MYSTERIES

OF THE MESSIAH
Bringing Understanding to the Life of Jesus
With
This Easy-to-use Comprehensive Resource
On the Historical, Cultural, and Jewish
Issues that Shaped His Ministry
Environment

For Students in the Advanced Studies on the Life of Christ


William H. Heinrich


Last update was on April 24, 2014




Please Notice:

Welcome to the soft launch of Mysteries of the Messiah. This e-book is still a work in process,
although it is about 98% finished. An updated edition will be uploaded late in 2014 that will feature
additional educational video links by various scholars and specialists. If, in the meantime, you
encounter any errors or technical difficulties, kindly advise me at [email protected] so these
issues can be corrected. Thank you.
Bill Heinrich








JESUS TEACHING IN THE TEMPLE by Lillie A. Faris.


It is good to be highly educated; it is better to be educated from on high; but it is best to be
both.
- Author Unknown





Heinrich, William H., 1947-
Mysteries of the Messiah / by William H. Heinrich
Includes biographical references and index.

Library of Congress Cataloging in Publication Data:
1. First Century Judaism 2. Biblical History
3. Roman History 4. Theology
5. Hermeneutics and Apologetics 6. Ancient Middle East Cultural Studies
7. Biographical references

1997 2014 by William H. Heinrich. All Rights Reserved

All rights reserved. No part of this publication may be reproduced for commercial purposes without
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Published by
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Unless otherwise noted, all Scripture quotations are taken from the HCSB

, Copyright 1999, 2000,

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trademark of Holman Bible Publishers.

Welcome to Mysteries of the Messiah website/e-book where you will gain a deeper understanding
of the Jewish, cultural, and political issues that shaped the ministry environment of Jesus. This
document is the culmination of thousands of hours of research and writing, to help you attain a deeper
understanding of the words and work of Jesus our Messiah. This e-book contains

1. More than 30 video mini-lectures by leading scholars be end of 2014
2. More than 900 words and phrases explained
3. Hebraic style of poetry restored in appropriate passages
4. An internal search engine makes study quick and easy
5. More than 100 biblical difficulties and hard sayings carefully explained
6. More than 150 questions are answered concerning issues of the culture, Judaism,
and the political environment, including some that students may have overlooked.
7. ALL Biblical passages appear in bold red font
8. More than 500 ancient extra-biblical quotations appear in bold blue font that provide
insight to the religious, cultural and political environment of Jesus.
9. More than 250 photographs, many of which were taken by the author
10. Nearly 100 maps and illustrations
11. More than 2,200 single-spaced pages.
12. More than 30 appendices.
13. More than 3,900 footnotes, many with multiple references
14. Nearly 700,000 words in the entire manuscript
15. More than 500 listings in Works Cited
16. More than 1,000 listings in 6 Tables of Content
17. More than 12 A Lesson in First Century Hermeneutics explanations.

This e-book was written for a broad audience, especially non-English speaking pastors and students
who might have limited English skills, to receive an excellent Western seminary-level education on the
life and times of Jesus. It is my hope that as you study, your knowledge and faith will grow in the
King of kings and Lord of lords.
Rev. Dr. William H. Bill Heinrich




Unit 01
Introduction to this Website

Chapter 01
First Things First



01.01.01 Welcome
Welcome to one of the most comprehensive sites on the life and times of Jesus. Discover the
fascinating historical, cultural, and religious background that shaped His ministry environment. This e-
book was written in laymans language. It goes deep into an overwhelming supply of ancient literary
and archaeological evidence that not only sheds light on the subject, but also supports the historical
accuracy of the biblical accounts. For believers, a deeper understanding of their own faith will be
enriched and mysterious riddles will be explained. For those who have disagreed with the substance of
this work, a far more enlightened understanding of Jesus and Christianity will be revealed. Therefore,
both committed believers and committed skeptics will be in for a real treat.
Video Insert >
01.01.01.V1 An exciting video preview (2:33) a MUST SEE! Click here.



Video Insert >
01.01.01.V2 Welcome and introduction comments by the author, Dr. William H. Bill
Heinrich (4:39). Click here.


01.01.02 Why the name Mysteries of the Messiah?

King Solomon once said that there is nothing new under the sun, so why the mysterious name of this
website? That is a great question and I am so glad you asked. In addition, there is an old adage that
says,
If new, it is untrue;
If true, it is not new.

The term Mystery or Mysteries herein does not denote an unknowable thing, but what has been
withheld or withdrawn from common knowledge and cannot be known without special manifestation
of it.
1
There is nothing mystical about Jesus. The name was selected because as one studies Jesus in
His historical and cultural context, sudden clarity comes to passages that once were cloudy. A fresh
revelation of life comes to His words and work. What may be mysterious to some has been known to
a few throughout history. The author, and those who worked on this project, passionately advocate
that the Bible is to be believed and trusted because it is the written Word of the living God. This e-
book/website is intended to bring greater understanding of the gospels by illuminating the cultural
context in which Jesus lived and ministered.

01.02.01 Why is this Study Important?
A child was once asked to describe Jesus. He answered by saying that Jesus was the first Christian
who went to Sunday school every Sunday. Unfortunately, there are many who have that same
opinion today. This text will present the historical Jesus as He truly lived.

Jesus was an orthodox Jew who also intermingled with the Gentile Greeks and Romans who lived in
the Jewish land. Some of His actions had profound implications to them, which are not readily
identifiable by word studies. A change of perception and understanding is required by the modern
reader because we tend to interpret the words and miracles of Jesus from a Western-Christian point of
view, but seldom think of them from a first century Jewish, Greek or Roman point of view.

This e-book was written for the student who has basic knowledge of the Bible, and the gospels in
particular. Without that foundational knowledge, this e-book might be a bit overwhelming. For the
student who has the basics, this will be an exciting resource. The established Bible teacher will find
this e-book provides historical and cultural insights that are often missed in other texts.
One might ask, Why should one study the historical and cultural environment in which Jesus
ministered? There are several reasons outlined below. The reader will,

1. Learn the context of His words and actions. Understanding the context gives clarity and
meaning of His instructions and their application for your life.

1. Vincent, Word Studies in the New Testament. 1:78.



2. Get to know who Jesus was as a human and learn to know Him better on a personal
basis.

3. Find their faith become stronger through knowing that all the activities surrounding
Jesus life including the things He did had been predicted centuries earlier.

4. Learn to understand many of the allegories, parables,
2
figures of speech, and other
literary devices used by the gospel writers.
3

5. Understand solutions to many problematic verses that have been labeled as biblical
difficulties. The gospels were not written with difficulties. These arose in the course of time
as man became more distant from the first century historical and cultural setting.

Most commentaries are a blend of hermeneutical
4
and exegetical
5
explanations with the focus on
word studies and figures of speech. The historical and cultural aspects all too often are not given
sufficient attention. This study will clarify these points, resulting in a new and deeper understanding of
the gospel narratives. This manuscript has lessons in hermeneutics identified as follows: A Lesson in
First Century Hermeneutics. More than a dozen mini-lessons aid the reader in understanding how
the gospel writers interpreted their own Hebrew Bible. The term hermeneutics, for the purpose of this
manuscript, is the study of how a passage was understood by those with whom Jesus conversed and
taught.
6


It is good to know what the gospels have to say, but it is even better to understand what they mean.
Words have histories. Only on rare occasions can a word be tied down to an unchangeable meaning
when considering all of the changes of culture and language. For example, consider the simple word
table. In Greek this noun has a secondary sense a bankers table, as in Matthew 25:27, where the
money exchangers are literally, the men who sit at tables.
7
One would have to know the cultural

2. See Appendix 10, The Parables of Jesus.

3. An excellent resource for a comprehensive biblical study is Ethelbert W. Bullingers book, Figures of Speech Used in the Bible.
(Grand Rapids: Baker. 1898, 1995).

4. The art and science of interpreting any text; It is from the Greek word hermeneuo, and is further defined as the study and
statement of the principles on which a text is to be understood. Bruce. Hermeneutics. 1:640; Zuck, Basic Bible Interpretation. 19.

5. Exegesis is the critical and analytical explanation of any text.

6. Bruce, Hermeneutics. 1:640.

7. Neill, Interpretation. 81.


context to understand the meaning of the word. Could there be any possibility this is where the word
banker originated? Could the temple aristocrats have been private bankers? Knowledge of the
cultural practices will enhance the understanding of the words and actions of Jesus.

01.02.04 Priority of Writings
Various sources were acquired for this research. Generally writings closest to the life of Christ in time
and distance were considered the most reliable. Conversely, so-called insights written during the
Middle Ages cannot be considered even if in agreement with Scripture. This is standard in all
academic disciplines of biblical study. The sources used are listed below from the most reliable to the
least.

1. Bible
2. The Mishnah and related Jewish writings
3. Dead Sea Scrolls (Extra-Biblical Writings; 200 BC AD70)
4. Flavius Josephus (AD 47-100)
5. Philo of Alexandria (20 BC AD 50)
6. Various Church Fathers
7. Old Testament Apocrypha (also known as Deuterocanonical Books)



Unit 01
Introduction to this Website

Chapter 03
Tables of Content



Please note ---
If this is your first time at this website, it is suggested that you first read the following three
sections, which are located above.

01.01.03 How to Use this Site
01.01.04 Develop Your Skill

01.01.05 Citation

Chapters 01 and 02 of Unit 01 are not posted in the General Table of Contents with the exception
of Sections 03, 04, and 05 above.

The Tables of Content are as follows:
01.03.01 General Table of Biblical Passages and Commentary
01.03.02 Table of Photographs and Illustrations
01.03.03 Table of Maps
01.03.04 Table of Hermeneutical Principals Used by First Century Jewish Writers
01.03.05 Table of Answers to Questions posed by Critics and Analytical Thinkers
01.03.06 Table of Video Mini-lectures by Archaeologists, Historians, Scholars, and Other
Contributors.


01.03.01 General Table of Biblical Passages and Commentary
Unit 02 Cultural Background Studies
In order to better understand the cultural environment of Jesus, it is important to obtain a
basic understanding of twenty important people groups from Arabs to Zealots. Each had a
different worldview some biblical, some pagan, some nationalistic, and others with a
blended set of opinions. It has often been said that the Jewish world in Israel at the time of
Jesus was a theological quagmire. The conflicting ethnic groups illustrate this rather well.
Below are several samples.

02.01 People Groups
02.01.01 Introduction
02.01.06 Essenes
02.01.18 School Of Hillel

02.02 Biblical And Extra-Biblical Writings
This study contains hundreds of quotations from twenty-nine ancient, non-biblical
sources. These sources are briefly described below. Some, such as the Didache and
Mishnah, are significant, while others, such as the Gnostic writings, obviously hold
little or no weight. Below is an example.
02.02.08 Didache

02.03 Significant Cultural Elements
Every culture has certain elements that are unique and significant to its people. If the
reader previews the basic cultural elements of first century Judaism, their
understanding of the times will be enhanced considerably. Below is one of these basic

elements.
02.03.09 Messianic Expectations

02.04 Differences between First Century Roman-Greek and Jewish
Worldviews

There were significant differences in thinking between the European Roman-Greeks
and ancient Near Eastern (now called Middle East) Asiatic Jewish people. The
Romans accepted the Greek lifestyle and, consequently, are often referred to as
Roman-Greeks or Greco-Romans. Many today do not realize the vast degree of
cultural and religious differences that existed between them and the Jews.
Understanding these differences will not only bring insight to the Scriptures, but will
also help us better understand how Jesus would respond to todays post-modern
culture. The basic opposing philosophical and theological worldviews are discussed.

Unit 03 Historical Background
It is impossible to comprehend Messianic thoughts and opinions of the Jews without
first highlighting important events and persons of the Old Testament and the Inter-
Testament era. Some topics of conversations and actions by Jesus and His
adversaries were deeply rooted in history. The chronological history overview
presented below provides insight to this critical background that shaped the first
century Jewish mindset and, therefore, the actions of Jesus. This section identifies in
chronological order, historical events and significant persons that shaped the ministry
environment of Jesus.

Below is an abbreviated list of various persons and events that shaped the ministry
environment of Jesus. Not all of them are discussed in the Preview. It is suggested the
reader scan this small portion of the Table of Contents to identify any historical
information topics that are of interest. This author personally thinks it is absolutely
fascinating and that is his totally unbiased opinion.

03.04 Inter-Testament Background (C. 400 B.C. A.D. 30)
03.04.05 334 63 B.C. Alexander the Great And The Hellenistic Period

03.05 Jewish Sovereignty And Roman Conquest (C. 164 B.C. A.D.70)
03.05.01 Introduction

Unit 04 The Early Years Of Jesus
Now begins one of the most fascinating studies the study of the life of the most
important Person who ever graced the face of the earth.



04.01 Introduction
04.01.01 Introduction; The World Stage is Set; Johns Prologue
04.01.02 Jn.1:1-2 The Eternality Of God.
04.01.03 Jn.1:3-18 The Word Of God Became The Person Jesus.

04.02 The Genealogies Of Jesus
04.02.02 Mt. 1:1-17 The Genealogy Of Jesus As Recorded By Matthew

04.07 Village Life In Nazareth
04.07.01 Daily Life In Nazareth

Unit 06 - The Ministry Of Jesus Accelerates
06.01 The Ministry Of Jesus Begins In Galilee
06.01.01 Introduction
06.01.02 Jn. 4:1-3 Judea: Jesus Leaves For Galilee By Way Of Samaria
06.01.03 Jn. 4:4-26 The Village Of Sychar; The Samaritan
Woman Healed The Second Messianic Miracle

Unit 09 Turning Point In The Ministry Of Jesus
09.03 Prophetic Parables And Actions
09.03.14 Mt. 13:18-23 (Mk. 4:13-20; Lk. 8:11-15) Parable Of Sower
Explained
09.03.15 Mt. 13:24-30 (Mk. 4:26-29) Parable Of The Wheat And Tares

Unit 15 The Passion Escalates
15.03 The Three Jewish Trials
15.03.07 Mk. 14:55-60; Mt. 26:63; Mk. 62b-66; Second Jewish Trial:
Before Caiaphas
15.03.08 Lk. 22:63-65 (Mt. 26:67-68; Mk. 14:65) Jesus Is Abused

Unit 16 The Crucifixion And Burial Of Jesus
16.01 The Crucifixion
16.01.01 Introduction
16.01.02 Jn. 19:1; Mt. 27:27-30 (Mk. 15:16-19) Jesus Humiliated With
Sarcastic Kingship

Unit 18 Resurrection And Appearances
18.02 Final Instructions And Ascension

18.02.02 Lk. 24:45-49; Acts 1:3-4a Parting Instructions
18.02.03 Lk. 24:50; Acts 1:6-11 Jesus Ascends

01.03.02 Table of Photographs and Illustrations
There are more than 200 photographs and illustrations in this e-book. All reverence
numbers end with a letter with the exception of the letters X and Z.

01.03.03 Table of Maps
Maps are obviously self explanatory. They aid in the understanding of the text.

01.03.04 Table of Hermeneutical Principals Used by First Century Jewish Writers
Hermeneutical principals have the reference number that end with the letter X. Since
modern principles of interpretation is somewhat different that those used in the biblical era, it
is important to understand how Jesus and His disciples interpreted their own Scriptures. The
basic rules they used are listed in this table and are presented within the e-book where
applicable.

01.03.05 Table of Answers to Questions posed by Critics and Analytical Thinkers

Reference numbers to these questions end with the letter Q. And if there is more than one
question in a section then the letter Q is followed by a number, such as Q1 or Q2.

If you are a skeptic and question who Jesus was, then hopefully this website will bring
answers to your life. You might be overwhelmed at the phenomenal amount of evidence there
is about Him. But this evidence is often hidden within the cultural context. For example, I
have often been told that Jesus never claimed to be God, meaning deity as being separate
from messiah. That is true in the sterile analytical vacuum of a literary microscope, but
within the religious and cultural environment, His words and actions frequently revealed His
deity. This website explains those hidden details.

Therefore, consider the seminary professor who once asked, Did Jesus know that He was
God? Had he understood first century Jewish culture and how Jesus communicated His
deity, he would have known the answer. Critics and inquiring minds have always been
confronted with passages they did not fully understand and, therefore, often made inaccurate
interpretations.

Now for those who believe they have read just about everything there is on the most
significant person in history, hopefully this website will reinvigorate your quest to know Him
more fully. However, regardless of where you are in your spiritual journey and/or academic

career, if my work does not bring you into a closer relationship with our Lord, then I have
failed miserably. You may not agree with all my comments and interpretations, but you do
have to agree that Jesus is Lord of Lords, King of Kings, and He desires to be the personal
Savior of every person.

Keep in mind that we, in the Western tradition, study and examine the Scriptures with logic
and reasoning. However, while this is important, Jesus created meaning with the use of
metaphor, simile, dramatic stories, and parables to teach the theology of the Kingdom of God,
more than He did with logic and reasoning. But the Apostle Paul used logic, reasoning, ideas,
and metaphors. Clearly there is a bridge to be crossed for the reader to fully understand the
words of Scripture that can be incorporated with the Holy Spirit.



Questions roughly fall into these categories:

1. Theological issues related to the gospel narratives.
2. Questions concerning the birth and childhood of Jesus.
3. When biblical passages seem not to agree.
4. Questions of history, culture, and religion
5. Questions concerning difficult ideas, words, phrases, and actions
6. Questions you may not have considered
7. Questions and explanations related to hermeneutics.
8. Questions concerning the teaching and ministry of Jesus
9. Questions on the Passion Week and Resurrection


01.03.06 Table of Video Mini-lectures by Archaeologists, Historians, Scholars, and Other
Contributors.

More than a dozen scholars and experts have graceiously volunteered to sit before our
camers and share their knowledge on various subjects on the life of Jesus. Hopefully, these
videos will all be posted by the end of 2014.

Unit 02
Cultural Background Studies

Chapter 01
People Groups



02.01.00.A. CHRIST AND THE YOUNG CHILD by Carl Bloch. Saint Augustine once
said that Jesus died for everyone of us, as if there was only one of us. His life, message, and
sacrifice was for everyone regardless of age, occupation, or ethnicity.


02.01.01 Introduction - The Holy Land in the first century consisted of several Jewish subgroups,
along with a few Gentile people groups. Tensions existed not only between Jewish factions, but also
between them and their Greek and Roman neighbors, as well as with the Samaritans. Added to this
were the tensions caused by Roman occupation and high taxation. Consequently, this land was a
cauldron of hatred and social unrest.

The following definitions clarify people groups discussed in this book. They represent religious,
cultural, and political bodies that influenced the first century Jewish culture and shaped the ministry
environment of Jesus. Not all are mentioned in the gospels, but their influence was nonetheless
present and sometimes quite powerful.

02.01.06 Essenes The Essenes were a group of Jews who separated from mainline Judaism in the
second century B.C. some scholars believe that they are the descendants of a group known as the
hasidim (see 02.01.14 Pharisees).
8
Like the Pharisees, their primary concern was purity and strict
observance of the Mosaic Law, although they differed on some doctrines and practice. The name
Essene, is thought to have originated from the breastplate that was worn by the high priest.
9
They
were descendants of the Zadokite Dynasty. Some of them moved to the desert regions of Damascus
after Antiochus IV Epiphanes killed the High Priest Onias III around 171 B.C.
10
Others relocated to
the wilderness near the Dead Sea to escape persecution by the Hasmoneans (ruled 163-63 B.C. in
Jerusalem).
11
According to Philo and Josephus, approximately four thousand Essenes lived in Israel,
12

but archaeological studies reveal that only about three hundred lived in Qumran. That leaves a
majority of them to have lived in other areas such as western Jerusalem and Damascus.

They established their own orthodox theology, which was considerably more restrictive than the Oral
Law, and was held as superior to the Mosaic Law. Furthermore, they held Moses almost equal to
God.
13
The Essenes were highly disappointed by the spiritual corruption of both the Pharisees and
Sadducees in Jerusalem as well as the leaders of government. They had such a great disdain for the
religious establishment that they chose not to be involved in any sacrifices or religious observances in

8. Bruce, New Testament History. 65-66, 96.

9. Schmaltz and Fischer, Messianic Seal. 12.
10. Schmaltz and Fischer, Messianic Seal. 10-13; Bruce, New Testament History. 55.
11. Schmaltz and Fischer, Messianic Seal. 10-14.
12. Cited by Charlesworth, Jesus within Judaism. 60.

13. Ironically, Moses is a prophetic picture or type and shadow of Jesus. See comparisons in Appendix 2.


the temple. In response, the ruling Sadducees excluded them from worship at the temple which
intensified the hatred between them.
14


Since the temple was the only place where sacrifices could be made for the atonement of sins, the
Essenes taught that any Jew could abolish his or her sins by repentance and strict observance of the
laws of Moses. However, this abolishment of sin would occur only if the repentant Jew observed the
Essene interpretation of Scripture and practiced the Essene laws. They coined phrases in observance
of these laws, such as, sons of light, sons of darkness, and Belial,
15
a name given to Satan (cf. 2
Cor. 6:14-15). In addition, they called themselves The Way, The Elect, The New Coventers,
and the Yahad (Heb. meaning those who have become one).
16
They considered themselves to be
the voice in the wilderness, calling upon people to repent from sin and return to the one true God.

Theologically, they were a splinter group of the Pharisees. While some scholars believe they
numbered only about four thousand throughout Judaea, Josephus says they were settled in large
numbers in every town.
17
They are best remembered for writing the Dead Sea Scrolls.

As to their daily activities at Qumran, they arose at sunrise in the nearby caves, where they slept every
evening, and then came to the community center. They spoke no words, prayed certain prayers, and
performed their assigned tasks until about 11:00 a.m. In this communal village, they held all property
in common, shunned trade, wore white uniforms, and maintained a strict lifestyle of work, study, and
worship.
18
Then they had a ritual bath and a communal meal in strict order. The evening meal was the
same as the previous one. Strict discipline was their way to earn salvation and encourage the coming
of the messiah, which was the major emphasis of their theology.

They adopted the 365-day calendar, as opposed to the traditional 360-day Jewish calendar. This
caused a major schism between them and the rest of the Jewish world. The primary purpose of the
calendar was the appropriate observance of holy days. Just as modern calendars have a February 29
on leap year, the 360-day calendar had an extra month every six years. The Essenes tried to resolve
this problem.


14. Crutchfield, The Essenes. 104-07; Bruce, Essenes. 1:478.
15. Schmaltz and Fischer, Messianic Seal 10-14; The name Belial in Hebrew is Bee-Yaal, and means utterly worthless.
16. Schmaltz and Fischer, Messianic Seal 18.
17. Josephus, Wars. 2.8.4.

18. Buchanan, Essenes. 2:152-55; Connick, The Message and Meaning of the Bible. 116; Bruce, Essenes 1:478.

The Essenes believed that God demanded purity and holiness, but such virtues needed to be
developed by their own efforts and not by the grace of God. Their view of the world was rather
Calvinistic in that they believed they were predestined to be the holy sons of light, being the exclusive
ones to enjoy the blessings and approval of God, while those outside their group were damned unto
death.

As to the messiah, they had difficulty separating the Old Testament prophecies that referred to Him as
a suffering servant from those that referred to Him as a king. They concluded that there would be
two messiahs: one who was a descendant of David who would be the messianic king and the other a
descendant of Aaron who would be a priest and suffering messiah.
19


The Essenes, as well as so many other Jewish people, had four faulty concepts of their messiah.

1. They were interested in a messiah who was only for the Jews.

2. They were interested in a messiah who would accept every Jew.

3. They were interested in a political messiah who would overthrow the Romans

4. They were interested in an economic messiah who would restore the prosperity their
forefathers enjoyed during the days of the Davidic Empire.

They wanted a messiah who would pander Israel, but instead, they were confronted by a Messiah who
confronted Israel and they rejected Him.

The Essenes were observers of the end-times, as they believed the messiah would come and destroy
the Romans. Therefore, the Romans considered these non-violent Jews potentially dangerous and
killed thousands of them after the destruction of Jerusalem in A.D. 70. The Essenes would have faded
into history and been long forgotten were it not for their writing of the Dead Sea Scrolls (See Dead
Sea Scrolls). Note that messiah is with a lower case m because they did not associate deity with
him.

Critics have long asserted that phrases such as sons of light did not exist in the first century Jewish
world, and were inserted into the gospels by later editors. But when the Dead Sea Scrolls were

19. Buchanan, Essenes. 2:152-55; Harrison, Essenes. 2:370-74; A few scholars do not agree with the two messiah concept,
including L. D. Hurst of the University of California, Davis, believes that the Qumran texts do not necessarily support the two
messiah viewpoint. See http://www.ibr-bbr.org/files/bbr/BBR_1999_09_Hurst_QumranMessiah.pdf. Retrieved October 10,
2013.


discovered the truth was revealed.


02.01.06.Q1 How did a one become a member of the Essene sect and how does this relate to the
Pharisees?

The Essenes, like the Pharisees, were very legalistic. How a young man became a full pledged
member of the Essene community would generally not have any interest to the study of the life of
Jesus, until one scholar
20
indicated that the Pharisees may have had similar requirements of
membership. If so, that presents insights of their legalistic attitudes as revealed in the gospels.
Therefore, if it is possible to review the Essene requirements, we can look backwards and obtain a
better understand of the Pharisees.

There are some interesting common factors between the Essenes and the Pharisees. It is common
knowledge that both the Pharisees and Essenes originated in the early second century (B.C.) in
response to the advances of the Hellenistic culture. Both groups were separatists and, in fact, the
name Pharisee originated from the Hebrew phrase meaning the Separated ones. Both groups were
also highly legalistic in their doctrines and lifestyle.

Fortunately, the Dead Sea Scrolls, written by those Essenes living in the Qumran community near the
Dead Sea, contained two important documents that tell us much about their lifestyle and the
requirements fr entrance into their community of believers. According to the Damascus Document
and the Manual of Discipline, the Essenes had the following beliefs and practices:

1. They categorized members as priests, Levites, Israelites, or Proselytes.
21


2. The minimum age of admission was twenty.
22


3. New members had to learn and observe all admission requirements.
23


4. Once a candidate felt he was ready for membership, he had to pass a preliminary

20. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 86-88.

21. Dead Sea Scrolls, Damascus Document 13:12; 14:3.

22. Dead Sea Scrolls, 1 Qsa. 1, 8; This age limit may have been derived from Numbers 1:3.

23. Dead Sea Scrolls, Damascus Document 13:1, 2; 15:5, 6.


examination. Evidently notes were carefully taken as the exam was administered by a scribe.
24


5. The candidate was required to give an oath of loyalty, after which he was informed of the
secrets of the community.
25


6. Upon the completion of the ceremonial oath, the candidate was on a two-year probationary
status.
26


7. Any transgressions during this time could result in either temporary or permanent expulsion
from the community.
27


8. All supervisory scribes had to be between the ages of thirty and fifty.
28


9. Since supervisory scribes were experts of the Hebrew Laws, as well as the community
rules, they could either bind or loose the judgment of a transgressor
29


10. Supervisory scribes as well as judges collected charitable gifts from the community and
distributed them to the needy.
30
They also functioned as shepherds of the flock, and in that
sense, they were like a pastor or rabbi.
31


While these legalistic requirements cannot be imposed upon the Pharisees per se, these do give some
insight as to what legalistic group might require of a new candidate. Scholars are examining these
requirements with the possibility that very similar procedures existed for new Pharisee candidates.


02.01.18 School of Hillel Hillel, also known as Hillel the Elder, was one of the most important
religious leaders in Israel during the time of Roman occupation. He was born in Babylon around 50

24. Dead Sea Scrolls, Damascus Document 13:11, 12; 15:11.

25. Dead Sea Scrolls, Damascus Document 15:6.

26. Dead Sea Scrolls, Damascus Document 20:1-13; MD 1QS 4:24 7:25.

27. Dead Sea Scrolls, Damascus Document 20:1-13; MD 1QS 4:24 7:25.

28. Dead Sea Scrolls, Damascus Document 14:8.

29. Dead Sea Scrolls, Damascus Document 13:10; 9:18, 22; 12:12.

30. Dead Sea Scrolls, Damascus Document 14:13.

31. Dead Sea Scrolls, Damascus Document 13:10.


BC, but some sources date his birth as early as 110 BC., and he is believed to have died in AD 10. He
is at times compared to Moses, as both supposedly lived to an age of 120 and Hillel studied forty
years and the last forty years he wa a leader to his people. As such, there is an excellent possibility
that he was in the temple when Jesus was there at the age of 12. He was also from the line of David,
of Shephatiah, the son of Abital a genealogical record that added to his credentials.
32


Hillels school of biblical interpretation held to the orthodox form of Judaism. In fact, it has been said
that his way of teaching the core values of the Torah was nearly identical to the teachings of Jesus.
33

About three decades before the birth of Jesus, Hillel rose from the lowest ranks among the rabbis and
became President of the Sanhedrin. He was known for his kindness, gentleness, and influences during
the reign of Herod the Great (37 B.C. 4 B.C.) and the childhood days of Jesus. He established an
academy, which was known for its compassion toward fellow Jews and moral Gentiles. The grandson
of Hillel, Gamaliel, trained the Apostle Paul, who was also a Pharisee.
34
It appears that Jesus agreed
much more with the teachings of the School of Hillel than with the opposing School of Shammai.
35

Since Hillels teachings are often similar to those of Jesus, some scholars have suggested that Jesus
received His ideas of ethics and morality from him. Others believe Hillel was a significant element of
the fullness of time phrase of Galatians 4:4b in that he brought many people in line with what Jesus
would be teaching. After the destruction of the temple, his followers became the dominant influence
in Jewish lives. Leaders of both the Schools of Hillel and Shammai claimed to have had the voice
from heaven, even though on occasion they had strong contrasting interpretations of Scripture. It is
difficult to classify either one as liberal or conservative. However, Hillel had a reputation for being
kind and gentle while Shammai was impatient and abrasive.
36


Unit 02
Cultural Background Studies

Chapter 02
Biblical and Extra-biblical Writings

32. Babylonian Talmud, Juchas. 19.2; Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica. 3:35.

33. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 111.

34. Falk, Jesus the Pharisee. 48.

35. Pixner, With Jesus Through Galilee. 32.

36. Edersheim, The Life and Times of Jesus the Messiah. 91; Babylonian Talmud, Shabbath 31a.



02.02.08 Didache - The Didache, meaning The Teaching or The Instruction, is a small book
describing the community or church rule of order. It was written about the time John wrote the book
of Revelation, or possibly a decade or two later (A.D. 95-120), but it obviously describes the basic
instruction of the early church that were already well established. Its focus is on how Gentile converts
need to change their lives in order to belong to a Jewish-Christian fellowship.

Its value lies in how the early church interpreted the teachings of Jesus.
37
The book begins with the
statement There are two ways, one of life and one of death.
38


1. Chapters 1 through 6 explain the two ways and that there is a huge difference between
them.
2. Chapter 7 is on baptism
3. Chapter 8 discusses prayer and fasting, and includes the direct quotation of the Lords
Prayer. The Jewish people already had a ritual of praying three times a day,
39
now they
replaced their traditional prayers with the Lords Prayer. Since the Pharisees fasted on
Mondays and Tuesdays, early Christians fasted on Wednesdays and Fridays the fasting
tradition continued but they did not want to be identified with the Pharisees.
4. Chapters 9 and 10 discusses the Communion service, and
5. Chapters 11 through 15 are on church organization and discipline.
The significance of the Didache has, unfortunately, been forgotten in the church today. It was written
to inform new converts the responsibilities of a new lifestyle that was expected of them. The fact that
communion follows baptism, underscores the point that it is intended only for the full membership of
the congregation. The rest of the book deals with administrative issues as well as those who violated
the biblical commands of a Christ-like life as briefly described in chapters 1 through 6.





37. Crossan and Reed, Excavating Jesus. 9.
38. Didache 1:1a.

39. See 08.03.04; Acts 3:1; 10:3, 30; Didache 8:3.


Unit 02
Cultural Background Studies

Chapter 03
Significant Cultural Elements

02.03.09 Messianic Expectations - There was an intense expectation throughout the ancient world
that a messiah would come at any moment and bring political freedom. People had a wide variety of
opinions of the messiah, like who he would be, and what he would do. However, since he was
expected to come as a political leader who would overthrow the Romans to usher in an era of peace
and prosperity, he was not seen as any kind of a divine figure. Hence, in this context, messiah is
spelled with a lower case m whereas the divine Jesus is referred to as the Messiah.

The Jews had great difficulties understanding the prophecies of some of their prophets since they
appeared to be in conflict. Most notable were those prophecies that described the messiah both as a
suffering servant, and as a victorious king. In their thinking, a victorious king would not be one who
suffered. Note, for example, the differences between Daniel 7:13-14 and Zechariah 9:9-10.
13
I continued watching in the night visions,
and I saw One like a son of man
coming with the clouds of heaven.
He approached the Ancient of Days
and was escorted before Him.
14
He was given authority to rule,
and glory, and a kingdom;
so that those of every people,
nation, and the Law
should serve Him.
His dominion is an everlasting dominion
that will not pass away,
and His kingdom is one
that will not be destroyed.
Daniel 7:13-14


9
Rejoice greatly, Daughter Zion!
Shout in triumph, Daughter Jerusalem!
Look, your King is coming to you;
He is righteous and victorious,
humble and riding on a donkey,
on a colt, the foal of a donkey.
10
I will cut off the chariot from Ephraim
and the horse from Jerusalem.
The bow of war will be removed,
and He will proclaim peace to the nations.
His dominion will extend from sea to sea,
from the Euphrates River
to the ends of the earth.

Zechariah 9:9-10

The first part of each passage is especially challenging. In Daniel 7:13, the messianic figure comes
with clouds of heaven while the counterpart in Zechariah 9:9 portrays him riding into Jerusalem on a
donkey. Each of these sections is clearly about a leader who would have a dynamic effect upon the
people. While Christians today have the advantage of recognizing the differences between the first
and second comings of Christ, the first century Jews were unaware of Gods divine plan and,
therefore, could not explain the apparent biblical difficulties.

Adding to the mystery, Zechariah 12:10, describes the messiah as one who would suffer. In their
thinking, one who would be victorious over all of Judaeas enemies could not be made to endure
agony. Therefore, they apparently ignored passages such as:

And I will pour out on the house of David
and the inhabitants of Jerusalem
a spirit of grace and supplication.

They will look on me,
the one they have pierced,
and they will mourn for him
as one mourns for an only child,
and grieve bitterly for him
as one grieves for a firstborn.

Zechariah 12:10 NIV (1984)


Other challenging passages in the Hebrew Bible are found in the book of Psalms and pertain to the
Gentiles coming to God (Ps. 22:27ff; 36:7ff et. al). The common first century belief was that because
the Gentiles had sinned for so many centuries, they would never come to God nor would God want
them. This belief was enhanced by the repeated statement that God said that the Jews were His
Chosen People. Hence, there was no need for their salvation (they already were saved), and the
Gentiles, not being among the Chosen People were therefore forever damned. Little wonder then, that
the temple area known as the Court of the Gentiles was turned into a market place. Yet, as will be
shown later, some Gentiles did convert to the Jewish faith.

These passages illustrate the messianic problems with which the Jews were grappling. In essence,
they shut their eyes to those writings that predicted the sufferings of the Messiah. The disciples had
difficulty believing Jesus would suffer on the cross and die. The Essenes, on the other hand, thought
they resolved the problem by teaching there would be two messiahs ruling together (see 02.01.06).

The rise of Antiochus IV Epiphanes and his Hitler-like tortures in the early second century B.C., led
to a new form of literature known as apocalyptic writings. There was considerable debate in the
Jewish communities as to whether these books were genuinely divinely inspired or simply creative
penmanship. Therefore, it is not surprising to see that there were various opinions among the common
people. While scholars still debate what various people groups believed, what is known is that
nobody expected a messiah like Jesus. Apocalyptic writers created various themes and stories of the
future events of the victorious messiah but nearly all of them rejected the concept of a suffering
messiah. The victorious messiah concept was popular during times of oppression; first by the Greeks,
then their own leaders, followed by the Romans. Most of the expectations follow these lines of
thought even though there were about as many variations as there were Jews:

1. According to the Apocalypse of Baruch 48:41, the people would realize the coming of the
Messiah by the calamities that would fall upon humanity such as wars and famines. Even
nature would experience cataclysmic upheavals. Today orthodox Jews call this time the Time
of Jacobs Troubles and Christians call it the Tribulation.

2. The Messiah could not come to the world unannounced; therefore, he will send Elijah who
will announce His arrival. According to a second century B.C. Jewish writer by the name of
Jesus Ben-Sirach,
40




40. See Metzger, The Apocrypha of the Old Testament. 193.


You who were taken up in a whirlwind of fire,
in a chariot with fine horses of fire;
you who are ready at the appointed time, it is written
to calm the wrath of God before it breaks out in fury,
to turn the heart of the father to the son,
and restore the tribes of Jacob.

Sirach 48:9-10

3. The Jews attempted to connect Elijah with the coming judgments, resurrection, and the end
of the world. When he would come, he would settle the major controversies of the first
century, including

a. Settle family issues and bring estranged families together.

b. Settle issues of what is clean and unclean a major issue of contention between
various religious sects.

c. Settle property disputes.

d. Announce the coming of the messiah (small m because they did not know that the
Messiah would be Deity)
41


4. The messiah would provoke a coalition of evil men whose identities remain unclear.
Apocalyptic writers mentioned them in Enoch 90; and the Apocalypse of Baruch 40. While
they simply described these as evil, Christians identified them as those who would be a part of
the Anti-Christ.

5. In the final battle between good and evil, those who are evil will be destroyed. However,
the identity of the destroyer is somewhat unclear. Some Jews felt it would be God Himself
according to a book known as the Assumption of Moses (10:7) while a majority felt it would
be the Messiah as found in the Apocalypse of Baruch (39:7ff).
42


6. Once the wicked would be destroyed, the messiah would establish his messianic kingdom
and rule from Jerusalem. This would necessitate that all forms of evil, idols, and wickedness

41. Barclay, John. 1:78.

42. These books should not be considered equal to the Bible, but are listed because some first century Jewish people considered
them important.

be purged from the city, while instituting pure worship according to the Torah. This new era
would be considered the Kingdom of God. The nation would enjoy peace, joy, prosperity, and
a close relationship with God.

7. The messianic age would not be eternal, but endure for a thousand years after which there
would be another transformation.

8. At the end of the millennium, those who had died would be raised from the grave and
would in fact be restored to their physical bodies.

9. The opinions of the final judgment have a wider spectrum. Some believed that the wicked
would be destroyed at this point and Yahweh Himself would be the judge, while others
believed it would be the Son of Man who in reality was seen as an angel of the Lord (Enoch
69:27). Scholars disagree as to when the Book of Enoch was written. Most believe that the
earliest part was written about 300 B.C. but the chapters 37-71 were written in the first
century B.C., or possibly in the Christian era. Critics believe that any resemblance to Christian
theology might be the result of Christian interpolation. Concerning the final judgment, the
wicked will be thrown into Gehenna (hell) while the righteous will spend eternity with the
Lord in heaven.

10. The Essenes hardly agreed with anyone else. They had great difficulty reconciling the
prophetic passage of the suffering servant with those of the victorious king. They questioned
how a suffering servant could be a victorious king. Therefore, they concluded there would
have to be two messiahs (see 02.01.06).

The Jews remembered very well the overwhelming victories God had given them during the
Maccabean Revolt. The Essenes and the Zealots believed, as did many common people that the
Messiah would be like a glorified Judas Maccabee and bring a greater victory over Roman domination
and oppression.

To the Pharisees, the messiah would be one who would institute the holiness, purity, and truthfulness
of the Torah to all the Jewish people, and purge the effects of Hellenism from the culture. The
Sadducees were the only ones who failed to believe in the coming of a messiah, and if there was one
coming, they feared he would take control of the temple, which was the source of their power and
wealth. The Romans had distrust for anyone who called himself a messiah. The Jews seemed to
produce a messiah every ten or fifteen years, much to the dismay of the Sadducees and Romans. Into
this caldron of severe social tensions and messianic expectations, Jesus came to bring life and hope to
all humanity. Little wonder then, that Jesus was careful to articulate His identity. All three groups had

thoughts about a messiah, but had not believed their messiah would be God in human form, which is
why a lower case m is used for this term.

Most Jewish peasants were downtrodden, depressed, enslaved, and discouraged with the corrupt
religious leadership and merciless Romans. Therefore, hope and interest skyrocketed when Jesus
began doing miracles. He was surrounded by competing religious groups such as the Pharisees, the
Essenes, the Schools of Hillel and Shammai, the Sadducees, and the unknown community/ies that
produced the Pseudepigrapha books such as 4 Esdras, Baruch, and the Psalms of Solomon.
43
In
keeping with Jewish traditions, each group had a keen interest in solidarity and distinctiveness. Each
promoted its own agenda of righteousness as superior to other groups and shunned any challenges for
change.
44
But none could speak or perform miracles as Jesus did.

The messianic expectations among Jews and Gentiles were at a fever pitch in the early first century.
Men would spend their evenings in the synagogue debating various subjects such as this messianic
problem. The Apostle Paul said that in the fullness of time Jesus came to this earth (Gal. 4:4). If
anything, his words were an understatement.

Finally, it has often been said as a point of humor, that if you want three or four opinions on
something, ask a Jews. There were many Jewish sects in ancient Israel and not all would have agreed
with the above 10-point list. But a vast majority would have agreed with the following expectations:

1. The messiah will be a worrior king who will destroy the Romans

2. The messiah will come for all Jews.

3. The messiah will come only for the Jews.

Those who failed to accept Jesus as their Messiah, such as Judas Iscariot, did so essentially for those
three reasons.






43. The Psalms were written between the year 40-30 BC, although some scholars place the time period between 60 and 30 B.C.
See Cosby, Interpreting Biblical Literature. 285. It may also have been used as liturgy according to Moseley, Yeshua: A Guide to the
Real Jesus and the Original Church. 104.

44. Charry, By the Renewing. 61.


Unit 03
Historical Background

Chapter 04
Inter-Testament Background (c. 400 B.C. A.D. 30)

03.04.05 334 63 B.C. Alexander the Great and the Hellenistic Period

The Greek culture, known as Hellenism, attained a high degree of maturity in Greece. It was well
known for its arts, sciences, medicines, philosophy, and other cultural elements and is equated with
(356 B.C. 323 B.C.) who established one of the largest empires of the ancient world.

Upon his fathers assassination, young Alexander took control of Greece and two years later began a
massive military campaign against King Darius of the Persian Empire. He developed a well-trained
army with 140 to 160 war elephants that he used in five battles. Consequently, in only ten years, he
had control of a vast empire and became the fulfillment of one of Daniels prophecies (11:3). He gave
the Jews first class citizenship and encouraged them to move to his new city of Alexandria in Egypt.
Many did and eventually the city became the largest Jewish metropolitan area of the ancient world. In
fact, he encouraged the Jews to move to all of his Greek cities where they enjoyed religious freedom.

Alexander was a student of Aristotle, a scholar of scholars, and had his own ambitious ideas for the
world. His goal was to civilize the nations of the world with Greek. He would accomplish this by the
introduction of Greek philosophy and select the best qualities of the captured nations to give to all the
peoples of his empire. An important contribution was his effort to make the Greek the lingua franca
or the official language of business and government throughout the empire. It was accepted
everywhere except in the Jewish enclave of Judaea. With this new philosophy known as Hellenism,
came the concept that would challenge the Jews that man and not God, was central to life.
45



45. Grundy, A Survey of the New Testament. 22.




03.04.05.A. A MOSAIC OF ALEXANDER THE GREAT vs. THE
INVINCIBLE KING DARIUS III. In one of the most significant battles in the
ancient world, the young Alexander (shown on left side) defeated the seemingly
invincible King Darius III in 333 B.C. The battle is depicted in a first century (B.C.)
mosaic found in Pompeii. A determined Alexander is shown on the left with a lance
while a terrified Darius looks on from his chariot.



Unit 03
Historical Background

Chapter 05
Jewish Sovereignty and Roman Conquest
(c. 164 B.C. A.D. 70)




03.05.00.A. SEA-GOING SHIPS OF HASMONEAN DAYS by Jacob S. Golub.
1929. The Jewish kings of the Inter-Testamental Period had sea-going vessels that
were used for both military and freight transport. They ships dominated the eastern
Mediterranean Sea until the rise of the Roman Empire.

03.05.01 Introduction
The precise date was to when Jewish sovereignty began is difficult to determine as it varied from area
to area. While there was a dramatic improvement that began in 164 B.C., the Jewish people were not
completely free from foreign control for another three decades. National sovereignty in ancient
history was defined as follows:

1. They did not have to pay tribute (taxes) to any foreign overlord.

2. They were a self-determining people.


Although there were pockets of Syrian resistance, generally there was freedom from oppression and
the people quickly began to prosper. Camel caravans that traveled internationally were taxed as well
as shipping. In fact, the Jewish merchant marine sailed to nearly every port that belted the
Mediterranean Sea. Little wonder then, that years later, Herod the Great who was known world-wide
for his architectural wonders, built a three-story ship so he and his friends could sail to Rome.
46

However, as the common people would soon discover, their leaders were nearly as corrupt as those
who had previously been their overlords. Jews crucifyed Jews. Murder, theft, and the abuse by the
religious authority are only some of the vices that permeated the leadership. Righteous men and
women were horrified to see widespread unJewish behavior by their own. They earnestly prayed for
their long-awaited messiah to come.



Yet with the news of Jewish freedom spreading throughout the Diaspora, many foreign Jews, such as
those in Babylon, decided to return to their Promised Land. Most settled in Galilee, a region that was
severely devasted by the Asyrians centuries earlier. While there were a few Gentile inhabitants, for
the most part it was barren and became known as Galilee of the Gentiles (who destroyed it).
47
In
fact, to confirm the absence of Gentiles living in this area, it is significant that archaeologists have
uncovered numerous villages that had no evidence of pig bones a sure sign of Gentile occupation.
48

Now thousand were migrating into the region of rich farmland.
49
So many came in the second
century that Josephus said that a countless multitude came from Galilee and other areas to
Jerusalem at Pentecost,
50
and that they did so by going through Samaria.
51
This underscores the

46. Josephus, Antiquities. 14.14.3.

47. Isa. 9:1; 1 Macc. 5:15; Mt. 4:15.

48. Reed, Archaeology. 47; Dunn, Did Jesus Attend the Synagogue? 208-10.

49. See Galilee of the Gentiles in 06.01.08.

50. Josephus, Antiquities 20.6.1 and Wars 2.12.3.

51. Josephus, Antiquities 17.10.2 and Wars 2.3.1.


significance of the Assyrian destruction. Nonetheless, scholars will continue to debate as to how
Jewish or how Hellenized was Galilee.

Yet while the little Jewish state was trying to re-establish itself, it was sandwiched as the frontier of
two opposing super powers: The Romans and Parthians. To the west, the Roman Empire was
expanding quickly by belting the Mediterranean Sea and spreading into Europe. To the East, the
Parthian Empire was growing to include large portions of India and surrounding areas. The little
Jewish enclave is where the two would meet. As if the influences of the Greek culture had not
challenged the Jews enough, now they were the subject of a tug-of-war of foreign powers.

The significance of this era is that the Maccabean family estyablished itself and the governing dynasty,
and would continue to dominate the Jewish people until the Roman conquest in 63 B.C. Shortly after
that conquest, Herod the Great was appointed by Rome to be king of the Jews. His success was due,
in part, to his marriage Mariamne, a Hasmonean (Maccabean) princess (see the House of the
Maccabees Family Tree below).


Unit 04
The Early Years of Jesus

Chapter 01
Introduction

04.01.01 Introduction: The World Stage is Set; Johns Prologue
John begins his gospel with the eternal nature of Jesus as the Creator who is the Light that brings
salvation. The entire Bible is a story of God love and salvation for humanity.
52
Galatians 4:4 states
that in the fullness of time Jesus came. Yet the term fullness is understood only within the cultural
context of the first century and the events that preceded it. There were four major areas of
preparation that had to be completed before fullness could be achieved in preparing the world for
coming of the Anointed One.

52. The divine plan of salvation of the New Testament was taught by the Hebrew prophets, as outlined in Appendix 9.


1. The Greeks: They provided a cultural milieu and language. See more at 03.05.12.
2. The Romans: They provided elements of law and order throughout the empire and
improved transport. This was a profound accomplishment as the previous two centuries were
filled with violence, political and religious chaos, persecution, and assassinations.
3. The people throughout the Roman Empire and in regions beyond were expecting a
messianic figure or king of some kind. From the Roman senate to the common slave, there
were expectations of the appearance of a very important person.
53

4. The Jewish people provided the religious background and foundation necessary for Jesus
to come.
The most important and anticipated life in history was born in Bethlehem some two thousand years
ago. Yet John made a distinct point to demonstrate that the life of Jesus did not begin in a manger in
Bethlehem, but that He existed from eternity past. The theme of his gospel is the deity of Jesus, Who
was from the beginning; in essence, he sets forth both the divine and human nature of the Messiah.
The purpose of His coming was to teach men about the Kingdom of God, as well as to pay the high
cost to redeem a lost humanity. Johns point is that only God could have performed such a great
task.

John began his gospel by stating that Jesus was not a mere human, but was God who existed from
before the creation of the earth. In his first sentence for the word Word, John used the Greek word
logos that included the Greek concept of reason and speech.
54
God created the world by means of His
Logos.
55
Logos is the eternal order of all things that is in God, and Jesus is the incarnation of of that
Logos in history.
56
John was not a Greek philosopher, but desired to express the concept that Jesus
was the idea and expression of God in human form and was, in fact, God.
57


04.01.02 Jn. 1:1-2 The Eternality of God (NIV 1984)

A In the beginning
B was the Word,
C and the Word was with God,

53. For a brief description of those who expressed this anticipation long before the advent of Jesus, see 03.05.15, 03.05.11, and
03.04.19.
54. Barclay, John. 1:7-9.

55. Hatch, The Influence of Greek Ideas and Usages. 261.

56. Lee, The Galilean Jewishness of Jesus, 115.


C and the Word was God.
B He was with God
A in the beginning.

04.01.03 Jn. 1:3-18 The Word of God Became the Person Jesus. (HCSB, continued)

3
All things were created through Him, and apart from Him not one thing was created
that has been created.
4
Life was in Him, and that life was the light of men.
5
That light
shines in the darkness, yet the darkness did not overcome it.

6
There was a man named John who was sent from God.
7
He came as a witness to
testify about the light, so that all might believe through him.
8
He was not the light, but
he came to testify about the light.
9
The true light, who gives light to everyone, was
coming into the world.

10
He was in the world, and the world was created through Him, yet the world did not
recognize Him.
11
He came to His own, and His own people did not receive Him.
12
But
to all who did receive Him, He gave them the right to be children of God, to those who
believe in His name,
13
who were born, not of blood, or of the will of the flesh, or of the
will of man, but of God.

14
The Word became flesh and took up residence among us. We observed His glory,
the glory as the One and Only Son from the Father, full of grace and truth.
15
(John
testified concerning Him and exclaimed, This was the One of whom I said, The One
coming after me has surpassed me, because He existed before me.)
16
Indeed, we have
all received grace after grace from His fullness,
17
for the law was given through Moses,
grace and truth came through Jesus Christ.
18
No one has ever seen God. The One and
Only Sonthe One who is at the Fathers sideHe has revealed Him.

Literary style
Johns gospel is in typical Hebraic style of poetry that echoes the first sentence of Genesis, yet his
gospel was written for a Gentile audience. It is a genre of complimenting, repeating or contrasting
ideas, rather than rhyming words. Verses 1 and 2 describe the eternal aspects of Jesus from the
beginning (lines A and A) of time with the focus on the Word (of God who was Jesus) being the
eternal Deity (line C). The first lines were written with repeating or contrasting ideas, as noted by the
similarities between lines A and A, B and B, etc. The focus of this short Hebraic poem is the center
line line C and C, being Jesus in human form was God on earth.

57. See Appendix 8 on the Two Natures (human and divine) of Jesus.


Witness to testify. When the New Testament writers used terms such as testimony or bore
witness or I have seen and testify, these are statements of legal terminology. These statements
were common in Roman, Greek, and Jewish cultures whereby the author placed himself under an oath
concerning the truthfulness of the statement made.
58


In the beginning. This phrase in the original Hebrew did not have the definite article the. In
essence, the gospel writer is saying that in beginning there never was a beginning point, but was
eternity past (cf. Jn. 17:5; Col. 1:17). This is a paradox to modern thinking, but understood by his
first century audience. Hence, John reflected upon two writings of Moses in Genesis and in Psalm
90.
59


After the summary account of creation, John discusses the condition of man. Man, who was and is
the supreme creation in the image of God (Gen. 1:26), fell into sin and is now offered salvation by
God through Christ Jesus. It was Adam who was defeated by Satan in the beautiful Garden of Eden
(Gen. 2:8), but Jesus came and had victory over Satan. Because of Jesus sinless life, sacrificial
death, and resurrection, eternal life is now available to all men by the One Who was in the beginning.
While the sacrifices of the Old Covenant covered sin, the work of Christ removed sin.
60
The New
Covenant fulfilled the old one and completed the way of salvation for mankind.

Video Insert >
04.01.03.V Rev. John Metzger of Cornerstone Bible College discusses the Deity of Jesus in
the Old Testament and in eternity past (27:39). VIDEO COMING SOON.


The climax of this gospel is the only true response one can give to Jesus: My Lord and my
God (Jn. 20:28). John stated that Jesus was with the Father throughout eternity past
61
and was the

58. Bookman, When God Wore Sandals. CD Trac 5.

59. Moses authored Psalm 90 - 116.
60. See Appendix 6 concerning Old Testament sacrifices and Jesus. For the New Testament plan of salvation revealed in the
Old Testament, see Appendix 9.

61. Prov. 8:22-31; Jn. 17:5, 24.


Creator of all things.
62
Furthermore, Jesus is both the light and the life of humanity
63
and the darkness
of this world could not extinguish Him. The gospel begins and ends with life. In fact, the word life is
one of Johns key words.

The pre-existence of God as Creator is also found in a Dead Sea Scroll document known as the
Manual of Discipline.
64
The ancient Essene writer said,

For judgment is Gods and
from His hand is the way of blamelessness
From His design everything received its origin,
and from His design
Everything that exists was prepared
without Him nothing was made.

Dead Sea Scrolls, 1QS XI:10
65



All that is and ever was
comes from the God of knowledge,
Before things came into existence
He determined a plan for them,
And when they fulfilled their appointed roles
it is in accordance with His glorious design,
That they discharge their functions
Nothing can be changed.

Dead Sea Scrolls, 1QS III:30
66


The Word. John did not speak of a word or words as spoken by Jesus, but rather, he spoke of
the Word as being the essence of Jesus - the essential inner mind of Christ. If the question were
asked, What is in the heart of hearts of Jesus? the answer is His Word. In order to understand the

62. Col. 1:16-17; Eph. 3:9; Heb. 1:2.

63. Jn. 5:26, 8:12, 9:5, 12:35, 46; I Jn. 5:11.

64. See 02.02 Biblical And Extra-Biblical Writings for more information.

65. Santala, The Messiah in the New Testament. 65-66.
66. Santala, The Messiah in the New Testament. 65-66.

mind of Jesus, one must understand His speech, actions, ministry, and life. John essentially gave two
significant points about the Messiah:

1. The Word was with God.

2. The Word was God.

Knowing Jesus was not an either/or choice of these two points, but a combination of both.
67
One
cannot understand the Messiahs Word without understanding His mind and heart. With this comes
the understanding of the essence of the mind of God the Father (Jn. 14:23-24).
68
Other New
Testament writers referred to the essential inner mind of Jesus as being the logos, which is Greek
meaning Word, of God. Paul said in Ephesians 4:12 that it was sharper than a two-edged sword,
meaning that it can cut to the soul to surgically expose sin. Luke, in his second writing, used it where
the Word of God is understood to be the Spirit of God or the revealed mind of God (Acts
13:48; 18:5). John used logos again in his last work with the Word of God being Jesus Christ
Himself (Rev. 19:13). In the Greek, the word logos is an it, but Johns use of the word logos, which
is rooted in his Jewish background and Aramaic language, it is He.
69


Gnosticism and Docetism were two popular heresies within the Gentile world that confronted the
apostles and other church leaders. These theories of knowledge and God confronted both Jews and
Christians, and for that reason, the Apostle Paul made these two comments:

16
For everything was created by Him, in heaven and on earth, the visible and the
invisible, whether thrones or dominions or rulers or authoritiesall things have been
created through Him and for Him.

Colossians 1:16

6
Yet for us there is one God, the Father. All things are from Him, and we exist for Him.
And there is one Lord, Jesus Christ. All things are through Him and we exist through
Him.

1 Corinthians 8:6


67. Stern, Jewish New Testament Commentary. 154.

68. Major, Manson, and Wright, The Mission and Message of Jesus. 679-80.
69. Fruchtenbaum, The Jewish Foundation of the Life of Messiah: Instructors Manual. Class 2, page 6.


While the study of the influence of Gnosticism and various cultic beliefs is beyond the scope of this
study, it must be briefly stated that Johns gospel is to a certain extent, an apologetic document that
refutes these pagan ideas.

The phrase No one has ever seen God, means that no one has ever seen the ultimate glory,
majesty, and nature of God. According to Moses, God said You cannot see my face, for no one can
see me and live (Ex. 33:20). This is due to mankinds sinfulness. Yet according to the Hebrew Bible
(Tanakh), God (Adonai or Elohim) has made Himself known to selected individuals in a limited
manner. Examples are:

(This section is continued)


Unit 04
The Early Years of Jesus

Chapter 02
The Genealogies of Jesus


04.02.02 Mt. 1:1-17 The Genealogy of Jesus as Recorded by Matthew

1
The historical record of Jesus Christ, the Son of David, the Son of Abraham:
2
Abraham fathered Isaac,
Isaac fathered Jacob,
Jacob fathered Judah and his brothers,
3
Judah fathered Perez and Zerah by Tamar,
Perez fathered Hezron,
Hezron fathered Aram,
4
Aram fathered Amminadab,
Amminadab fathered Nahshon,
Nahshon fathered Salmon,
5
Salmon fathered Boaz by Rahab,
Boaz fathered Obed by Ruth,

Obed fathered Jesse,
6
and Jesse fathered King David.
Then David fathered Solomon by Uriahs wife,
7
Solomon fathered Rehoboam,
Rehoboam fathered Abijah,
Abijah fathered Asa,
8
Asa fathered Jehoshaphat,
Jehoshaphat fathered Joram,
Joram fathered Uzziah,
9
Uzziah fathered Jotham,
Jotham fathered Ahaz,
Ahaz fathered Hezekiah,
10
Hezekiah fathered Manasseh,
Manasseh fathered Amon,
Amon fathered Josiah,
11
and Josiah fathered Jechoniah and his brothers
at the time of the exile to Babylon.
12
Then after the exile to Babylon
Jechoniah fathered Shealtiel,
Shealtiel fathered Zerubbabel,
13
Zerubbabel fathered Abiud,
Abiud fathered Eliakim,
Eliakim fathered Azor,
14
Azor fathered Zadok,
Zadok fathered Achim,
Achim fathered Eliud,
15
Eliud fathered Eleazar,
Eleazar fathered Matthan,
Matthan fathered Jacob,
16
and Jacob fathered Joseph the husband of Mary,
who gave birth to Jesus who is called the Messiah.
17
So all the generations from Abraham to David were fourteen generations; and
from David until the exile to Babylon, fourteen generations; and from the exile to
Babylon until the Messiah, fourteen generations.



04.02.02.Q1 What was the purpose of a genealogical listing?

It was most important that the gospel writers inform their readers not only that Jesus was the
Messiah, but also that He had the right to be the Messiah and His credentials (including the
genealogy) were presented as evidence of this truth. At the time this gospel was written, the primitive
church was enduring persecution from both Jews and Gentiles. The believers needed assurance. If
they were going to die for their faith, they needed to know who Jesus was as a physical man and,
hence, the genealogies (see 04.02.01 Introduction).

The phrase, A record of the genealogy, could also be translated as reading, the book of the
generations of, or the book of origin, and is similar to records found in Genesis 2:4, 5:1, 6:9, and
37:2.
70
These records were important for three primary reasons:

1. They gave a clear identity of ancestral and tribal origins,
71
which led to the second reason,

2. They were critically important for certain religious or political offices.

3. The genealogical record demonstrates the divine purpose for the restoration of man from
the beginning of Adam.

The promise of the Davidic Covenant was fulfilled by Jesus. He received His blood right to
King Davids throne through Mary and His legal right to the throne through His adopted earthly
father Joseph.
Other examples of genealogy are as follows:

1. The historian Josephus preserved his genealogy for posterity (Life 1.3).

2. One ancient rabbi, with a desire that his son would marry only into the right family, traced
the genealogy of a prospective daughter-in-law to King David.
72



70. Gilbrant, Matthew. 19; Dalman, Jesus Christ in the Talmud. 31; Jerusalem Talmud, Jbamoth 49b.
71. David, Uzziah, Ahaz, Hezekiah and Manasseh are is among fifty biblical names whose existence has been verified by
archaeological studies in a published article by Lawrence Mykytiuk titled, Archaeology Confirms 50 Real People in the Bible.
Biblical Archaeology Review. March/April, 2014 (40:2), pages 42-50, 68. This archaeological evidence confirms the historical
accuracy of the biblical timeline. For further study, see the website for Associates for Biblical Research, as well as Grisanti,
Recent Archaeological Discoveries that Lend Credence to the Historicity of the Scriptures. 475-98.

72. Babylonian Talmud, Ketubot 62b.

3. In Jewish history, when the Jews returned from Babylon, three families, Hobaiah, Hakkoz
and Barzillai, claimed to be of priestly stock, but Nehemiah denied them that privilege of
service because no record was found of them (Ezra 2:61-62).

4. Another returning group of 652 peopleapparently gentileswanted to return to
Jerusalem, but could not prove they were descendants of Israel (Ezra 2:59). They too were
denied the opportunity be become Jewish.

5. The Apostle Paul reflected upon his genealogy when he claimed that he was of the tribe of
Benjamin (Phil. 3:5).
73


Ones heritage was always important, not only in the Jewish world, but throughout all ancient cultures
in this area. Lineage was reckoned through the father from whom the son received his heritage. It
made no difference if a father was a biological father or a legal father through adoption or marriage.
This is explained in the second century B.C. Apocrypha book of Sirach.

A covenant was also established with David,
the son of Jesse, of the tribe of Judah:
the heritage of the king is from son to son only;
so the heritage of Aaron is for his descendants.

Sirach 45:25

This ancient custom continues today among some Muslim leaders, who trace their record of ancestry
from Muhammad. Likewise, the Samaritans claim to have their priestly genealogy recorded from
Adam to the present day priests. Their genealogical record is known as the Adler Chronicle or
Chronicle 7.
74
Therefore, the genealogy presented by the gospel writers was perfectly in tune with
the cultural requirements for anyone functioning in any religious office.

David, the Son of Abraham. Abraham was the first to receive the messianic promise of salvation
for his future nation (Gen. 12:3; 18:18; 22:18) as part of his covenant with God.
75
Matthew wrote to
a Jewish audience and mentioned both Abraham and David in his genealogy, because God had
promised them an eternal throne (2 Sam. 7:16; Ps. 89:1-4). The Jews understood the significance of

73. Golub, In the Days. 41.

74. Information obtained during a personal interview with Hosney Kohen, a Samaritan priest in August of 1999; Neusner and
Green, Dictionary of Judaism. 13.
75. Gilbrant, Matthew. 19.

these covenants and the connection Matthew was making to relate them to Jesus (via the genealogy).
The mention of Abraham and David meant far more than historic figures, it meant a promise of God
that was now to be fulfilled. About three or four decades before the birth of Jesus, a book known as
the Psalms of Solomon was written with the following verse that emphasizes the connection of David
and the Messiah as a political figure (see also comments on Mt. 21). While the entire chapter paints a
comprehensive picture of Jewish expectations, this verse is of particular interest as it illustrates the
high level of expectation at the time of Jesus.

See, Lord, and raise up for them their king, the son of David, to rule over your servant
Israel in the time known to you, O God.

Psalms of Solomon 17:21
76


The definition of the phrase Son is important in understanding the full depth of Hebraic writings.
The word meant any male offspring, past, present, or future. In Hebrew, there is no word for
grandson, or great-grandson. For example, verse 1 indicates that Jesus was the son of King
David, who was a son of the patriarch Abraham. Since Matthew wrote his gospel to the Jews, it
was critical to demonstrate that Joseph was a descendant of David as well as Abraham. Omitting
several names was not an error. It merely demonstrated that the lineage from Abraham to Jesus is
easily recognized. Old Testament prophets repeatedly foretold that the Messiah would be a
descendant of King David, substantiating the genealogical integrity of Jesus.

The phrase son of David was not only a matter of genealogy, but it also was a messianic title.
Matthews first century readers clearly understood the message. The messianic title appeared first in
the Psalms of Solomon 17:23 and 36 that was written in the first century B.C. Modern critics need to
answer why the Pharisees and Sadducees never criticized His genealogy. It was because records of
families, clans, and tribes were archived in the temple and the Pharisees and Sadducees had access to
them. The focus of Matthew is simply that Jesus, the Messiah, has a verifiable historical trail to
Abraham, that He is a Davidic king, and that He is the fulfillment of the Abrahamic Covenant.
77


In fact, the terms Son of Man
78
and Son of David became synonyms for Messiah by the first

76. Charlesworth, The Old Testament Pseudepigraphia. 2:667.
77. Merrill, Kingdom of Priests. 186-87.
78. The phrase Son of Man in the Book of Enoch is a figure, who is waiting in heaven until God sends him to earth where he
would establish his kingdom and rule over it. This book was common knowledge to the Jewish people, so when Jesus used the
phrase about Himself, it was clearly claiming to be the long-awaited Messiah. The phrase Son of Man was originally derived from
Daniel 7:13. See Bruce, New Testament History. 167; Tenney, The Gospel of John. 105.


century.
79
The expectations were that this Son would excel Davids triumphs, but the Jewish people
did not recognize any elements of deity in the term Son.
80
Eventually believers realized that the
expressions of Son of Man and Son of God, express the deity of Jesus,
81
but the former title also
asserts His humanity.
82
So intense was the passion for a messiah, that some scholars have suggested
that the Psalms were not only written by Pharisees, but at times used as liturgy.
83


Luke wrote to a Gentile audience who knew little of Abraham or David. Therefore, he traced the
lineage through David and Adam, the father of humanity. Critics have called attention to the fact that
the father of Joseph was Jacob according to Matthew (1:16), whereas Luke said he was the son of
Heli (3:23). Again, this is hardly an error, for as the ancients called both their grandsons and great-
grandsons sons, they did likewise with their sons-in-law. Heli was, in fact, the father of Mary and
the father-in-law of Joseph.
84
During the Reformation Period, in the year 1490, the interpretation was
popularized by Annius of Viterbo who stated that Lukes genealogy connected Joseph as the son-in-
law of Heli.
85


04.02.02.Q2 Is there a mistake in Matthew 1:11 concerning the name of Jeconiah?

Jeconiah and his brothers. The biblical record of Jeconiah (also known as Jehoiachin) has given
critics fodder for their arguments that the Bible contains errors. At issue is the verse where Matthew
states that Salathiel (a/k/a Shealtiel) is the son of Jehoiachin while Luke ascribes him to be the son of
Neria. Jeremiah 27:24-30 predicted that Jehoiachin would leave no heirs. Yet, it is altogether
possible for him to have adopted the seven sons of Neria, as implied in Zechariah 12:12. Matthew
made a special note of Jeconiah and his brothers because the Babylonian King Nebuchadnezzar had
all of them and their wives imprisoned. In April of 561 B.C., however, the Babylonians released them
and gave Jehoiachin a lifetime pension. The first century Jews were convinced that the Messiah
would come through the genealogy of Jehoiachin, which is precisely what happened.
86



79. Richardson, David. 59-60.

80. Psalm of Solomon 17; Ecclesiasticus 47:11; 1 Macc. 2:57.

81. Jn. 3:13; 5:27; 6:27; cf. Mt.26:63-64; Tenney, The Gospel of John. 105.

82. Vincent, Word Studies in the New Testament. 1:312.

83. Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. 104.

84. Willmington, Willmingtons Guide to the Bible. 7. Willmington has an excellent biblical study outline.
85. Gilbrant, Luke. 105.
86. Gilbrant, Matthew. 27.

Mary, who gave birth to Jesus. The importance of this Greek phrase is that it is feminine, and
obviously refers to Mary. The significance lies in the fact that in the Jewish culture, the birth of a child
was always associated with the father. However, in this case the gospel writer used a feminine
relative pronoun to break the pattern of the genealogy to emphasize that Joseph was not the father
and that Mary was indeed a virgin when Jesus was born. The gender is lost in English translations, but
the writer underscored the importance of her genealogy.
87




Who is called the Messiah. The meaning of the word Messiah or Christ is Anointed One.
The lack of a definite Greek article suggests that the word Christ may have been used as a name
rather than a title. The phrase was later repeated by Pilate (Mt. 27:17, 22).
88
Jesus was appointed and
consecrated by God the Father to the anointed office of Redeemer, which in the Hebrew language
took on the name Messiah.

04.02.02.Q3 Concerning Matthew 1:9, was Uzziah really the father of Jothan?
The genealogical record is somewhat challenging because Jothams father is known as Azariah,
89
as
well as Uzziah.
90
The two names have been a favorite subject for critics. However, it is also known
that people would occasionally change their name when there was a dramatic change in their life.
There is no reason given for the name change or if the king maintained two names, but the fact that
these refer to the same person has been well established.

There are several other examples of name changes in both the Old and New Testaments, as well as in
Jewish and surrounding cultures.


87. Wallace, Greek Grammar. 336-37; Young, Intermediate New Testament Greek. 76.
88. Hagner, Matthew 1-13. 12.
89. 2 Kg. 15:1-7, 1 Ch. 3:12.

90. 2 Kg. 15:32, 34; 2 Ch. 26:1-23, 27:2; Isa. 1:1, 6:1; 7:1.


1. When Gideon destroyed the Canaanite altar to Baal at Ophrah (Jg. 6:32, 7:1), his name was
changed to Jerubbaal.

2. Jehoahaz, who was the son of Josiah, had his name changed to Shallum.
91
Name changes
were not restricted to this period of history, as noted in the New Testament.
3. When the famous Saul became the Apostle Paul, he went from a Hebrew name to a Greek
name.

4. Name changes were also common in other cultures, as exemplified by the Egyptian Pharaoh
Necho, who changed the name of Eliakim to Jehoiakim (2 Kg. 23:34).
92


5. Evidently, a reason for the dual identity of Uzziah/Azariah was not considered significant
by the biblical writers.


04.02.02.Q4 Why did Matthew divide the list of names into three groups?
This is a clear example of how written communication is at times beyond the common definition of
words. In this case, fourteen generations. At this time there was no standardized numerical system
of numbers, but rather, alphabet letters had numeric values. For example, students today are familiar
with the system of Roman numerals. In this system, I = one, V = five, X= ten, etc. Letters are
combined to create specific numbers, such as XXIV is 24. Likewise, the Jews had their system.

When Matthew presented his genealogy, he wrote it in a manner so the Jews would recognize the
Hebrew numeric value of the most important king in their history, King David. The name David
spelled with three letters with their corresponding numeric value are as follows: Daleth (=4), waw
(=6), and daleth (=4). The name of David is a simple arithmetic problem of 4+6+4=14. Therefore,
to see the name David is also to see the number 14.
93
To Matthew, the numeric value was of
greater importance than recording every historical name of the genealogy. So some names were
skipped. The Hebrew term for this alphanumeric system is gemetria.
94



91. 2 Kg. 23:21, 1 Ch. 3:15, Jer. 22:11.

92. Pharaoh Necho is among fifty biblical names whose existence has been verified by archaeological studies in a published
article by Lawrence Mykytiuk titled, Archaeology Confirms 50 Real People in the Bible. Biblical Archaeology Review.
March/April, 2014 (40:2), pages 42-50, 68. This archaeological evidence confirms the historical accuracy of the biblical
timeline. For further study, see the website for Associates for Biblical Research, as well as Grisanti, Recent Archaeological
Discoveries that Lend Credence to the Historicity of the Scriptures. 475-98.

93. Johnson, Matthew. 7:252; Hagner, Matthew 1-13. 7.

94. See Appendix 14 for the Numerical Values of Hebrew letters


The most emphatic way to say anything in Hebrew was to repeat it three times. In this case, the
numerical value of King David was mathematically symmetrical, underscored three times to
emphasize its importance, and was also a convenient learning technique that aids memory. The use of
letters for numbers to create a cryptic meaning is known in Hebrew as a remez. Another example is
the famous number of 666, which is a remez representing the Antichrist.
95


The fact that Matthew has three groups of fourteen names was his instrument to underscore the
importance of Jesus being a Son of David. The Jews knew this writing instrument with the word
holy (i.e. Isa. 6:3) in Scripture is repeated three times. Later, when describing his vision of the
horrible plagues that would come, John said, woe, woe, woe to the inhabitants of the earth (Rev.
8:13). There was no other way for a Jew to express an idea in the most significant way possible but to
repeat it three times. Only a Jewish audience would have understood the numerical meaning of
Matthews genealogy, as this literary device also implied holiness to Jesus.




However, in order to emphasize the name David, Matthew had to omit several names from his
listing. This was possible because a grandson or great-grandson was also considered to be a son.
This is a prime example of how important it is to understand the gospels in the biblical historical and
cultural context. Therefore, there is no conflict in the Biblical text. As previously stated, the terms
Son of Man and Son of David became synonyms for Messiah by the first century.
96
The expectations
were that this Son would excel Davids triumphs.
97


04.02.02.Q5 Do other biblical genealogies suggest a unique message?
(This section is continued)


95. Hansen, The Star in the East. 2:1,10.
96. Richardson, David. 59-60.

97. Psalm of Solomon 17; Ecclesiasticus 47:11; 1 Macc. 2:57.


Unit 04
The Early Years of Jesus

Chapter 07
Village Life in Nazareth



04.07.00.A. JESUS GROWING UP IN NAZARETH. Artwork by William Hole
of the Royal Scottish Academy of Art, 1876. Jesus is shown with His mother
carrying water from the only water fountain in Nazareth. This was a daily event
except for the Sabbath. Some scholars believe the village was founded in the first or

second century B.C., and was little more than a small agricultural village of three
dozen Jewish homes.

04.07.01 Daily Life in Nazareth
The village of Nazareth was nestled in the hills of Galilee. Yet strange as it may be, there were three
provincial Jewish districts: Galilee, Perea east of the Jordan, and Judea which surrounded Jerusalem.
The southeastern corner of Galilee barely touched Perea. Otherwise, Galilee was surrounded by non-
Jewish people. In fact, the name Galilee comes from the Hebrew word Galil which means circle
and the district if Galilee is anything but circular.
98



Video Insert >
04.07.01.V1 Majd Shufani explains the work of reconstructing the historically accurate first
century Nazareth Village (3:04). VIDEO COMING SOON.

Daily life in the first century was extremely difficult with no modern conveniences commonly taken
for granted today. Houses were cold and damp in the winter and the summer nights were so hot and
humid that many slept on roofs tops. Today visitors to Israel can visit reconstructed villages at the
Hasmonean Village, the Katzrin Talmudic Village, the Nazareth Village, and the Biblical Garden at
Yad Hashmonah, to get a glimpse of ancient life. Great care has been taken at these living museums
to present and authentic re-creation of daily life in the days of Jesus.


Video Insert >
04.07.01.V2 Majd Shufani, a guide at the reconstructed first century Nazareth Village, explains
the Greek term tekton, (carpenter) and the type of activities the carpenter performed (5:11).
VIDEO COMING SOON.

The English word for carpenter is often said to have come from the Greek word tekton, meaning
builder or craftsman. That definition is somewhat less than accurate it should be master builder or

98. Barclay, Luke. 45.


master carpenter (Mk. 6:3a).
99
The term includes contractor or director of works. The English word
architect is derived from tekton. In bible times the tekton was one of high social importance, even
though it did not generate an above average income. The master craftsman was known for his
meticulous skill, which was associated with a man of wisdom.

Rabbinic literature indicates that if there was a problem in the village and no rabbi was available to
resolve the issue, the question was asked, Where is there a carpenter or a son of a carpenter? This
occupation was a highly skilled trade and, therefore, associated with skilled ability to resolve issues of
life. Since Joseph was given the prestigious compliment of being righteous, it should not be a surprise
that he would be employed in this occupation. The two most prominent scholars of the day, Hillel
and Shammai, were also master carpenters; it was an occupation of highest esteem. In Nazareth,
situated in the quiet mountains of Zebulon of the Galilee district, Jesus earned His living in the manual
trade of His father, as would have been the custom for young men. Joseph and Jesus were builders or
carpenters, and the reconstruction of the nearby city of Sepphoris created employment opportunities
for many men who had those trade skills. It is highly possible that Joseph and his son Jesus worked
there.

The fact that Sepphoris is not mentioned in the gospels or elsewhere is a mystery. The city had a
large Jewish population in the early part of the first century as determined by the many mikvaoth, or
ritual baths, found in residential ruins by archaeologists. Therefore, considering its Jewishness and
employment opportunities, it is difficult to imagine Jesus not being here in His younger years working
for other Jews and those sympathetic to them.
100


However, some scholars have questioned whether orthodox Jews, such as Joseph and Jesus, would
have accepted employment in an overtly pagan city. Sepphoris was dedicated to the Greco-Roman
god Dionysus and filled with debauchery of every kind male and female prostitution, gluttony,
materialism, alcoholism, etc. How could a Jewish man work there and not be assimilated into the
Hellenism? That was an issue the rabbis also pondered. Their answer is found in a set of guidelines
they crafted to determine the types of Gentile construction projects Jewish craftsmen were permitted
to work on. The Mishnah records the following,

None may help them build a basilica, scaffold, stadium, or judges tribunal; but one
may help them to build public baths or bath houses; yet when they have reached the
vaulting where they set up the idol it is forbidden (to help them) to build.


99. Batey, Jesus and the Forgotten City. 74; Packer, Carpenter, Builder, Workman, Craftsman, Trade. 1:279.

100. Batey, Jesus and the Forgotten City, 72-75.

Mishnah, Abodah Zarah 1.7

While there were restrictions, Jewish men were permitted to find employment or have shops in
Gentile cities. Sepphoris is only an hours walk from Nazareth and had a Cardo Maximums (Main
Street) with shops on either side. Craftsmen, farmers, and merchants would sell their goods to city
folk and travelers. Scholars believe, with a high degree of certainty, that it was somewhere along this
Cardo where Joseph and Mary met, since tradition says she was born in Sepphoris.
101





04.07.01.A. A NATURAL FOREST TYPICAL OF FIRST CENTURY
WOODLANDS. A natural open-tree forest with meadows, as in the days of Jesus, is
located a short distance northwest of Nazareth. While most of the trees in the land
were destroyed during the Turkish Ottoman occupation (1517-1917), for reasons
unknown, the trees of this small area of several hundred acres survived. It can be seen

101. Chancery and Meyers. How Jewish was Sepphoris in Jesus Time. 20; See also Guide to Sites. By BAR Staff. 60.


today as Jesus saw it and it may have been from this forest where He obtained the
wood for His craft. Photograph by the author.

Today, the Western concept of a carpenter is someone who builds houses of wood. However, during
the first century in Judea and Galilee, houses were built of stone. In fact, for thousands of years they
were built of stone. There was very little wood in them. Many scholars believe the carpenter or tekton
was a master stone mason and wood worker, the latter being a craftsman who made a wide variety of
wooden household and agricultural utensils. Others argue that the tekton built the wooden supports
for the construction of Roman arches rather than trim and shape stones. A partial list of carpentry
tools is found in Isaiah 44:13, such as the measuring line, marker, chisel, and compass which have
been used throughout history in woodworking as well as masonry construction.
102
The Greek poet
Homer (c. 850 B.C.) said that the tekton constructed ships, houses, and temples.
103
Clearly, he was a
highly skilled craftsman among working men. His trade taught Him to transform dead and useless
objects into living and useful things; that the meanest material fashioned and shaped can become
precious, friendly and useful to men. Later He would teach the divine principles of the Kingdom of
God so that dead and useless people could be become precious, friendly, and useful to God.

The ancient village where Jesus grew up was located in a high valley between the Nazareth
Mountains. The valley is shaped like a bowl with a single water spring around which the community
grew. In the surrounding hills and mountains there was sufficient forest land for carpentry work, while
the agricultural fields were in the valley floor.











102. Visitors and students to Israel should visit reconstructed villages and witness first century life and the re-enactment of first
century life with its crafts and trades. Among the best as of this writing are the Biblical Garden at Yad Hashmonah, the
Nazareth Village, the Katzrim (Qatzrim) Archaeological Park, and the Hasmonean Village northwest of Jerusalem along Route
443 near Modiin. A few miles further west along the same highway is the Neot Kedumim Park, a 625 acre biblical landscape
reserve with reconstructed first temple period scenes. Two other sites of interest is the Golan Heights Archaeological Museum
north of the Sea of Galilee and the Philistine Museum in Ashdod. A visit to one or more of these living museums will
enhance ones understanding of the cultural setting of the days of Jesus.
103. Barclay, Mark. 138.

Unit 06
The Ministry of Jesus Accelerates

Chapter 01
The Ministry of Jesus Begins in Galilee


06.01.01 Introduction
Since His miracle in Cana, the whole province of Galilee was talking about Him. Unlike today where
cultural and technological changes are expected, in the ancient world, change happened so slowly it
was hardly noticeable. The only exception was related to warfare, and that was never good.
Therefore, when a certain Man from Nazareth began performing miracles, the news spread like
wildfire. Jesus was the subject of every conversation on the boats, in the synagogues, in the
marketplace, wherever people met. The news spread throughout the three Jewish provinces of
Jerusalem, Judaea, and Perea (east of the Jordan River), to Sidon far to the north, Idumea far to the
south, throughout the cities of the Decapolis, and beyond.
Since the international highway, known as the Via Maris, went through Capernaum, news of His
miracles traveled internationally almost as quickly as it went to the next village. Crowds began to
gather around Him and soon there was an audience to teach and declare the coming of the kingdom
of God. The country was stirred from end to end and Galilee was on fire with the excitement about
Him. However, the Romans, Sadducees, Herodians and the Pharisee elitists were less than delighted.
They kept a careful eye on Jesus to see if He would initiate a revolt or threaten the temple.
When Jesus left Nazareth and moved to Capernaum, it was a fulfillment of one of Isaiahs prophecies
that says,
3
Nevertheless, the gloom of the distressed land will not be like that of the former times
when He humbled the land of Zebulun and the land of Naphtali. But in the future He
will bring honor to the Way of the Sea, to the land east of the Jordan, and to Galilee of
the nations.
Isaiah 9:1

There is no question that the most important road in ancient Israel was the great international coastal
highway that connected Egypt with Galilee, Phoenicia, Syrian and eventually went on to

Mesopatamia. Its importance is underscored with the local thirty-seven connecting highways.
104
An
amazing feature of this verse, that is often missed, is the name of the major international highway
the Way of the Sea. This name did not exist in the days of Isaiah (about 700 B.C.), rather, the
highway was known at that time as the Way of the Philistines, or technically, the way of the land of
the Philistines (Ex. 13:17; Num. 20:17).
105
However, in 63 B.C., the Roman General Pompey took
control of Israel and renamed the highway the Via Maris, which is Latin meaning, the Way of the Sea.
This road went through Capernaum which provided Jesus with a constant stream of visitors who were
traveling with the caravans. They quickly took the good news of a Miracle-worker and Teacher to
other nations.

Even though Jesus had previously performed His first miracle in Cana, it was the first of several
miracles that caught everyones attention and let them know He was One to watch. Galilee was out
of reach of the long arm of the Sanhedrin authority, so Jesus could minister freely without the threat
of the temple police. However, He had two constant challenges:

1. The Pharisees and the Herodians were constantly spying on Him.

2. He had to change preconceived ideas of the Jewish people, because their expectations of
the Messiah were different from the purpose and identity of Jesus.






104. Dorsey, Roads and Highways. 57; Cosby, Interpreting Biblical Literature. 45.

105. It was also known as The Great Trunck Route because it connected to so many secondary roads.




06.01.01.Z Map Depicting The Ancient Tribal Areas Of Zebulun And Naphtali.
Throughout history, these two tribal areas suffered from plundering armies that
traveled along the Via Maris (Latin for The Way of the Sea). By the first century,
Zebulun and the lower half of Naphtali became known as Galilee where Jesus brought
peace and healing, fulfilling Isaiahs prophecy (9:1). Courtesy of International
Mapping and Dan Przywara.





06.01.02 Jn. 4:1-3 Judea to Galilee

JESUS LEAVES JUDEA FOR GALILEE BY WAY OF SAMARIA

1
When Jesus knew that the Pharisees heard He was making and baptizing more
disciples than John
2
(though Jesus Himself was not baptizing, but His disciples were),
3
He left Judea and went again to Galilee.



06.01.02.A. THE ROAD INTO SABASTE, SAMARIA. The ancient road is still
lined with the pillars that formed the Cardo Maximus (Main Street) of Sabaste.
Between these columns merchants had their shops. Since modern roads are often
paved over ancient ones, there is little doubt that Jesus and Peter walked down this
road many times during their ministry. Photograph by the author.

Jesus left Jerusalem and returned to Galilee by taking a short-cut through Samaria. During the days of
Solomons temple Samaria was a city, but in the second temple period it was a country. The
Samaritans considered the temple at Jerusalem to be part of an apostate religion. The Samaritan
temple, which was theologically opposed to the Jerusalem temple, was constructed by the Jews in 128
B.C.
106
When Jews traveled through Samaria to go to Jerusalem, the Samaritans assumed they were
going to worship at the Jerusalem Temple. Therefore, they would attack, beat, rob, and sometimes
kill them. To avoid the dangers, the Jews bypassed Samaria by taking the longer route south along

106. See 03.05.07, 135-104 B.C. Rule of John Hyrcanus, Samaritan Temple Destroyed.

the eastern side of the Jordan River through the province of Perea. Eventually they crossed the
Jordan at Jericho and hiked the long uphill climb westward on the Jericho to Jerusalem Road. Yet in
spite of the great animosity, it was safe for them to go through Samaria when leaving Jerusalem,
because symbolically, that was seen as leaving the Jewish temple and its apostate religion. That may
not make sense in the modern world, but it was common thinking in the first century.

About this time the Pharisees discussed the possible execution of John and Jesus. (John 4:1-3
suggests they may have had an influence on the imprisonment of John the Baptist.) However, the
Pharisees, in their vain attempt to remain pure, avoided Samaria, but Jesus forged ahead and had a
divine encounter with the in Sychar. Today it is known as Nablus, and is located a few miles
southeast of the city of Samaria.

06.01.03 Jn. 4:4-26 The Village of Sychar; The Samaritan Woman

THE AT THE WELL

4
He had to travel through Samaria,
5
so He came to a town of Samaria called Sychar
near the property that Jacob had given his son Joseph.
6
Jacobs well was there, and
Jesus, worn out from His journey, sat down at the well. It was about six in the evening.
7
A woman of Samaria came to draw water. Give Me a drink, Jesus said to her,
8
for
His disciples had gone into town to buy food.
9
How is it that You, a Jew, ask for a drink from me, a Samaritan woman? she asked
Him. For Jews do not associate with Samaritans.
10
Jesus answered, If you knew the gift of God, and who is saying to you, Give Me a
drink, you would ask Him, and He would give you living water.
11
Sir, said the woman, You dont even have a bucket, and the well is deep. So where
do You get this living water?
12
You arent greater than our father Jacob, are You?
He gave us the well and drank from it himself, as did his sons and livestock.
13
Jesus said, Everyone who drinks from this water will get thirsty again.
14
But
whoever drinks from the water that I will give him will never get thirsty againever!
In fact, the water I will give him will become a well of water springing up within him
for eternal life.
15
Sir, the woman said to Him, give me this water so I wont get thirsty and come
here to draw water.

16
Go call your husband, He told her, and come back here.
17
I dont have a husband, she answered.
You have correctly said, I dont have a husband, Jesus said.
18
For youve had five
husbands, and the man you now have is not your husband. What you have said is
true.
19
Sir, the woman replied, I see that You are a prophet.
20
Our fathers worshiped on
this mountain, yet you Jews say that the place to worship is in Jerusalem.
21
Jesus told her, Believe Me, woman, an hour is coming when you will worship the
Father neither on this mountain nor in Jerusalem.
22
You Samaritans worship what you
do not know. We worship what we do know, because salvation is from the Jews.
23
But
an hour is coming, and is now here, when the true worshipers will worship the Father
in spirit and truth. Yes, the Father wants such people to worship Him.
24
God is spirit,
and those who worship Him must worship in spirit and truth.
25
The woman said to Him, I know that Messiah is coming (who is called Christ ).
When He comes, He will explain everything to us.
26
I am He, Jesus told her, the One speaking to you.

As Jesus traveled from Jerusalem to Galilee, He went through Samaria during the Festival of
Zimmuth Pesah (or Pesach) on January 27, A.D. 28.
107
There He stopped for a rest in the heat of the
day (around 12:00 noon), at a well in the small village of Sychar that had historic significance. It was
in ancient Sheckem where Jacob, the ancestor common to both Samaritans and Jews, purchased a
plot of land (Gen. 33:19). But on the day Jesus came by, a Samaritan woman of poor reputation (a
term associated with sexual impurity) came to draw water from the traditional well of Jacob and met
Jesus. In this encounter Jesus demonstrated that divine love and forgiveness could destroy four major
taboos that were present at the time.

1. Religious discrimination (Jew vs. Samaritan),

2. Racial-ethnic discrimination (also Jew vs. Samaritan),

3. Social discrimination (man to woman in public), and


107. http://www.lifeandland.org/wp-content/uploads/2009/09/lllj-seminar-notes1.pdf Retrieved December 18, 2012.


4. Moral discrimination (her moral history). While the terms poor reputation, sinful
woman, and sexual impurity are commonly associated with prostitution, these were also
applied to women of multiple marriages who were not prostitutes.

In spite of the hatred the groups had for each other, each considered itself to be the true Israelite
nation.
108
In the middle of this cultural hostility, the love of Jesus destroys all forms of discrimination.
In this case, there is an interesting contrast between the and the Jews. The woman listened to Jesus,
and as she did, her knowledge and faith about Him grew. She concluded that He was the long
expected Messiah without the performance of any signs or wonders. The Jews, however, required a
sign (1 Cor. 1:22).




108. Charlesworth and Evans. The Pseudepigrapha and Early Biblical Interpretation. 22. See also Samaritans 02.01.17.




06.01.03.A. SAMARITAN MANNEQUINS IN WHITE COSTUMES. These
traditional white costumes were worn by the Samaritans when they celebrated the
Festival of Zimmuth Pesahthe Samaritan Passover which is about two months
earlier than the Jewish one. When Jesus said that the fields are ripe for harvest, just as
crops lighten in color at harvest time, His words were a pun with an obvious double
meaning. Photographed at the Samaritan Center in Sheckem, Samaria, by the author.
A town of Samaria called Sychar. Sychar means drunken town or lying town.
109
Why anyone
would want to name their community with a name like this is unknown. No wonder the Jews avoided
them.

A woman of Samaria came to draw water. The role of a woman was primarily one of a
domestic servant in the home. While some women rose to positions of power and influence (i.e.,
Esther), for the most part, they were the exception. In the average home the man was the dominant
influence and the woman did as he directed. This was not only true within the biblical community but
in neighboring cultures as well. It continues to this day in many Muslim countries.

A womans domestic duties included preparing food for meals and storage, weaving raw materials
into fabrics, and maintaining the home. If the home did not have a cistern, she had to draw water
from the village well and carry it home. These were distinctive chores and men were not to undertake
them. Social codes strictly forbade her to speak to strangers of the opposite sex.
110
Furthermore, no
self-respecting Jews would want to talk with a Samaritan, that alone a woman. However, Jesus was
not troubled by prevailing cultural taboos. When He approached the woman at the well, He broke
nearly every gender-based cultural norm that had established itself over the previous centuries.
111

This is why His disciples were surprised when they returned and found Him talking with her.

Jesus initiated a conversation by asking her for water. This was a radical request on His part, for it
required that He drink from her vessel. The Jews avoided contact with the mixed race, whenever
possible. So to drink from their vessels or speak to an immoral woman was unthinkable. In her
response, she acknowledged two cultural barricades: gender and ethnic differences. Jesus shifted the
cultural difference to a spiritual one of the gift of God (v 10) and of living water (v 10, 14), which
means water of life, was also symbolic of eternal life.
112
There was a time when oriental courtesy

109. Vincent, Word Studies in the New Testament. 2:111.

110. Freedman, The New Manners and Customs of the Bible. 514.
111. Edersheim, The Life and Times of Jesus the Messiah. 283.
112. Lang, Know the Words of Jesus. 283.


would never refuse a request for water.
113
However, in the two previous centuries the relations
between the Jews and Samaritans had become strained nearly to the breaking point, so even giving
water to someone of the other ethnic group was strictly forbidden. Two other examples of this
cultural strain are,

1. The Parable of the Good Samaritan (Lk. 10:25-37) and,

2. A common saying was that one who eats the bread of a Samaritan is as one who eats the
flesh of swine.
114
This saying underscores the phrase, Jews do not associate with
Samaritans, This does not mean that Jews and Samaritans never spoke with each other, but
it meant that there were no friendships and social events shared by the two groups. Jews who
traveled through Samaria had the freedom to purchased necessary items if they wished, but
other than that, the two groups discriminated against each other.
115


This attitude is preserved in the writings of a second century B.C. Jew named Jesus, the son of Sirach,
who wrote the following:

Two nations my soul detests,
And the third is not even a people;
Those who live in Seir and the Philistines,
And the foolish people that live in Shechem.

Jesus, Son of Sirach 50:25-26

The second and fourth stanzas of this Hebrew poem refer to the Samaritans. Clearly, the conversation
between Jesus and this woman was, therefore, even more remarkable. Evidently, the woman did not
grasp the full concept of what Jesus was saying. When he asked her to get her husband (v 16), she
indicated that she had none. Until now, the dialog was one that she could have had with any man
who was not too discreet. Jesus captured her undivided attention when he said:

17b
You have correctly said, I dont have a husband, Jesus said.
18
For youve had
five husbands, and the man you now have is not your husband. What you have said is
true.

John 4:17b-18

113. Other references are Jer. 2:13; 17:13; Job 22:7; Prov. 25:21.

114. Geikie, The Life and Words. 1:557; Fruchtenbaum, Life of the Messiah. Tape 4, Side B.

115. See 02.01.17 and 03.02.04 for more information.


To this she acknowledged Him to be a prophet and focused on the major issue between Jews and
Samaritans: where God is to be worshiped. The response by Jesus was one referring to the coming of
the Kingdom of God (cf. Rev 21:22). She had been in a marriage covenant with five men, was now
living with a sixth man with whom she did not have a marriage covenant. And now, number seven
Jesus, told her of a new spiritual covenant. However, while she did not fully understand it, she
obviously had a basic concept of what Jesus was trying to communicate. She reflected the opinion of
many Middle Eastern people in saying that,

25
I know that Messiah is coming (who is called Christ). When He comes, He will
explain everything to us.
John 4:25

The womans statement, When He comes, He will explain everything to us, may be one of the
deepest mysteries of the gospels, because, just as the Samaritans had unanswered questions, so did
the Jews. Both groups believed that when the messiah will come, he will answer the questions they
pondered for centuries. Jews, who questioned their rabbis why certain diseases were not healed,
received the same answer from their rabbis. In the Jewish world, those diseases/illnesses became
known as the messianic miracles.
116


There have been countless sermons that condemned her because she had been divorced five times and
now lived with a man out of marriage. This was an outrage incredibly sinful, in both the Jewish and
Samaritan cultures. Unfortunately, well-meaning expositors did not understand her situation very
well.

Most likely her husbands divorced her because she could not bear children for them. The ancients
believed infertility was a curse that came directly from God. In a society where divorce was
condemned, to have been divorced five times simply meant that she was the constant subject of gossip
and ridicule in her village. Not only was she childless, but she had no friends and was indeed, a very
lonely woman. At that time women seldom divorced their husbands because living life as a widow or
single person almost always insured a life of poverty.

She did not choose to live a sinful lifestyle, but she had to survive. She, most certainly, gave up on
life thinking God had condemned her and lived with someone only as a means of survival. No one

116. Research on the Messianic Miracles is credited to Dr. Arnold Fruchtenbaum, a Messianic scholar and director of Ariel
Ministries in San Antonio, TX, formerly of Tustin, CA. For more information on his excellent scholarship, see
http://ariel.org/. Retrieved September 26, 2013. See also 06.03.08.V (Video), 06.01.03 and the comparison of Dead Sea Scroll
fragments 4Q278 and 4Q521 with Luke 4:16-30 at 06.02.02; See also Fruchtenbaum, Messianic Miracles. 4.


would have helped a woman who was repeatedly divorced. Therefore, her conversation with Jesus
became her only hope for life. Little wonder then she lost her shame, ran through the village with
great excitement and announced that she had met the Messiah.



Give you living water. Jesus spoke of living water, a reference to water flowing from a stream
that is always fresh and vibrant. It is in sharp contrast to well water, or worse yet, cistern water,
which is collected rain water that after several months becomes stagnant. People have always been
dependent upon cisterns since there is no rainfall for six to eight months of the year in this area.
However, living water is water that was never transferred in a vessel, always clean and refreshing.
117


As for this woman, Jesus said that it was God who could give this water to her. He had set cultural
differences aside and dealt with sin in a firm but gentle manner. Although she had absolutely no hope
in sight for a better life, Jesus came specifically for her. His words were not like those spoken by the
Pharisees, but were filled with kindness and compassion and she responded in like manner. Earlier
Jesus had turned water into wine, now He opened the gates of living water of eternal life for an
impoverished soul.

According to Jewish tradition, there were six grades of water that were acceptable for mikvaoth (or
mikvah singular) immersions, each one more excellent than another.
118
A mikvah was a small
reservoir of fresh water into which one would immerse himself/herself to be ritually pure.
119
At the
temple, the priests immersed themselves three times daily, as did the Essenes at Qumran. The
Midrash stated that the best quality was from a continuous flowing source and was known as living
water.
120
It was ideal to be immersed in living water. Here Jesus said that He would make this living
water flow out of the believer. Jesus offered her living water, which was considered the best of the

117. Myers, Yes, They are. 48.

118. Mishnah, Mikwaoth 1.1.
119. Zondervans New International Version Archaeological Study Bible. 2005. 1562.

120. Mishnah, Mikwaoth 1.1 - 2.1.

six grades and, therefore, approved for the sprinkling of lepers and for mixing with the ashes of the
sin-offering.
121


On the other hand, the Essenes seemed to understand the phrase living water to mean a life in
covenant with each other. In a fragment of the Damascus Document is a reference that whenever
members left the Essene community, they left the well of living water from where life and refreshment
flowed. Consequently, they were no longer counted as part of the Essene community. In detail, the
document reads as follows:

And like this judgment will be that of all who reject Gods precepts . . . and forsake
them and move aside in the stubbornness of their heart. And thus, all the men who
entered the new covenant in the land of Damascus and turned and betrayed and
departed from the well of living waters, shall not be counted in the assembly of the
people and shall not be inscribed in their lists, from the day of session of him who
teaches.

Dead Sea Scrolls, Damascus Document Col. 19, Lines 32-35
122


The Essenes were convinced they were the exclusive group who possessed divine truth. Their
covenant of membership was equal to a well of living waters. If one left the community, he was no
longer considered to be in the good grace of God or other Essenes. Therefore, the words of Jesus
concerning living water, in the context He used them, could have been understood by some as a
reference to a new covenant.


Video Insert >
06.01.03.V Gordon Franz of Associates for Biblical Research discusses the Samaritan Passover
known as the Festival of Zimmuth Pesah (2:57). VIDEO COMING SOON.


I see that You are a prophet. Because Jesus identified her sins, she recognized Him as a prophet;
One who had unusual divine insight of both current events, the future, and was a proclaimer of Gods

121. Mishnah, Mikwaoth 1.8; cf. Lev. 14:5; 15:13.
122. Martinez, The Dead Sea Scrolls Translated. 46.

word (Greek prophetes).
123
Her statement was not merely a compliment, but was one of the highest
honors among the Jews.
124
In modern society today, there is no similar position. Note the
progression of her observations:

1. She addressed Jesus as a Jew (v. 9),

2. Then she addressed Him as sir which has a meaning similar to lord (v. 15),

3. Then she addressed Him as a prophet (v. 19),

4. Then she addressed Him as the Messiah (v. 25), and

5. Finally, she recognized Him as the Savior of the world (v. 42).

6. Without question, she must have considered Jesus to be the expected Tehab. The
Samaritans, like so many others in the ancient Middle East, believed that God would soon
send someone to restore their land and people. That someone was called the Taheb or
Restorer a great prophet of the end-time whom Moses referred to in Deuteronomy 18:15.
125


A similar progression of observation was noted by the blind man who was healed by Jesus by the Pool
of Siloam.
126
Following her statement I know that Messiah, called Christ, is coming, Jesus
identified himself as that Messiah. It was His most direct statement in His early ministry. She
returned to her village and proclaimed her encounter with Jesus. A lowly woman of the despised
Samaritans became one of the first profound evangelists of the New Testament era. Theologically, she
was prepared to meet Jesus and when she did, her heart followed. Jesus never condemned her for
what she thought, because in Christ all things are new.

The progression of her understanding is even more profound when considering her theological
background. While the Samaritans believed in a coming messiah, they had a unique anticipated
perception of him. They only had the five books of Moses and did not accept any other Scriptures.
Furthermore, some passages of their Samaritan Bible (the five books of Moses) were somewhat

123. Brown, Prophet. 3:74-92.

124. Macartney, Great Interviews of Jesus. 24.
125. Bruce, New Testament History. 34-35.

126. See 11.02.21, 11.02.24, 11.02.11.A, and 11.02.11.B.


modified from the Hebrew Bible. One of those is the messianic prophecy of Deuteronomy 34:10 that
reads, in their Bible,


There will not arise a prophet in Israel like Moses.

Samaritan Bible: Deuteronomy 34:10
127


For that reason, they believed that the Messiah would be a resurrection or return of Moses. In
essence, the Samaritan woman must have been wondering of Jesus was in fact, Moses. Yet that did
not influence her as did the conversation she had with Him.

Throughout this dialogue, Jesus was very patient and allowed her understanding to develop. As the
Master Teacher, He guided her from the known to the unknown.
128
She concluded her opinions
believing Jesus to be the Messiah and the Savior of the world. This was an extreme departure from
her preconceived ideas and her own faith. The Samaritans also anticipated a coming Messiah whom
they called the Taheb.
129
They believed that he would come, live 110 years, die, and then would come
the final judgment of the world.
130
This was based, in part, on Deuteronomy 18:18. Therefore, the
ministry of Jesus was beyond their wildest expectations.

In this discourse, John revealed an incredible example of the love of Jesus extended to those who do
not know him. There are several points to be noticed.

1. Jesus never confused doubt with unbelief, or ignorance with stupidity and carnal
foolishness. He was the very model of patience and kindness and did not condemn her for her
past actions or her beliefs. She evidently lived in shame (the reason for going to the well at
midday was to avoid other women) and Jesus gave her hope. She, as a Samaritan, believed
only in the first books of the Old Testament and some other theological issues, and Jesus
never condemned her (Rom. 8:34) or argued with her. In Christ, all things are made new.


127. Barclay, Jesus. 230-32. Italic emphyasis mine.

128. The concept that intellectual teaching is based upon what is previously known to the person taught has generally been
credited to Aristotle, in Posteriora Analytica. 1.1. However, the concept, although not described in this manner, is elementary and
was practiced by the Jewish rabbis and prophets for centuries.

129. Barclay, Jesus. 231.

130. Blizzard, Judaism - Part 1 Yavo Digest 1:5, 8; Guignebert, The Jewish World in the Time of Jesus. 196.


2. He told her that He was the living water of eternal life. This is always the real issue. He
pointed to himself, as we point others to Christ for salvation (Jn. 4:26), and

3. She became an evangelist in her community, just as all believers are to be. As a result of
her testimony, many came running to Jesus (Jn. 4:27-30).

4. Both temples, the Samaritan and Jewish, were pronounced obsolete.

5. The message of the Kingdom of God was available to the Samaritans, and later would be
offered to the Gentiles as well.

6. The irony is that it was Jesus who was thirsty and came to the well for a drink, and offered
the woman who gave him a drink, living water. The words and works of Jesus are filled with
ironies.

Our fathers worshiped on this mountain. People in all ancient cultures believed their god or
gods had to be worshiped in the temples where their deities lived. At the time of this encounter, the
Samaritan Temple had been destroyed for nearly a century and a half and the Samaritans awaited its
reconstruction. Jesus, however, introduced a new concept of worship in spirit and truth without a
temple. His temple would be those believers of His in whom the Holy Spirit would live and, hence,
there would be no need for a temple of stone.

On this mountain. The Samaritan temple was destroyed in the second century B.C. (see
03.05.07) and no identifiable ruins of a synagogue has been uncovered to date. The Samaritan people,
jealous that the Jews had a temple but theirs was destroyed by a Jew, had strong expectations that a
messiah would come and rebuild their temple. Josephus indicates that those religious and political
aspirations resulted in a revolt with messianic overtones in A.D. 35/36
131
and again in A.D. 67.
132
Therefore, the opinions expressed by the woman were not light-hearted comments, but opinions of
serous expectations.

Salvation is from the Jews. Salvation is from the Jewish people in the sense that God made His
covenant with them, beginning with Abraham. Since Jesus is the central focus of that covenant,
salvation is through Christ alone.


131. Josephus, Antiquities. 18.4.1.

132. Josephus, War 3.7.32.


Worship the Father in spirit and truth. The term in Spirit indicates that the worshiper has
changed character and is focused on Christ. He has the new life, which he received at his new birth
(Jn. 3:5-8; Heb. 9:23-24). The phrase in truth refers to the complete honesty and openness that the
worshiper has when he comes to God in prayer, for God knows all things. To worship God in Spirit
and truth is a high privilege and the Father seeks those who desire to worship him.
133


When Jesus was speaking to this adulterous woman, He was also speaking to an adulterous people.
Her people were represented in her life and she was a type and shadow of all Samaritans.
134
Jesus
knew that she had five husbands - so did the Samaritans in a spiritual sense as explained below.
135
It
was His desire to see them return to the worship of the One True God. In fact, His mission was and
still is to see all humanity come to the saving knowledge of the One True God. Just as John the
Baptist prepared the way for Jesus to come to the Jews, this woman prepared the way for a return
ministry of Jesus and, later, for Peter, Philip, and John (Acts 8:5-25). Peter had a successful ministry
among them. From his converts, there arose a certain man named Justin, who was born in the ancient
city of Shechem. He became a significant second century church father and writer, who willingly died
for his faith. He is known today as Justin Martyr.
136


A major reason that the Jews hated the Samaritans was because they had compromised their Jewish
faith and heritage. As was already cited, in the 8
th
century B.C., the king of Assyria brought in
foreign people, who spiritually polluted the land when they married their Jewish neighbors who had
remained in Samaria. The author of 2 Kings and Josephus preserved the details.

24
Then the king of Assyria brought people from Babylon, Cuthah, Avva, Hamath, and
Sepharvaim and settled them in place of the Israelites in the cities of Samaria. The
settlers took possession of Samaria and lived in its cities.
25
When they first lived there,
they did not fear Yahweh. So the Lord sent lions among them, which killed some of
them.

29
But the people of each nation were still making their own gods in the cities where they
lived and putting them in the shrines of the high places that the people of Samaria had
made.


133. Jn. 4:23; Rom. 8:15; 1 Jn. 3:1; See also Heijkop, Unto Christ, 22-23.
134. See type and shadow in Appendix 26; See also Bullinger, Figures of Speech Used in the Bible. 768.

135. The woman had a covenant with five previous husbands. Likewise the ancestors of the Samaritan people had covenants
with five gods. See Josephus, Antiquities. 9.14.3.

136. Guignebert, The Jewish World in the Time of Jesus. 199.

32
They feared the Lord, but they also appointed from their number priests to serve
them in the shrines of the high places.

2 Kings 17:24-25, 29, 32

According to Josephus, each of these five people groups brought their own gods with them into
Samaria.

But now the Cutheans, who [were] removed into Samaria (for that is the name they
have been called by this time because they were brought out of the country called
Cuthah, which is a country in Persia, and there is a river by that same name in it), each
of them, according to their nations, which were in number five, brought their own gods
into Samaria, and by worshiping them, as was the custom of their own countries, they
provoked Almighty God to be angry and displeased with them.

Josephus, Antiquities 9.14.3

In essence, the Samaritan woman was symbolic of the Samaritan people. Since marriage is a covenant
as is a relationship with God or gods, her life with five husbands (covenants) was reflective of the
Samaritan people whose background was with these gods (covenants). When Jesus spoke with her
she lived outside of a marriage covenant and the Samaritan people lived in spiritual confusion.




Finally, it noteworthy to consider the sincere reverence Jesus gave to the holy name, Father. When
considering all the conversations He had with His disciples and the people, He used the term
surprising few times and then only with the disciples who could comprehend the sacredness of the
name. That may be why in the book of Mark the name Father appears only six times. The lesson to
be learned is that it is never to be used lightly, cheaply or sentimentally, but only with love, reverence,
and endearment. An example is found in the Lords Prayer / Disciples Prayer, that states, Let Your
name be held holy (Mt. 6:9).


I know that Messiah is coming. Not only the Samaritans, but nearly all people groups in the
ancient Middle East were expecting a Messiah to come. For example, in 170 B.C. the Roman poet
Virgil predicted the coming of a Messiah (see 03.04.19), then in 63 B.C. the Romans attempted to
pass a decree requiring the killing of infant boys because of a prophecy of a new-born king (see
03.05.15), and of course the magi came to Bethlehem because they too were expecting a Messiah.

Yet this woman and her fellow Samaritans had something the others didnt have a Samaritan Torah.
The first firve books of Moses are similar in most details to the Jewish version close enough to have
the correct prophecies of the Messiah.
137
Little wonder then, that she was expecting Him.

I am He the One speaking to you. This is a direct statement by Jesus stating under no
uncertain terms that He is God Himself, a declaration of deity. In the Hebrew Bible the phrase I Am
is used to reveal the essence of God.
138
Furthermore, in the Septuagent translation, the phrase I Am is
the exact phrase used by God to identify Himself in the burning bush when Moses asked who was
speaking to him.
139
John used seven I Am statements in his gospel.
140


Evidently, here He did not have to worry about the Jewish or Roman reactions to such an
announcement. In other situations He told various individuals not to reveal His identity or what
miracle He performed. The Jews were far more nervous about the coming of their Messiah than any
other people group.




137. Gen. 3:15; 49:10; Num. 24:17; Deut. 18:15.

138. Ex. 3:14-15; Isa. 41:4; 43:10, 25; 46:4; 51:12; 52:6.

139. Bailey, Jesus through Middle Eastern Eyes. 211.

140. The Seven I AMs: Bread of Life (Jn. 6:35, 41, 48, 51): Light of the World (Jn. 8:12); Door of the sheep (Jn. 10:7, 9);
Good Shepherd (Jn. 10:11, 14); Resurrection and the Life (Jn. 11:25); the Way, the Truth, the Life (Jn. 14:6) and the True Vine
(Jn. 15:1,5).


Unit 09
Turning Point in the Ministry of Jesus

Chapter 03
Prophetic Parables and Actions


09.03.14 Mt. 13:18-23 (See also Mk. 4:13-20; Lk. 8:11-15)

PARABLE OF SOWER EXPLAINED

18
You, then, listen to the parable of the sower:

19
When anyone hears the word about the kingdom
and doesnt understand it,
the evil one comes and snatches away what was sown in his heart.
This is the one sown along the path.
20
And the one sown on rocky ground
this is one who hears the word
and immediately receives
it with joy.

21
Yet he has no root in himself, but is short-lived.
When pressure or persecution comes because of the word,
immediately he stumbles.

22
Now the one sown among the thorns
this is one who hears the word,
but the worries of this age and the seduction of wealth choke the
word, and it becomes unfruitful.


23
But the one sown on the good ground
this is one who hears
and understands the word,
who does bear fruit and yields:
some 100, some 60, some 30 times what was sown.


Parables illustrated His teachings through careful thought and discovery and, therefore, listeners were
challenged to make a decision. The people had such strong preconceived ideas of what the political-
messiah would be like, that many were not ready to receive His message. To get them to change their
ideas, Jesus performed miracles and taught with parables that required them to think through His
messages and miracles. An example is found in the Parable of the Sower, where He mentioned four
types of soil:

1. Soil along a walkway, common path or road represents those persons who hear the Word
but are indifferent to it.

2. Stony ground represents seeds that sprouted, those persons who heard the message but
quickly left.

3. Thorny ground represents seeds that sprouted but got choked out because the thorny
bushes over took them. It also represents those who received the message but permitted the
thorns of worldly affairs choke out the Word of God in their lives.

4. Good ground represent seeds that produced a plentiful harvest as well as a believer who did
likewise.

These types of soil were commonly found on hillside terraced farms. For centuries peasant farmers
terraced their land to prevent erosion and produce bountiful crops. A terraced area was created when
a stone retaining wall, usually three to four feet high, it was erected parallel along the side of the hill
and backfilled with fertile ground to create a level area (see illustration 09.03.14A below). Where the
filled-in area met the natural hillside, there was generally little or poor quality dirt and only weeds and
thorns could grow there. It was here that another terraced retaining wall was built with its backside
also filled in. Therefore, while the large area of the terraced land was highly productive, soil near the
top of one retaining wall was stony, as was the soil near the bottom of another retaining wall, but the
area between could produce a hundred fold.





09.03.14.A. AN ILLUSTRATION OF TERRACED LAND. Retaining walls (RW)
were built about two to four feet high and backfilled (BF) with dirt brought in from
other areas to create a level area. Soil near the top of a retaining wall (1) was stony.
While soil near the large center area was fertile and productive (2), the soil near the
bottom of the next retaining wall was poor thorny soil (3). Consequently, a hillside
that had poor agricultural prospects was changed into highly productive land.
Illustration by the author.



The parable is not concerned about preaching the Word, but rather, the attitude and response of the
people who hear the gospel; not about people who reject Jesus, but those who accepted Him.
Obviously not everyone who accepted Him stays with Him. Therefore, in a very real way, this
parable is one of productivity for the Kingdom of God. The seed will always be ready to grow,
regardless of how it is received. Some seeds may fall along the rocks, such as along the terraced wall
or the hill country north of Galilee and close to the Golan Heights. Some may fall along the Roman
roads like the Via Maris, and some may fall among thorns that resulted from the ground being cursed,
some may fall in the rich fertile valley of Galilee where the most bountiful wheat in Israel grew. Every
Jew who heard Jesus speak was very well aware of these illustrations; word-pictures of the seed are in

reality the Word of God with the intent of a bountiful harvest. Jesus referred to four types of disciples
who were involved with Torah studies. The message of Jesus was the fulfillment of the Old
Testament and, therefore, the fulfillment of the Torah. All disciples are expected to produce a harvest
of some type, whatever their calling. However, any potential harvest is dependent upon the condition
of the soil, meaning the condition of the heart of the one who hears the Word (receives the seed), and
how that Word is nurtured, cultivated, and discipled into a mature believer who brings forth bountiful
fruit.





09.03.14.B. OLIVE TREES ON TERRACED HILLSIDE. A grove of olive trees
grows on a terraced hillside where the retaining walls are in poor condition due to a
lack of maintenance. Photograph by the author.

This parable follows the illustration given by Isaiah who spoke of the rain and snow that prepared the
soil for seed, so the seed would sprout and eventually provide for bread (Isa. 55:10). The prophet
then used this pictorial illustration to say that in a similar manner the Word of God will go forth, be
productive, and accomplish its intended purpose (Isa. 55:11). In the days of Jesus, this passage was
understood as describing the study of Torah. However, while many chose to follow Jesus, others
became quite hostile and for this reason He quoted Isaiah 6:9-10:

9
And He replied:
Go! Say to these people:

Keep listening,
but do not understand;
keep looking,
but do not perceive.
10
Dull the minds of these people;
deafen their ears
and blind their eyes;
otherwise they might see
with their eyes
and hear
with their ears
and understand with their minds,
turn back, and be healed.

Isaiah 6:9-10

Neither Isaiah nor Jesus desired people to have clouded minds; both gave a clear illustration of the
Word of God. But they chose not to follow and, as a result, they stumbled. As every pastor knows
all too well, not everyone in his congregation is willing to listen and obey his words, because every
church has the four types of soil. In this case Jesus not only gave the parable but also its
explanation. In the Parable of the Sower, which might be better called the Parable of the Soils, Jesus
described the various responses to His ministry. Nonetheless, there are three important points about
the farmer that pertain to the sowing and reaping narrative.

1. The sower reaps what he sows

2. The sower will reap after he sows, in a different season

3. The sower always expects to reap more than he has sown.


7
Therefore, brothers,
be patient until the Lords coming.
See how the farmer waits for the precious fruit of the earth and
is patient with it
until it receives the early and the late rains.
8
You also must be patient.
Strengthen your hearts, because the Lords coming is near.


James 5:7-8

If the word of God is considered a seed, it will be rejected by some people (the poor soil). Others
will accept it for a while but then return to their worldly ways. Still others will decide to accept it and
permit it to transform their lives. They will produce a bountiful crop, as demonstrated by the good
works and ministry that will come forth out of their lives. The harvest imagery is a common figure
representing the final gathering of souls for Gods kingdom (Joel 3:13; Rev. 14:14-20). However,
there is also a counterfeit sower who sows evil in the hearts of men. For that reason, the parable of
the wheat and tares follows the parable of the sower above.

Understands the word. The term understand is not related solely to intellectural knowledge, but
includes the understanding that to be a follower of Jesus in building the Kingdom of God there will be
times of suffering and persecution.

Finally, in a note of trivia, the method of planting seeds as described in this parable did not change for
centuries until 1701. At that time, Jethro Tull (1674 1741) was an English agricultural pioneer who
invented the horse-drawn grain drill that placed seeds in neat rows.
141
This invention was followed by
his second invention of the horse-drawn hoe after which he made improvements to the horse-drawn
plow (plough). His ideas helped initiate the agricultural revolution. Until his inventions, readers easily
identified with the parable, but as agricultural methods changed and people became more distant from
farming, modern readers find themselves with challenges of understanding.

09.03.15 Mt. 13:24-30 (See also Mk. 4:26-29)

PARABLE OF THE WHEAT AND TARES

24
He presented another parable to them:

The kingdom of heaven may be compared to a man
who sowed good seed in his field.
25
But while people were sleeping, his enemy came,
sowed weeds among the wheat, and left.

26
When the plants sprouted and produced grain, then the weeds also appeared.
27
The
landowners slaves came to him and said, Master, didnt you sow good seed in your
field? Then where did the weeds come from?

141. http://inventors.about.com/library/inventors/bljethrotull.htm. September 15, 2013.


28
An enemy did this! he told them.

So, do you want us to go and gather them up? the slaves asked him.

29
No, he said. When you gather up the weeds, you might also uproot the wheat with
them.
30
Let both grow together until the harvest. At harvest time Ill tell the reapers:
Gather the weeds first and tie them in bundles to burn them, but store the wheat in my
barn.




09.03.15.A. WHEAT AND TARES. The wheat (left) and tares grow together in the
same field. They are similar in appearance and only the farmer can distinguish the
difference, but by harvest time, the wheat has a full head of grain while the tares fall to
the ground as shown. Tares have a root system that intertwines with the root systems
of the wheat, thereby stealing strength from them. Photographed by the author in
Jordan.

This is another parable of separation and is a reference to the previous parable of the Sower. It does
not refer to those outside of the church, but is about those inside. It is explained in Matthew 13:36-
43. Notice the list of characters:

Cast of Characters
Field The local church

Wheat Believers who resisted temptations by the evil one
Tares (weeds) Believers who accepted temptations by the evil one
Son of Man Final Judge assisted by angels

Tares are known botanically as the bearded darnel (Silium temulentum) and are, in fact, a
poisonous rye grass, that if eaten, will cause nausea, convulsions, diarrhea, and frequently death. Its
appearance is identical to wheat until its ears (the seed pods) appear.
142
Tares are found throughout
the Middle East and in ancient times were not considered to be a different kind of plant, but a form of
degenerate wheat. For that reason it was also known as a bastard wheat.

(This section is continued)




Unit 12
The Galilean Ministry Ends

Chapter 03
Jesus Goes Towards Jerusalem

12.03.17 Lk. 18:9-14

THE PRAYERS OF THE SELF-RIGHTEOUS PHARISEE AND TAX COLLECTOR

9
He also told this parable to some who trusted in themselves that they were righteous and
looked down on everyone else:

A
10
Two men went up to the temple complex to pray,
one a Pharisee and the other a tax collector.

B
11
The Pharisee took his stand and was praying like this:
God, I thank you that Im not like other people -

142. Geikie, The Life and Words. 2:628.



C greedy, unrighteous, adulterers,
or even like this tax collector.

D
12
I fast twice a week;
I give a tenth of everything I get.

C
13
But the tax collector, standing far off,
would not even raise his eyes to heaven,

B but kept striking his chest and saying,
God, turn Your wrath from me a sinner!

A
14
I tell you, this one,
went down to his house justified rather than the other;
because everyone who exalts himself will be humbled,
but the one who humbles himself will be exalted.

Literary style.
143
Following the introduction is stanza A, in which there are two men, a Pharisee and
a tax collector, both sinners. In line A, there are two men; the tax collector is made righteous and
the Pharisee is not. This is followed by the conclusion, which is a mini-poem. In stanzas, B and B
are two different manners of prayer: one is arrogant and the other repentant. In stanzas C and C is
the image of the tax collector who first compared himself to other sinners and then compared himself
to an almighty God. In line D is the self-righteous attitude of the Pharisee who kept all the Mosaic
laws, which did not make him holy before God.

Jesus again teaches that true righteousness is available for everyone and those who are in religious
authority also need salvation. Salvation was/is a matter of the honest heart coming before God and
pleading mercy, forgiveness, and a desire to live a repentant life. The righteous Pharisees, not the
leading Pharisees, were the highest religious authority to whom Jesus was speaking, while the tax
collector was of the lowest social order, considered to be far worse than a shepherd. The people
would remember this teaching, because it was so radical from what they were accustomed to and the
words of Jesus were carefully spoken in poetic form for ease of remembrance by the listeners. Most
certainly everyone remembered the rebuke God gave the Israelites during the ministry of Isaiah,
because they had fasted without a changed life (Isa. 38:1-7; cf. Mt. 6:16-18).

143. Bailey, Poet and Peasant. Part II, 142; Fleming, The Parables of Jesus. 39.


I fast twice a week. The Pharisees were known for fasting twice a week.
144
The Talmud recorded
the Jews fasted Mondays and Thursdays and this narrative has an interesting insight into the making
and breaking of vows:

If a man undertook to fast on Mondays and Thursdays throughout the year and any of
the festive days enumerated in the Scroll of Fasts happens to fall on those days, then if
his vow was made previous to our decree his vow overrides our decree, but if our decree
was made before his vow then our decree overrides his vow.

Babylonian Talmud, Seder Moed Taanith 12b

Mondays and Thursdays were also the local market days, when many people traveled to Jerusalem for
fresh food and other commodities. Hence, the Pharisees were able to make the greatest impact on the
community by advertising their self-righteous piety.

It is interesting to see how the primitive church carried on the tradition of fasting. The Didache,
which was written in the mid-90s or early second century, states Jewish believers fasted on
Wednesdays and Fridays.

Let your fasts not take place with those of the wicked. They fast on Monday and
Thursday; you, though, should fast on Wednesday and Friday.

Didache 8:1

Clearly, they continued the tradition but refused to be identified with the leading Pharisees, whom
they saw as being responsible for the destruction of Jerusalem. The church at this time grew so
quickly that many believers did not have pastors (prophets) or their pastors were persecuted. A
church that had no pastor gave its tithe to the poor. The early church exploded with this kind of
dedication and obedience toward God.

Kept striking his chest and saying, God, turn Your wrath from me a sinner! The tax
collector approached God with a dire sense of need and humility. The original Greek for a sinner is
the sinner, as if the tax collector recognized himself to be the worst of all sinful humanity.
145
He

144. Mt. 6:6; 9:14; Lk. 5:33; Jn. 7:18; Acts 27:9.

145. Barclay, Luke. 224.


realized that only God could give him mercy. This simple phrase epitomizes the Sermon on the Mount
phrase, poor in spirit. The collectors spirit was impoverished and only God could help him.

In this parable, Jesus again elevates the meaning of righteousness. The cultural meaning is for one to
hold the biblical code of ethics, such as giving to the poor or expressing kindness, especially in
situations when it would not be expected. However, Jesus introduced a new definition of
righteousness that is to have an ongoing relationship with God. The self-righteous attitude is one
whereby one assumes he or she has a relationship with God, often by some form of legalism, when in
fact that relationship does not exist. Righteousness (Greek dikaiosyne) is defined by a number of
terms such as uprightness, upright, just acquitted
146
or as children say in a simplified manner, as if
I never sinned. In the parable, the self-righteous Pharisee, encumbered with legalistic laws, believed
he was in right relationship with God while the tax collector passionately desired the right
relationship.

146. Brown, Righteousness, Justification. 3:352-54.


Unit 15
The Passion Escalates

Chapter 03
The Three Jewish Trials



15.03.07 Mk. 14:55-60; Mt. 26:63; Mk. 62b-66

SECOND JEWISH TRIAL: BEFORE CAIAPHAS

Mk.
55
The chief priests and the whole Sanhedrin were looking for testimony against
Jesus to put Him to death, but they could find none.
56
For many were giving false
testimony against Him, but the testimonies did not agree.
57
Some stood up and were
giving false testimony against Him, stating,
58
We heard Him say, I will demolish this
sanctuary made by human hands, and in three days I will build another not made by
hands.
59
Yet their testimony did not agree even on this.
60
Then the high priest stood
up before them all and questioned Jesus, Dont You have an answer to what these men
are testifying against You?

Mt.
63
But Jesus kept silent. Then the high priest said to Him, By the living God I
place You under oath: tell us if You are the Messiah, the Son of God!

Mk.
62b
Again the high priest questioned Him, Are You the Messiah, the Son of the
Blessed One?
62
I am, said Jesus, and all of you will see the Son of Man seated at the right hand of
the Power and coming with the clouds of heaven.
63
Then the high priest tore his robes and said, Why do we still need witnesses?
64
You have heard the blasphemy! What is your decision?
And they all condemned Him to be deserving of death.


Jesus no longer remained silent as to His identity. He spoke of Himself as the Son of Man sitting at
the right hand of the Almighty One, an allusion to Psalm 110:1. He also spoke of returning one day
on the clouds, an allusion to Daniel 7:13. These were no idle words, but they underscored His claim
of divinity. While Jesus was enduring the second illegal trial, Peter was experiencing great stress and
turmoil that would lead him to deny Jesus three times.

The whole Sanhedrin. This judicial system was organized during the Babylonian exile, but its
biblical foundation is based upon Numbers 11:16, where Moses gathered seventy men to help him
rule Israel.
147
If only twenty-three members were present, the Court was known as the Small
Sanhedrin.
148
The term whole Sanhedrin is problematic if applied only to the counsel of seventy-
one members, because it was known that some of its members believed Jesus to be the Messiah (i.e.
Nicodemus). However, the term was also applied to the Small Sanhedrin. When this group
assembled, the high priest personally selected a group of Sadducees, elders, and scribes, and this
entire (or whole) group determined that Jesus would die. The Small Sanhedrin was considered the
quorum of the larger body and met regularly on the second and fifth days of the week.
149
Hence,
Caiaphas was able to quickly assemble twenty-three men who would conspire with him to perform
illegal trials and have Jesus executed.

Many were giving false testimony against Him. To maintain some resemblance of legality, at
least two or three witnesses had to be called to testify against the accused (Deut. 17:6; 19:15-18). It
is interesting to note that there was not a single witness of those who were healed or raised from
the dead. Lazarus, who lived hardly a half-hours walk from the court, did not appear. In fact, these
same leaders also contemplated the death of Lazarus (Jn. 12:10). There was a deliberate attempt to
leave out those who would testify on behalf of Jesus, not only in the form of witnesses of those who
were healed, but also the Sanhedrin members who were sympathetic to Jesus (i.e. Nicodemus and
Joseph of Arimathea).
150

On an important side note, another member of the Sanhedrin who evidently was not under the control
and manipulation of the House of Annas and Caiaphias, was a staunch Pharisee named Gamaliel. In
Acts 5:33-34 Gamaliel expressed concern that Peter and John might be of God. Clearly he would not
have approved of the trial of Jesus.

147. Mishnah, Sanhedrin 4:1; Tompson, Sandedrin 3:1390-91.
148. Mishnah, Sanhedrin 4.1.
149. Mishnah, Sanhedrin 4.1.
150. One Jewish scholar informed this writer that the Talmud says that Joseph of Aramathea was the younger brother of Heli,
the father of Jesus. Whether this may be fact or fiction is unknown, but this subject could be an interesting subject of research
for another student.


The phrase, Many testified falsely against him, is a powerful indictment against the religious
establishment. It was obvious that there was a Jewish conspiracy against Jesus, for if there wasnt,
then He and all of His disciples would have been arrested and tried by the Romans, not the
Sadducees. The irony is that the Jews had extremely harsh punishments for those who gave false
testimony. Yet it was the only kind that the Sadducees were able to generate in their mock trial.
Their own laws provide an awesome sentence against them.



According to the Jewish method of scourging, those who were found guilty of a crime deemed
worthy of scourging, such as giving a false testimony, were tied to a pillar with chest and back bare.
They were whipped no more than forty times (Deut. 25:1-3) with a third of the floggings upon the
chest and two-thirds upon the back.
151
This is the same kind the Apostle Paul endured five times.
However, those who were false witnesses received eighty scourges. While this form of punishment
was harsh, the Jews went to great lengths to write rules and regulations for its use. For example,
since the false witnesses for Jesus were responsible for His scourging and death, they were subject to
eighty stripes.

We testify that such-a-one is liable to suffer the forty stripes, and they are found (to
be) false witnesses, they must suffer eighty stripes by virtue of the law You shall not
give false testimony against your neighbor (Ex. 20:16) and also by virtue of the law,
Then do to him as he intended to do to his brother (Deut. 19:19).

Mishnah, Makkoth 1.3

However, because the false witnesses were instrumental in causing the death of Jesus, their
punishment would not be eighty stripes, but death. According to the Oral Law instituted by both the
Pharisees and Sadducees, the punishment would be as follows:


151. See also 2 Cor. 11:24 and Josephus, Antiquities. 4.8.21, 23; See also 14.01.04.Q2 What was the difference between Jewish
and Roman scourges?



If others came and proved false the evidence of these others, and yet others came and
proved their evidence false, even if (there came) a hundred (pairs of witnesses to prove
false the evidence of them that went before), they must all be put to death. Rabbi
Judah says: This would be a conspiracy: but the first pair alone is put to death.

Mishnah, Makkoth 1.5

It can be safely assumed that those who testified against Jesus never received any punishment. The
Jewish scourging was far less cruel than the Roman method. Whereas a scourging was simply a whip
with a number of leather strips, sometimes with knots, a Roman flagellum had pieces of iron or bone
in the leather strip to increase the torture.
152


I will demolish this sanctuary made by human hands. The false witnesses could not agree with
each other, nor did they quote Jesus accurately (Jn. 2:19). This statement was repeated when Stephen
was martyred (Acts 6:14). Jesus never said that He would destroy the temple but said that if they
would destroy the temple, after three days He would raise it. Of course, He was referring to the
temple of His own body. Regardless of how the phrase was understood, either as a metaphor of His
body or the physical building (which it wasnt), clearly Jesus indicated He had superhuman power.
However, such a statement always had a powerful impact as seen with the prophet Jeremiah. When
he predicted the destruction of the temple he was threatened with death (Jer. 26:1-9).

As previously stated, it was the policy of the Sanhedrin that once a trial began, new charges were not
permitted. In addition, no person could be condemned by his confession alone. His accusers and false
witnesses had become entangled in a web of lies that would have left them guilty of perjury in any
other court. Jesus listened quietly as one false witness hopelessly confronted and contradicted the
testimony of another. The overriding goal of the Court was not justice or protection of the sacred
Scripture, but to condemn Jesus to death. In the hysteria of the moment, they broke whatever laws,
codes, and traditions necessary in order to achieve their goal. To use the modern idiom, they believed
that the end justifies the means.


152. Greenberg, Scourging 4:245-46; See also 14.01.04.Q2 What was the difference between Jewish and Roman scourges?




Dont You have an answer to what these men are testifying against You? This phrase in the
original language is not only a demanding question, but also reminds Jesus that He is under oath.
153


By the living God. This is an amazing statement by Caiaphas, who is accused Jesus of blasphemy.
The reason is that simply to say the Divine Name was considered blasphemy; therefore, what Caiaphas
accused Jesus of doing, he did himself.
154
There are several Jewish references to the prohibition of
speaking the name of God, but only one is quoted herein:

The blasphemer is not culpable (guilty) unless he pronounces the Name itself.

Mishnah, Sanhedrin 7.5
155


Another example of the Jewish custom to avoid using the name of God is to substitute the word
glory for God.
156
This custom continues among some Jewish sects today, while others spell the
name as G-d. Josephus gave a brief but concise consequence that falls upon those who violate the
name of God.

He that blasphemeth God, let him be stoned, and let him hang upon a tree all that day,
and then let him be buried in an ignominious and obscure manner.

Josephus, Antiquities 4.8.6


153. Pentecost, The Words and Works of Jesus Christ. 463.
154. Bock, Darrell. L. Blasphemy and the Jewish Examination of Jesus. 610-11.

155. See also Philo, Moses 2.203-6.

156. For example, in the Mishnah, Yoma 6.2 is the statement, Blessed be the name of the glory of his kingdom forever and
ever! Obviously the term glory was substituted for the name God. Another substituted term is Blessed One, is found in
1 Enoch 77:2 and in the Mishnah, Berakoth 7.3.


In bold language the historian said that one who does not speak the name of God in a sacred manner
will suffer three consequences.

1. He will be stoned to death.

2. His body will be hung on a tree because that is an enternal curse (Deut. 21:22-23).

3. He will not be buried in a famly tomb, but will be disconnected from his family forever.

Obviously the accusation of blasphemy was quite serious.

I place You under oath. In modern American courts a witness has the opportunity to not swear
under oath, but rather, to affirm, that his statements are true. In the Jewish Court this option did
not exist. In a Jewish court an oath was upon the name of the God of Abraham, Isaac, and Jacob,
whereas in a Roman or other Gentile court an oath was upon the name of a pagan deity.
157
Another
example of the latter would have been when Mary and Joseph were in Bethlehem and Joseph had to
take a Roman oath concerning his family in the census count. Caiaphas placed the oath upon Jesus and,
therefore, anything Jesus said was under oath. The purpose was to have Jesus testify against Himself,
another violation of Jewish jurisprudence.

Tell us if you are the Messiah, the Son of God. To this Jesus responded by turning the statement
to Caiaphas, making him responsible for the violation of due process. Matthews account (26:63) of
this statement reads, The high priest said to him (Jesus), I charge you under oath by the living God:
Tell us if you are the Christ, the Son of God. This question is significant in that not only did Jesus
give an affirmative answer, but He did so under oath. Clearly this gives credibility that oaths can be
made in judicial situations. Even though He previously stated (Mt. 5:33-37) that, in general
conversation, oaths should not be made at all.

The idea that the temple would be rebuilt was revolting. It meant that the existing temple would be
destroyed, and to add tension to the tense discussion, everyone knew that the existing structure did
not resemble Ezekiels temple. That opened the opportunity to examine the words of the prophet
Zechariah who said that the temple would be rebuilt (6:12-15). In the first century there were two
opposing opinions as to who would rebuild the temple:

1. God Himself would rebuild the temple, and


157. Link and Tuente. Swear, Oath. 3:737-43.


2. The Messiah would rebuild it.

Therefore, Caiaphas probably reflected upon the words of Zechariah and the discussions among the
rabbis when he asked Jesus, Are you the Messiah?

Jesus began with a sophisticated answer that would lead to another question: If I ask you, will you
not answer? From now on the Son of Man will be seated on the right hand of the Power.
That leads Caiaphas to ask, Are you the Son of God? Jesus very carefully went from a political
issue to a theological one with Old Testament reflections, namely, Genesis 14 (Abraham and
Melchizedek) and Psalm 110, The Lord said to My Lord, sit at my right hand until I make your
enemies your footstool. This was connected with the words of judgment in Daniel 7, The Son of
Man. Isaiah also referred to this when he said, He will be seated at the right hand of the Power
(Isa.9; Lk. 22:69). This is called a hypostatic term.
158


The Son of Man seated at the right hand of the Power clouds of heaven. In this statement,
Jesus did not refer to Himself as the Son of God, nor did He refer to the right hand of God both
statements would have been considered blasphemy according to the Oral Law and as later recorded in
the Mishnah, chaper titled Sanhedrin, section 7.5 (see above). Jesus was before judges who were
about to take His earthly life. By this statement, He warned them there would be a time when they
would be before Him. This was a clear statement of His divinity and His claim to have power over
their eternal destiny. In the book of Enoch, there are numerous references to the Son of Man as one
who is from heaven and comes to earth. In fact, the terms Son of Man and Son of David became
synonyms for Messiah by the first century.
159
The expectations were that this Son would excel
Davids triumphs.
160
Furthermore, the phrase clouds of heaven is a direct quotation from Daniel 7:13.
This statement not only announced that Jesus was the Messiah, but that He was also equal to God.

The response was predictable the Sadducees were enraged to the point of hysteria. The high
priest tore his robes. It was the custom for people to tear a small section of their clothing to show
deep sorrow and mourning. However, according to the Mosaic Law, it was strictly forbidden, under
punishment of death, for a high priest to do likewise. According to the Oral Law, it was symbolic of
a guilty verdict.
161
The high priest, who should have been condemned to die, announced the death
sentence on the One who gave life. While the Jews were given limited authority to sentence a

158. Grudem, Systematic Theology. 558. A hypostatic term is one that is associated with the hypostatic union. The union refers
to Christ as being totally divine, while also being totally human.
159. Richardson, David. 59-60.

160. Psalm of Solomon 17; Ecclesiasticus 47:11; 1 Macc. 2:57.

161. Mishnah, Sanhedrin 7:5.

criminal to death, execution was controlled only by the Romans.
162
To Caiaphas, the crucifixion of
Jesus would solve a political problem, so it had to be done. To God, the crucifixion of Jesus would
solve a sin problem, so it had to be done.

Why do we still need witnesses? The fact is that there were no other witnesses. The testimonies
of the disciples were not desired (they were absent) and the many that Jesus healed and taught were
unaware of this miscarriage of justice. Therefore, Caiaphas used the words of Jesus against Him.
Caiaphas functioned as chief accuser, chief witness, prosecutor, and judge. He would also have been
the chief executioner, if the Romans permitted him. Everyone present was intimidated by his control
and with the threat of excommunication or death (Jn. 12:10; Acts 9:2).



15.03.07.A. THE BURIAL OSSUARY OF CAIAPHAS. In 1990 construction
workers accidentally uncovered the family tomb of Josephus bar Caiaphas
163
south of
Jerusalems Old City. Inside was the most elaborate ossuary or bone box ever found
in Israel that contained the skeletal remains of a sixty year old man. There is complete
certainty that these are the remains of the high priest Caiaphas, as his full name was
recorded on the ossuary in the same manner it was recorded by the historian
Josephus.
164
See also the ossuary of Mirian (04.03.01.A).

162. Farrar, Life of Christ. 406-08.
163. Reich, Caiaphas Name Inscribed on Bone Boxes. 38-44.
164. Josephus, Antiquities 18.2.2 and 18.4.3.


Because of the writings of Josephus, archaeologists in 1990 were able to identify the ossuary of the
renowned high priest.
165
The historian recorded the full name of the High Priest Josephus
Caiaphas,
166
or more properly stated, Joseph who was called Caiaphas of the high priest-hood.
167

The name Caiaphas, as used in Scripture strongly appears to have been a popular nickname,
whereas the formal name on the ossuary is Joseph bar Caiaphas. The discovery of his ossuary and
family tomb are unique for several reasons.

1. While the tomb had the appearance of an attempted break-in, the would-be grave robbers
were never successful. Therefore, the tomb of the most aristocratic religious family of the
time of Christ remained secured.

2. The floral and geometric patterns on the ossuary are typical of the Greek cultural influence
upon Judaea that was acceptable to the Jews. The custom originated with the Greeks, but the
reason is unknown. Nonetheless, the Romans appreciated the custom and continued the
practice. Beautifully carved stone ossuaries, such as this one, could be afforded only by the
affluent and were used for about a century.
168


3. There were sixty-three individual skeletons placed in a dozen ossuaries and laid to rest in
this family tomb. Some scholars believe this is a high number of ossuaries for a single tomb,
but then, this was a very wealthy family.

Among the House of Caiaphas ossuaries were the remains of a woman identified as Yehochana,
daughter of Yehochanan, son of Thophlos, the high priest. When her bones were examined, a
bronze coin, dating from King Agrippa (A.D. 42-43) was found in her skull. This incredible discovery
attests to the idolatrous practices and beliefs of this high priestly family. According to Greek
mythology, when someone died, he or she would have to cross the River Styx to enter paradise.
However, the river flowed into hell (literally, the hell of fire),
169
and could not be crossed without
help. That person was a ferryman named Charon to whom the deceased had to pay a fee to take him
or her across the river to enter paradise. Otherwise, eternity in hell was a certainty. When this woman


165. Reich, Caiaphas Name Inscribed on Bone Boxes. 41.
166. Josephus, Antiquities. 18.2.2; Shanks, In the Temple of Solomon and the Tomb of Caiaphas. 36; Crossan and Reed, Excavating Jesus. 2,
240-44; Greenhut, Burial Cave. 31-33.
167. Josephus, Antiquities. 18.4.3.
168. Crossan and Reed, Excavating Jesus. 238-45.
169. Vincent, Word Studies in the New Testament. 1:40.

died, a coin was placed in her mouth, so her soul could make payment to Charon.
170


The coin found in Yehochanas skull reveals two significant insights of the Sadducees.

1. It illustrates how deeply Hellenism had become entrenched in the Sadducean community.

2. The Sadducees who always prided themselves in not believing in an afterlife,

The high priest Caiaphas and his family were to represent themselves and the Jewish people before
their Creator. Ironically, the house of Caiaphas instead was the most vile and pagan imaginable.
Furthermore, they missed the One who paid for eternity in paradise.

Among Christians today there is another mythical story. Some have said that the act of entering the
Holy of Holies was so sacred that the high priest had a rope tied to his ankle in case God would kill
him if there was sin in his life. The rope would have permitted other priests to pull the body out of
the sacred sanctuary. However, rabbinic writings, which describe the details of temple worship
services, fail to mention this rope. Rabbis in Jerusalem today, who have reconstructed many second
temple vessels, likewise do not recognize the rope story.
171
Furthermore, if the story was true, then
God failed miserably to place His judgment of death on Annas and Caiaphas, possibly the two most
corrupt high priests in Jewish history.


15.03.08 Lk. 22:63-65 (See also Mt. 26:67-68; Mk. 14:65)

JESUS IS ABUSED

63
The men who were holding Jesus started mocking and beating Him.
64
After
blindfolding Him, they kept asking, Prophesy! Who hit You?
65
And they were saying
many other blasphemous things against Him.



170. Crossan and Reed, Excavating Jesus. 244; Greenhut, Burial Cave. 35-36.
171. The Temple Institute, a Jewish organization in Jerusalem has reproduced most of the vessels of the Second Temple
Period. Many of these can be seen at the Temple Treasures Institute (across from the Western Wall), 24 Misgav Ladakh Street,
Jerusalem. According to information given to theis writer personally in November, 1999, these items were made with extreme
care for the sole purpose that when the messiah comes, they will be available for His use in the new Temple (cf. Ezek. 40-48).

The mistreatment of Jesus, mocking Him as a pseudo-king, may seem like an indignity or insult in
todays Western culture, but in the first century where honor and respect were high virtues. To hit,
spit upon, and slap someone with an open palm were high indignities punishable by heavy fines.
172

In the past Jesus often embarrassed the leading religious leaders when they tried to trap Him, and He
told them the truth about their lives. Now it was pay-back time. A similar game was played by the
Greeks, according to an account found in the Onomasticon, authored by Pollux.
173
These humiltations
were similar to the modern childrens game called blindmans buff.

The Sanhedrin blindfolded Jesus and mocked Him and His prophetic ministry. He often demonstrated
His divine insight into the lives of other people, knowing the inner secrets of men and women. How
strange that they would say, Prophesy! Who hit you? since this mockery itself was a fulfillment of
prophesy. They were so engulfed with hatred that they did not recognize themselves fulfilling the
same prophecies they taught to their own students. Furthermore, it was illegal to hit an accused
person and the violator was subject to a two hundred denarii fine; to spit on the accused was worthy
of a four hundred denarii fine.

These mockers were the men who sat in the judgment seat. They understood it was a sin for a Jew to
physically harm another Jew, but now they had stirred up so much uncontrolled hatred among
themselves that any sense of justice was totally removed. It should be noted, however, that some
men, such as Nicodemus, were not a part of this violation of dignity against Jesus.



15.03.08.Q1 What were the reasons the Jewish leaders accused Jesus of blasphemy?

There were a number of reasons, some more serious than others. But when combined, these provided
a strong argument for their rejection of Him. The reasons are:

1. Jesus forgave sin, and as such, He claimed to be God because only God can forgive sin.

172. Fruchtenbaum, The Jewish Foundation of the Life of Messiah: Instructors Manual. Class 24, page 8.

173. Onomasticon 9.113; The Onomasticon is a list of Greek names of places and people, with explanation noted that was
authored by Julius Pollux about the year A.D. 180.


2. He spoke with His own authority. Rabbis often spoke on the authority of one or more
other rabbis, but Jesus spoke as if He was the final authority.

3. Jesus said that His miracles were signs of Divine power. While the Jewish leaders believed
that the messianic miracles that Jesus performed were certain identifyers of the messiah, they
rejected them and Him.

4. Jesus referred to God as Abba, or Abba Father. They could not accept any person refer to
God in such aa affectionately manner.

5. Whereas previous prophets warned the people of God judgment, Jesus said they would be
judged on how they responded to His words. This in effect, was a statement that He was
God.

6. At times Jesus referred to Himself as the Son of God. Since a son was seen equal to his
father, the words of Jesus were understood that He was equal to God.

7. Jesus supposedly said that He would destroy the temple (He didnt say this, but His
accusers claimed that He did). Twice before Jesus had cleansed the temple and the merchants
quickly went back to business as usual. They could hardly tolerate the cleansings, but the
words of destruction were too much for them.

There can be no question that those who rejected Him did so for very profound reasons reasons that
believers understood, especially after the resurrection, and reasons they died for.


Unit 16
The Crucifixion and Burial of Jesus

Chapter 01
The Crucifixion



16.01.01 Introduction
Scourging was the legal preliminary to crucifixion.
174
The pain of this punishment was so severe that the
prisoner often died in the process. In the case of Jesus, the severity of the scourging was so severe that He
was inable to carry His cross to the crucifixion site. Furthermore, not only was He scourged, but He was
mocked by soldiers who played the ancient Kings Game as described below.

16.01.02 Jn. 19:1; Mt. 27:27-30 (See also Mk. 15:16-19)

JESUS HUMILIATED WITH SARCASTIC KINGSHIP

Jn.
1
Then Pilate took Jesus and had Him flogged.

Mt.
27
Then the governors soldiers took Jesus into headquarters and gathered the
whole company around Him.
28
They stripped Him and dressed Him in a scarlet
military robe.
29
They twisted together a crown of thorns, put it on His head, and placed
a reed in His right hand. And they knelt down before Him and mocked Him: Hail,
King of the Jews!
30
Then they spit on Him, took the reed, and kept hitting Him on the
head.

Then Pilate took Jesus and had Him flogged. Prisoners who were to be crucified were first
flogged, although floggings were not always followed by a crucifixion.
175
Josephus recorded that
Florus, procurator of Judea in A.D. 66, had many people brought before him, Whom he first

174. Vincent, Word Studies in the New Testament. 2:277.

175. See also 14.01.04.Q2 What was the difference between Jewish and Roman scourges?


chastised with stripes and then crucified.
176


At this point it may be worth while to consider who the soldiers were who performed this action.
Certainly Jewish soliders, even Hellenized Jews, would never commit such an act upon another Jews.
The fact is that the Jewish nation was the only nation in the Roman Empire that was not required to
serve in the military. A number of Jewish rebellions and a a basic understanding of Jewish beliefs was
all the Romans needed to realize that Jews within their military units could be potentially dangerous.
Soldiers of the Ten Legion came from a number of different countries; but none from any Jewish
community.

Jewish Floggings or Scourgings
There were two kinds of floggings, also known as scourgings: Jewish and Roman. The Jews flogged a
criminal only 39 times (Deut. 25:1-3). When the Jews scourged the Apostle Paul, they did so
according five times. He survived because these were not floggings unto death. The Romans,
however, had no limit to their floggings and a prisoner would often die under the whip. When they
flogged Jesus, Isaiah said that He no longer resembled a man.

2b
He didnt have an impressive form
Or majesty that we should look at Him,
No appearance that we should desire Him.
3
He was despised and rejected by men,
a man of suffering who knew what sickness was.

He was like someone one people turned away from;
He was despised, and we didnt value Him.
4
Yet He Himself bore our sicknesses,
and He carried our pains;
But we in turn regarded Him stricken,
struck down by God, and afflicted.
Isaiah 53:2b-4

13
See, My Servant will act wisely; He will be raised

and lifted up and greatly exalted.
14
Just as many were appalled at You --
His appearance was so disfigured
That He did not look like a man,

176. Josephus, Wars. 2.14.9.

And His form did not resemble a human being --

Isaiah 52:13-14

Roman and Jewish Floggings or Scourgings
Technically, a beating was known as a fustigation, a flogging was known as a flagellation, and a
scourging was known as a verberatio.
177
Because the definitions of these terms overlap, the
punishments imposed upon prisoners were seldom written precisely. What is known is that the pain
and agony was horrific.

The act was performed by two soldiers, known as lictors, one on either side of the criminal, who was
either tied over a post or stretched with chains between two stone pillars. The short flogging whip,
known as a flagrum or flagellum, consisted generally of a round wooden handle to which three strips
of leather were attached, each about three to five feet long. Attached to each leather strip were three
or more iron barbs, some sharp bones, lead or iron balls, and therefore was known as the cat o nine
tails. When the criminal was flogged the barbs and bones would literally tear the flesh like fish
hooks. The lichtors struck the back, buttocks, and legs. When they pulled back with the wooden
handle, the barbs tore the flesh, exposing ribbons of bleeding, quivering muscle tissue, sometimes
removing chucks, while the prisoner screamed in agony. At this point the pain was so intense that
the criminal often passed out or died while tied to a post. Water was then thrown on him to determine
if he was dead or alive. If still alive, he was revived so the process could be continued. The water
shocked the body and even more so if it was salt water from the Mediterranean or Dead Sea.
Everyone who endured this punishment had the muscle tissue of the entire back and buttocks
exposed. Water, with or without salt, would simply intensify the agony.

Jewish Floggings or Scourgings
It is often said by some modern commentators that when scourging Jesus, the lichtors took alternate
turns thirteen times for a maximum of thirty-nine stripes (forty minus one; cf Deut. 25:1-3). When
the Apostle Paul was scourged by the Jews, he was whipped thirty-nine times (2 Cor. 11:24).
However, the limit of stripes was in accordance with Jewish law. The Romans had no respect for the
Jews or Jewish laws, and in fact, most hated them. Therefore, it is unknown how many times the
Romans applied the scourging to Jesus, but the fact that He died within six hours of being crucified
and that His appearance was grossly disfigured (Isa. 52:13-15), gives clear evidence that His
scourgings exceeded thirty-nine. Furthermore, the lichtors who played the Kings Game earlier,
most likely scourged Jesus all the more because they were aware of His Kingdom teachings. Little
wonder then, that with the huge loss of blood and pain endured beyond what other executed prisoners
endured, Pilate was surprised by His quick death.

177. Lang, Know the Words of Jesus. 387.



The large amount of blood loss at this point, along with the intense pain brought on by circulatory
shock, generally determined how long the criminal would survive on the cross.
178
Jesus was at this
point weakened by physical punishment. He was abandoned by friends and disciples and suffering
from the lack of food, sleep, and water. His mental condition was as painful as His physical condition.
At this point He endured His greatest blood loss. The cross was so cruel that the Romans themselves
eventually came to the same opinion and abolished its use in the year 315.



Unit 18
Resurrection and Appearances

Chapter 02
Final Instructions and Ascension


18.02.02 Lk. 24:45-49; Acts 1:3-4a

PARTING INSTRUCTIONS

Lk.
45
Then He opened their minds to understand the Scriptures.
46
He also said to them,
This is what is written: The Messiah would suffer and rise from the dead the third
day,
47
and repentance for forgiveness of sins would be proclaimed in His name to all the
nations, beginning at Jerusalem.
48
You are witnesses of these things.
49
And look, I am
sending you what My Father promised. As for you, stay in the city until you are
empowered from on high.

Acts.
3
After He had suffered, He also presented Himself alive to them by many
convincing proofs, appearing to them during 40 days and speaking about the kingdom
of God.
4a
While He was together with them, He commanded them not to leave
Jerusalem, but to wait for the Fathers promise.


178. Edwards, Gabel, and Hosmer. On the Physical Death of Jesus Christ. 1457.

Wait for the Fathers promise. It is interesting that Jesus did not tell them when the promise
would arrive. So they went to Jerusalem, and after a ten-days of prayer, the promised gift of the
Holy Spirit came upon them during the Festival of Weeks (Pentecost). Both Moses and Josephus
indicated the Festival was fifty days after Passover. The first century historian said,

When a week of weeks has passed over after this sacrifice (which weeks contain forty
and nine days) on the fiftieth day, which is Pentecost, but is called by the Hebrews
Asartha.

Josephus, Antiquities 10.3.6
179
(cf. Lev. 23:15-16)

The eight Festival of Passover
180
was at the beginning of the harvest season when barley was
harvested. The Feast of Weeks ended the harvest season with the gathering of the wheat. At the Feast
of Weeks the First-Fruits were offered to the Lord and it was at that time when the Holy Spirit came
upon 120 disciples who were in the upper room, in an event that to be known as Pentecost. The
Festival of Weeks commemorated the time when the Mosaic Law was written on tablets of stone.
The Mosaic Law was an incomplete and partial revelation of God. However, on Pentecost the Holy
Spirit came to write the perfect law of liberty and life in the hearts of men.





179. Parenthesis by Whiston.
180. The term refers to the Festivals of Passover, Unleavened Bread, and First Fruit. See also Levitical Feasts as Prophetic
Reflections of Jesus in Appendix 5.

18.02.02.A. MEDALLION COMMEMORATES THE DAY OF PENTECOST.
The only medallion known to honor the Holy Spirit on the Day of Pentecost (Papal
Bull of Our Lady of Zion). The medallion was minted by a small mediaeval monastic
order in the 12
th
century. Photo: J. Boudet.




18.02.02.B. THE DAY OF PENTECOST AS DEPICTED IN THE RABULA
CODEX OF 586. One of the earliest surviving representations of the Day of
Pentecost is from the Rabula Codex of 586. The Virgin Mary is in the center with the
apostles around her. A dove above her, representing the Holy Spirit, descends and
cloven tongues like as of fire are above everyone.

18.02.03 Acts 1:6-11

JESUS ASCENDS


Acts.
6
So when they had come together, they asked Him, Lord, are You restoring the
kingdom to Israel at this time?
7
He said to them, It is not for you to know times or periods that the Father has set by
His own authority.
8
But you will receive power when the Holy Spirit has come on you,
and you will be My witnesses in Jerusalem, in all Judea and Samaria, and to the ends of
the earth.
9
After He had said this, He was taken up as they were watching, and a cloud took Him
out of their sight.
10
While He was going, they were gazing into heaven, and suddenly
two men in white clothes stood by them.
11
They said, Men of Galilee, why do you
stand looking up into heaven? This Jesus, who has been taken from you into heaven,
will come in the same way that you have seen Him going into heaven.

Jesus and His disciples went to a high point on the Mount of Olives, where they had a brief
discussion. His most important thoughts pertained to their future ministry, the coming Holy Spirit in a
dynamic form, their faithfulness during persecutions, etc. He then lifted His hands and blessed them.
They had seen this blessing many times before in the temple, when the high priest would come out,
stretch forth his hands, and bless the people. Soon Jesus, the Ultimate High Priest, would did
likewise and then ascend to His Father in heaven.

Lord, are You restoring the kingdom to Israel at this time? This may be one of the most
stunnig questions in the Bible. After all they had experienced, they still didnt quite get it they
still misunderstood the purpose of His coming and sacrifice. They still believed Jesus would destroy
the Roman Empire and establish a kingdom of international power and significance. That was
obviously not the goal of Jesus at this time, but it will occur when He returns for a thousand-year
reign. It must be noted that the country was known as Judaea, not Israel. The people were known as
the people of Israel, meaning Jacob. Another way of saying this statement would be Are you at this
time going to restore the Kingdom of David? Obviously that land was not known as David.

Within three decades of the crucifixion the gospel of Jesus Christ and His Kingdom of God was
preached in every major city in the Roman Empire. By the time the temple was destroyed the
Kingdom of God message of salvation to all nations was well under way to fulfillment. Persecution
could not quench the movement; rather, it only fanned the flames of Christianity. No Roman or
demon could stop the plan of God.

It is not for you to know times or periods. Acts 1:6-7 and Luke 17:22ff both agree that
anticipation of the future is not to be the focus of life. Rather, believers are to do the will of God. In

His divine wisdom and knowledge, Jesus predicted events that will happen, but these were stated to
underscore the fact that He is very much aware of mankinds plight and is in control of all events.
Equally important is that Jesus did not deny the restoration of kingdom to Israel; that prophecy is
waiting to be fulfilled.
A cloud took Him out of their sight. This was most certainly not an ordinary rain cloud, but the
Shekinah glory of God.
181
The word Shekinah or Shechinah means that which dwells.
182
It was the
same cloud of divine glory that led the Israelites as they wandered through the desert, appearing as a
cloud during the day and as a pillar of fire at night. It was the same cloud that appeared to the
shepherds, and later at the Transfiguration. It was God the Father to whom Jesus ascended. It also
confirmed that the Father was greatly pleased with the work and ministry of Jesus, hiding Him in His
love.

At this point the ministry of Jesus changes radically. All too often it is assumed the ministry of Jesus
was completed, but not so. Since the day of Ascension, He has been continually before the throne of
God the Father, serving as the Mediator God and man, for He was both God and man. Because He
functions in this role, as well as through His words and work on earth, believers have a direct link
with the Father, which is available only through Jesus (2 Tim. 2:5-6).

The life of Jesus is one of continued ministry for His saints. He stands before the throne of God,
interceding for His believers who have been accused of various sins by the evil one. For nearly two
thousand years this has been in His ministry. He also has been preparing a place for His saints to live
with Him in heaven. He is also waiting for His Father to tell Him to return to earth, where He will
meet His saints in the air. From there He will take the saints to a great messianic banquet. This will
be followed by a thousand year reign on the earth in which believers will participate with him. At the
end of this reign, the devil, his angels, and all those who rejected the call of Christ will be thrown into
eternal hell (literally, the hell of fire)
183
forever. Those who believed in Jesus and kept their faith in
Him, will live forever in heavenly glory with the One who is the Creator. The essence of the Gospel is
that Jesus, His birth, life, and death and victory over death, His ministry, His teaching, His miracles,
Jesus is the divine act, the fulfillment of Gods redemptive purpose, the incarnation of the Kingdom of
God. This is the greatest love story ever told.

Closing thoughts by the second century Church father, Justin Martyr:

What sober-minded man, then, will not acknowledge that we are not atheists,

181. The Shekinah Glory appeared four times in the first century: 1) to the shepherds (Lk. 2:8-9), 2) at His baptism (Mt. 3:16),
3) at the transfiguration (Mt. 17:5) and, 4) at His ascension (Acts 1:9).

182. Barclay, John. 1:69.

183. Vincent, Word Studies in the New Testament. 1:40.


worshiping as we do the Maker of this universe, and declaring, as we have been taught,
that He has no need of streams of blood and libations and incense; whom we praise to
the utmost of our power by the exercise of prayer and thanksgiving for all things
wherewith we are supplied, as we have been taught that the only honor that is worthy
of Him is not to consume by fire what He has brought into being for our sustenance,
but to use it for ourselves and those who need, and with gratitude to Him to offer
thanks by invocations and hymns for our creation and for all the means of health, and
for the various qualities of the different kinds of things, and for the changes of the
seasons; and to present before Him petitions of our existing again in incorruption
through faith in Him. Our teacher of these things is Jesus Christ, who also was born
for this purpose, and was crucified under Pontius Pilate, procurator of Judea, in the
times of Tiberius Caesar; and that we may reasonably worship Him, having learned
that He is the Son of the true God Himself, and holding Him in the second place, and
the prophetic Spirit in the third, we will prove. For they proclaim our madness to
consist in this, that we give to a crucified man a place second to the unchangeable and
eternal God, the Creator of all; for they do not discern the mystery that is herein, to
which, as we make it plain to you, we pray you to give heed.

Justin Martyr, First Apology 13
184


This Jesus will come in the same way that you have seen Him going into heaven. Jesus
lived His life as an orthodox Jew, something modern Christians can hardly imagine. He ministered as
a Jewish rabbi, was crucified, arose, and continued to minister as a Jewish rabbi for forty days until
His ascension. When He returns, He will do so in dynamic power and glory, and as a Jewish rabbi.

This promise of His return led the first century Church to pray a short prayer in the Aramaic:
Maranatha meaning Our Lord come. It was included in Pauls first letter to the Corinthians (16:22)
and a similar prayer was used by John when he closed his book with Come, Lord Jesus (Rev.
22:20).
185


There are two documents from the early Church fathers that reflect upon the place from which Jesus
ascended. Bishop Eusebius of Caesarea in the year 312 said this.


184. Elwell and Yarbrough, Readings from the First-Century World. 126. The title of Pontius Pilate was always thought to be
procurator because some early church fathers referred to him with that title.. However, an inscription was discovered in
Caesarea that has his title as Prefectus Judaea (see 16.01.06.B).
185. Martin, Worship in the Early Church. 32.

The feet of the Lord stood on the Mount of Olives at the cave shown there. There he
prayed and revealed to his disciples the secrets of the end of the world and ascended
there to heaven from the top of the Mount of Olives.

Eusebius, Demonstrations of the Gospel 6:18

A few years later, Emperor Constantine gave instructions for the Eleona Church, also known as the
Church of the Disciples, to be constructed over a cave on the Mount of Olives where Jesus and the
disciples met. It was one of three basilicas, the other two being the Church of the Holy Sepulcher and
the Church of the Nativity. Construction began in 326 and was finished in 333. Concerning the Eleona
Church, the bishop and historian wrote,

The emperors mother ordered a holy church to be built on the top of the entire hill,
and there a prayer house in honor of the Redeemer, who stayed there and where, as it
is handed down by a credible report, he, in that same grotto, let his disciples into the
unfathomable secrets.

Eusebius, Life of Constantine 3:43

The Pilgrim of Bordeaux (A.D. 333) and Dame Egeria (384) both celebrated liturgy there.
186
It has
been destroyed and rebuilt several times, and today it is known as the Convent of Carmelite Nuns.
However, another site claims to hold the rock from which Jesus ascended. It is but a small prayer
house that was converted into a mosque (see below).
187





186. Pixner, With Jesus in Jerusalem. 60, 69.
187. Avi-Yonah and Kraeling, Our Living Bible. 303.




18.02.03.A. THE MOSQUE OF THE ASCENSION. The traditional place from which
Jesus ascended was once a church, but is now a mosque. The small building was constructed
in 187 by Pomenia and reconstructed by Constantine in the year 326. It was transformed into
a mosque in 1187 by Salah Ed Din because Muslims consider Jesus to be one of their
prophets. Impressions on the stone inside are said to be the footprints of Christ.
188

Photograph by the author.


188. Mackowski, Jerusalem City of Jesus. 30; Tsafrir, Yoram. Ancient Churches in the Holy Land. 19:5, 39.