68. Luke 22:14–20.
69. Luke 9:16.
70. Luke 9:7–9.
71. Luke 9:20.
72. Luke 9:31.
73. John 20:17.
74. Matt. 18:20.
75. Luke 24:35.
76. Emphasis added.
77. Luke 24:32.
78. Luke 24:32 NIV. (This is the phrase used in the founding of Methodism.)
79. Ibid.
80. Luke 24:25.
81. Luke 24:34.
82. 1 Cor. 15:6.
83. Matt. 28:19.
84. Matt. 6:10.
85. Matt. 28:18 NLT.
86. Dan. 7:13–14 NLT.
87. Acts 1:4, 8.
88. 1 John 5:6–8.
89. We are aware that pneuma in this text primarily refers to the Spirit. However, we are using biblical metaphor. The Spirit is the wind of God (Acts 2:2–4).
90. Compare John 14–16 with Acts 2. Note that we reject modalism. Jesus and the Spirit are distinct, but they are not separate. Christ is now in the Spirit. For a thorough discussion on this point, see Andrew Murray’s classic book The Spirit of Christ (see chap. 10, n. 84).
91. Deut. 34.
92. See Joel 2:28–29.
93. Acts 2:21.
94. Rev. 22.
95. Rom. 1:4.
96. Ex. 19:16–19; 1 Kings 19:11–12; Isa. 6:6.
97. There is also an allusion in Ezekiel 37 to the wind of the Spirit in Acts 2.
98. Paul Evdokimov, as quoted by Nicholas Lash, “Churches, Proper and Otherwise,” The Tablet, 21 July 2007.
99. Acts 12:1–2.
100. For a further discussion on this subject, see Frank Viola, Reimagining Church.
101. Matt. 23:9.
102. 1 Cor. 12:12 esv.
103. Jer. 31:31.
104. Ezek. 36:26. See also “I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh” (Ezek. 11:19 niv).
105. Heb. 9:16–17.
106. Eph. 5:25.
107. Acts 20:28.
108. Luke 9:58. See also chapter 9 of our Jesus Manifesto for a full discussion on the spiritual meaning of Bethany.
Chapter 16: The Return of the King
1. Gen. 1:31.
2. Pss. 78:69; 104:5; Eccl. 1:4; see also Pss. 93:1; 96:10; 119:90.
3. Rev. 21:1.
4. 2 Peter 3:10–11. The “elements” could refer to the sun and the moon, since neither will be needed when the fullness of the new creation comes, according to Revelation 21. Or they could refer to the surface of the earth, which has been affected by the curse. Yet the earth itself will remain forever, as Scripture repeatedly declares.
5. 2 Peter 1:4; 1 Cor. 1:21; John 7:7; James 1:27; 4:4; 1 John 5:19.
6. Gal. 1:4.
7. 2 Cor. 4:4.
8. John 12:31.
9. 1 Peter 2:11; Heb. 11:13.
10. Phil. 3:20.
11. Col. 3:2.
12. 1 John 2:17; 2 Cor. 4:18.
13. John 15:19.
14. John 18:36. The popular translation in these texts, “not of this world,” is more accurately translated “not from this world.”
15. Matt. 6:10.
16. Rev. 21:2–3.
17. Ps. 24:1; Deut. 10:14; Ps. 115:16.
18. Heb. 2:10; Col. 1:16; Rom. 11:36; Ps. 2:7–8.
19. Gen. 1:26.
20. Rom. 8:19–23 NIV.
21. Num. 14:21 KJV.
22. Hab. 2:14 KJV.
23. Isa. 11:6–9 KJV.
24. Isa. 2:4 NIV.
25. Col. 1:18–20; Eph. 1:9–10.
26. Ps. 2:1–2 KJV.
27. Col. 2:14–15; 2 Cor. 2:14; Rom. 8:37.
28. 2 Cor. 6:15.
29. Luke 17:20–21.
30. Luke 17:20; Mark 4:11.
31. Acts 2:33–34; Eph. 1:3; Rom. 14:17; Eph. 1:20–21; 2:5; Rom. 5:17.
32. “Toward a Theology of Hope” in Martin E. Marty and Dean G. Peerman, eds., New Theology, No. 5 (New York: Macmillan, 1969), 99.
33. Acts 17:31.
34. Dan. 7:13–14; Ps. 2:7–9; Isa. 9:6–7; Phil. 2:10–11.
35. Heb. 13:12–13.
36. Heb. 6:5.
37. Luke 12:32; 16:16; 1 Cor. 4:20; Rom. 14:17.
38. Harry A. Williams, True Resurrection (New York: Continuum, 2000).
39. For details on the present-yet-future aspect of the kingdom, see George Ladd’s The Presence of the Future: The Eschatology of Biblical Realism (Grand Rapids: Eerdmans, 1974): earlier editions (1964–69) published as Jesus and the Kingdom; Last Things: An Eschatology for Laymen (Grand Rapids: Eerdmans, 1978); The Blessed Hope (Grand Rapids: Eerdmans, 1956); and Theology of the New Testament (Grand Rapids: Eerdmans, 1974). See also France, Jesus and the Old Testament, 161ff. (see intro., n. 22).
40. Luke 13:30; 2 Tim. 2:12; Rom. 8:17.
41. 2 Cor. 1:5; 1 Peter 4:13; Phil. 3:10.
42. 1 Cor. 15:58.
43. Hebrews 11:24–27, which speaks of the “treasures in Egypt” with its “pleasures of sin.” For details on how Egypt represents the world system, see Frank Viola, From Eternity to Here, chap. 16 (see chap. 1, n. 59).
44. Num. 13:27.
45. Heb. 4:3–11 NIV.
46. Col. 2:16–17.
47. Rom. 14:17.
48. Eph. 3:8.
49. Eph. 1:3 NLT.
50. Eph. 1:3; 3:8, 17–19.
51. Phil. 3:8.
52. John 4:10–14; 7:38.
53. 2 Cor. 4:11–12; 6:9–10.
54. John 12:24–25; Phil. 3:10.
55. John 6:9–13; 1 Cor. 15:22–23.
56. John 15:1–5.
57. Judg. 9:11; Gal. 5:22–23.
58. Ex. 29:7; 30:31; Ps. 133:1–3; Heb. 1:9.
59. 1 Cor. 3:2; Heb. 5:12; 1 Peter 2:2.
60. John 6:48–51.
61. Eph. 1:20–21; 4:10.
62. See Deuteronomy 6 and 8. For details, see Viola, From Eternity to Here, chap. 19.
63. Eph. 3:18 KJV.
64. Eph. 3:17; Col. 2:6–7.
65. Eph. 1:3 NIV.
66. Eph. 6:12.
67. Eph. 6:12 KJV.
68. George E. Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans, 1993), 601.
69. Heb. 4:8. Interestingly, in Hebrews 4:8, “Jesus” and “Joshua” are the same in the Greek.
70. Acts 14:22.
71. See Wright, Surprised by Hope, chaps. 7–10 (see chap. 15, n. 52).
72. See the discussion in Walter Kaiser’s The Messiah in the Old Testament (Grand Rapids: Zondervan, 1995), 18–23.
73. See George Ladd, Crucial Questions of the Kingdom of God (Grand Rapids: Eerdmans, 1952) and The Blessed Hope (Grand Rapids: Eerdmans, 1956), as well as Keith Mathison, When Shall These Things Be? A Reformed Response to Hyper-Preterism (Phillipsburg, NJ: P&R Pub., 2004). Still others believe that part of the description in the Olivet Discourse applies to the near future (AD 70) and part of it applies to the ultimate future—e.g., Jesus said “within a generation” for some of it (like the temple’s destruction), but He also gave some signs and non-signs of the end when He said, “No one knows the day nor the hour” (of His return). Craig Keener is one scholar who holds this view.
74. Rom. 8:18–25; Rev. 21:1; Isa. 65:17; 66:22.
75. Matt. 12:32; Mark 10:30; Luke 18:30; Col. 3:4; 1 John 3:2.
76. 1 Thess. 4:16–17; 1 Cor. 15:22–23, 50–54; Phil. 3:20–21; Col. 3:4; 1 John 3:2.
77. Ibid.
78. Job 19:25–26 KJV; John 6:39–44, 54; 11:24; 12:48.
79. 1 Cor. 1:7–8 (here, the day of “our Lord”); 5:5; 2 Cor. 1:13–14; 1 Thess. 5:2; 2 Thess. 2:2 niv; Phil. 1:6–10 (here, the day “of Christ”); 2 Peter 3:8–12; see also Zech. 14:1–4; Amos 5:18–20; Joel 2:1–3.
80. For a thorough treatment of the day of the Lord, see Robert Gundry’s The Church and the Tribulation (Grand Rapids: Zondervan, 1973), chap. 6, and Ben Witherington’s Jesus, Paul, and the End of the World (Down
ers Grove, IL: InterVarsity Press, 1992), pt. 5.
81. 1 John 3:2–3; Titus 2:13; Col. 1:27; Rom. 5:2; 8:18–25; Acts 23:6; 1 Peter 5:1, 4; 1 Cor. 15:22–43; 1 Peter 1:13.
82. Eph. 4:30; Luke 21:28; Rom. 8:18–24.
83. Dan. 12:1–3; John 5:28–29; Acts 24:15; 1 Cor. 4:5; 2 Tim. 4:1, 8; Rom. 14:10; 2 Cor. 5:10.
84. 1 Thess. 1:7–10; 3:13; 4:15; 2 Thess. 2:8; verses 14–15 of Jude; 1 Tim. 6:14–15; Rev. 19–22.
85. Eph. 1:10; Col. 1:20; 1 Cor. 15:24–28.
86. C. S. Lewis, “A Summary of the Bible,” http://ficotw.org/biblesum.txt; or http://www.believersweb.org/view.cfm?ID=815.
87. Rom. 8.
88. Rev. 21–22.
89. Dan. 7; Rev. 11.
90. 1 Thess. 4:17.
91. 1 Cor. 15:52.
92. Many Christians have been taught a two-stage coming of Christ—a secret rapture followed by Jesus returning to judge the earth. This view has been popularized by the Scofield Bible, The Late Great Planet Earth by Hal Lindsey, and the Left Behind series. The origins of this two-stage coming trace back to John Nelson Darby in 1830. To read the history of when and why this doctrine emerged, see The Incredible Cover-Up by Dave MacPherson (Medford, OR: Omega Publications, 1975). To read a thorough critique of this view, see Gary DeMar’s Last Days Madness (Atlanta: American Vision, 1997) and Robert Gundry’s The Church and the Tribulation, chap. 6.
93. Acts 3:20–21. Other texts on the parousia include Paul (1 Thess. 2:19; 3:13; 4:15; 5:23; 2 Thess. 2:1, 8–9), Peter (2 Peter 1:16; 3:4, 12), James (James 5:7–8), John (1 John 3:2–3), and Jude (verse 14). These texts demonstrate that the writers of the Second Testament speak with great consistency in describing the Lord’s second coming.
94. Grenz, Theology for the Community of God, 659 (see chap. 1, n. 25).
95. Col. 2:16–17 NIV.
96. Lev. 23:4–5.
97. 1 Cor. 5:7 NIV.
98. Lev. 23:6–8.
99. Rom. 6:4; Col. 2:12; 1 Cor. 5:8.
100. Lev. 23:9–14.
101. 1 Cor. 15:23.
102. Lev. 23:15–22.
103. Acts 2.
104. John 14–16.
105. Lev. 23:23–25.
106. 1 Cor. 15:52; 1 Thess. 4:16. Some believe that the Feast of Trumpets looked forward to the battle of Jericho, when trumpets were blown and a shout was uttered. Both a trumpet and a shout are mentioned in 1 Thessalonians 4 in reference to Christ’s second coming.
107. Lev. 23:26–32.
108. Hab. 2:14; Heb. 8–11; Eph. 5:27; Rev. 21:11; Rom. 8:19–24.
109. Lev. 23:33–44.
110. Hos. 6:11; Joel 3:13; Matt. 13:39; Rev. 14:14–20; 1 John 3:2–3; Col. 1:27; Rom. 5:2; 8:18–25; Acts 23:6; 1 Peter 5:1, 4; 1 Cor. 15:22–43; 1 Peter 1:13. Of course, Jesus is Sukkoth (John 1:14, “He tabernacled with us,” Greek literal).
111. Lev. 23:15–16.
112. Luke 4:16–21.
113. Rom. 8:18–15; Rev. 21–22. The Year of Jubilee was the Sabbath of Sabbaths. It corresponds to Daniel’s seventy weeks in Daniel 9: 70 x 7 = the greatest Sabbath coming, the ultimate Jubilee.
114. Heb. 9:28 NIV.
115. Heb. 10:37.
116. 1 Cor. 1:30; Col. 1:27.
117. Heb. 9:28.
118. Karl Barth as paraphrased by Cornelius Plantinga, “Between Two Advents: In the Interim (Luke 21:28),” Christian Century, December 6, 2000, 1270–72.
119. 1 Cor. 16:22 NASB ; Rev. 22:20 NASB.
Conclusion: The Jesus Spirit
1. Phil. 2:5 NASB.
2. Ambrose, Exposition of the Holy Gospel According to Saint Luke: With Fragments on the Prophecy of Isaias, trans. Theodosia Tomkinson (Etna, CA: Center for Traditionalist Orthodox Studies, 2003), 52.II, 41.
3. Matt. 12:3–8.
4. Matt. 11:29 YLT.
5. Blaise Pascal, Pascal: Pensées, trans. W. F. Trotter (Charleston, SC: Forgotten Books, 2008), 113.
6. John Calvin, Commentary on the Book of Psalms, trans. James Anderson (Grand Rapids: Eerdmans, 1949), 5:109: “their minds repose in the stillness of faith.”
7. Luke 2:49.
8. See the discussion on “Abba” in Joseph Ratzinger’s Jesus of Nazareth, Part Two, Holy Week: From the Entrance into Jerusalem to the Resurrection (San Francisco: Ignatius, 2011), 161ff.
9. Luke 2:52.
10. Robert Jenson is insightful here: “You cannot accurately pick out Jesus of Nazareth without simultaneously picking out the second person of the Trinity, and you cannot accurately pick out the second person of the Trinity without in fact simultaneously picking out Jesus of Nazareth . . . When we ask about the identity of Jesus, historical and systematic questions cannot be separated” (Robert Jenson, “Identity, Jesus and Exegesis,” in Seeking the Identity of Jesus: A Pilgrimage, eds. Beverly Roberts Gaventa and Richard B. Hays [Grand Rapids: Eerdmans, 2008], 46–47).
11. John 8:58.
12. For an excellent exploration of the self-understanding of Jesus, see Gaventa and Hays, Seeking the Identity of Jesus. See also Keener, The Historical Jesus of the Gospels, 256ff.; and Sigurd Grindheim, God’s Equal: What Can We Know About Jesus’ Self-Understanding? (London: T. & T. Clark, 2011).
13. See Daniel 7:13–14; David L. Edwards, Yes: A Positive Faith (London: Darton, Longman and Todd, 2006), 47.
14. John 5:39; authors’ paraphrase.
15. R. T. France, Jesus and the Old Testament, 75, 79–80; also see F. F. Bruce’s Jesus, Lord & Savior (Vancouver, BC: Regent College Pub., 1998), chap. 18.
16. See Bono’s introduction to Selections from the Book of Psalms: Authorized King James Version (New York: Grove, 1999), x.
17. Mark 2:23–28; Matt. 12:3–4; Luke 6:3–4.
18. Matt. 1:1, 6, 17, 20; Luke 3:31; 2:4, 11; 1:27–32, 69.
19. Mark 10:47–48; Mark 12:35–37; Luke 18:38–39; John 7:42; Rom. 1:3.
20. Recall the parable of the tenants in Matthew 21:33ff. The husbandman said, “I will now send my son, for they will respect him” (v. 37, paraphrased) meaning that he expected the tenants to regard the son the same way they regarded the father, since it was him in another form.
21. Mark 2:23–26. Also see Jesus’ dialogue with the Pharisees about Psalm 110:1 in Matthew 22:41ff.
22. 2 Sam. 7:12–14.
23. Craig Keener, The Historical Jesus of the Gospels, 200ff. See also F. F. Bruce, “The Humanity of Jesus Christ,” in his A Mind for What Matters: Collected Essays (Grand Rapids: Eerdmans, 1990), 255. Bruce argues that while “Son of Man” points to Daniel 7, it also points to the humanity of Jesus as the representative man.
24. T. W. Manson, Ethics and the Gospel (New York: Scribner, 1961), 68.
25. Mark 8:31. See also McKnight, The King Jesus Gospel, 108 (see intro., n. 39).
26. N. T. Wright confirms this point in Simply Jesus, 148ff. (see intro., n. 6).
27. John 6:31–58.
28. John 6:53–56; compare with John 1:29, 36.
29. One of us developed this point in detail in a message titled “Vantage Point: The Story We Haven’t Heard.” See http://ptmin.podbean.com. See also Beale, The Temple and the Church’s Mission (see intro., n. 78).
30. Matt. 12:42.
31. Matt. 5–7.
32. Luke 4:25–27; Mark 6:35ff; Matt. 14:15ff.; Luke 9:12ff; 2 Kings 4:42–44.
33. Matt. 12:40.
34. Matt. 12:8.
35. Matt. 12:41 NLT.
36. Matt. 12:42 NLT.
37. Matt. 12:6 NLT.
38. Heb. 7:3.
39. Heb. 5–9.
40. Heb. 4:6–10.
41. Heb. 3–12.
42. Ex. 1:22–2:10; Matt. 2:13–18.
43. Ex. 2:15; 7:6–7; Matt. 2:13–21.
44. Acts 7:25–27; John 1:10–11; Luke 12:14.
45. Ex. 19:13; Matt. 5–7.
46. Ex. 24:1ff.; Matt. 26:28; 1 Tim. 2:5.
47. Ex. 34:28; Matt. 4:2.
48. Compare the full storyline of Exodus with Matthew; see also John 1:17. For an in-depth treat
ment of the biblical parallels between Jesus and Moses, see Ada R. Habershon’s The Study of the Types (Grand Rapids: Kregel, 1974), 165–74.
49. Moses is called a priest in Psalm 99:6. He’s called a prophet, a shepherd, and a ruler often.
50. Deut. 18:18–19; John 1:45; 6:14. Interestingly, some scholars believe that the name “Moses” is an Egyptian name that means “child of God.” See Ogden Goelet, “Moses’ Egyptian Name,” Bible Review 19, no. 3 ( June 2003): 12–17, 50–51.
51. Mark 9:7.
52. 2 Peter 1:16–18.
53. Heb. 3:2–6 NIV.
54. Gen. 30:22–24; Matt.1:25.
55. Gen. 37:3; Matt. 3:17; 12:18.
56. Gen. 37:5–11; Dan. 7:13–14; Mic. 4:7; 5:2; Ps. 2.
57. Gen. 37:4–5, 11; John 7:3–5; 15:18–19.
58. Gen. 37:28; Matt. 26:15.
59. Gen. 37:18–28; Acts 2:22–23.
60. Gen. 37:21–22; Matt. 27:24.
61. Gen. 37:28; Matt. 2:13–15.
62. Gen. 39:1; Phil. 2:7.
63. Gen. 41:40–44; Acts 2:32–33; 1 Cor. 15:27–28.
64. Gen. 41:43; Phil. 2:10.
65. Gen. 42:8; John 1:10.
66. Gen. 45:3; Zech. 12:10; Matt. 24:30–31; Rev. 1:7.
67. Gen. 45:5–8; 50:20; Acts 3:12–18.
68. Gen. 47:25; Acts 13:23. For an in-depth treatment of the biblical parallels between Joseph and Jesus, see Ada R. Habershon’s The Study of the Types, 169–74.
69. John 1:18; Heb. 11:17.
70. Gen. 17:16; Gal. 3:16.
71. Gen. 17:17–19.
72. Matt. 1:18–25.
73. Gen. 22:1–2.
74. John 3:16; Rom. 8:32.
75. Gen. 22:1–2.
76. Heb. 13:12.
77. Gen. 22:5–12.
78. Phil. 2:5–8.
79. Gen. 22:1–4ff.
80. 1 Cor. 15:3–4.
81. Gen. 22:6.
82. John 19:17–18.
83. Gen. 23:1.
84. Rom. 9–11.
85. Gen. 25:5.
86. Eph. 1:22; Heb. 1:2.
87. See A. B. Simpson, The Christ in the Bible Commentary: Book 1, for examples of each (see chap. 2, n. 120).
88. Witherington, The Christology of Jesus, 266, 270. Witherington’s book is a powerful treatment demonstrating that Jesus did in fact know that He was the Messiah. See also Dunn, Jesus Remembered, chaps. 15–16 (see intro., n. 3); and Christopher J. H. Wright, Knowing Jesus Through the Old Testament, 108ff. (see intro., n. 55).
Jesus Page 48