Chapter 5: Character and Claims

  IN THIS CHAPTER, you will discover:  

·   The sinlessness of Jesus.

·   The unique claims of Jesus.

·   Jesus as Prophet, Priest, and King.

·   Jesus as Son of Man and Son of God.

·   The second coming of Christ.  

AS A RESULT, you will be able to:  

·   See Jesus’ life as a moral miracle.

·   Understand the radical nature of Jesus’ claims.

·   Know how Jesus fulfilled the three main Old Testament offices.

·   Understand the meaning of Jesus’ two principal titles.

·   Be encouraged by the blessed hope of Christ’s return.

Key Scripture: “"Everyone who sins breaks the law; in fact, sin is lawlessness. But you know that he appeared so that he might take away our sins. And in him is no sin"” (1 John 3:4-5).

The reality of evil is a deep mystery. The first three chapters of Genesis describe how evil infected and distorted human nature. Christian theology affirms that "“in Adam’s fall, we sinned all”" (see Rom. 5:12). Since the Fall, every human being inevitably - yet freely and inexcusably - chooses to sin. So predictable and constant is this behavior that it is almost like a physical law. In fact, Paul speaks of the “"law of sin”" at work within him, "“waging war against the law of my mind and making me a prisoner"” (Rom. 7:23). It has been said that sin is the single objectively verifiable Christian doctrine. As surely as we all die, we can declare, "“All have sinned and fall short of the glory of God"” (Rom. 3:23).

Only one man remained untainted by the law of sin and death. Jesus was made like us in all ways except sin. When Scripture speaks of Jesus being "“in the likeness of sinful man"” (Rom. 8:3), the word "“likeness”" suggests this inward difference. When considering the miracles of Jesus, we should not overlook the miracle of His behavior and character. Jesus'’ life was a moral miracle. In Christ we see human nature as it was intended to be - free of evil and rich in holiness, courage, and compassion. The difference between Jesus’' character and that of all others was not one of degree, but of type. He was morally pure and completely unspotted by sin.

Jesus was not afflicted by greed, regret, guilt, or fear of judgment. His actions were always totally consistent with the lofty ethical ideals He taught (Matt. 5:44; cf. Luke 23:34). Many of Jesus'’ enemies were professional politicians skilled in the art of character assassination. Yet even after observing Him closely for years, they were unable to bring any substantial charge against Him. Perhaps more astonishing, those who followed Him and lived intimately with Him never saw Him sin. For a Jew to call a human being divine was unthinkable. Yet that is exactly what Jesus’ disciples eventually did. Even in light of the Resurrection, Jesus'’ disciples must have been totally convinced of His uprightness to acclaim Him as God.

Throughout history, those who have encountered Jesus Christ in Scripture have been powerfully moved by the unique purity of His life and character. They have been compelled to recognize that here, if anywhere, humanity and divinity have indeed met. To come under the influence of Christ'’s moral example is to find oneself forever changed. In Him, the deepest moral ideals of the human heart find both their foundation and their fulfillment.

Jesus As Perfect Man

I. Jesus as Perfect Man: Absence of Evil

• • He partook of flesh and blood, having the “"form"” of man (Phil. 2:7).
• • He had no sin nature, being made in the “"likeness"” of man (Phil. 2:7).
• • His enemies failed to convict Him of sin (Mark 14:55-59).
• • He lacked guilt or consciousness of sin (John 8:46).

II. Jesus as Perfect Man: Presence of Good

• • He revealed human nature as God intended it (Rom. 8).
• • The Father testified to Jesus’ sinlessness (John 5:22-23).
• • His friends testified to His sinlessness (Luke 5:8).
• • Others testified to His sinlessness (Matt. 27:4, 19-24; Luke 23:41).
• • Jesus'’ life is evidence of His sinlessness (John 8:29).

Scripture Reading: Matthew 13:53-58; 14:22-33; 15:21-28; John 6:8-14, 22-71; Mark 7:31-37; 8:22-26.

Jesus’' miracles served as signs validating His authority and messianic identity. But the gospels show that His miracles, rather than His message, soon became the focus of the multitudes surrounding Jesus. However, the miracles alone were insufficient to move people to faith and repentance. The few miracles Jesus did in His hometown of Nazareth had the effect of hardening the hearts of the townspeople rather than inspiring faith (Matt. 13:57). Mark tells us that Jesus was “"amazed"” at the obstinate nature of this unbelief (6:6).

The feeding of the five thousand is the only miracle recorded by all four evangelists. Jesus used it, in part, as an object lesson in service to teach and “"test"” His disciples (John 6:6). Through the power of this sign the people recognized that Jesus was "“the Prophet"” (v. 14). But the fruit of this realization was that they intended to "“make him king by force"” (v. 15). They wanted a political messiah and saw Jesus as a supernatural resource to be harnessed for their own ends. Jesus could see that the people were intent on using Him rather than serving God, and so He quickly withdrew from them. His mission was not to reestablish the political kingdom of Israel, but to teach the people how to allow God to establish His kingdom through them.

After the feeding of the five thousand, the disciples were probably flushed with enthusiasm. Perhaps they were anticipating the position and power they would command when Jesus finally consented to take His rightful place on the throne of David. Jesus acted to refocus their attention in a powerful way. Sending them ahead to cross the lake, He came to them, eerily walking across the water in the semi-darkness. The disciples were terrified, then worshipful: “"Truly you are the Son of God”" (Matt. 14:33). But Mark also relates that “their hearts were hardened” (6:52).

As the multitudes flocked to Jesus the next day, He confronted them about their motives. He accused them of seeking Him, not to satisfy their hunger for truth, but to fill their bellies. The crowd goaded Him to prove that He was the Son of Man by feeding them manna from heaven like Moses. Jesus replied that those who ate manna died, but those who fed on Him - the "“living bread that came down from heaven"” (John 6:51) - would never die. Jesus did not pander to the crowd. He told them bluntly that opportunists and curiosity-seekers had no hope of understanding Him or His mission. To receive the gift of life that was His to give, one must be ready to do business with God (vv. 44-45). Only those who were prepared to do God'’s will could understand the source and power of Jesus’' teaching (7:17).

Life Application: The multitudes wanted to use Jesus as a meal ticket and a political strongman. Jesus, on the other hand, called them to take up their cross, so that God’'s kingdom might come forth through them. Our own spiritual development might be gauged by asking: "“Do I want God because of what he can do for me, or because of who He is?"” Do you want to use God, or are you ready to be used by Him? When we pray the Lord'’s Prayer, we say: “"Your kingdom come, Your will be done."” How have you helped establish God'’s kingdom today?

Key Scripture: “"‘Anyone who has seen me has seen the Father’ " (John 14:9).

Jesus stressed the importance of humility by drawing His disciples'’ attention to a small child. He taught: “"Whoever humbles himself like this child is the greatest in the kingdom of heaven"” (Matt. 18:4). Of Himself He said, "“Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls"” (11:29).

Yet this same Jesus constantly called attention to Himself and portrayed Himself as a uniquely important individual. He accused others of sin and warned them of hell, but declared Himself sinless. He said that those who kept His words would never see death. He claimed to have an exclusive knowledge of God and to be able to reveal God to others. He advised others to forsake their families, their businesses, their wealth, and even their very lives to follow Him. Unlike other religious teachers, He professed not to show the way to truth, light, and life but to be the Truth, the Light, and the Life. Was Jesus an insane egomaniac? Was He plagued with delusions of grandeur? What caused the paradoxical union of self-importance and self-sacrifice we find in Jesus?

Those who seek power and recognition typically rejoice when acclaimed and accepted, and react with anger and hostility when resisted or rejected. In this Jesus was different. Although Jesus rejoiced when people believed in Him, He grieved at their unbelief. His concern was not for Himself, but for them. Jesus sincerely believed that the ultimate purposes of God centered in Himself. To know Him and to receive Him was to know and receive God (John 12:44-45). Conversely, to reject and hate Him was to reject God (15:23). Those who rejected Christ judged themselves, but it was not Jesus'’ intent to bring judgment (12:47). He came to shepherd those who would follow Him into eternal life (10:10-11).

Considering the claims Jesus made, it is not surprising that public opinion was violently divided about Him in His day. In our own time - far removed from the radical power of His personality and His radical call for commitment - opinions still vary. Modern caricatures of Jesus as a "“great ethical teacher"” or a "“spiritual genius"” do not, however, do justice to the evidence of Scripture. Someone who predicted that He would rise from the dead in three days would not be a spiritual genius but a fool - unless He made good His claim. Anyone who claimed to be able to forgive sins and who accepted worship as God would be a deceiver and a fraud - unless He was God. One may reasonably argue that Jesus Christ was a lunatic, a devil, or the Lord, but not that He was merely a "“good man.”"

What Jesus Said About Himself

I. Jesus’ Outward Circumstances

• • From a humble family in an obscure village.
• • Untrained in academic studies.
• • A peasant carpenter without power or influence.

II. Jesus’ Claims of Himself

• • He would inaugurate the kingdom of God (Luke 4:16-21).
• • He was the Messiah (John 4:25-26).
• • He was the Son of God (John 5:17-18).
• • He had the authority to forgive sins (Mark 2:1-12).
• • He would rise from the dead (John 2:19-21).
• • He would one day judge the world (Matt. 26:63-64; John 5:22).

III. Jesus’ Claims upon People

• • We must make Him first priority in our lives (Matt. 10:37-39).
• • We must come to Him to have peace (Matt. 11:28-29).
• • We must come to Him to be made whole (John 15:4).
• • We must come to Him to have eternal life (John 8:51).

IV. Options in Evaluating Jesus’ Claims

• • He was mad.
• • He had a devil.
• • He was who He claimed to be.

Scripture Reading: Matthew 15:32-16:4, 13-23; 17:1-8; Mark 8:34-9:1.

In Matthew 15-17 we see Jesus teaching His disciples foundational truths about Himself and His ministry. They are first told: “"Be on your guard against the yeast of the Pharisees and Sadducees”" (16:6). Both groups were so blinded by their inflated sense of pride that they could not discern the clear implications of Jesus’ works and words (vv. 2-3). Jesus rebuked them harshly (v. 4). Did He know even then that His resurrection - "the “sign of Jonah" - would leave them unconvinced?

Jesus next quizzed His disciples about popular opinion concerning Himself (v. 13). Note that the key to understanding what Jesus says is understanding who Jesus is. Public estimations of Jesus as a great prophet were implicitly rejected by Jesus (v. 15). Peter'’s affirmation that Jesus is the Christ, the Son of God, became the normative confession of the church. Henceforth, those who came to the transforming knowledge that Jesus is the Son of God entered not only into a special relationship with God, but also with one another.

After clarifying His identity to His disciples, Jesus went on to clarify the nature of His mission. It is evident from 16:4 that the cross was already on Jesus'’ mind (cf. 17:12). Jesus'’ stinging rebuke to Peter in 16:23 suggests that Satan was still at work, attempting to deter Jesus from following the road to Calvary (cf. 4:1-11). But the path of the cross was not optional, either for Jesus or for His disciples (vv. 24-26). The way to the resurrected life inevitably runs through the valley of death.

Six days later, Peter, James, and John saw Jesus transfigured and communing with Moses and Elijah. They heard the Father Himself testify to Jesus'’ sonship. Moses and Elijah discussed Jesus’' forthcoming “"departure"” (Luke 9:31). The Greek word used here for departure - exodus - links Jesus'’ death and resurrection with the primary salvation event for Israel in the Old Testament. Jesus was preparing to lead humanity out from the captivity of sin and death.

Life Application: Peter'’s confession of Jesus as the Christ made Peter one “"rock"” upon which Jesus could build. As we recognize who Jesus is and are changed by that recognition, we too can serve as foundations upon which Christ can establish mighty works. What is Christ trying to build through you? How do you function as a "“living stone"” in Christ’'s church (1 Peter 2:5)? Have you made yourself available to serve in your local assembly?

Key Scripture: "“Jesus answered, ‘'You are right in saying I am a king. In fact, for this reason I was born, and for this reason I came into the world, to testify to the truth. Everyone on the side of truth listens to me'"’” (John 18:37).

Key Word: Pontifex

Christ’'s three offices of prophet, priest, and king are spoken of in Hebrews 1:1-3. According to these verses, God "“has spoken to us by his Son"” (prophetic office). Through Him, God “"provided purification for our sins"” (priestly office). After His resurrection, Christ "“sat down at the right hand of the majesty in heaven"” (kingly office). These three major Old Testament offices are summed up and completely realized in Christ.

The role of the Old Testament prophet was to speak for God. Through the prophet, God'’s guidance and judgment was made known among the people. Christ fulfilled this role in a radically comprehensive way. He not only spoke God'’s message perfectly to humanity, but he also lived it. He revealed both the nature of God and the nature of ideal humanity in His words and deeds. As the God-man, He was the message.

The function of the priest in the Old Testament was to perform the ritual through which sins were removed. The Latin term for priest is pontifex, or “"bridge-builder."” The Old Testament priest mediated, in an imperfect way, between God and man. Christ’'s priesthood was perfect because He was both priest and sacrifice. As the God-man, Jesus was not only the bridge-builder but also the bridge itself.

Christ is truly the once and future king. As the "“Alpha and the Omega"” (Rev. 1:8), His kingly rule is at once a resumption of the sovereignty He held as deity and the establishment of a new headship and authority in a world torn by sin. The Christ who redeemed us as the “"suffering servant"” (Isa. 53) will eventually take His position as “"KING OF KINGS AND LORD OF LORDS" (Rev. 19:16). Until the time when His kingship is complete, we can enthrone Him in our hearts and lives (Rom. 14:8; Col. 3:15).

Prophet, Priest, and King

I. Jesus as Prophet

• • Purpose: To teach us.
• • Foreseen in the Old Testament (Deut. 18:15).
• • Recognized as a prophet by the New Testament writers (Acts 7:37, 52) and the people (Matt. 21:11).
• • Claimed to be a prophet (Luke 13:33).
• • Fulfilled prophetic office (Luke 18:31-32; John 8:12; 14:10; 20:30-31).

II. Jesus as Priest

• • Purpose: To redeem us; to mediate between God and humanity.
• • Recognized as a priest by New Testament writers (Heb. 3:1).
• • Fulfilled priestly office (Heb. 6:20; 7:25; 10:1-12).

III. Jesus as King

• • Purpose: To rule, equip, and protect us.
• • Described in the Old Testament (Isa. 9:6-7).
• • Recognized as a king by the New Testament writers (Rev. 19:16); angels (Luke 1:32-33); magi (Matt. 2:27); and Pilate (John 19:19-22).
• • Fulfilled kingly office (1 Cor. 15:25; Eph. 3:14-19).

IV. Christians as Prophets, Priests, and Kings (Rev. 5:10)

• • We are spokespersons for God (Matt. 10:27).
• • We are inspired by the indwelling Spirit (Acts 2:16-18).
• • We are to be “"living sacrifices"” (Rom. 12:1).
• • We are seated with Christ in heavenly places (Eph. 2:6).
• • We are children of God, therefore royalty (1 John 3:1-2).

Scripture Reading: Matthew 17:9-13, 24-27; 18:1-6, 10-35; Mark 9:14-32, 38-50.

Following Elijah'’s appearance at the Transfiguration, Peter, James, and John asked Jesus why the prophet had not returned as prophesied (Mal. 4:5-6). Jesus replied that Elijah had already come in John the Baptist. (The sense in which John had restored “"all things"” [Matt. 17:11] may be seen in Luke 1:16-17.) Jesus reemphasized that the Son of Man would, like John the Baptist, suffer and be put to death - His ministry an apparent failure. But on the third day He would be raised to life (Matt. 17:23).

Much of the Scripture Reading highlights the spiritual immaturity of the disciples. The very inclusion of such material in the gospels argues for its authenticity. In reviewing their time with Jesus, the disciples must have cringed at their lack of perception and faith. That they were willing to retell these stories suggests that they had grown greatly in those very areas. In Mark 9:14-32 the disciples are publicly humiliated by their inability to heal a demon-possessed boy. Jesus uses the situation as an object lesson to His disciples on faith (v. 23) and the importance of prayerful dependence on God (v. 29). The prayer of the sick boy’s father (v. 24) is an outstanding model of honest prayer.

Despite Jesus’' warning about His impending death, the ambitious disciples continued to argue about which of them would be greatest in the coming kingdom (Mark 9:33-34). Jesus'’ subsequent teaching about humility (v. 35) also expands our understanding of what it means to be "“poor in spirit"” (Matt. 5:3) and to lose our life for Christ (10:39). His teachings about avoiding religious exclusivism and forgiving each other from the heart are extensions of the central “"kingdom ethic"” of self-giving love (18:21-35; Mark 9:38-50). When we can forget ourselves and forgive spontaneously and openheartedly, we show ourselves to be true sons and daughters of the Father.

Life Application: How Jesus loves little children! Their spontaneous faith, unclouded trust, and belief in goodness make them shining examples of the purity God requires of His people. The dire threat that Jesus pronounced against those who cause little children to sin (Matt. 18:6) indicates how much He valued their special innocence. Look carefully at your children and at the influences affecting them. Are some of these unwholesome? Remove any "“millstones"” that threaten to destroy them. Is your life an example worthy of their emulation? Are you encouraging them to place their hope and trust in Christ?

Key Scripture: “He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory” (1 Tim. 3:16).  

Key Words: Abba, Adoption

The title “Son of Man” was Jesus’ chosen self-designation. It appears more than eighty times in the gospels. Jesus called Himself the Son of Man rather than the Messiah to avoid the political overtones that the latter title carried. However, “Son of Man” did have messianic significance as well as other implications. The phrase “son of man” occurs over one hundred times in the Old Testament, primarily as a synonym for “man.” In Psalm 80:17 it applies to a special man, the king God anointed for Israel. Ezekiel, called the “son of man” throughout his book, was a special prophet who was allowed to see a vision of God.

The most intriguing Old Testament usage is in the book of Daniel. Daniel saw a vision of one “like a son of man” (7:13-14) who was endowed with authority, glory, sovereign power, and everlasting dominion. Jesus clearly identified Himself with this figure of divine judgment and power (Matt. 19:28; 24:30). Daniel’s “son of man” was a mysterious figure in that He represented all God’s saints (see Dan. 7:22). In this sense, Daniel’s “son of man” was similar to Isaiah’s “suffering servant” (52:13-53:12). The “suffering servant” is Israel (Isa. 49:3) and yet, simultaneously, a human individual. Because of His dual nature, He is chosen by God to bear the weight of the sins of the world. When Jesus identified Himself as the Son of Man, He was fulfilling the most profound and mysterious promises of biblical prophecy.

The title “Son of God” had three chief meanings for the Jew. First, the Hebrew phrase “son of” denoted likeness. For example, brothers James and John were called “sons of thunder” because of their volatile dispositions (Mark 3:17). At one point, Jesus called the Sadducees and Pharisees “sons of hell” because of their hypocrisy (Matt. 23:15). Second, the term suggested election. Israel was a special, chosen possession of God, His “firstborn son” (Ex. 4:22). Finally, sonship suggested obedience. Isaiah 1:2 speaks of Israel as a rebellious child.

Jesus was God’s son in all of the above ways. In addition, Jesus was God’s son in ways unique to Himself. He was not merely a son of God, but the Son of God. He was the eternal, only begotten Son; the one who completely conformed to the will of the Father and revealed His nature (John 14:6-10). Christians receive the Spirit of Christ by faith, enabling them to also call God “Abba” — an intimate term meaning “Papa” or “Daddy.” Through spiritual adoption we gain access to the Father and are made joint heirs with Christ. We are then to live in a way that reflects our calling as sons and daughters of the Most High (1 John 3:9).  

Sonship and Daughtership

I. Jesus as “Son of Man”

• He was a human individual (Ps. 8:4).
• He was a prophet like Ezekiel (Ezek. 2:1).
• He was the “suffering servant” (Mark 8:31).
• He was the ideal, representative man (Dan. 7:22).
• He will be the end-time judge (Dan. 7:13-14; Mark 13:26).

II. Jesus as “Son of God”

• He was “like” God (Acts 4:36).
• He was the “treasured possession” of God (Deut. 7:6-7).
• He obeyed God in a special way (John 4:34; 8:29).
• He was the only begotten of God (John 3:16).
• He revealed God in a unique way (John 12:44; 14:1).

III. Christians as Sons and Daughters of God

• We belong to God through spiritual adoption (Gal. 4:5-7).
• We have access to God as Abba (Rom. 8:15).
• We are children of God through faith (John 1:12-13).
• We are co-heirs with Christ (Rom. 8:17).
• We should behave like children of God (Matt. 5:9, 44-45).  

Scripture Reading: Luke 9:51-11:13; 12:13-21, 35-48. 

As Jesus turned toward Jerusalem, He prepared for His final, decisive battle with Satan. He was aware that from a worldly point of view His death would appear to be a defeat. In truth, by dying and rising again Jesus would render Satan’s kingdom a decisive blow. As the end approached, Jesus’ thoughts turned frequently to the realities of the invisible, spiritual world where the warfare in which He was engaged was actually occurring.

Jesus sent out 70 of his disciples, two-by-two, to preach, heal, and exorcise demons. They returned jubilant at their visible authority over evil spirits. Jesus, “full of joy through the Holy Spirit” (Luke 10:21), realized the invisible implications of this event. Satan’s reign was ending (v. 18) and a time of universal redemption was at hand (vv. 23-24). His disciples were told to rejoice, “that your names are written in heaven” rather than in the visible manifestations of spiritual authority (v. 20).

Jesus taught Martha that the invisible kingdom was to be set above all worldly cares and concerns in importance (vv. 41-42; cf. Matt. 6:33). He taught His disciples that the Father will give good gifts to all who ask, and that the greatest of these gifts is the Holy Spirit (11:13). Through parables Jesus declared that to be rich in visible, worldly belongings is infinitely less desirable than to be “rich toward God” spiritually (12:21). Finally, although the Son of Man did not yet visibly reign, it was better to prepare for the time of His appearing than to live for the moment, heedless of coming judgment. 

Life Application: Jesus’ admonition to Martha that to miss the “one thing needed” is to miss all (Mark 10:42) is reminiscent of His kingdom parables about the hidden treasure and the pearl. Martha missed God’s best because she was “worried and upset about many things.” What are the things that concern you? How do these interfere with the stillness necessary to know God (Ps. 46:10)? List some steps that you can take to ensure that you are getting the “one thing needed” for your life.

Key Scripture: “"I am the Root and the Offspring of David, and the bright Morning Star"” (Rev. 22:16).

The New Testament writers used 173 different names, titles, offices, functions, and metaphors in attempting to express the fullness of who Jesus was. Many of these terms were taken from Old Testament prophecy while some were self-designations used by Jesus. The name Jesus is a transliteration of the Hebrew name Joshua, meaning “"Yahweh is salvation"” or “"Yahweh is savior."” An angel announced to Mary that her son would be named Jesus, for He would be the Son of the Most High (Luke 1:31-33). But “"Jesus"” was not an uncommon name among the Jews. Josephus mentions ten persons by this name who were contemporaries of Jesus. The Jesus of history was a real human individual. Peter referred to Him as "“the Nazarene"” in Acts 2:22 (“of Nazareth” NIV); Paul referred to Him as "“the man Christ Jesus"” in 1 Timothy 2:5.

“"Christ"” is the Greek equivalent for the Hebrew word mashiah - "“messiah"” or "“anointed one.”" The Jews were waiting for a new messiah who would reign as prophet, priest, and king over a reestablished Davidic monarchy. Through Him, God would initiate a new covenant with Israel (Jer. 31:31). National prosperity would be restored a hundredfold. Gentile nations would pay tribute to Israel and come to worship at the temple in Jerusalem. Enemies of Israel who remained defiant and hostile would be smitten with the messiah’'s rod of iron. Jesus, however, avoided using “"messiah"” as a self-designation. He was not a military commander, but a universal savior. As the title “"Christ"” became imbued with this wider meaning, “"Jesus Christ"” began to be used as a double proper name.

“"Son of David"” was the most Jewish of the titles applied to Jesus. It identified Him as a physical descendent of David who would rule from His father’'s throne. Jesus did not welcome this title, but He accepted it. In fact, He used it to point to His divine status. Referring to Psalm 110:1, Jesus asked the scribes how the messiah could be both David’'s son and His Lord? Only a physical incarnation of God could fulfill both these conditions. (See also the Key Scripture where Jesus identifies Himself as both David'’s "“Root"” and "“Offspring."”)

The highest title given to Jesus is the “"only begotten son."” It speaks of the intimacy that has existed between the Father and the Son throughout eternity. Because the Son knows the Father so intimately, He can reveal Him to humanity (Matt. 11:27). In coming to know Christ personally, we gain eternal life because through Him we know the Father as well. "“Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent”" (John 17:3).

Titles of Jesus

I. Titles of Jesus

• • Jesus (Matt. 1:21).
• • The Nazarene (Matt. 2:23).
• • Man (1 Tim. 2:5).
• • Christ or Messiah (Acts 17:3).
• • Son of David (Matt. 21:9).
• • The Only Begotten (John 1:14, 18; 3:16).

Scripture Reading: Luke 13:1-17; 14:1-24; 15:1-16:13.

Jesus was questioned about an incident in which Pilate murdered some Galileans in the temple. The context of the question appears to have been why such good men had to suffer so horribly. Jesus rejected the theory that all suffering was retribution for individual sins (John 9:2-3). The Christian answer to the problem of suffering is repentance and faith in God, for He alone can redeem any pain or disaster through His supernatural peace (John 14:27; Rom. 8:18-39). Jesus knew that indulging in anger against Pilate (or God) would only harden the hearts of the Jews and make repentance more difficult. He was well aware of how dangerous this was, for a day of judgment was approaching.

Jesus told a parable concerning a fig tree. The fig tree traditionally represented Israel (Hos. 9:10; Nah. 3:12). In the parable, the tree is given one more season to bear fruit before it is cut down. Unless Israel repented and recognized “"the time of God’s coming"” (Luke 19:44), Jesus solemnly predicted that Jerusalem would be destroyed and her population decimated (11:50). The suffering that accompanied the siege and devastation of Jerusalem forty years later has rarely been equaled in history (see Josephus'’ The Jewish War for an eyewitness account). Providentially, many Christians left Jerusalem before the city was besieged (21:20-24).

While Jesus dined with a prominent Pharisee, the conversation turned to the great messianic banquet to be held at the end of time (Isa. 25:6-8; Rev. 19:7-9). The Pharisees were complacently sure they would be granted admission to the kingdom feast. Jesus tried to explain that their attachment to the world and its standards exempted them from the kingdom (Luke 14:18-20). The celebrants at the messianic banquet would be those who confessed their unworthiness (v. 21).

Jesus tried to teach the Pharisees about the nature of the Father, who seeks and saves sinners. Like the shepherd (15:5), the woman with the lost coin (v. 9), and the father with two sons (v. 11 ff.), God rejoices at the homecoming of the lost. But the Pharisees, like the elder brother, were angered at the idea that God could give His love so freely (vv. 28-30). The "“good father"” did not cease to love the elder brother because of this. He called Him "“my son”" and invited Him to share in the celebration of redemption (vv. 31-32). In the same way, Jesus went first to the house of Israel to preach the kingdom. But just as the elder brother “"refused to go in"” (v. 28), the Pharisees refused to accept Jesus because He did not share their scorn for sinners. Although there is "“rejoicing in heaven"” over every sinner that repents (v. 7), there was no rejoicing in the hardened hearts of the Pharisees. By refusing to share in the joy of heaven, the Pharisees excluded themselves from heaven itself and from fellowship with the Father.

Life Application: In the parable of the lost (or prodigal) son, Jesus tells a remarkable story of love and forgiveness. Most of us have had the opportunity to play the roles of all three characters at one time or another. Which character do you identify with most? What qualities of the father remind you of God?

Key Scripture: “We wait for the blessed hope — the glorious appearing of our great God and Savior, Jesus Christ” (Titus 2:13).

Key Word: Eschatology

First-century Christians lived in eager anticipation of Christ'’s imminent return. Persecution spread like wildfire throughout the Roman world, threatening the church with extinction. The civilization of Rome began to collapse because of corruption within and enemies without. The conviction that Christ would come soon to right all wrongs and deliver His people gave the early Christians courage and comfort in the midst of chaos.

The subject of Jesus'’ second coming is mentioned 318 times in the New Testament - more than any other theme except atonement. Most of these citations came from Jesus Himself in the forms of teaching, prophecy, and parables. The “"blessed hope"” and certainty of Jesus'’ return was a subject New Testament writers used to inspire their readers to live “"spotless, blameless”" lives (2 Peter 3:14). They also encouraged fellow Christians to look forward to "“a new heaven and a new earth, the home of righteousness"” (v. 13). Today, as always, the values and behavior of those who believe that life ends in the grave differ greatly from those who look forward to a day of restoration and judgment (Matt. 6:20-21; Luke 12:2; 1 Cor. 15:32). Only the confidence that Christ will one day appear to restore “"the years the locusts have eaten"” (Joel 2:25) and to “"wipe away every tear"” (Rev. 21:4) makes the suffering and injustice of this world truly bearable.

Scripture discourages reckless speculation concerning eschatology, the study of the "“last things."” A preoccupation with the date of Christ’'s return often fosters a world-denying attitude unpleasing to Christ. Christ left two instructions regarding his second coming: one regarding ourselves, the other regarding the world. First, we are to keep watch and be perpetually prepared for His appearing (Matt. 24:42). Second, we are to preach the gospel to the entire world until He comes (24:14; 28:19-20; Acts 1:8). The promise of Christ’'s return found throughout the Bible remains clear and certain. Whenever the church celebrates the Lord’s Supper, we “"proclaim the Lord'’s death until he comes"” (1 Cor. 11:26). A revitalized appreciation of the doctrine of the second coming can add a dynamic dimension to our Christian life and testimony.

Christ's Return

I. The Fact of Christ’s Return

• • Prophesied in the Old Testament (Isa. 2; Jer. 31; Zech. 14).
• • Predicted in the New Testament (Matt. 24; Mark 13; Luke 21).
• • Promised by Christ (John 14:1-3).

II. The Effect of the Blessed Hope

• • A reason for happiness (1 Thess. 4:14; 1 John 3:2).
• • A reason for helpfulness (Luke 19:13).
• • A reason for holiness (1 John 1:1-3).

III. The Delay of Christ'’s Return

• • No postponement of Christ'’s return (Acts 17:31).
• • God'’s chronology is not like our own (2 Peter 3:8).
• • Christ tarries so that we might repent (2 Peter 3:9).
• • Christ will return unexpectedly (Matt. 24:36-44).

IV. The Date of Christ’'s Return

• • No one can know the time (Acts 1:7).
• • The gospel to be preached until the end of the age (Matt. 28:20).
• • The end will come after the world has been reached (Matt. 24:14).

V. The Details of Christ’'s Return

• • Christ will return with the righteous dead (1 Thess. 4:14).
• • Living believers will meet Him in the air (1 Thess. 4:17).
• • Creation and our physical bodies will be redeemed (Rom. 8:20-23).
• • The glory of the children of God will be revealed (Matt. 13:43).
• • Christ will execute judgment from His throne (Jude 14-15).

Scripture Reading: Luke 16:14-31; 17:5-18:14; John 7:10-31.

Luke 16:19-31 contains the story of Lazarus (the only character in a parable to be named) and the rich man (often called "“Dives,"” Latin for "“rich man"”). Literally translated, verse 19 says that Dives “"made merry"” every day. Outside his gate laid Lazarus, who hoped to feed on the scraps of bread that were used as napkins in those days. In the afterlife the roles of the two men are reversed, and Dives found himself in hell. Why? Not because of what he did, for wealth and merrymaking are not sins in themselves. Dives was condemned for what he didn’t do. He tolerated Lazarus'’ torment and allowed it to continue. Dives saw his wealth as a tribute from God, and a sign that he was justified before God. In the same way, he considered Lazarus’ torment a fitting indication that Lazarus was an unworthy man. Dives was damned by his trust in his riches, a trust that created in him a fatal self-satisfaction and a conscience that was dead to God.

Luke 18:9-14 is a parable about another character who was confident of his "“own righteousness”" (v. 9). Devout Jews prayed three times daily in the temple, if possible. Fasting was obligatory only on the Day of Atonement, but Pharisees often fasted on Mondays and Thursdays (v. 12) to gain extra merit from God. These two days happened to be market days, and Pharisees were known to whiten their faces and look unkempt to heighten their aura of piety for the sake of onlookers (Matt. 6:16).

The Pharisee’'s "“prayer”" was a testimonial to himself. In fact, he prayed “"to"” himself (v. 11 n.). He compared himself favorably with some rather unsavory characters - robbers, evildoers, and adulterers - and was not above a smug dig at a despised tax collector standing nearby. The tax collector was too overcome by his guilt even to enter the temple (v. 13). He prayed, literally, “"God have mercy on me, the sinner."” Because of his humility and his sincere cry for mercy, he went home justified (v. 14). As David had written centuries ago, “"The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise"” (Ps. 51:17).

Life Application: The biblical emphasis on the certainty of Jesus’' second coming should lead us both to rejoice and to take sober inventory of our lives. What effect does Christ’'s return have on the following areas of your life: sharing the gospel; the quest for personal holiness; the acquisition of wealth; the definition of happiness; the ordering of priorities; the importance of personal relationships; working for social justice; the fear of death? How can you make the theology of the blessed hope a reality in the above areas?