Week Three: The Teaching of Jesus and the Birth of the Church

The Teaching of Jesus

Jesus' identity

a. Jn. 8:48-59. Before Abraham was I am

b. Jn. 8:12. I am the light of the world

c. Jn. 10:7. I am the good shepherd

d. Jn. 14:6. I am the way, the truth and the life

e. Jn. 10:9. I am the door to the sheep

2. Equality with God (Jn. 10:30; Jn. 17:5,8)

3. Claims divine prerogatives

a. forgive sins (Luke 5:20)

b. granter of eternal life (Jn. 17:2; 14:6)

4. Unique Davidic Son (Luke 20:41-44; cf Ps. 110:1)

Jesus’ Sermons

Sermon on the Mount (Matthew 5-7)

3. Beattitudes (Matthew 5:3-12).

The blessings of the kingdom fall on the "unlikely." That is, the poor, the sick, those whom the Pharisees refered to as the "sinners." The basic thread that goes through the beattitudes is humility and inner sensitivity to God's moral priorities, such as justice and mercy.

By this deeper, inner humility, Israel was to be the "city set on the hill" and "salt and light" to the world. That is what God intended for the Law in Ex. 19:5,6. Israel was to be a living testimony to God for the world. The notion of being a witness to the gentile world was completely lost in 1st century Judaism. Jesus' disciples, by contrast, were to be the testimony of god to the world, who, by their good works would glorify God.

4. Jesus fulfills the Law (Matthew 5:17-19).

Jesus does not reject the Law or the prophets, but identifies himself as the completion of them. That is, in his life, ministry and death, he satisfies the full intent of the Law and the message of the prophets.

Internal demand of the Law (Matthew 5:20-48).

Clearly, these are representative samplings of how the law is binding, and not meant to be exhaustive.

5:20-26. Murder is hate

5:27-32. God's design or intent for marriage

5:38-42. Revenge

5:43-48. Love. Unselective, sacrificial love is the essence of moral living. Love is the fulfillment of the moral content of the Law (cf. Mt. 22:34-40; Jn. 13:34,35; Jn. 15:7-17).

5. Confrontation with externalistic religion (Matthew 6:1-18)

Note the intent of the Lord's Prayer (Mt. 6:5-8).

6. Living by faith (Matthew 6;19-34)

The sign of lack of faith in the goodness of God is the hunger for a wealth based security. Unbelief is accompanied with anxiety. Note the contrast in 7:7-11.

7. Confrontation with hypocrisy (Matthew 7:1-6)

Note that in the context, he is not saying that one can never legitimately impose moral standards on others. Rather, he is exposing the Pharisaic mentality that they were better than others (cf. Lk. 18:9).

Jesus will stand in judgment over humanity (Matthew 7:13-23).

Note again, the level of authority Jesus claims for himself.

8. Postscript: Two Foundations (Matthew 7:24-27).

Ultimately, the moral teaching of Jesus is to bring people under God's blessing, having founded their lives on a proper foundation.

1. What is a parable?

An allegory taken from common experience, in which there is usually one single point being made. It is not unlike a fable in that sense. Each of the details of the parable are typically unimportant. In interpretation, we look for the main idea being conveyed. Interpreters since Augustine have gotten into trouble ascribing meaning to each aspect of the parable. Recent scholarship has shown that the parable form was to express a single meaning. There are exceptions to the "one story, one meaning" principal. But in interpretation, unless the text supplies more that one dimension of interpretation, we must be very tentative in our ascribing more than one meaning.

2. Why did Jesus speak in parables?

Mt. 13:10-17. The hardness of heart of the Jewish religious establishment is contrasted with the simple understand of the believer. The simplicity of God confounds the genius of fallen man.

Kingdom as a mystery: Much of Jesus' teaching recorded in the Gospels surrounds the identification of himself as the messianic servant of God, and the pronouncement that the reign of God (the kingdom) has come through his ministry. Yet, the reign of God is not as the first century Jews had expected. The true nature of the kingdom Jesus announced was "not of this world" (John 18:36) and was shouded in mystery (Mk. 4:11; Jn. 16:25).

"Mystery" means something that was hidden, but which is now revealed. The mystery of God's rule is twofold. First that it comes to the "unlikely." That is the message of the Sermon on the Mount. God offers his kingdom not to those who think they satisfy the moral requirements of the Mosaic Law, but those of humble state who recognize their dependence on God. Secondly, the Kingdom is a mystery in the sense that messianic servant would come first to redeem a people who would voluntarily subordinate themselves to his rule. The message of the suffering servant who atones for the sins of the people is present in the Old Testament (Is. 52, 53), but it is difficult to grasp in light of the more prominent message of the Davidic King who rules over the earth on behalf of God. The message of the atoning death of the messiah was something that can be clearly seen after the crucifixion of Christ, but which could not be truly understood before hand. That is why when Christ would speak openly of his death and resurrection, even his disciples wondered to themselves what he meant (Mk.8:31.32; 9:10). It is clear from the teaching of Christ, the testimony of his disciples, and from the message of the rest of scripture, that God intentionally kept hidden the true intent of Christ's mission (see Rom. 16:25-27; 1 Peter 1:10-12).

The question of why God wanted the sacrificial death of Christ to be unknown is answered for us in 1 Corinthians 2:6-9. It is in the atonement that God is able to qualify men to enter his kingdom. Had the devil really understood this, he would not have had Christ crucified, knowing that the end of his claim to the earth was eminent. In his death, Christ put to an end the stranglehold of the Satanically-inspired rebellion against God. It is only now, in retrospect, that we can look back into the scripture and see clearly that this was God's plan all along. Now the kingdom of light and the kingdom of darkness exist together. But there is coming a day when Christ will return to establish his rule upon the earth, as the prophets of the Old Testament had envisioned. Between the cross and his return, Christ is expanding his kingdom by persuasion and conversion, not by power and coercion.

3. Nature of the Kingdom

i. Reign (authority to rule).

ii. Realm (domain of rule).

The kingdom is a time of peace and justice in which god will personally rule. This theme was the hope of the prophets. The "Day of the Lord" (Joel 2,3) and the kingdom (Dan. 2:44) refer to the same thing.

4. Kingdom as present and future

Proclamation of the kingdom is a crucial aspect of Jesus' teaching. The kingdom is portrayed as both a present reality and a future hope. It is a present reality, in that God offers his rule in the lives of those who would accept his messiah, but future in the sense that God will one day impose his rule without the consent of those under it. The future kingdom is the millennial kingdom established at the end of the age.

John the Baptist announced the presence of the kingdom in the ministry of Christ (Mt. 3:2; 4:7). Jesus makes it clear that the kingdom has come in his ministry (Mt. 12:28; 11:12,13). At the same time, Jesus looked to the kingdom as a future hope (Mk.14:25; Mt. 8:11; Mt. 6:10). In his teaching, Jesus offered the kingdom of god to the Jews, but on the spiritual basis of individual repentance and faith, rather than on a politico-nationalistic basis, as they had expected of their messiah. By rejecting Jesus, most of the Jews, including their official leaders, rejected God's rule through the Messiah. Consequently, God has transferred his kingdom to the believing community, the church (Mt. 21:42, 43; Col. 1:13; Rom. 14:17;Ac. 28:23,28-31). Yet, there remains a plan for Israel in the end times

5. Central themes of the kingdom:

a. From humble origins to global status

Mt. 13:31,32. The mustard seed

Lk. 15:16-24. The dinner invitation

b. Entered by grace through faith

Mt. 13:3-9; 18-23. The soils

Lk. 18:9-17. The Pharisee and the Publican.

c. Entering the kingdom produces joy, rejection of the kingdom results in judgment.

Mt. 13:44-46. Joy of the kingdom

Mt. 13:47-50. Judgment on those who resist the kingdom.

1. Background (Mt. 23:29-39). The Jews rejection of the messiah would mean their destruction. They would have to look to the future for the kingdom to be established.

1. The Person and work of the Holy Spirit

2. The "Helper"

3. Transition to the work of the Christian community by the power of the Holy Spirit. God's work through the new community, empowered by the Holy Spirit

Overview of Acts

1. Spread of Christianity in fulfillment of the Great Commission (Ac. 1:8)

Expansion of the gospel begins in Jerusalem, and Acts traces its development to the center of the empire: Rome. The theme of expansion is restated all over the text (2= Jerusalem; 6:7= Judea; 9:3= Samaria; 12:24=Gentiles). Luke's history is selective, in that he does not trace the spread of Christianity throughout North Africa and Asia, as competent history testifies (eg: Rylands Fragment, c. 100 AD).

2. Vindication of Christianity as rooted in legal Judaism.

Luke cites several favorable decisions regarding Christianity before local and provincial rulers. This was important, because where ever the faith spread, there was controversy. The riots and uprisings that accompanied the spread of the gospel (Ephesis, Thessalonica, etc.) were based on false accusation both by Jews and Romans. Note, finally, that Luke addresses this history to "most excellent" Theophilus, in all likelihood, a Roman official involved in some way with the prosecution of Paul (Festus is refered to as "most excellent" in 26:25).

3. Introduction of Paul and the mission to the Gentiles.

Who is this man who, in the word of the Thessalonians, "has upset the world" (Ac.17:6)? Paul was not one of Jesus' disciples. So Luke needs to establish who he is and why he enjoys the level of authority he does. Also, for the modern reader, Acts explains who the man is who is responsible for writing over half of the New Testament letters.

After Jesus gave the disciples their commission, they were instructed to wait for the Holy Spirit which would be the beginning of their ministry.

1. Pentecost.

This is the Jewish festival 50 days after Passover and which represents the promise of the first harvest.

2:1-13. The Holy Spirit comes upon them in a dramatic way. A key manifestation is speaking in tongues. Note that the tongues were human languages (2:11) for the purpose of introducing the pilgrims to the message of Christ.

2:14-36. Peter uses this opportunity to stand up and explain to the people what they were witnessing. He cites Joel 2,3, the pronouncement that the awaited "Day of the Lord" was now here. The Holy Spirit's outpouring and tongues were proof of that. Then, he goes on to discuss the identity and work of God's messiah (22-36). Jesus is the messiah, the Lord. You are all guilty for his death, but God has vindicated his messiah by raising him from the dead. The central issue is thus: "what will you do about Jesus?" Note that this is the same question Jesus asked his disciples in Jn. 6:66, "who do you say that I am?"

Response to Peter's message was quick in coming (2:37-41). The people were to repent, accept baptism and they received the gift of the Holy Spirit. The subsequent indwelling of the Holy Spirit is recorded on four occasions in Acts (2,8,10,19). Each incident shows a unique advance in the progress of the Gospel. It is not intended to show that baptism or tongues speaking are necessary for salvation, or that the Holy Spirit indwells at some later time than the acceptance of Christ. In ch. 2, the Jews receive the Holy Spirit for the first time; in ch. 8, the Samaritans; in ch. 10, Cornelius, a Gentile; in ch. 19, the Ephesian followers of John the Baptist. Thus, the Pentecost scenario is unique, not normative. It serves to illustrate the fact that in interpreting Acts, we must realize that it describes what occurs, and only in sections where sermons ae recorded does it prescribe doctrine.

1. Period of growth

Within a few months, thousands had become part of the Christian community. They represented Jews from all over the Roman world. Because of their desire to sit under the teaching of the Apostles, to get grounded in their faith, the pilgrims became long-term residents of Jerusalem.

2. Resistence mounts (3:1-4:31)

It didn't take long before resistance from the Jewish religious establishment began to take form. Peter and John were the consensus leaders of the Apostles. Through their teaching and miracle-performing ministry, Jews in Jerusalem were being polarized. The Saducees became enraged, because they were teaching the resurrection (4:1,2). Consequently, Peter and John were jailed. Note Peter's defense (4:3-12).

3. Emphases of community life (2:41-47; 4:31-5:16)

There was a community in the truest sense of the word forming. Because believers were making decisions to stay, logistic problems were numerous. They began to sell land and other holdings to supply their needs, and the needs of others. They had daily teaching and fellowship.

After a problem allocating resources was dealt with (6:1-7), the narrative turns to the ministry of Stephen and Philip. It is through Stephen's martyrdom that an all-out assault began on the church (8:1-3). This also gives us our first exposure to Saul (7:58, 8:1-3). After the church was scattered, Philip was led to share Christ with the Ethiopian eunich (8:26-38). The base for the Christian movement shifted from Jerusalem to Antioch. It is from Antioch that the Roman world would be reached for Christ.

a. Commerce: roads, language, safety.

b. Citizenship: freedom to travel and be protected by Roman law.

c. Religion: Decline of the pantheon; general spiritual hunger; freedom of religion for the Jews.

1. Paul’s commission (9:15)

Paul was ideally suited to be God's man to the Gentiles. He was a Roman citizen. He was bicultural. He was a zealous Jew. The narrative of Acts changes dramatically with the conversion of Paul: Now the focus is on Paul and the mission to the Gentiles.

2. Peter's ministry to the Gentiles (9:32-10:18)

Just as Peter had begun the public ministry of the church to the Jews, he also made an important bridge to the gentiles (9:32-10:18). See especially the vision of the table (10:9ff).

1. Sent out by the church at Antioch (13:1-3).

2. Cyprus (13:4-12)

This seemed to be a natural place, because it was Barnabus' home. Historical reference to Sergius Paulus is important, because we know that he was there for less than 2 years.

3. Asia Minor (13:13-4:28)

Strategy:

i. Urban centers. The cities were less tied to their traditional religious forms than those in the countryside. City life also lent itself better for the propagation of the gospel. They are centers of commerce, etc. Also, Paul could work at tentmaking in the cities, which he did from time to time.

ii. Synagogues. His costume was to go directly to the synagogue, because he was qualified to teach. Also, it is the Jews that possessed the revelation from God that shows Jesus to be the messiah. Paul would stay at the synagogue as long as he was welcome.

iii. Paul's central message (13:16-42)

iv. "God fearers" (13:43). Paul was typically expelled from the synagogue after a few weeks. But, he was well received by the gentiles who attended the Jewish services. These were people who were impressed with the Jewish religion, but were unwilling to undergo circumcision and observe the ritual laws of Judaism. Paul taught that one does not have to first become a Jew to be a Christian. For the God fearers, this was a truly liberating message. Yet, among the Jews, Paul formed many enemies.

Paul would stay in a city usually for a short period of time, especially on the first journey. He would appoint elders from among the new believers to be responsible for reading and teaching from the scripture, and leading the new community.

Paul and Barnibus returned to Antioch by retracing their steps. They devoted their attention to grounding the believers in truth, rather than high profile evangelistic ministry.

News of Paul's success among the Gentiles brought a new dimension into the church. These people who have not been the people of God, and whose religious and cultural forms were pagan were now being incorporated into the body of Christ. But this immediately raised issues that were threatening to divide the church.

1. Question: What is the relationship of Christianity to Mosaic Law?

a. Position of the Judaizers (15:1,5). Judaizers are those who taught that gentiles must first become Jews before they can be saved. That is, the Christian community would be completely Jewish. The Gentiles would needed to undergo circumcision, observe the Mosaic Law, etc. In essence, a gentile must reject his cultural as well as religious background. Clearly this raised theological problems (df: salvation) and well as practical ones.

b. Testimony of Peter (15:7-12). Peter's testimony would carry a unique authority in the minds of the church leaders, given his stature in the founding of the church.

Findings summarized by James(15:13-29)

The statement on the Law is as important as anything, showing as it does that James was in agreement with Paul that the Law could not be lived up to anyway (cf Mt. 7:1). Given the central importance of this issue for the growth of the church to the gentile world, and the battles continually fought over it, we should look at Galatians. This book was the first written by Paul, and it clarifies in detail the position of the council and of Paul on the issue of the Law.

Paul defends his apostolic authority (1:1-2:21)

1. Abraham, the father of faith (3:6-9, 15-18)

2. Curse of the Law (3:10-12)

3. Purpose of the Law (3:19-4:7)

1. Failure of the Law (5:1-12)

2. Victory of the Spirit (5:13-26).

Paul and Barnabus dispute over Mark, who had previously abandoned the missionary group. Barnabus takes Mark with him back to Crete, Paul chooses Silas to colead the next missionary trip. The choice of Silas was of great strategic value, since Silas was from the Jerusalem church and could give personal testimony concerning the Jerusalem Council decision and the unquestioned authority of Paul. Further, Silas, like Paul was a Roman citizen.

1. The apostolic band

Paul always traveled with a group of men. We find mention of Timothy, Titus, Luke and many others. They would work with him in the teaching and evangelistic ministry. It also happened that when Paul left or was forced out of a city, he would leave some of his coworkers behind.

2. Growing polarization (Ac. 17:1-9; 18:12-18)

Opposition at Thessalonica came from the Jews. Paul stayed only a short time, then he left to Berea. The Thessalonian Jews followed him there, so he left Berea also in haste. Paul sent the rest of the missionary team back to Thessalonica to establish the church, while he went on to Ahtens.

a. From Thessalonica to Athens

Ac. 17:16-34. Discuss his observations and relative failure among the "intellectuals" of his day. His stay in Athens was also short, and he went south to Corith. From Corinth, he wrote back to the Thessalonians. His letters reveal both some of his doctrinal priorities and the passion he had for the churches he established.

b. Insights into Paul's teaching: 1 Thessalonians

i. Relationship of Paul to the church

Some believed that Paul's having left meant that he did not care for them (see 2:1-14).

ii. Living in the hope of the parousia

A central concern of the letter is concern over the doctrine of the return of Christ and the state of dead Christians prior to his return (see 4:13). Paul's response is given in 4:13-5:11.

Corinth was a grossly immoral city. It is analogous in many ways to San Francisco. Paul ran out of money and began making tents, as was his profession. He ran into a couple, Priscilla and Aquilla. Paul stayed for 18 months in Corinth. His letters to this church, which we will discuss next week, provide a great window into the central issues that faced the spread of Christianity among the gentiles.

Ephesus became a very important church. It was a training ground for Paul (school of Tyraneas), he sent 3 letters to the church, John would later settle there.

19:24-41. Conversions in Ephesus led to heated resistance against the church. The opposition was led by the guilds, which profited much from the pagan relic business. The temple to Artemis was enormous and beautiful, considered one of the 7 wonders of the ancient world.. A riot insued.

Paul was to end up in Rome. That was his expressed intention (19:21). Yet how he would get there is another matter. It would be a circuitous route to say the least. He would go there by way of Jersualem, and arrive in chains after about 3 years of imprisonments. Fearing for his life, Paul exercised his right as a Roman citizen to have his case given before Caesar (Ac. 25:21).

Paul's years in prison were used well. Under house arrest, he was able to entertain visitors, write letters (Prison Epistles), and carry on an extraordinary mission to Caesar’s household (Phil. 1:12-20). Paul may have been able to do in chains what he could never have done as a free man.

Acts ends without the reader knowing what happened to Paul. We know that he was exonerated or the charges. Yet, within two years, Paul would stand before Nero, where he would meet his death. The Christian community had become Nero's scapegoat for the 64 AD fire that nearly destroyed Rome (again).

Rom. 16:22 mentions Tertius. Paul also mentions that he wrote at various times with his own hand, suggesting a break with his normal method (1 Cor. 16:21; Gal. 6:11; Col. 4:18...). That Paul used an amenuensis is also observed by the stylistic differences evident in various of Paul's letters.

Most of Paul's letters were "occasional." The form is typically (i) Greeting, which includes the name of the author, credentials, blessings, name of recipient; (ii) Body, which was typically responses to problems; (iii) Conclusion, which gave greetings for others in the apostolic band.

1. Theological themes

a. salvation by faith alone (Gal., Eph. 1,2; Rom. 5-8; Col. 2....)

b. The Person and work of Christ (Col. 1)

c. The church (1 Cor. 12, Rom. 12....)

d. Spiritual warfare (Eph. 2, 6)

e. End of the age (1 Thess 4,5; 2 Thess. 2).

1. Sexual ethics

2. Slavery

3. Money

4. Family relations

5. Jew/Gentile relations