Similarites between Moses on Mt. Sinai and Jesus' Transfiguration

Careful readers of the Gospel of Matthew have noted the numerous similarities between Moses' experience on Mt. Sinai and Jesus' transfiguration. The following table tries to illustrate these similarities.

 

Some Similarities between Moses’ Sinai Experience (Exodus 24) and Jesus’ Transfiguration (Matthew 24)
After six days (24:16)	After six days (17:1)
Aaron, Nadab, and Abihu are singled out (24:1, 9)	Peter, James, and John are singled out (17:1)
Mount Sinai (24:16)	A high mountain (17:1)
Moses is on the mount	Moses is on the mount (17:3)
God speaks	God speaks (17:5)
Moses’ face shines in 2nd visit to Sinai (34:29–30, 35)	Jesus face shines (17:2)
Cloud covering the mountain (24:15–18)	A bright cloud (17:5)
Moses returns to a problematic situation (Exod 32)	Jesus returns to a problematic situation (17:14–18)

This second table containing similar but additional information comes from Charles Quarles.

Features Reminiscent of Moses in the Accounts of Jesus’ Transfiguration
Exodus	Matthew	Mark	Luke
after six days (24:16)	17:1	9:2
on a high mountain (24:12, 15-18; 34:3)	17:1	9:2	9:28
a cloud descends and covers the mountain (24:15-18; 34:5)	17:5	9:7	9:34
a voice speaks from the cloud (24:16)	17:5	9:7	9:35
central figure reflects or radiates the divine glory (34:29-30, 35)	17:2	9:3	9:29
three individuals are given special mention (24:1)	17:1	9:2	9:28
bystanders react with fear (34:29-30)	17:6	9:6	9:34

Charles L. Quarles, A Theology of Matthew: Jesus Revealed as Deliverer, King, and Incarnate Creator, Explorations in Biblical theology, ed. Robert A. Peterson (Phillipsburg, PA: P & R, 2013, 45.

The Authority of Biblical Narrative

C. Richard Wells has an interesting chapter on Applying the Old Testament from Reclaiming the Prophetic Mantle: Preaching the Old Testament Faithfully. This work looks to be out of print and Amazon has used copies starting at $172! In any case, consider the following quote that builds on the work of David Bartlett (The Shape of Scriptural Authority [Philadelphia: Fortress, 1983]).

"The authority of narrative rests on deeds. Bartlett points out that biblical narrative differs from ordinary biographical narrative in three ways: (1) the goal of biblical narrative is theological, not historical; (2) the technique of biblical narrative is persuasive not descriptive; and (3) the sources of information about the events in biblical narrative are themselves largely biblical, not 'secular' and not 'verifiable' (pp. 44-47). Thus, Old Testament narrative functions interpretively. It establishes patterns which recur both in later Old testament sections and in the New Testament. It formulates the context within which we must understand both the unfolding of history of salvation and our own milieu" ("Changing the Church with Words from God: Applying the Old Testament," in Reclaiming the Prophetic Mantle: Preaching the Old Testament Faithfully, ed. George L. Klein [Nashville: Broadman, 1992], 259).

I am still thinking about how Old Testament narratives function interpretively. Does it only establish recurring patterns?

Views on the Non-Prevailing Gates of Hell

In Matthew 16:18, the Lord states, “And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it” (ESV). Just about every point in this verse is debated. One debated issue relates to the statement that the gates of hell will not prevail. Davies and Allison list eleven different explanations of this point (A Critical and Exegetical Commentary on the Gospel According to Saint Matthew: Volume 2, Commentary on Matthew 8–18, International Critical Commentary [Edinburgh: T & T Clark, 1991], 631–32). Here are some of the more popular views.

1. The attacks of satanic persons or powers will not prevail over the church
2. The power of death will not prevail
3. Martyrdom will not destroy the church
4. The gates representing Satan and his minions will not be able to withstand the attack of the church

In my opinion, views 2 and 4 seem most likely.

The Titles of Christ in 1 John

Some time back I posted an extended quote from an article by Stewart Custer entitled “The Theology of First Corinthians” looking at the titles of Christ used in 1 Corinthians (see here). I thought I would post another article by Custer on the titles of Christ in 1 John (Biblical Viewpoint 5 [1971]: 45-46).

Son of God. This title, familiar from John's Gospel, occurs seven times in the First Epistle (3:8; 4:15; 5:5, 10, 12, 13, 20). The different combinations with “Son” occur twenty-two times in this Epistle, making this the predominant title for Christ.

His Son. This title, meaning “God's Son,” occurs six times (2:22, 23 (2 times), 24; 4:14; 5:12).

His only begotton Son. Although this title occurs only once (4:9), it is extremely important because the title cannot refer to-the incarnation. He was already “His only begotten Son” when God the Father sent Him into the world; therefore the title must refer to the eternal generation of the Son. “Only begotten” is the only proper translation for monogenes in this passage. This meaning is no doubt the correct one in John 3:16.

Jesus. “Jesus” occurs alone six times in 1 John (1:7; 2:22; 4:3, 15; 51, 5); it occurs in combination with “Christ” another six times (1:3; 2:1; 3:23; 4:2; 5:6, 20).

Christ. This occurs eight times. In addition to the combination “Jesus Christ,” it occurs twice in the phrase “the Christ” (2:22; 5:1).

The Word of life. Although some expositors take this title to be impersonal, referring to God’s Revelation, most conservatives believe the ultimate reference to be to Christ, God's final revelation who gives life. The only occurrence is in 1:1.

Advocate. John states once in The Epistle that we have “an Advocate” with the Father (2:1). This is the title parakletos which means “one called alongside to help.” The same title is applied to the Holy Spirit, “another Comforter” (John 14:16–17).

The Savior of the world. The Father sent the Son to be “the Savior of the world” (4:14).

Matthew 11:31-32: The Unpardonable Sin

Here is a table outlining various views concerning the unpardonable sin in Matthew 11:31-32.
 

The Unpardonable Sin: Three Questions
What is it?	Why is it unpardonable?	Can it be committed today?
Rejection of the work of the Spirit through Christ and attributing it to Beelzebub	Rejecting the work of the Spirit through Christ is equivalent to rejecting Christ	Yes by rejecting the person of Christ
Rejecting Jesus’ by attributing his Spirit-empowered exorcisms to Satan	Rejecting the work of the Spirit entails rejecting His work in the human heart	Yes by continuing in unbelief
Rejecting God the Father by rejecting His work in the Son by the Spirit		No, the unpardonable sin requires seeing Christ perform miracles through the Spirit and attributing those miracles to Satan

Ancient Lamps

In a recent article in Near Eastern Archaeology, Ameera Elrasheedy and Daniel Schindler have a fascinating article on ancient oil lamps that look to me to be Iron Age and Hellenistic (“Illuminating the past: Exploring the Function of Ancient Lamps,” Near Eastern Archaeology 78:1 [March 2015]: 36–42). The article not only discusses how lamps and wicks were made, but also the amount of light produced by a typical lamp. As it turns out, the ancient lamps produced the equivalent to or double the light of an eight inch modern wax candle (closed style lamps producing twice as much as open style lamps. Based on this relatively limited illumination, the authors conclude that lamps probably did not provide ideal illumination for many tasks that required detail or the discernment of colors. Rather lamps were probably used to provide light in a supportive capacity like provide ambiance, to help light large candelabras or torches, and religious purposes. All-in-all, I just found the whole discussion fascinating.

Creative Sermon Titles

A number of years ago, I used to receive an email “update and ezine” called The Preacher’s Study by Dave Redick. These updates often provided helpful information and addressed practical topics related to preaching. I am not sure if it is still being put out and a quick Google search was inconclusive. In any case, while going through some of my old files, I came across a good discussion on “The Art of Creatively Naming Your Sermons.” I thought I might share a bit from that article.

Redick notes that, “a good title draws attention to what is going to be said in the sermon.” Attention can be drawn in one of three ways: (1) provoking curiosity, (2) promising answers, and (3) providing explanations.” In discussing the first way, provoking curiosity, Redick provides some examples of titles that might provoke curiosity.

• “Running All the Red Lights” (The high cost of disregarding the commandments of God)
• “Going to the Dogs” (2 Pet 2:22 - apostasy)
• “Acts: The Book of Non-conversions” (A look at those in Acts who were not converted.) “Nearsighted People Can't Add” (2 Pet 1:3-10)
• “The Little Red Devil Behind the Pearly White Gates” (The tongue)
• “Forty Thousand Pounds of Deviled Ham Lost At Sea” (An expository sermon on the two demoniacs in Gergasa - Matt 8:28-34)
• “One Meal You Can't Eat in the Kitchen” - (The story of Mary and Martha)
• "The Church of the Living Dead” (An exposition of the account of the church at Sardis in Revelation)
• “Don't Bite the Apple until You Check for Worms” (On finding a mate)
• “Eighty Words of Terror from the Depths of Hades” (A sermon on Hell from Luke 16)

Sermon titles can also generate interest by promising answers. Such titles might include something like these listed by Redick.

• “You Can Beat Depression”
• “Seven Ways to Affair Proof Your Marriage”
• “How to Win Over Worry”
• “How to Sweeten a Sour Marriage”
• “Nine Good Habits That Will Make Your Marriage Sing.”
• “How to Stay Up When Your Work Has You Down.”
• "Seven Ways to Win Your Parents Over to Your Way of Thinking.”
• “How to Quiet a Noisy Rooster” (Conscience, based on Peter's Denial of Jesus)
• “Three Secrets of a Great Life”
• “Seven Habits of Highly Spiritual People”
• “What Every Wife Would Like Her Husband to Know”
• “What Every Husband Would Like His Wife to Know”
• “What Every Boy Wants His Dad to Know”
• “What Every Girl Wants Her Dad to Know”
• “Five Steps to a Happier Life”
• “How to Get Your Life Together and Prepare for Eternity”
• “You Can Overcome Your Bad Habits”
• Redick summarizes the characteristics common to these titles. That is, they begin with a “how to,” with a number (“Nine things,” “Seven Ways,” “Three Secrets”), and they are plain and simple (“sometimes the plainer they are, the better”)

Finally, Redick suggests that a good sermon title can attract attention by providing explanations. These titles often include “why” or “what” and include the sermon’s proposition. Here are some examples

• “Why Does God Allow His People to Suffer?”
• “We’re Under Grace So Why Bother to Overcome Sin?”
• “What God Looks for in an Employee”
• “What Happens Five Minutes after I Die?”

In conclusion, Redick does offer some cautions against being too cute, clever, or trite. One also needs to be careful that the title doesn’t over-promise that which the sermon under-delivers. I would also add that one should not spend an inordinate time of the title. Unless your sermons are going to be published, then there are more important elements in your message to focus on. But if you the time, then know that a captivating title is preferable to a pedestrian one.

Matthew 6:9: “Our Father”

Yesterday, I commented on the use of Lord's prayer. Today, I want to make a simpler but more profound point, or three. As many know, the Lord's Prayer is also called, Pater Noster (Latin) or "Our Father" based on the first words of this well-known prayer. But these words are significant not just because they are used as a title but also in what they communicate to God's people. At least four points can be noted.

The words "our Father" remind us that prayer is conversational. While there are aspects of prayer that are mysterious and sacred, at its root, prayer is talking to God. 

The word ”our” suggests that prayer is communal. Prayer is practiced when the church is gathered, that is when an “our” would be present.

The word "Father" teaches us that God is personal. Consider all the titles that the Lord could have used here (God, Master, Most Exalted, Omnipotent, etc.) but he uses the personal designation "Father." The Title is quite significant and distinctive. God is referred to as “Father” about fourteen times in the entire Old Testament but Jesus addresses the Father more than sixty times in the Gospels.
 
The word "our" instructs us that the basis of the prayer is relational. Prayer is primarily for those who have a relationship with the Father through Jesus. This is not to deny that those outside the family of faith cannot pray or that God does not hear their prayers. But that the Lord's Prayer is for the Lord's people. It is for those who can rightly claim "Our Father."

The Lord’s Prayer: What to Pray or How to Pray?

The so called Lord’s Prayer in Matthew 6:9–13 and Luke 11:2–4 has often been used as a prayer to be recited. There is evidence from as early as the second century that Christians would recite the prayer three times a day (Did. 8.1–3). While reciting Scripture is a good thing, was this the Lord’s intention in giving the prayer? Four arguments can be given to suggest that it was not.

First, “like” or “in this manner” (Matt 6:9) seems to suggest this prayer is to be understood as model.

Second, the preceding section condemns formulaic and repetitive prayer (Matt 6:7–8).

Third, Luke 11:1 seems to suggest that the disciples wanted to be taught how to pray.

And fourth, the Lord’s prayer is absent outside of Matthew and Luke. One would think that if the prayer was to be recited habitually, that it would be found somewhere among the many prayer admonitions in the epistles.

At bottom, it seems best to understand the Lord’s prayer more as how to pray than what to pray.

Happy Blogaversary

I started posting on this blog on this day and at this time in 2008. This calculates to seven years, 2556 days, 61,344 hours, 3,680,640 minutes, and 220,838,400 seconds. I am thankful to the Lord that he has enabled this blog to reach this milestone. 

Tertullian on the Apostolic Decree

J. Julius Scott has an interesting discussion on Tertullian's view of the Apostolic Decree in Acts 15. According to Scott,

He calls the decree the "pristine law" and the "compendia of discipline" that relaxes the OT law but binds 'from the more noxious' actions that were also prohibited by the OT. He believes the decree is "ever immutable" and exists "in perpetuity." Tertullian affirms that it "will cease [only] with
the world."

Does Tertullian interpret the decree as the basis of a new, Christian legalism? If by "legalism" we mean becoming a Christian, earning God's favor by observing laws. the answer. is negative. It would be a mistake to interpret any version of the decree, including Tertullian's, as legalism in this sense. The thrust of the earlier part of the record of the Jerusalem Council in Acts 15 rejects that possibility. Salvation is clearly defined as a state received "by faith" (v 9) "through grace" (v 11). It is true that the provisions of the decree are called "necessary things" (15:28), but the letter containing them concludes with the statement that they are "necessary" in order that the Gentiles "will do well" (15:29). There is no hint in Acts that the decree was considered necessary for salvation, and Tertullian does not appear to introduce any such idea into his discussion of it.

"Legalism" may also refer to precise definition and regulation of the conduct of one already a Christian through stated ordinances. Tertullian's insistence upon the decree as a "compendium of discipline" and an irrevocable law for believers seems to indicate that he did regard it as the standard for a Christian legalism of this sort.

Scott, J. Julius, Jr. “Textual Variants of the Apostolic Decree and Their Setting in the Early Church,” In The Living and Active Word of God: Studies in Honor of Samuel J. Schultz, ed. Morris Inch and Ronald Youngblood (Winona Lake, IN: Eisenbrauns, 1983), 179.

The Titles for Christ in 1 Corinthians

Some time back, I began digitizing material that I had in my multiple file cabinets. Occasionally, I have posted material from these articles here. Today, I have an extended quote from an article by Stewart Custer entitled “The Theology of First Corinthians” (Biblical Viewpoint 7 [1973]: 137–38). Here Custer discusses the titles of Christ used in 1 Corinthians.

Christ. This is the most frequent title of the Lord in I Corinthians (as in most of the Epistles), occurring sixty-two times. It occurs alone forty-four times; “Christ Jesus” occurs six times; “Jesus Christ” occurs twice; and the full title “Lord Jesus Christ” occurs ten times. “Christ” identifies the Lord as the Messiah, the fulfillment of Old Testament prophecy.

Lord. Paul applies the title “Lord” to Jesus fifty-nine times. The full title “Lord Jesus Christ” occurs ten times; “Lord Jesus” occurs six times (5:4 [2]; 9:1; 11:23; 12:3; 16:23). The title ''Lord” alone is applied to Jesus forty-two times in the Greek text (1:31; 3:5; 4:4, 5, 17; 6:13 [2], 14, 7:10, 12, 17, 22 [2], 25 [2], 32 [2], 34, 35, 39; 9:2, 5, 14; 10:9, 21 [2], 22; 11:11, 23, 26, 27 [2], 32; 12:5; 14:37; 15:58 [2]; 16:7, 10, 19, 22).

Maran (Aramaic for “Lord”). This title is found in the watchword Maranatha (I Cor. 16:22). The phrase can be interpreted as a prayer, “Our Lord come,” or as a promise of the second coming, “Our Lord comes.” Either view makes good sense. The term demonstrates that the Lord Jesus was called “Lord” by the Aramaic-speaking church before the gospel moved to Gentile lands.

Jesus. It is used alone in only one passage (12:3) in a set phrase for either confession or repudiation. The other uses are all in combination with other titles, as mentioned above.

Son. Paul teaches that believers are called into the fellowship of God's Son (1:9). When all the universe is brought into subjection to God, the Son also will be subjected, that God may be all in all (15:28). This does not mean that the Son is less than God, but that the Son will bring to a triumphal conclusion the mediatorial office which He now holds.

Power of God. Once the Lord Jesus is called “the Power of God” (1:24). He is the One who has created the universe and now sustains it (Col. 1:16-17). The message about the Lord Jesus is the power to save (Rom. 1:16).

Wisdom of God. In the same passage (1:24) the Lord Jesus is called “the Wisdom of God.” He has made foolish the wisdom of men (1:27), and He is Himself the Wisdom which all believers need (1:30).

Our Passover. The Lord Jesus is the fulfillment of all the typical teaching in the Old Testament concerning the necessity of blood sacrifice. Just as the lamb was sacrificed to avert the judgment of God in Old Testament times, so the Lord Jesus sacrificed Himself as the Lamb of God (John 1:29) to deliver all believers from the judgment of God. Thus He is “Our Passover” (5:7).

The Rock. One passage identifies the Lord Jesus with the great image of the Rock, which occurs throughout Scripture. He is “the Rock” for all God's people, whether in Old Testament or New Testament times (10:4).

The Last Adam. The first man, Adam, was created by the Lord as a living soul, but he soon forfeited life; “the Last Adam” is a life giving Spirit, since eternal life flows through Him to every believer (15:45).

Pilate's Wife (Matt 27:19)

“Besides, while he was sitting on the judgment seat, his wife sent word to him, "Have nothing to do with that righteous man, for I have suffered much because of him today in a dream" (Matt 27:19, ESV). 

One of the unique contributions of Matthew’s account of the Passion is the reference to Pilate’s wife. Here is a list of observations concerning this brief but intriguing reference.

Matthew does note the name of Pilate’s wife but church tradition calls her Claudia, Claudia Procula, or Claudia Villa Procula. However, the name Claudia was apparently introduced rather late (1619) In the Acts of Pilate in the Gospel of Nicodemus, she is said to be a proselyte or God-fearer (Act. Pil. 2.1). Origen suggested that she later became a convert to Christianity (Comm. ser. Matt. 122) and she was canonized as a Saint in the Greek Orthodox Church. According to Michael Green, she was, “the illegitimate daughter of Claudia, the Emperor Tiberius’ third wife, and so she was a grand-daughter of Augustus. She was therefore much better connected than her husband, and it may be that it was due to her that in ad 26 he gained the appointment as “prefect of Judea” (The Message of Matthew: The Kingdom of Heaven, BST [Downers Grove, IL: InterVarsity, 2001], 290).

Pilate’s wife refers to Jesus as a “righteous man.” “Wordsworth well remarks, “In the whole history of the Passion of Christ no one pleads for him but a woman, the wife of a heathen governor, the deputy of the emperor of the world” (H. D. M. Spence-Jones, ed., St. Matthew, vol. 2, The Pulpit Commentary [London: Funk & Wagnalls, 1909], 585. The affirmation of Jesus also undergirds the righteous Gentile motif in the Gospel. As Ulrich Luz states, “Against the dark background of the increasingly obvious Jewish guilt the message of the Gentile woman appears as a ‘bright foil’ (Matthew 21–28: A Commentary, Herm, ed. Helmut Koester [Minneapolis, MN: Augsburg, 2005], 498).”
 

The reference to a “dream” (or perhaps more technically a nightmare) is consistent with Matthew’s interest in dreams which is particularly prevalent in the birth and infancy narratives (cf. 1:20; 2:12, 13, 19, 22). So dreams bookend Jesus’ life. The implication that this was a revelatory dream emphasizes the spiritual context of the scene even as it is being played out on a political or civic stage.

From a narratival perspective, v. 19 serves as an interruption to the trial narrative. But it is an important one theologically. At the same time it affirms the innocence of Jesus, the travesty of justice that is about to take place, and the guilt of Pilate as a participant in the murder of Jesus.

Romans: The Musical

Trevin Wax has an interview with Cody Curtis, a musician who has set the epistle to the Romans to music. Check it out here.