Two Messages, Two Men, and One Savior

I read through Acts earlier this month, and as I was reading I noted some similarities in Peter's sermon and Stephen's defense (before he was killed). However, after a bit more study, I realized that, while they indeed had several similarities, they had more differences--not in theological content, but in the setting, content, and response of the message.

Setting
Acts 2 is known for the incredible experience of the Holy Spirit. The disciples are gathered in Jerusalem after the resurrection of Christ, and as the Lord promised, He sends the Comforter to remain with them always. Peter gives this sermon by the power of the Spirit with the other eleven disciples around him along with "devout men from every nation under heaven" (Acts 2:5, ESV). In response to the overflowing living Spirit in him, Peter stands and proclaims

Stephen's defense in Acts 7 falls under much difference circumstances. These are literally Stephen's last words, as he will be stoned after this message. He stands amond the people, elders, scribes, his false accusers, and the Jewish council. This message is his defense against those who claimed that he spoke against the holy place and the Jewish law. Those who behold Stephen's face marvel that it appears like an angel's.

Content
In response to the overflowing living Spirit in him, Peter boldly stands and proclaims the words of Joel, calling the Jews back to their heritage, and ancient promises given to them by the God of Israel. Basing his message on the fact that "everyone who calls upon the name of the Lord shall be saved", Peter gives a short summary of Jesus' life, beginning with David's testimony. He points out that his hearers are the ones who crucified the Messiah, but though they rejected the One that David proclaimed would rise from the dead, there was hope for them in that Savior still.

Stephen's defense is much longer than Peter's sermon, but he gives a similar message. He begins at the very beginning when God first called Abraham to seek out a land that would be his descendants inheritance. Moving along into the patriarchal history, Stephen recalls the story of Joseph and his brothers and the Egyptian famine. Then comes Moses, the child found beautiful in God's sight, who was to be called of I AM to lead the Israelites to the land promised to Abraham's descendants. Stephen recounts how Moses was directed to create a tent in the wilderness in which to worship God. Then David took up the call and desire to fund the building project for a temple. Though he did not see the project begin or end, he paved the way for his Solomon who was designated to build the temple during a time of peace. Stephen, like Peter also quotes one of the Old Testament prophets, however, he quotes Isaiah, not Joel. Concluding with the quote from Isaiah stating that "heaven is [God's] throng, and the earth is [His] footstool", Stephen places a strong rebuke on the Jewish leaders for their continued rejection of Christ. As their forefathers did, these Jews were stiff-necked, uncircumcised, murderers, and betrayers. They slew the One who gave them their law.

Response
Perhaps the biggest contrast between Stephen and Peter's messages is the response. While they have many differences, both quote prophets, both recount the Jewish history, both describe the life, death, and resurrection of Christ, both offer salvation, and both are spoken to large groups of people through the power of the Spirit.

Peter's message, though shorter than Stephen's, falls on ready ears, and about three thousand believers were added to the church. There was fellowshipping and praying and communion among these people and they gave to the needy and praised the Lord inthe temple together every day. The Lord added to their numbers and they continued to grow.

Stephen's message produced a response of rage in resistant hearts and actions. He was cast out of the city and stoned. Yet in the midst of the physical and spiritual pain, there was glory. Stephen was given a vision of Christ seated at the right hand of God, and though he died for this bold message and rebuke, his words were not in vain. Two chapters later, the man who permitted and condoned Stephen's death would also see the glory of God and become one of the leading writers and spiritual figures in our New Testament--the apostle Paul.

Two men with two messages, yet each pointed to the same Savior.

Ezekiel: You Shall Know....

...that I am the LORD when...

"the slain shall fall in your midst" (Ez.6:7)

"some among the nations...escape the sword, and when you are scattered through the countries" (Ez.6:8)

"all the evil abominations of the house of Israel...shall fall by the sword, by famine, and by pestilence" (Ez.6:11

"my eye will not spare, nor will I have pity. I will punish you according to your ways, while your abominations are in your midst" (Ez.7:9)

"the inhabited cities shall be laid waste, and the land shall become a desolation" (Ez.12:20)

"my hand will be against the prophets who see false visions and who give lying divinations. They shall not be in the council of my people, nor be enrolled in the register of the house of Israel, nor shall they enter the land of Israel" (Ez.13:9)

"I break down the wall that you have smeared with whitewash, and bring it down to the ground, so that its foundation will be laid bar. When it falls, you shall perish in the midst of it" (Ez.13:14)

"I...deliver my people out of your [false prophets] hand" (Ez.13:23)

"I...establish my covenant with you...that you may remember and be confounded, and never open your mouth again because of your shame, when I atone for you for all that you have done" (Ez.16:63)

"I bring low the high tree, and make high the low tree, dry up the green tree, and make the dry tree flourish" (Ez.17:24)

"I...purge out the rebels from among you, and those who transgress against me. I will bring them out of the land where they sojourn, but they shall not enter the land of Israel" (Ez.20:38)

"I bring you into the land of Israel, the country that I swore to give to your fathers" (Ez.20:42)

"I deal with you for my name's sake, not according to your evil ways, nor according to your corrupt deeds, O house of Israel" (Ez.20:44)

"your [Ezekiel's] mouth will be opened to the fugitive and you shall speak and be longer mute. So you will be a sign to them" (Ez.24:27)

"I gather the house of Israel from the peoples among whom they are scattered, and manifest my holiness in them...they shall dwell securely in it, and they shall build houses and plant vineyards...when I execute judgments upon all their neighbors who have treated them with contempt" (Ez.28:25-26)

"I break the bars of their yoke, and deliver them from the hand of those who enslaved them" (Ez.34:27)

"like the flock for sacrifices, like the flock at Jerusalem during her appointed feasts, so shall the waste cities be fillee with flocks of people" (Ez.36:38)

"I open your graves, and raise you from your graves, O my people. And I will put my Spirit within you, and you shall live, and I will place you in your own land." (Ez.37:14)

"the name of the city from that time on shall be 'The LORD Is There'." (Ez.48:35)

I am the LORD. I have spoken; it shall come to pass; I will do it. I will not go back; I will not spare; I will not relent; according to your ways and your deeds you will be judged, declares the LORD GOD.

Ezekiel 24:14

I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, and the fat and the strong I will destroy. I will feed them in justice.

Ezekiel 34:16

Hope for the Gentile

Isaiah 56:1-8, ESV

Thus says the LORD:

“Keep justice, and do righteousness, for soon my salvation will come, and my righteousness be revealed. 

Blessed is the man who does this, and the son of man who holds it fast, who keeps the Sabbath, not profaning it, and keeps his hand from doing any evil.”

Let not the foreigner who has joined himself to the LORD say, 

“The LORD will surely separate me from his people”; 

and let not the eunuch say,

“Behold, I am a dry tree.” 

For thus says the LORD:

“To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off.

“And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant—these I will bring to my holy mountain, and make them joyful in my house of prayer;

their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.”

The Lord GOD, who gathers the outcasts of Israel, declares, 

“I will gather yet others to him besides those already gathered.” 

God of War

 This week I began reading through Psalms again. The number of verses speaking of war caught my attention. While war is never something to desire, there are times when justice must be carried out, and in the Old Testament times the Lord did call His people to battle. To fight for their land, their homes, and their faith. And it was He who gave them the power, strength, and victory when the occasion arose.

He trains my hands for war, so that my arms can bend a bow of bronze...For you equipped me with strength for the battle; you made those who rise against me sink under me. You made my enemies turn their backs to me, and those who hated me I destroyed. (Psalm 18:34, 39-40, ESV)

The Lord lives, and blessed be my rock, and exalted be the God of my salvation--the God who gave me vengeance and subdued peoples under me, who delivered me from my enemies... (Psalm 18:46-48a)

Who is this King of glory? The Lord, strong and mighty, the Lord, mighty in battle! (Psalm 24:8)

Contend, O Lord, with those who contend with me; fight against those who fight against me! Take hold of shield and bucker and rise for my help! Draw the spear and javelin against my pursuers! Say to my soul, "I am your salvation!" (Psalm 35:1-3)

...for not by their own sword did they win the land, nor did their own arm save them, but your right hand and your arm, and the light of your face, for you delighted in them....Through you we push down our foes; through your name we tread down those who rise up against us. For not in my bow do I trust, nor can my sword save me. But you have saved us from our foes and have put to shame those who hate us. (Psalm 44:3-7)

There is no delight in war, but there is great joy in knowing that God gives victory. Wars and battles today are but a shadow of the spiritual battles that take place daily in the hearts and minds of believers. And when justice is pursued and meted out among the nations, we see a glimpse of the righteousness that will reign when King Jesus returns.

In your majesty ride out victoriously for the cause of truth and meekness and righteousness; let your right hand teach you awesome deeds! Your arrows are sharp in the heart of the king's enemies, the peoples fall under you. 

Your throne, O God, is forever and ever. The scepter of your kingdom is a scepter of uprighteness.

Psalm 45:4-6

Three Visions of Heaven

This past week, I read through the story of Micaiah the prophet. He's not a well-known prophet, but his story is an interesting and courageous one. Micaiah prophecies during the reign of king Ahab--one of the most wicked kings of his time. This whole story is found in 2 Chronicles 18, and I won't detail it all, but his words in a few verses reminded me of two other instances in Scripture.

Standing before king Jehoshaphat and king Ahab, Micaiah states that he can only speak the words God gives him. Like Elijah, Micaiah's words will stand against those of the 400 false prophets. He's asked if these two kings will be able to conquer Ramoth Gilead back from the Arameans, and unlike the 400 false prophets, he says that Ahab would be killed and the people scattered. Ahab is obviously not pleased with this report. Micaiah then again brings to the kings' attention that it is the word of the Lord that he has spoken:

And Micaiah said, “Therefore hear the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing on his right hand and on his left. (2 Chronicles 18:18, ESV)

Standing before those who would soon persecute him for his message, Micaiah boldly proclaims the Lord's message to Ahab, and refuses to cave in to the pressure of delivering a message that was pleasing to the king, like the other 400 prophets had done.

Another prophet records something similar to Micaiah's vision. Isaiah, the prophet, lived during the
time of king Uzziah. Uzziah began as a godly king, but soon grew strong in power and wealth leading to his downfall and the curse of leprosy. Isaiah was called to preach and teach a wayward people during this time, and many times faced persecution as he spoke the words of God. However, the Lord gave him a glimpse of His glory which is recorded in Isaiah 6:

In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said: “Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!" (Isaiah 6:1-3, ESV)

This is perhaps the most descriptive of the three, but like Micaiah's vision, Isaiah sees the angels surrounding the throne of God while the Lord is seated as the rightful reigning King.

The third Bible account describing a vision like these two takes place in the New Testament. A prophet in his own time and place, Stephen is well-known as the first martyr of the Christian church. Acts 6-8 recounts his sermon and story. While standing before the high priest, elders, and other Jews, Stephen boldly preaches against their wickedness, convicting their hearts while recounting the history of the Israelites. His audience, however, is not receptive, and stones him to death. Some of his last words include the vision into heaven:

But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” (Acts 7:55-56, ESV)

As I read Micaiah's vision and his words, I couldn't help but compare the similarities of it to Isaiah's and Stephen's visions. These three men all stood before kings and declared the Word of God to rebellious and hard-hearted people. They were persecuted, forsaken of men, and faced internal and external pressures to conform to the lifestyles around them. Yet they stood firm and did not back down. All three record visions of God/Jesus seated on His throne. Isaiah and Stephen specifically mention His vast glory, and Micaiah and Isaiah describe the angels that surround the throne. Isaiah's and Micaiah's are the ultimate glory of God, but Stephen's is the fulfilled glory in Christ as the risen, reigning King. While we don't know exactly what happened to Isaiah and Micaiah in the end, it is very likely that they died at the hands of their own people. Stephen did.

And so it seems, that to provide encouragement and strength during their difficult life times, God opened heaven to them and showed them His glory and His realm--reminding them that they would reign there with Him soon.

Two Miracles in 2 Kings

This week reading through 2 Kings, I noticed two accounts which had miracles similiar to other more well-known stories in Scripture. Did you know the Jordan river was parted and walked across on dry ground? And twenty barley loaves plus fresh ears of grain managed to feed a hundred men?

Elijah tells his follower, Elisha, that he will be taken to heaven by the Lord today. Elijah took his cloak and struck the water, parting it for him and Elisha, and the two crossed over together. Elisha then requested that a double portion of Elijah's spirit be granted to him. Elijah said that if Elisha saw him taken up into heaven, then Elisha's request would be granted. Elisha watched as chariots and horses of fire and a whirlwind caught up his master to glory. Elisha then took up the cloak of Elijah and returned to the Jordan River striking the water in the same manner and walked across on dry ground. (2 Kings 2:1-14)

The second account takes place two chapters later and demonstrates in a smaller way a miracle Jesus would later perform. Elisha has just finished providing edible stew for the sons of the prophets. Famine had taken over the land, and food was scarce. A man comes and brings Elisha barley bread and fresh ears of grain. Elisha commands his servant to feed the group of men which numbered about a hundred. Still Elisha tells him to set it before them, as the Lord had said they would eat and have some left over. So Elisha's servant obeys. "And they ate and had some left, accourding to the word of the Lord." (2 Kings 4:42-44)

I found it interesting how the first miracle pointed back in history to Moses' parting of the Red Sea, and then the second miracle forshadows the future miracles of Jesus. One man, Elisha, was priviledged to take part in each of these miracles. Likely he did not completely understand the part he would play in reminding us of the past faithfulness of God, while also providing us hope for the future.

His Faithfulness

Beginning to read through Deuteronomy, I noticed the frequent verses and examples of God's

faithfulness to the Israelites and His covenants with them. His promise was spoken in verses such as this one: 

For the Lord your God is a merciful God. He will not leave you or destroy you or forget the covenant with your fathers that he swore to them (Deuteronomy 4:31, ESV).

And Yahweh demonstrated His faithfulness in these ways, places, times, and manners:

The Lord your God who goes before you will himself fight for you, just as he did for you in Egypt before your eyes, and in the wilderness, where you have seen ho wthe Lord your God carried you, as a man carries his son, all the way that you went until you ame to this place (Deuteronomy 1:30-31, ESV).

For the Lord your God has blessed you in all the work of your hands. He knows your going through this great wilderness. These forty years the Lord your God has been with you. You have lacked nothing (Deut.2:7, ESV).

...the Lord your God...went before you in the way to seek you out a place to pitch your tents, in fire by night and in the cloud by day, to show you what way you should go (Deut.1:33, ESV).

For what great nation is there that has a god so near to it as the Lord our God is to us, whenever we call upon him? (Deut.4:7, ESV).

But the Lord has taken you and brought you out of the iron furnace, out of Egypt, to be a people of his own inheritance, as you are this day (Deut.4:20, ESV).

His faithfulness was proven to His people over and over again. Yet, when they went astray and worshiped false idols, it was because they did not keep His promises in the forefront of their minds. Forgetting God's covenants leads to false worship.

Did any people ever hear the voice of a god speaking out the midst of the fire, as you have heard, and still live? Or has any god ever attempted to go and take a nation for himself from the midst of another tation, by trials, by signs, by wonders, and by war, and by a mighty hand and an outstretched arm, and by great deeds of terror, all of which the Lord your God did for you in Egypt before your eyes? To you it was shown, that you might know that the Lord is God; there is no other besides him. (Deut.4:33-35, ESV)

A Bigger Picture, Part Six

Discuss the different approaches to translating Old Testament Law. What observations are made by Duvall & Hays regarding the “covenant context” of the Law, specifically the Mosaic Covenant? How do these observations help you to study, apply, and even obey passages contained in the law?

Many people today are confused as to how to interpret the Old Testament law and show its relevance for Christians today. Some skim through the law passages without paying attention to it. Others search carefully, without understanding, finding a few understandable commands and holding to them as a guideline for life today.[1] Neither methods are particularly helpful, nor are they consistent with reading and interpreting Scripture. 

The traditional approach divides Old Testament law into three categories: moral, civil, and ceremonial. Moral laws dealt with right and wrong. They were the “timeless truths regarding God’s intention for human behavior.”[2] Civil laws described the rules of the legal system, regarding things like economics, land, crimes, and punishment.[3] The ceremonial laws were commands about festivals, sacrifices, and priestly duties. Traditionally, these divisions were vital to interpreting the OT law: the civil and ceremonial laws were not applicable for today’s believers, but the moral law was.[4] However, this viewpoint raises some questions. Plus the “distinctions between moral, civil, and ceremonial laws appear to be arbitrary.”[5] The Bible makes no such distinctions; rather, all laws point to God’s holiness and His commands to remain separate from pagan practices and culture.[6] As 2 Timothy 3:16-17 says, all Scripture is God-breathed and sufficient for New Testament believers. The Interpretive Journey approach helps to note the cultural and historical differences in order to apply the foundation of the law to life today.

The OT law was introduced by a covenant which God made with the people of Israel. As we use and interpret this part of Scripture there are several things to take note of. The Mosaic covenant is closely associated with Israel’s conquest and occupation of the land.[7] The blessings on Israel were conditional: as long as Israel continued to love God, keep His commandments, and drive out the pagan inhabitants of the land, God promised to bless the nation.[8] The book of Deuteronomy explains most of these laws and conditions for the Israelites. However, as NT Christians, the Mosaic covenant is no longer a functional covenant and does not stand over NT believers as law.[9] Hebrews explains this in detail, as does Romans, how that Christ came as the fulfillment of the Mosaic law and issued in a new covenant with His people. This law would be written on the people’s hearts and minds, rather than on tablets of stone. Paul clarifies in Galatians, that we have liberty from the bondage of the OT law, so when we interpret these passages, we must be careful not to place people back under it.[10]

Jesus became the fulfillment of the Mosaic law, as the foreshadowed Savior of the prophets. He is the final Interpreter and has complete authority over all law. “Some Old Testament laws Jesus restates (Matthew 19:18-19), bu some he modifies (Matthew 5:31-32). Some laws he intensifies (Matthew 5:21-22, 27-28) and some he changes significantly (5:33-37, 38-42, 43-47).”[11] Jesus’ laws reminded people of the heart and spirit in the commands, rather than just the letter of the law that the Pharisees taught. So therefore, we must interpret the law through the grid of Jesus’ teaching in the NT.[12] The specifics of the OT law may not apply to us today, but the principles and guidelines of it most certainly do. When interpreted through the eyes of the NT teachings, the OT becomes applicable and revelant for believers today. [13]

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[1] J. Scott Duvall and J. Daniel Hays, Grasping God's Word (Grand Rapids: Zondervan, 2012), 356.

[2] Ibid.

[3] Ibid.

[4] Ibid.

[5] Ibid., 356-357.

[6] Ibid., 357.

[7] Ibid., 361.

[8] Ibid.

[9] Ibid., 362.

[10] Ibid.

[11] Ibid., 363.

[12] Ibid.

[13] Ibid.

A Bigger Picture, Part Four

This is the 200th post here on Facing the Waves, peoples! :)

In 2 or more paragraphs, discuss the section titled, “The Old Testament as Christian Scripture,” at the end of chapter 1 in Understanding the Big Picture of the Bible. What does the author mean by the terms “continuity” and “discontinuity”? Do you agree? Explain your answer and provide biblical examples.

Thomas Schreiner uses the "already but not yet" phrase to help describe the biblical theology of the Old and New Testaments. Because the covenants, curses, warnings, and blessings of the OT cannot be separated from the NT, Schreiner uses this phrase to show how some of covenants were fulfilled, while others are still awaiting full completion even today. For instance, even though Christ came to earth and fulfilled the coming of the long awaited Messiah, the physical realities of some of the covenants have not yet been realized. The Davidic covenant promised a king who would rule on the earth and destroy the opposing kingdoms who had conquered and enslaved Israel. Jesus did indeed come, but He did not come to physical rule in Jerusalem. The Millennial reign and everything afterwards is still something that has not yet been realized and fulfilled here on earth. While Christ did indeed fulfill the prophecies regarding His birth, life, death, and resurrection, the Jews did not yet understand that Christ came to rule spiritually in their hearts and provide the Comforter who would be the abiding Spirit in them. The Jews expected a glorious entrance of a powerful King who would overthrow Roman tyranny and establish justice in Israel. The Kingdom of God did arrive, but it came in the form of a mustard seed (as Jesus would later describe) or of leaven in dough--imperceptible at first, but it would soon grow into something much mightier than a physical kingdom. 

The New Testament is important to view in this context, because just as the Israelites were waiting for covenants and promises to be fulfilled, so are we. While we already have the fulfilled birth, death, and resurrection of Christ, and while the spiritual kingdom of God is here alive and working in our hearts, we, too, await the physical coming of Christ at His Second Coming. We have the spiritual life already, but there is more to come. Like the universal blessing promised to Abraham, there was partial (spiritual) fulfillment of that, but we have yet to see peace reign here on earth or in Israel itself. The Kingdom was and is present in Jesus, but it is not yet consummated. We still wait for the day when Jesus does sit on an earthly throne and judges in righteousness, dividing the believers from the unbelievers, and issuing eternal peace to the world. The Old Testament points forward to Christ. The New Testament points back to Christ, but neither Testament include the covenant completely fulfilled, because that is yet to come. We live in a different age than the OT believers, but even still we can quickly identify with their longing and waiting for something better to come. We still await the resurrection and glorification of our physical bodies. We still wait for the Great White Throne Judgment, and we still await the freedom from the battle against sin. Not all has been subjected to

Christ fully, yet. Death and sin still have hold on this world. However, like those gone before us as recorded in Hebrews 11, we too look by faith towards that which isn't seen yet. We seek a better City whose Builder and Maker is God, and like the Israelites of old we recognize that we have not completely received what has been promised, but we look towards that one day at the consummation of the age, when all will be made right, and we will no longer pray "Your Kingdom come, Your will be done". His Kingdom will have come, and His will shall be done in that Last Day. 

A Bigger Picture, Part Two

If you haven't seen it, yet, check out my other book review blog! You'll find it in the headings ("My Book Reviews") at the top of this blog or click HERE. It's my aim to post reviews 2-3 times a month. Leave a comment on any books you've read so far and tell me what you thought about them. :)

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1. What is “Second Temple Judaism” and how does it help us understand the writings of the New Testament? Provide specific examples.
2. In chapter 9, what does Schreiner mean by the phrase “already but not yet”?
3. How does the “already but not yet” concept help Christians better understand the “big picture” of the Bible?

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The Second Temple Judaism is “the time between the temple’s reconstruction (516 BC) and its final destruction (AD 70).” [1] Of the important writings from this time period, the Apocrypha, the pseudepigrapha of the OT, the writings of Josephus, and of Philo document information about the history, culture, and life of the New Testament era. The Dead Sea scrolls, the Targums, and the rabbinic literature also record some evidence, though the primary source of evidence lies in the New Testament itself.[2] Though not regarded as divinely inspired the Apocrypha books are included in the Roman Catholic and Orthodox scriptures. The pseudepigrapha is part of the Apocrypha and it helps us understand the beliefs of different Jewish schools of thought during the time period of the Second Temple Judaism.[3] Some of the books reveal history of the ancient forefathers such as Noah, Moses, Enoch and Ezra. [4] The Dead Sea scrolls contain parts of all the OT books (except Esther) and provide evidence of the nature and beliefs of the Khirbet Qumran, the dwelling of an ancient religious community.[5] Using these documents from the Second Temple Judaism era, we are provided with insight into the beliefs of different Jewish schools of thought and documentation on which to help with the translation of Scripture.[6]

Perhaps John’s Gospel explains the phrase “already but not yet”, as coined by Schreiner. The promise of the Kingdom in the Synoptic Gospels aligns with the truth of eternal in the Gospel of John. Schreiner explains this phrase by referring back to the promises already made by God through the Abrahamic, Mosaic, and Davidic covenants. The new covenant was also created, but even by the time John the Baptist came around these promises had not yet been realized. Until Jesus came fulfilling the spiritual aspect of these covenants there was no immediate completion of the promises. John’s Gospel explains that though they already have fulfillment of the some of the promises, there is still more coming. His Gospel “looks ahead to the day of the final resurrection, when every person will be judged for what he or she has done….the future and final fulfillment is in view as well.”[7] The day of salvation is already here, but the final resurrection, judgment, and glorification are yet to come for all believers. We live on this earth as a reminder that we are not home. We struggle with sin and we battle trials as a reminder that there is something more glorious to come. Jesus reigns on His throne, but death sin attempt to rule us still. Until all things have been subjugated to Him, we await the complete fulfillment of those covenants.[8]

Christians today can better understand the bigger picture of the Bible by their understanding of the “already but not yet” phrase. Just as the New Testament’s Christ was the fulfillment of the One who would crush the serpent’s head in the Old Testament, so the fulfillment of the new heavens and new earth will point back to the promises of eternal life, salvation, and the Comforter. We understand the Kingdom on earth today in terms of spiritual salvation which Jesus presented in His Person and through His ministry.[9] The Kingdom begins as a grain of mustard seed or like leaven in dough, but it will one day return with apocalyptic power and destroy the present world, renewing it in perfection and holiness.[10] Though we have the Kingdom of God already, it is not yet completely realized or fulfilled, and so we as believers today continue to pray, “Your kingdom come, your will be done on earth as it is in heaven”.[11]

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[1] Wayne Grudem et al., Understanding the Big Picture of the Bible (Illinois: Crossway, 2012), 79.

[2] Ibid., 79-80.

[3] J.D. Douglas and Merrill C. Tenney, Zondervan Illustrated Bible Dictionary (Grand Rapids: Zondervan, 2011), 1191.

[4] Wayne Grudem et al., Understanding the Big Picture of the Bible (Illinois: Crossway, 2012), 80.

[5] J.D. Douglas and Merrill C. Tenney, Zondervan Illustrated Bible Dictionary (Grand Rapids: Zondervan, 2011), 342.

[6] Ibid., 344.

[7] Wayne Grudem et al., Understanding the Big Picture of the Bible (Illinois: Crossway, 2012), 111.

[8] Ibid., 111-112.

[9] Ibid., 110.

[10] Ibid., 110-111.

[11] Matthew 6:10, ESV.

A Bigger Picture, Part One

At the beginning of the next couple months or so, I'll be posting the written assignments I composed for my Elements of Bible Study course. I'll also post the questions that I was required to answer in my assignment, so you can see what I'm answering. Hope it blesses you in some way! Feel free to ask questions in the comments. :)

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1. Is the Old Testament still relevant for Christians today? Explain.
2. What did Jesus mean when he said that there were things written about him in the Law, the Prophets, and the Psalms (Luke 24:44)? Explain.
3. How does an understanding of the “big picture” of the Bible help us to understand smaller sections of the Bible (individual verses, paragraphs, stories, books)? Explain.

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The Old Testament is indeed relevant for Christians today. Without it, we would not have two-thirds of our Bible, but more importantly, we would not have the promises, symbols, and pictures of salvation to point us to the fulfillment of the New Testament in Jesus Christ.[1] The Old Testament provides the structure of Levitical law, the promise of redemption, and the necessity of resurrection. It also demonstrates through history the impossibility of man’s atonement through repeated sacrifices, but points to a future Savior who would fulfill His covenant through Abraham’s offspring. The OT is necessary and relevant today as a foundation for the history of the Israelites and of the world, and it also gives us the shadows and “types” which find their fulfillment in Christ.[2] Without the OT, we would have the fulfillment of Christ without the former prophecy, His death and resurrection without a complete explanation, and the Messiah without the whole knowledge of sin’s consequences, and the Last Adam without the first Adam. The theology of the OT covenant is vital for an accurate understanding of the New Covenant.

In Luke 22:24, Jesus says that everything written about Him in the Law, Prophets, and Psalms had to be fulfilled. The Jews recognized these categories as the divisions of OT Scripture.[3] Jesus refers to these when talking to the disciples who couldn’t quite grasp what He was talking about. Taking them back to Scripture, Jesus uses His own previous words, as well as those from OT Scripture to show the disciples that He was the fulfillment of OT prophecy. The promises of a Redeemer or a Savior or a Sacrificial Lamb come from books like Zechariah, Micah, Isaiah and many more. These all point towards the NT fulfillment in Christ. Through the covenants made with the patriarchs and the curses on sin, the OT points toward a one-time Sacrifice who would take the sting out of death. Job and David speak of a Redeemer who would die on the cross, but yet stand on the earth one day. The Law, commandments of God which show us our sin, points to a perfect Man who could be our Priest. Many of the events and people were “types” of something Greater yet to come. The disciples would have known the Scriptures, and so Jesus used their previous knowledge to pull their minds back to the covenants created thousands of years before by God. The words written in the Law, Prophets, and Psalms were enough to direct people’s attention to the Son of God and the Son of Man.

The big picture of the Bible is the work of Christ. Everything and everyone points to Him, His death, His resurrection, and/or His glory. We understand this big picture by the smaller pictures, types, events, and verses. For instance, the story of Isaac is a type of Christ in his sacrifice as a lamb. His story represents the Sacrificial Son of Man, but also the promise of a Savior who would come through the offspring of Abraham. David was an earthly king, but he also represents the eternal kingship that would come through his line. The laws of the Pentateuch, the wisdom of the Proverbs, the poems and songs, and the prophetic visions are all smaller parts of the bigger story.[4] In loving the one and only true God as the commandments required and obeying the wisdom for daily life from Proverbs, we gain the spiritual walk that was fulfilled by Christ in even more depth. The Mosaic law controlled the external; the fulfillment of Christ guided the internal. Israel as a covenant nation represented the larger covenant people who would be gathered together at the end of the age. The ark of the covenant symbolized God’s presence with His people; instead of the ark today, we have the Holy Spirit indwelling our hearts with all the presence of deity. Therefore, in understanding the big picture of Scripture, we are led to a more complete understanding of the smaller details of Scripture.

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[1] Wayne A. Grudem, C John Collins, and Thomas R. Schreiner, eds., Understanding the Big Picture of the Bible: A Guide to Reading the Bible Well (Wheaton, Ill.: Crossway, ©2012), 9-10.

[2] Ibid.,15.

[3] Ibid., 9-10.

[4] Ibid., 27-28.