jesus had previous affirmed, “If anyone would be first, he must be last of all and servant [diakonos] of all” (9:35). To illustrate this point of being “a waiting man” Liddell 189), Jesus embraces a child (paidion, 9:36-37). Likewise, in Mark 10:14, Jesus means to call attention to the most vulnerable, easily rejected and dismissed, an element of society who are often taken for granted—children/servant. Yet, they have a place in the presence of Jesus and the kingdom of God. The reversing power of the kingdom of God is again manifested in how Jesus receives the children.

Christian leaders must learn from the intention of those who brought the children to Jesus, not the disciples. First, there were some who brought children so that Jesus would touch them. Christian leaders must realize that Jesus is accessible to all those that seek an audience with him. Jesus clearly affirms that “the kingdom of God is for the benefit of such ones” (Mark 10:14b; author’s translation). There is no place for a bureaucratic barrier to those seeking Jesus and the kingdom of God. Good intentions which create bad barriers to blessings are not kingdom. Second, after Jesus rebuked and corrected the disciples’ behavior, he took them into the fold of his arms. Christian leaders must accept that servant-leadership in the kingdom is a hands- on flesh and blood ministry. Mark demonstrates that Jesus touched people in his ministry regardless of their condition, gender, or background. If hurting and vulnerable people cannot come to God’s people so that they may bring them to Jesus, the problem most likely does not reside with the seeker.

Third, it is within the arms of Jesus that he blesses the children. Jesus demonstrates that servant-leaders provide unfettered access to the transformative experience in the kingdom of God. The flow of Mark 10:16 demonstrates that Jesus was busy blessing the children. Those seeking Jesus should receive the benefits of finding Jesus no matter who they are, where they have been, or what they have done. Finally, Jesus lays his hands on them. Only Mark records this symbolic demonstration of his teaching. Christian leaders have an opportunity to show those coming to Jesus that, in a world gone wrong, Jesus can make things right again in his kingdom.

Conclusion

There is an irony to the story for had it not been for the misguided actions of the disciples such a lesson could have been lost. Mark 10:14 raises considerable questions at the practical level for how the church creates unfettered access to those who are seeking Jesus. How does the church receive those seeking the kingdom of God? Only the church can answer that question. Regardless, Jesus’ double command still stands: “allow the children to come to me” and “stop hindering them” (author’s translation).

On a personal note, I was sitting on my couch watching television when my youngest child Noah sat on my lap and cradled himself into the fold of my arm. Immediately, to use a Markan phrase, I asked myself, “am I receiving the kingdom of God as I have embraced my son?” Am I at the disposal of my children’s need for care, and if so, then I might just know how to be at the disposal of others seeking Jesus and the kingdom of God.

Endnotes

  1. Mark 10:14 is a launching point for many to promote infant baptism. Richard Lenksi argues for the baptism of infants. He imports Luke’s use of brephe, emphasizes the “bringing” of the little ones, Jesus’ “double command,” and the rationale “for to such belongs the kingdom of God” (425-28). Contextually, the problem is ultimately about the disciples’ danger of missing the kingdom due to their attitude. Others have argued there is an embedded baptismal tradition found in the use of koluein. However, Jack P. Lewis has ably demonstrated that such argumentations “readily lapse into fallacy” (129-34).
  2. Mark 1:15; 4:11, 26, 30; 9:1, 47; 10:14-15, 23-25; 11:10; 12:34; 14:25; 15:43.
  3. Larry Eubanks observes, “Jesus does not call on the disciples to become children or to take on the qualities of children; he simply says that they must be willing to welcome children” in their circle (403; Spitaler 425). The view taken here is that paidion in 10:15 as an accusative of apposition with ten basileian makes the best sense of the grammar and expectations of Jesus.
  4. The letter is in Columbia University’s Advanced Papyrological Information System (http://wwwapp.cc.columbia.edu/ldpd/apis/item?mode=item&key=toronto.apis.17).

Works Cited

Bell, Albert A., Jr. Exploring the New Testament World: An Illustrated Guide to the World of Jesus and the First Christians. Nashville: Nelson, 1998.

Crossan, John Dominic. Jesus: A Revolutionary Biography. New York: HarperCollins, 1994.

Eubanks, Larry L. “Mark 10:13-16.” RevExp 91.3 (Sum 1994): 401-05.

Lenski, Richard C. H. The Interpretation of St. Mark’s Gospel. 1946. Repr., Peabody: Hendrickson, 2001.

Lewis, Jack P. “Mark 10:14, Koluein, and Baptizein.” ResQ 21.3 (1978): 129-34.

Liddell, Henry G. An Intermediate Greek-English Lexicon. New York: American, 1889.

Moulton, James H., and George Milligan. Vocabulary of the Greek Testament. 1930. Repr., Peabody: Hendrickson, 1997.

Rochester, Stuart T. “Transformative Discourse in Mark’s Gospel with Special Reference to Mark 5:1-20.” TynB 60.2 (2009): 313-15.

Spicq, Ceslas. Theological Lexicon of the New Testament. Translated and edited by James D. Ernest. 1994. Repr., Peabody: Hendrickson, 1996.

Spitaler, Peter. “Welcoming a Child as a Metaphor for Welcoming God’s Kingdom: A Close Reading of Mark 10:13-16.” JSNT 31.4 (June 2009): 423-46.

Stanton, Graham N. The Gospels and Jesus. New York: Oxford University Press, 1989.

The Divisions of the Bible: A Starting Place

On By Jovan PayesIn Articles, Bible Chronology, Bible Study, Book of Acts, General Letters, Gospel, Hebrew Poetry, Historical Books, Law, Major Prophets, Minor Prophets, New Testament, Old Testament, Paul's Letters, Revelation, Wisdom Literature1 Comment

The Bible is a library of 66 books, composed over a period of fifteen hundred years. The authors involved in this inspired anthology come from a variety of backgrounds, locations, historical situations, professions, and ethnicities.

While each book has its individual purpose, each work develops the overarching theme that humanity is the creation of an eternal Creator, and due to personal sin has fallen spiritually. This fallen state is addressed both historically and theologically in the development of the scheme of redemption, finally materializing in the ministry of Jesus.

In order to appreciate this history of redemption and the books of the Bible, it is vital to have a working knowledge of the divisions of the Bible. Moreover, a better understanding of the Bible improves one’s comprehension of sermons and Bible classes. The following is an extremely brief sketch of the Bible and its arrangement of content as we have it in our modern Bibles.

Chronological Divisions

The Patriarchal Period

The name of this period derives from the method God communicated his will, by speaking the “fathers” of the family (Adam, Noah, Abraham, etc.); hence, the term “patriarch” which means “the male head of a family” (Heb 1:1). The biblical content covering this period is Genesis 1-50 and Exodus 1-19, that of the creation and the fall, the flood, and the call of Abraham to be in covenant with God and to be the father of “many nations”.

Through the nation of Israel, God would bring about the redemptive “seed” (Jesus, Gal 3:15-16) to bless all the nations of the world (Gen 12:3). Moreover, this covenant promise was reiterated to Isaac (Gen 26:1-5), Jacob/Israel (Gen 35:9-15), and the children of Israel after the exodus from Egypt on Mt. Sinai.

The Hebrew Period

While technically the story of the Hebrews in the biblical record goes back to Abraham the Hebrew (Gen 14:13), as a major division of the biblical story the Hebrew period reflects the story of God and His covenant people Israel (cf. Acts 7:2-53). This period covers Exodus 20-Malachi, and the time period of the ministry of Jesus (Matt–John). The historical story of the Exodus transitions into the giving of the Law at Sinai.

During this period, Israel received “the law”, wandered in the wilderness for forty years, conquered and settled into the Promised Land, and transitioned from a theocracy (where God ruled through prophets) to a monarchy (where God ruled through kings). This period also covers the history of the divided kingdoms of Israel (North) and Judah (South) and their eventual demise. The kingdom and the covenant were both to be superseded by a new kingdom (Dan 2:44-45), and a new covenant (Jer 31:31-34); the design of which was to prepare the world for the coming of Jesus (Gal 3:19-29; Heb 9:11-28).

The Christian Period

The Christian Period technically begins upon the death of Jesus of Nazareth, when the “testament” came into effect (Heb 9:16-17); however, the teaching of Jesus as it anticipated the Christian era is found in the Gospel Narratives and occurred while under the Law of Moses was still in effect (Matt–John; Gal 4:4-6). Moreover, the confirmation of this “new” testament was accomplished in Christ by God in the resurrection from the dead (Rom 1:4-5; Acts 2:14-36; 1 Cor 15:1-11).

This period begins then with the establishment of Christianity in Jerusalem (Acts 2), and continues on through the expansion of the Christian faith not only geographically (Acts 1:8) but also ethnically (Acts 2:39, 10:28, 11:18). The Christian era will continue, time-wise, until the return of Jesus, at the Second Coming (Matt 28.20; 1 Cor 15:22-28); and at this time the present world will dissolve away and we will be with our God (2 Pet 3:8-13; 1 Thess 4:13-18).

Division of Books by Category

The following is a listing of the books of the Bible according to categories, along with a useful numeric memory tool to learn the divisions of each section.

The 39 Old Testament Books (5, 12, 5, 5, 12)

Books of Moses (5). Written by Moses to provide the origins of the human family, the Hebrew nation, and incorporates the Law of Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy).

Hebrew History (12). Follows the story of Joshua and the conquest and settlement of Canaan to the rise and demise of the Hebrew Kingdom, and the exile into Babylon and their return (Joshua, Judges, Ruth, 1-2 Samuel, 1-2 Kings, 1-2 Chronicles, Ezra, Nehemiah, Esther).

Hebrew Poetry (5). A series of volumes set in Hebrew poetic prose, written by a number of authors, designed to impart divine wisdom and perspective (Job, Ecclesiastes, Psalms, Song of Solomon, Proverbs).

Major Prophets (5). Popularly so-called due to the size of each work, and not for their spiritual value. (Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel).

Book of the Twelve (12). Grouped together from ancient times, the “Minor” prophets are brief volumes that pack spiritual “punch” (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi). Both the Major and the Minor Prophets are from various time periods, these works contain words of woes, judgments, and hope; moreover, they provide a great wealth of messianic prophecies.

The 27 New Testament Books (4, 1, 21, 1)

Gospel Narratives (4). Written to chronicle the teaching and ministry of Jesus of Nazareth, his rejection, crucifixion, and resurrection. Two of the four authors are apostles (Matthew, John), one is known to be an associate of Paul (Luke), and the other is believed to be of Peter (Mark).

Acts of Apostles (1). As the sequel to the Gospel of Luke, Acts covers the beginning of the church, and its expansion from Jerusalem to Rome, roughly a period of some 30-plus years.

Apostolic Letters (21). Written to churches and individuals teaching and exhorting Christians to live faithful; furthermore, the letters address false teachings and local issues (Roman, 1-2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1-2 Thessalonians, 1-2 Timothy, Titus, Philemon, Hebrews, James, 1-2 Peter, 1-3 John, Jude).

Revelation (1). Addressed to seven churches in Asia, this final “revelation” is a message of victory of God and His people over their enemies. It is rich in apocalyptic language, much like Daniel, Ezekiel, and other prophetic books.

Concluding Thoughts

When Vince Lombardi took the helm of the coaching staff of the Green Bay Packers, it is said that he gave a speech that established clearly the importance of the basics. It runs as follows:

Everybody stop and gather around,” he said. Then he knelt down, picked up the pigskin, and said, “Let’s start at the beginning. This is a football. These are the yard markers. I’m the coach. You are the players.” He went on, in the most elementary of ways, to explain the basics of football.

The team became very successful, and this anecdote reminds us of the importance of getting back to basics. Understanding the fundamental components of the Bible is essential to obtaining the wisdom needed to know what to do to be saved (2 Tim 3:13-14). May we all be so blessed.