REDEMPTION STORY Introduction The purpose of this course is to introduce the learner to the salvation history as explained in the

Protestant Christian Bible. By the end of the course therefore, the learner is expected to clearly explain how the theme of salvation runs through the Old Testament, Inter-testamental Period and the New Testament. More importantly, the learner must be able to explain how the New Testament and in particular the role played by Jesus Christ becomes the ultimate fulfilment of Gods redemptive work already began in the Old Testament. The Creation Story In this section, we will have an explication of how the universe came into existence and the implication of the work of creation upon humanity. We begin by looking at secular views regarding the origin of the universe. Every culture has a way of explaining away the creation story. How does your ethnic group explain the beginning of the world/man? Read Genesis 1 and 2 in detail. 1. Make as many observations as possible in each of the chapters. 2. Compare and contrast the two chapters. Highlights of the Creation Story I. God in creation A. Nations of the Ancient Near East (ANE), the Babylonians and Egyptians had their own versions of creation. Theirs, however, reflect a belief in a pantheon of gods in which one of the gods rose to supremacy. Others simply explain how the gods came into being. B. The Biblical account of creation, however assumes the existence of God. It relates creation to the history of Israel by presenting Yahweh as the Creator, not demonstrating Creator as Yahweh. 1. The Bible begins in Genesis 1 and 2 where it precisely presents God as the author of the universe; it ends with a description of a more glorious creation (Rev.21-22).
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Between these two accounts lies the story of redemption. Creation is a preamble to the history of redemption. 2. God is displayed as the Creator and Ruler who commands things to happen (Gen.1). He is also the Potter who moulds man just as one would go about moulding a pot (Gen.2). 3. Genesis 1 uses the name Elohim for God. The name, which is in plural, is the generic name for God. In Genesis 2, the name Yahweh-Elohim (LORD God) is used 11 times instead, to show that Yahweh, the Redeemer of Israel is the Creator. a. Yahweh is the covenant Redeemer God, the God of promise whom Israel knew by his mighty acts and revelation. b. He is also the God who is concerned with establishing a world where human beings experience Gods presence (12:2-3; Exo.19:6) c. By saying that Yahweh is Elohim LORD God, Moses must have been alluding that the God of Israel is everything the pagans allocated to their many gods. Yahweh of Israel alone holds all the forces of nature (sun, moon, stars, sea, vegetation, fertility, life, death, etc) together. This is because, in the myths of Israels neighbours, fate was unavoidable. They posited many gods to explain the various forces. They had no coherent explanation of all phenomena. However, we know that the world of creation is not controlled by fate or random happenings. The God of creation gives coherence to everything (Ps.33:6-11). II. The Creation The sequence of days shows the orderliness of creation rather than the order of creative events. The first set of 3 days depicts the formation of mans home, while the second set of 3 days presents the filling of the world of creation. The sequence is climactic, i.e. moving from formlessness (days 1-3) to fullness (days 4-6), from inanimate creation to animal life, then human life. Some scholars have seen parallelism with each day having a counterpart. III. Man
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God did not create man without purpose. He created Man so that Man would respond to him by: i. Worshipping Him Man has to worship God since God is the Creator of the universe. God created man primarily so that man may respond to him in worship. ii. Demonstrating stewardship towards Gods creation: God is honoured through creation and particularly when humanity becomes responsible towards creation and takes care of it. iii. Upholding Relationship: God created humanity so that humanity can enjoy warm and good relationship with each other. Humanity was created in the Image of God hence, all have value before him. Human beings must therefore seek to live in harmony with each other at all the times. IV. The Fall Read Genesis 2 and 3 carefully. Establish the following: i. What was the state of man before the Fall? ii. Describe the circumstances by which the first man fell. iii. What are the results of the Fall both immediate and future? A. The State of man before the Fall 1. He had the power not to fall. Satan, just like a suitor, only wooed, and not forced, him to sin. 2. He had lordship over the world (cf. Gen.1:28) 3. He presumably had communion with God 4. He was immortal 5. He was unique among the creation, in that: a. He was placed over the rest of the creation to have dominion over it (Gen. 1:26). b. He had the breathe of God in them (Gen.2:7) c. He was made in the image of God (Gen.1:27)

i. ii.

The term image of God means that man is like (similar to but not identical to) God and represents God (Gen. 1:26) as a representative. Some views have been advanced to explain the identity of the image of God in man. One of the views identifies 3 things that are evidently present in man as opposed to rest of creation. They include: a. intelligence and will: the ability to make decisions to enable him have dominion over the creation (Gen.1:28) b. spirit: man is able to have unhindered fellowship with God c. emotions: man responds to life in various ways

iii.

Another view broadens this further by telling some of the features that reveal we are more like God (though they do not fully express our likeness to God) than the rest of creation: a. Moral aspects

1. Unlike the rest of creation, we, human beings, are morally accountable to God for all that we do 2. We possess in us an inner sense of right or wrong that helps us walk in ways of God 3. We express a holy behaviour as we live according to the moral standards of God. b. Spiritual aspects 1. Unlike the rest of creation, we have a spirit (Gen.2:7) by which we relate to God. 2. We have mortality by which we will live forever. c. Mental aspects 1. Unlike the rest of creation, we have ability to reason and think logically and learn. 2. We also have the ability to develop physical and technical skills and use them to make our life simpler. 3. We have the ability to use complex and abstract language in our communication.

4. We also have in us an awareness of the distant future and eternity in our minds (Eccl.3:11). 5. We have been given creativity as is seen in art, music, literature, scientific and technological inventiveness. d. Relational aspect 1. We can relate to God 2. We can relate with one another e. Physical aspects 1. We have parts that enable us to see, hear, taste, touch and smell to understand and enjoy the creation just as God does. B. Circumstances of the Fall (Gen. 3:1-7) 1. The Bible does not explain the origin of sin; it however notes its presence in the world. The origin of sin may in some way be part of Gods plan. Its appearance on earth was not an accident that it took God by surprise (1 Pet.1:18-20). The moment God created another rational being with a will introduced the possibility of sin (disobedience). In our search for the origin of sin, we need to keep in mind the following facts: a. God Himself did not sin and He is not to be blamed for sin. It is we mankind who sinned and are responsible for that. 1) God is holy Isa.6:3; I Jn.1:5; Jas.1:13 2) He is attemptable in regard to evil 3) He himself tempts no one (James 1:13) 4) He cannot do evil (Deut 32:4). b. Sin has never surprised or challenged God; neither did it overcome his omnipotence or his providential control over the universe (Grudem, 492). Therefore, to blame God for sin is to deny our responsibility as well as blaspheme His character. God never sinned. Man sinned. Angels also sinned.

c. Even before the disobedience of Adam and Eve, sin was present in the angelic world with the fall of Satan and demons (Grudem, 492). 2. We insist on the historical truthfulness of the narrative of the Fall. Why? a. The account of creation is tied with the rest of the historical narrative in Genesis b. The NT writers see the event historically (Pauls use of one man in Rom.5:12-21; 1 Cor.15:21-22, 45-49; others who see the two people as historical figures Lk.3:38; Acts 17:26; 1 Cor.11:8-9; 2 Cor.11:3; 1 Tim.2:13-14). 3. Notice that Adams fall was voluntary (no one forced them into the decision). The temptation centred on moral standards. God had said it was morally right for Adam and Eve NOT to eat from the tree of knowledge of good and evil (Gen.2:17); the devil, in the body of a Serpent (2 Cor. 11:3; Rev. 12:9; 20:2) said it was right. Eve trusted her evaluation of what was right and what would be good for her in total disregard of Gods definition of what is good and wrong (Gen.3:6) [Grudem, 493]. 4. This necessitates us to ask, What was the sin of Adam? a. Some cults have taken the sin of Adam to be immorality. This cannot be the case considering that God had made the two to be husband and wife. Besides, God had blessed them to be fruitful and fill the earth (Gen.1:28). b. The sin was eating the forbidden fruit (Gen.3:6). The devil crept into the serpent and spoke in the serpent just as the angel in Balaams donkey (Num.22:26-31). Satan set upon Eve possibly because she was less able to resist: he knew if he succeeds, she would easily draw her husband (as in case of Job (2:9); Ahab (1 Kgs.21:25); etc). C. Results of the Fall After God created the first man (Adam and Eve), they disobeyed God by eating the forbidden fruit. As a result, humanity sinned against God and they became separated from Him. From then henceforth, there arose the need for humans salvation. 1. At the Fall of man, the image of God in him was distorted but not wholly lost.
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a. Reference to the image still appears after the Fall Gen. 9:6;

Jas. 3:9.

b. Even though man is sinful, he/she bears the image of God. For this reason, man needs to be respected let not even murdered. Whoever murders a man, attacks God himself! c. The distortion of the image of God in man means We are less fully like God than we were before the entrance of sin (Grudem, 444). The moral purity man had before has been lost; his intellect has been corrupted by falsehood, etc. d. The image is restored in Christ. As we grow in our Christian life, we grow in greater likeness to God. The goal for which God has redeemed us is that we might be conformed to the image of his Son (Rom. 8:29) and thus be exactly like Christ in our moral character (Grudem, 445). e. We will be like Christ when he returns. 2. Other immediate consequences, which have far reaching implications include: a. Serpent(Gen.3:14) and Satan(Gen.3:15) were judged b. Woman was judged (Gen.3:16) to: i. Having pain in child bearing ii. Having desire for her husband (complimentary becomes subordination) c. Man was judged (3:17-19) He will get food through sweat (Gen.5:19 work becomes toil) d. Ground was cursed to produce thorns and thistles (Gen. 3:17) e. Banishment from the garden f. Death became a reality man died spiritually; physical death promised (Gen. 3:19); Spiritual death in future (Rev. 20:11-15) g. Broken relationships between: i. Man God (Gen.3:8-10): Man lost communion with God. Fear and animosity developed between them. Man feared God's appearance/presence, which they had previously enjoyed; shame replaced the harmony and intimacy with God

ii.

Man man: Mans relationship with the woman was affected (Gen. 3:12). Man tried to justify his fall by accusing the woman. In so doing, he was accusing God, the Giver (v.12). Other incidences - (Gen.4:8)

iii. Man creation: The relationship between mankind and the serpent was severed (Gen. 3:15; Rom.8:20) h. Man lost his headship over creation and became by nature slave of the power of Prince of Air (Eph.2:2). Satan now rules over all powers and faculties of man (mind, will and emotions). He blinds people with ignorance (John 8:44; 2 Cor.4:4; Jer.44:17). i. Man became an heir of Gods wrath meaning we are exposed to Gods displeasure (Jn.3:36). Gods wrath is infinite; not an emotion but an act of his will where he abhors sin and decrees to punish it. Notice the first attempt of God to redeem Man in Gen.3:21. D. The Progress of Sin The dominant theme in the early chapters of Genesis is the pervasiveness of sin and guilt: it exists at all levels both in and out of Eden; both before and after the Flood. 1. The first murder (Gen. 4) Here, Sin is now a fact in human nature; wrongdoing arises within the depths of the human heart. When Cain, son of Adam, murders his brother Abel (Gen.4:5), Satan is not directly involved, if ever. We see jealousy, murder, vengeance and corruption leading to murder (Heb.11:4; 1 jn.3:12-15) operating, showing that Sin had passed from parents to child/next generation. The story of the first murder is NOT told to warn us on the dangers of jealousy and hatred BUT the solidarity of the human race in Adam's sin (Rom.5:12-21). Moreover, it shows effects of sin: alienation between a man and his brother, and his God. Cains departure from the presence of God (v.16) begets secularism, which inevitably leads to corruption (Rom.1:18-32). Though Cains descendants achieve a lot (cf.vv.20-22), the story is concluded with Lamechs brutal song of the sword (4:23-24) a boasting song for cruelty and barbaric behaviour.
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2. The Flood (Gen.5:1-8:22) Further from the event of the first murder, mans sinful situation deepens. Notice: in chapter 5, men began to die as God had planned. God has dealings with His people from generation to generation. In each generation, there is a beginning and an end (vv. 5, 8, 11, 14), etc. Chapter 6:1-4 gives an account on the sons of God and the daughters of men. It is difficult to tell who the sons of God in this passage were. The term is taken to refer either to angels or to human beings. Some views include: i. The term refers to angels as in Job 1:6 and 2:1(cf. Ps.29:1). If so, here, then, God thwarts an attempt to forming a super race. He reserved the erring angels for judgement (2 Pet.2:4; Jude 6) while reducing the span of human life to 120 years (Gen.6:3). ii. The term is also taken to stand for human beings ( godly men, descendants of Seth cf. Deut.14:1; 32:5; Ps.73:15; Isa.73:6; etc) while daughters of men refer to sinful women (probably from the wicked line of Cain). If so, then this should be taken to describe intermarriage of the Sethites (Ch.5) with the Cainites (Ch.4). iii. It refers to royal figures (kings associated with gods in Ancient Near East who proudly perpetuated and aggravated the corrupt lifestyle of Lamech son of Cain). What do you think? Sin multiplied rapidly. As men increased in population, wickedness abound. Notice the summary of human corruption in chapter 6:5 every inclination of the thoughts of his heart was only evil all the time. God decides to wipe the sinful generation away. He chooses to destroy the sinful generation through flood but preserve human race through the family of Noah. The story of the flood faces us with the faith of Noah and the patience of God. Gods love for mankind is demonstrated by his plan to rescue Noah and his family from the flood. The ark becomes a symbol of Gods continuing plan for his creation. Noah served God as a preacher of righteousness warning and urging people to repent (2 Pet.2:5; Heb.11:7). Only Noah remained
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righteous and faithful to God. God spared him and his family in the ark (2 Pet. 3:3-7), which represented Gods gracious and merciful provisions of salvation from the penalty of sin. The flood, therefore, represents a balanced aspect of Gods judgement and love.

The Noahic Covenant (Gen.9:8-17) This covenant presents an unconditional divine promise where God promises to protect His people as well as his creation from natural catastrophe. The physical sign for the establishment of this covenant is the rainbow. He made the covenant with the righteous (9:6) Noah (and his descendants and every living thing on earth). In all this, God is at work restoring His fellowship with man and bringing man back to himself. Following the declaration of the Noahic covenant is a trace of human history (9:18-28). One of the objectives of the covenant was for man to scatter abroad upon the face of the earth. The descendants of Noah after the flood are slow in making this a reality. The listing of nations in chapter 10 must be an anticipation of the dispersion of man in Genesis 11:8, 9. 3. The Tower of Babel Through the sons of Noah namely Japheth, Shem and Ham, we find a new generation (Read Genesis 10). This new generation however still fell short of Gods expectation. Evidently, although the righteous Noah and his family had been saved, the sin of Adam was still carried on in their hearts. Just as it was before the flood, mans heart remained corrupt: every inclination of his heart is evil from childhood [meaning that sin affects man from conception] (Gen.8:21)cf Psalm 51. The people then devised a plan to rebel against God. They went on to lust for fame and power (v.4) in their construction of the Tower of Babel. The repetition of let us, the desire to build it to reach the heavens and the goal to make a name for themselves and the motivation not to be scattered over the face of the earth shows their determination to interfere with Gods plan and usurp Gods authority on earth and in heaven. God was displeased with them. In judgement, he imposed another limitation: the diversity of languages. He confused their language so that they could not understand each other. He also
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scattered them across the face of the earth (Acts 17:26). This is likely the origin of the ethnic groups, peoples, nations of the world. (Read Genesis 11). Summary Of Human Life Separated From God Watson says what was conceived in lust (Gen.3:6) then developed into sin and guilt (Gen.3:6-8), grew up as corruption (Gen.6:5, 11-12) and matured into full scale revolution against the Creator Ruler (Gen.11:1-9). In all these incidences, God does not respond in wrath, but with wonder: Where are you? (Gen.3:9), Who told you that? (Gen.3:11), What is this you have done (Gen.3:13; cf. 4:9). The responses are a demonstration of Gods concern for his creatures. He grieves as one in loss (Gen.6:6). He shows his concern and love by restraining the power of sin in the world in various ways:

Gen.3:15 he put enmity between man and Satan Gen.3:19b he put a natural end to physical existence Gen.3:22-24 he expelled from Eden lest another offence occurs Gen.6:3 he reduced lifespan to 120 yrs Gen.6:5-6 he instituted justice, responsibility and law

Gen.11:1-9 he scattered them and introduced languages God judged man; He cursed Satan and the ground. distinguished from his curse. Gods judgement should be

His judgement limits man and nature so that it is now

characterised by groaning (Rom.8:22). Satan, the one who is cursed, will forever be separated from the presence of God, both in this life and in the world to come (Rom.16:20; Rev.20:10). Hope is expressed in the promise of the seed (Gen.3:15), which has been called the protoevangelium or the first mention of the gospel. The verse details a battle where man (notice that the seed here is collective) and Satan are locked with God as a referee. Kane notes that the verse holds 6 facts: 1. Salvation is wrought by God he is the source, originator, initiator and procurer.
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2. Salvation will destroy the enemy, Satan meaning evil is not a permanent scourge. 3. Salvation will affect humanity as a whole refuting narrow particularism in election and atonement. 4. Salvation will come through a Mediator who is organically related to humanity the seed of the woman (Gen.3:15). 5. The Redeemer will suffer as he secures salvation he will bruise his heel. Ultimately (as we shall see), the God-Man, the struggled with Satan and overcame (Col.2:15; Heb.2:14; 1 jn.3:8). The hope of humankind thus lies in Jesus Christ, who alone has the authority to shatter the kingdom of evil and restore creation; he will share his victory and glory with redeemed humanity [Vangemeren, p.92]. We do not need to fear Satan anymore because he will soon fall (Matt.16:18; Rev.12:10-12). Hope is also expressed in sense of Gods commitment to nourish his creation before the complete renewal (2 Pet.3:9). God graciously promises never again to deal with sin by sending such a devastating deluge (Gen.9:11,15). [NIV Study Bible] CHANNEL OF GODS SALVATION Gods plan of salvation is continued through the household of Israel. The questions we will seek to answer in this section are: Why did God choose to use the nation of Israel and not another nation? Was God biased in his choice? I. The Table of Nations The table of nations in chapter 10 presents a brief picture of unity and diversity of nations out of the blessing of God (vv.5, 20, 31). It contains no comment/allusion to the superiority of any region, race, or political entity. The attention it gives to Shem is to show that Israel has been chosen from the nations. The purpose of the table of nations therefore is to show that: 1. God has created and blessed the nations 2. Israel's election is by grace
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3. Israel's mission is not apart from, but in relation to, the nations 4. God rules over the nations as well as over Israel At no point did God abandon his creation. He did not reject other nations but planned to do his work of redemption through the nation of Israel. He revealed His name to them in the wilderness and the promises he had made to the patriarchs in the context of their redemption in Egypt. II. The Choice/Election of Israel A. Genesis 1-11 presents man as thoroughly corrupt. Gods grace shines through in his division of humanity into nations through the multiplication of languages. The subsequent epoch begins with the account of Terah (11:27) and continues with the subsequent story of the patriarchs. Genesis 11 narrows down on the Shemites who are the bearers of the covenant promises according to Noahs prophecies. B. The role of chapters 12-50 is therefore to show that Yahwehs gracious promises to Abraham, Isaac, and Jacob are the very platform of the history of redemption [Vangemeren, p.122]. C. The patriarchal promises form the theme of the patriarchal narratives. The promises occur in Genesis 12:1-3, 7; 22:17-18; 26:3-4 and 28:13-15. Each of the patriarchs received the fourfold promise of God. They were all promised: a. A seed or offspring: God uses similes e.g. like the dust, like the stars, like the sand of the sea. God wants to redeem to himself a community of peoples (Gen.28:3; 48:4) b. A land, namely, the land of Canaan: the precincts are specified in Gen.10:15-19. God will make them (Israel) overlap the lands of those who curse his descendants c. Personal blessings to the patriarchs, specifically the presence of God in protection and guidance d. A blessing to the nations through them

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D. The Call of Abraham: 1. Chapter 12 begins with the call of Abraham (12:1-2). God called Abraham to leave his home in idolatrous Ur of Chaldea and go to an unknown land. God promised to: a. Make Abraham a great nation (Seed) 12:2a I will make you into a great nation b. Bless him (Personal) 12:2b c. Give him a land forever (Territorial) 12:7 d. Bring blessings to all peoples through his descendants (Universal) 12:3 2. What makes Abraham the father of faith is that he commenced his pilgrimage as a way of trust upon God. He knew not even the way. He left his loved ones; but went with a small company, composed of his nephew Lot, his wife Sarah and his father Terah. Abraham's faith in God is what credited to him righteousness (Rom. 4). Abrahams life is characterized by trust and dependence on God. Sometimes carnal wisdom overrode his life (12:10-20); and God proved present to help in time of need (cf. Heb.11:8-19). 3. God is particularistic in method1: he chose Abraham and called Israel to be his vehicle. Notice that in the Abrahamic covenant (Gen.12:1-3), the key word is bless or blessing, a word that cuts across the previous chapters. The promise of blessing is immediately followed by a purpose clause so that you may be a blessing (v.2) and so that in you all the families of the earth might be blessed (v.3). This explains that this man and his descendants were to be missionaries and channels of truth from the very beginning, a light to the nations, being a blessing to all the nations. 4. God is also universalistic in his scope: this means that all families of the earth will be blessed through what he does through the particular agent. E. The Role of the Exodus 1. The event of the exodus is of theological importance in that it marks Israels transition from a people to a nation as well as the elective event pending covenant formalisation at

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Sinai. In calling Moses, God identifies Himself as the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob (Exod.3:6). This was meant to 2. Israels elected position was ratified at Sinai. a. God, just like the Hittite king in Hittite suzerainty treaties, reminds his vassals (the nation) of his benevolent acts toward them (cf. Exod.20:2). b. He also states the requirements (cf. Exod.20:3-17 and the other laws of the Pentateuch). c. Vassals are to appear before the king each year bringing tribute (cf. Deut. 26:5-10). d. A copy of the treaty is to be placed in the Temple and periodically is to be read publicly (cf. 31:9-13), and blessings are pronounced for those who keep the treaty and curses for those who break it (cf. 27, 28). e. Finally, the covenant at Sinai was sealed by a sacrifice whose blood was sprinkled on the altar and on the people establishing a bond of relationship between God and Israel (Exod.24:6-8). 3. Israels special relation to God is expressed in Gods reference to Israel as my people (e.g. Exod.3:7, 10), and the figure first-born son (Exod.4:22). Among the blessings which Israel is chosen to receive are the knowledge of God (6:7), deliverance from slavery in Egypt (3:8), the privilege of worshiping God (3:12), and possession of the land of Canaan. 4. The Exodus demonstrated Gods election of Israel for a special historical and religious purpose. The Exodus showed that God cared about Israel (Exod.3:7) and that He was able to control the forces of nature and the army of Pharaoh to bring about this deliverance. 5. From the exodus story we notice: The Universality of Gods Intent:- Here God starts with one nation to renew the whole earth:
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i. ii. iii. iv.

Strangers were allowed in the journey and were to be loved (Lev.19:33-34) Foreigners were expected (and allowed) to come into the temple to worship (1 Kgs.8:41-43) The temple was to be a a house of prayer for all nations, therefore not for Israelites alone (Isa.56:6-7) God was to uphold Israel so that nations would know that He is God (1 Kgs.8:59-60)

F. The Election of Israel: a. Abraham, the patriarchs and Israel should be viewed as an elected nation. Here, is a case where God makes a special conscious choice based on his love and purpose. Remember that all the nations of the earth issue from the creative hand of God. The nations are therefore part of Gods agenda they are within his purposes. b. Gods election of Israel should not be seen as a case of favouritism toward one to the exclusion of others (Deut.7:6-8; 28:10; Amos 3:2). His electing of Israel was not based on any vast population, or righteousness but an expression of his grace, love and faithfulness (Deut.7:7; 9:5-6; 32:7-9). What God does in Israel is, on a small scale, what he plans for all the nations. c. The purpose of election is basically functional (Hedlund, 1991:36). God calls Israel to the service of nations of the Old Testament. He intends to use Israel for other nations to know him. Therefore, Election is not primarily a privilege but responsibility. God chose Israel so that he might reveal himself to Israel and through them to the nations (Deut.4:5-8, 35). Election here includes both calling and sending. It is a vehicle for his unique work of communication, revealing the blessing of God to the nations (cf. promise all nations will be blessed through you). G. How are they to serve?

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1. Elected Israel is to serve (Gen.12:1-3) by proclaiming Gods plan to the nations. Israel was to participate in Gods priesthood as agents of blessing to the nations (Exod.19:4-6). This they were to do being: Gods special people The term special or treasured possession speaks of valuables or any kind of movable goods that were not in contrast to real estate, attached to the land, such as jewels, stocks or bonds. The emphasis here is on the portability of that message and the fact that God has placed such high value in people (cf. Mal.3:17 jewels). Israel was to be Gods valuables, chosen by His own grace. In using the term of the Israelites, God is in essence saying, I will carry you, but you go on glorifying me; you will affect others as you walk with me. A kingdom of priests Israel was called to mediate between God and the nations. As recipients of Gods revelation, they were charged with the responsibility of being priests for all the nations of the earth (mediate between God and the nations). A holy nation. In the Bible, the term to be holy is used to mean to be wholly the Lords. God chose Israel, his covenant people, to be peculiar distinct (holy) people. Israel was to be set apart not only in their life but also in their service. He expected them to model his character (of God) to the nations by being holy as God is holy (Exo.19:6; Lev.11:45; 19:2), offer sacrifices of righteousness (Deut.33:19). She was to remain separate from the nations not worship their gods (Deut.11:16) or intermarry (Deut.7:3).

2. Israel was elected to prove Gods purpose to bless the nations. Psalm 67 is derived from the Aaronic benediction in Numbers 6:24-26. The psalmist here substitutes Yahweh (LORD Israels covenantal and personal name of God) with Elohim (God a name used to refer to Gods relationship to all men, nations and creation). The purpose of this enlarged blessing is captured in verse 2: so that your ways
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may be known upon the earth, your salvation among the nations. This agrees with Genesis 12:3. 3. Israel was to be the vehicle through which the messianic king would come to reign over all creation (Gen.49:10). Therefore, it is clear that Israels role at this point was centripetal (inward focused),2 i.e. nations came to Israel but she was not to go out to them, except in Jonahs case. This happened in 3 ways: 1. Strangers were permitted to enter the congregation of Israel a. Examples: at exodus (Exo.12:38); later Rahab and Ruth the Moabite widow, were assimilated and became great-grandmothers of King David. b. Once admitted they enjoyed considerable favours Exo.20:10 Sabbath Lev.17:8 sacrifice Numb.9:14 celebrate Passover c. Israel was not to oppress them (Ex.22:21) but treat them kindly (e.g. Lev.19:910) 2. Entire nations were to be attracted to the God of Israel a. Prophets foresaw this (Isa.2:2-3; Jer.3:17) coming in of nations in their own accord, drawn by the centripetal force of Israels ethical monotheism and the power and glory of her God and King. b. Israel was to function as both a prophet and a priest among the nations 3. All the nations would know and worship the Lord a. Prophets foresaw a time when the knowledge of the one true God would be universal (Hab.2:14; Isa.11:9; Mal.1:11). b. Therefore the expression the ends of the earth (Psa.22:27; Isa.49:6).
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NOTE: Moreau notes that Israel was also to play a centrifugal role, i.e. they were also supposed to go and present God to people who did not know him. As they went out, they would bring religious teaching to the nations. He cites the following cases: 1. Abraham was send to a new land 2. Moses led people back to the land while exhibiting wonders to Egypt. 3. Jonah was send to preach repentance to the hated Assyrians in Nineveh H. Gods Purpose for the Nations The nations are a great mass of humanity who though is in rebellion against God; they are within Gods plan of grace (Ps.47, 93, 96, 97, 99). The nations are Gods possessions in terms of creation theology (Exo.19:5b). It is important therefore to note that: A. The nations are not rejected by Israels election (Isaiah 19:24-25). B. There is a possibility of reception into Israel, the elect nation if they acknowledge God (Exo.12:43). C. When Israel, Gods servant, fails in her service and obedience, God uses the nations to punish Israel. D. The nations witness Gods mighty acts through their reactive response in Israel. On the contrary, in exile Israel is expected to be Gods people among the nations (Jer.24:5-7; 29:7; Dan.2:27-30). III. The Failure Story From the giving of the Law until the Babylonian captivity, Israels chief sin was idolatry (Exo.32; Judg.2:17; 10:6; 1 Kgs.11:5). Whereas Israel was to be separate from the nations of the world, Israel maintained an idolatrous and political union with them (Isa.39; Hos.7:11). Sauer captures this in these words: Against divine exclusion they set fleshly inclusion, against centripetal force, centrifugal, against holy love, faithless whoredom (Ezek.16-23; Hos.1-3; Isa.1:21) [p.114]. This ultimately made God to bring His judgement upon them (Jer.32:31).3 They maintained a downward course. Their ultimate downfall was completed in 3 stages: A. They rejected the direct rule of God (from Moses Samuel)

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a. Since their birth at Sinai, Israel had God as their King (Exo.19:5-6; 15:18; cf. Deut.33:5 cf. 32:15). All other human leaders (Moses-Joshua-14 Judges to Samuel) were appointed for a specific time to accomplish a specific task; at times they returned to private life again (Judg.8:29-32) b. There was no earthly kingdom i. Gideon declined it (Judg.8:23) ii. When his son, Abimelech tried, in opposition to God, it worked towards his ruin (Judg.9) iii. There was no permanent external central government, only a central altar and tabernacle at Shiloh the common centre for public worship God and visible expression of unity (Josh.18:1, 10; 19:51; 1 Sam.1:3; 4:3). c. God used the prophets (Deut.18:15), the priests (Deut.33:8-11) and judges as his earthly instruments, whom He called (Judg.2:16; 3:15; etc). d. Such kind of an organisation/Constitution could only operate with people devoted to God. Soon the people demanded to have an earthly/visible king (1 Sam.8). B. They further snubbed the indirect rule of God (Saul - Zedekiah) a. God reluctantly granted their request for earthly king because, from the standpoint of the kingdom of God, an earthly kingdom was a retrograde step, in fact, a rejection of Yahweh as king (1 Sam.8:7). b. Nonetheless, God held fast to his kingly rights. i. He appointed earthly kings (Deut.17:15) who acted only as viceroys or governors with the title of a king; also nothing more but leaders over Gods inheritance (1 Sam.10:1). Notice that the choice was not democratic election by the people; the people only installed (i.e. public recognition) the kings (1 Sam.11:15; 2 Sam.2:4; 5:1ff). ii. The prophets held a higher office than that of the kings; they were counsellors, consciences, ears, eyes, guardians and supervisors unto the kings. Reason: the spiritual office stood nearer to the heavenly king than the secular one.
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iii.

This period marked a further downward trend from the rule of God.

C. They have maintained the suspended rule of God (captivity to messianic kingdom) this was the rule of God without any formal legal attachments a. The times of the gentiles began with Nebuchadnezzar where Israel has stood under the rule of nations of the world. b. Israel has become a reproach and scorn, a byword and a curse in all places (Jer.24:9; 25:18; 26:6; 29:18; 42:18; cf. Deut.28:65, 67) c. God nonetheless has and will preserve Israel from annihilation i. ii. iii. IV. He protected them against the Egyptians (Deut.4:20; Exo.6:6; Ezek.20:5) He preserved them through the captivity (Isa.45:1-7; Ezra 1:1-4 cf. 1 Chro.36:21) He saved them from the Roman distress (Dan.2; 7 cf. Deut.28:49-68) The Role of Psalms and the Prophets in Redemptive Story

A. The Psalms relate Gods universal intent (Ps.2, 67, etc). B. What are messianic psalms? Psalm 2 this one addresses rulers and kings. It challenges them to serve Yahweh who rules Zion. Psalm 47 Yahweh here is presented as Ruler of the whole universe. He has brought salvation and deliverance to Israel. He subdued the nations under Israel. The nations will have a share in the promises declared to Abraham and his descendants (v.9). Psalm 67 this psalm was sung at the feast of Pentecost. Here God was to pour out His Spirit on all the nations a symbol of spiritual harvest from every tribe and nation. This psalm is a request that God bless the nation of Israel so that when the peoples of the world look at Israel, they will see Gods hand and come to know God.
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It is a treaty for the nations. God, the sovereign king of the world, blessed Israel to make his ways known to the nations (v.4). Psalm 96 vv.1-3, 13: nations are called upon to praise the Lord. The gospel language of proclamation and declaration is echoed on vv.2-3. God wanted his people to declare his news. Psalm 87 Zion is the city of Jerusalem where the name of the Lord was. Eschatologically, it refers to Gods people. Rahab is a figure for Egypt. Other gentile nations are mentioned. The point here is that God includes gentile nations into Zion (v.4). Psalm 117 all nations are called upon to worship God who is good to all. C. The Prophets too relate Gods Universal Intent a. The prophets were never tired in reminding Israel that her election is not a privilege that she may selfishly keep for herself; election is a call to service, a duty to witness to the nations, a sign to the nations that Yahweh is both Creator and Liberator. b. The book of Isaiah a) The servant song in chaps 40-55 makes an unmistakeable reference to the spread of salvation throughout the whole world (cf. he will carry it to the ends of the earth Isa.49:6; he wont stop until righteousness prevails throughout the earth (Isa.42:4) He will discharge his mission with suffering; he will incur Gods judgement to all the peoples and nations Nations are described as gifts to the servant in return to her willing obedience to suffer death. The narrowing of the means of deliverance from a people to a person (seed) : As promised in Genesis 3:15, this narrows down to an individual who will redeem Israel and provide hope for the nations
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i. ii. iii.

His mission would be one of justice, gentleness, enlightenment and liberation (42:1-9) It will also involve rejection and apparent failure (49:4; 50:6-8) in restoring Israel to God In response, his mission will be extended to include the nations (49:6) a. She is to become a light to the nations (Isa.42:6; 49:6). The purpose of Gods people as light for the gentiles is that The nation was to serve a mediatorial role by being a centre where the nations would come. All the earth will see salvation; (49:6) All earth will be full of knowledge of him (11:6-9) b. She is a servant of the Lord (Isa.42:1-2; 49:3) c. She is a witness (Isa.43:10)

A. The book of Jonah a. Gods command chap.1: notice the gospel language go, proclaim, preach; also repeated in chap.3. The message is summarised in 5 Hebrew words: 40 more days and Nineveh will be an overturned city. b. Jonahs inadequate theology: ethnocentrism chap.2: Jonah flees and learns his lesson in the belly of the fish. God later says to him, wasnt this my word to you? c. The universality of Gods loving concern Nineveh, though wicked, was the object of Gods love and compassion. Jonah did not embrace this view (4:1-2, 10-11 notice Jonahs ethnocentrism: he was very angry when salvation was provided but very happy when the vine was provided). Other prophets Joel prophesises the outpouring of Gods spirit on all people (2:28) and His judgement on all nations (3:11-12)
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 Amos predicts that Gods restoration will involve all the nations that bear his name (9:11-12) Habakkuk declares that the whole earth will be filled with the knowledge of God, as waters cover the sea (2:14) Micah looks to the day when the nations would come to worship the lord (4:1-4) Zephaniah prophesise universal judgement (3:8) and restoration of Gods people before the eyes of the nations (3:20)

PREPARATION OF SALVATION: The Inter-Testamental Period4 The Old Testament closes with the northern kingdom of Israel, having been taken captives by the Assyrians and the southern kingdom of Judah by the Babylonians, the return of some of the exiles under the Persian rule. The period of 400 years between the Old Testament history and the beginning of the New Testament history, that period that separates the time of Nehemiah from the birth of Christ is known as the Inter-Testamental Period or the 400 silent years (because of the gap in the biblical record and the silencing of the prophetic voice). The events, literature, political religious and social forces of this time shape the world of the NT. The History Alexander the Great conquered the Middle East from the Persians in successive battles. He was determined to create a world united by Greek language and culture, a policy (known as Hellenisation) followed by his successors. Greek language became the lingua franca of his empire. At his death (323 BC), the empire was divided into 4 parts by his generals. Two of them are important for our purposes in that they formed dynasties that contented for the control of Israel for over a century. These are: 1. The Ptolemy empire (rulers were called Ptolemies) centred in Egypt
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2. The Seleucid empire (leaders known as Seleucus, some Antiochus; together were called Seleucids) centred in Syria The Ptolemies The Ptolemies, who dominated Palestine for 122 years (320-198BC), were considerate of Jewish religious sensitivities. In fact, under Ptolemy Philadelphus (285-246BC), 72 Jewish scholars began to translate the Hebrew OT into a Greek version known as the Septuagint in Egypt. The Seleucids By several attempts, the Seleucids tried to get control over Palestine. They however, succeeded in 198 BC with the defeat of Egypt by Antiochus III. Antiochus IV or Epiphanes, in his efforts of hellenisation, aimed at the eradication of Jewish religion. He appointed his own Hellenising Jews as high priest. Later, after relinquishing the control of Egypt to the Romans, he prohibited some of the key elements of the Jewish practise (it was a capital offence to practice circumcision, observe the Sabbath, celebrate Jewish festivals etc). He also attempted to destroy all copies of the Torah and, erecting the statue of the Syrian high god Zeus in the Jerusalem temple, required offerings be made Zeus. He sacrificed a pig there. This prompted outrage from the Jews led by Mattathias, an elderly man from a priestly family, and his 5 sons: Judas (Maccabeus that probably means hammerer), Jonathan, Simon, John and Eleazer (the family is called Hasmoneans). Mattathias destroyed a Greek altar put up in his village and killed Antiochus emissary. This triggered the maccabean revolt, a 24-year war that resulted in the independence of Judah for a time until the Romans took over in 63BC. Pompey ended the Seleucid Empire in 64BC when he made Syria a Roman province. He took over Jerusalem after a 3-month siege of the temple area, massacring priests as they performed their duties and entered the Most Holy Place. This sacrilege began the Roman rule in a negative way that Jews would not forgive or forget. The Literature During this period, the Jewish people a substantial body of literature, three of which are significant: thats 1. The Apocrypha
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2. The Septuagint 3. The Dead Sea scrolls The Septuagint Septuagint is the Latin name for 70 (Roman numeral is LXX, used in abbreviation), a term for the translation which is the work of the 72 scholars who under the leadership of Ptolemy Philadelphus gathered on the Pharos island near Alexandria and in 72 days translated the OT into Greek. It was to be used by the Greek speaking Jews of Alexandria. It became the Jewish Bible of those outside Palestine, and later the Bible of the early church. The Apocrypha The term is derived from the Greek word that means, hidden or secret. In technical sense, the term refers to a variety of books that were added to the canonical books, with the exception of 2 Esdras (AD.90), written during the intertestamental period. These are: 1. 1&2 Esdras, 2. Tobit, 3. Judith, 4. Ecclesiasticus or the wisdom of Jesus son of Sirach, 5. Susanna, 6. Bel and Dragon, 7. Prayer of Manasseh, 8. 1&2 Maccabees) These books contain history fiction and wisdom. Most of them were included in the Septuagint. Though not regarded as sacred scripture by Jews and early Christians, they continued to be used up to the reformation period when the Protestants chose to follow the original Hebrew canon and Rome (1546 - Trent and 1869-70 Vatican I), affirmed the larger Alexandrian canon. Why do we repudiate them? i. ii. iii. These books do not claim canonicity of themselves There is no evidence that Jesus or the apostles ever quoted them as inspired scripture. They contain numerous errors (even the sober historical account of 1 Maccabbees) and anachronisms.
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iv. v. vi.

The Jewish community that produced them repudiated them. They have no theological value The material provides a valuable resource in studying what was going on during the inter-testamental period.

The Dead Sea scrolls An Arab shepherd in 1947 stumbled upon a cave in the hills overlooking the Dead Sea, which contained what has come to be known as the greatest manuscript discovery of our times. The documents and fragments found in those caves have come to be known as the Dead Sea scrolls. They include OT books (the Psalms, Deuteronomy and Isaiah), a few apocryphal books, apocalyptic works and others. Social Developments The Judaism present at Jesus time is a result of the pressures of the intertestamental period. The key elements here include: Diaspora The Diaspora (dispersion) of the Jews began in the exile. It was accelerated in these intertestamental years. They were of two types: 1. The Hebraic Jews: those who retained their Judaistic faith, language and customs; they incurred gentile hatred for their stand-off-ness. 2. The Hellenistic Jews: those who adopted Greek language, dress, and customs while retaining their Judaistic faith. Philo is an example, who allegorised the OT. The Jews in Diaspora concentrated their religious life in the study of the Torah and the life in the synagogue. The synagogue Israel was cut off from the Temple during the Babylonian captivity. This made them to turn their focus from what they had lost (The Temple) to what they retained (the Torah). They concentrated on the Law, personal piety and prayer. They established the synagogue (assembly) as an institution where 10 Jewish men could be found. It is debatable whether it originated

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during the exile, the restoration, or the Inter-Testamental period. As they returned from exile, they returned with this new form of religious expression as well as the synagogue. The Pharisees This group (otherwise known as the separated ones) arose shortly after the Maccabean revolt as an outgrowth of the Hasidim who objected to the Hellenisation of Jewish culture. They carefully observed the rabbinic and mosaic laws. They strove to reinterpret the law as a party of the synagogue to enable Jews live righteously before God in a world that had changed drastically since the time of Moses. They enjoyed the support of the People. The Sadducees This group was made of the aristocrats, heirs of the inter-testamental Hasmoneans. Though fewer than the Pharisees, they wielded more political influence because they controlled the priesthood. They rejected all religious writings except the Torah as well as rejected any other doctrine not found in these books (e.g. the resurrection from the dead, spirits, angels, etc). The Essenes Though their precise nature is not certain, scholars agree that these were a small separatist group that grew out of the conflicts of the maccabean period. Some of them lived in monastic communities, such as the one at Qumran. Admission required a 2-3 year probation and relinquishment of private property and wealth to a communal treasury. The more strict ones refrained from marriage or stopped cohabiting with their wives after years in marriage. Their punctilious legalism exceeded that of the Pharisees. They stressed strict legal observance. They considered corrupt the temple priesthood as such rejected much of the ritual and sacrificial system. Considering themselves as the true remnant, they separated themselves from Judaism at large and devoted themselves to personal purity (symbolised by wearing white robes) and preparation for the final battle between the sons of light and those of darkness. They practised apocalyptic faith. The destruction of the temple in AD.70 must have dealt a big blow to their apocalyptic expectations. FOR MORE SEE NIV STUDY BIBLE P.1506ff.

REDEMPTIVE WORK IN THE INTER-TESTAMENTAL PERIOD

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When Israel failed in her missionary role, God send them to captivity. This also changed their missionary role completely; it became centrifugal, i.e. instead of the nations flocking to Jerusalem to learn the law of the Lord, Jews of the Diaspora took the law literally to the ends of the earth. They engaged in winning converts through proselytism. They won 2 kinds of converts: 1. A proselyte gentiles who adopted the complete range of Jewish beliefs and practices, including the rite of circumcision; such a one become a full-member. 2. A God-fearer gentiles who accepted most of the Judaism ethics but stopped short of the surgical blade; such a one remained a second-class citizen. Jewish message was however very different from the New Testament gospel of Gods kingdom. Those in Palestine worked hard to have the convert assimilated into the Jewish fellowship. Their message was to a great degree auto-soteric a person could save him/herself, i.e. if one maintained the ethical and ritual requirements, one can reconcile himself to God. This was what later Jesus and Paul sharply hit out (Matt.23:15; Rom.2:17-24 respectively).5 PURCHASE OF SALVATION (JESUS PRE-EXISTENCE, BIRTH, INFANCY, CHILDHOOD AND YOUTH) I. THE BIRTH OF CHRIST God first informed the people that will be directly involved in the birth of Christ. He does not want to take them by surprise. Mary was an ordinary country maiden, perhaps still very young (in those days girls got married as young as 14 years), and probably with no formal school training (women were regarded as inferior; they had very little opportunity to develop themselves). Mary herself was an ordinary human being. Nothing in the Bible indicates that she was immaculately conceived, or that she finally ascended into heaven as her son Jesus did. She did not remain a virgin because she had sons and daughters thereafter (Mk. 3:31). Very little about Joseph is found in the Bible. We hear nothing about him after Jesus 12th year.
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At the time of the announcement, Joseph was engaged to Mary. An engagement in those days was almost like being married. It was more binding than what we have today. It was a formal stage in contracting a marriage and that is why the breaking of a marriage at this stage was considered divorce. The baby that is to be born is to be given the name Jesus. In Hebrew (or Aramaic), the full name is Jehoshua, which is then abbreviated to either Joshua or Hosea and can be translated as The Lord saves. It was a very common name in biblical times. The Old Testament is full of Joshuas and Hoseas (actually in Greek: Jesus-es). However, not one of them was really, what his name said. No one of them could bring real, true, permanent deliverance. The baby that is to be born will be the very first Jew who really will be what his name says: Saviour. The Virgin Birth The virgin birth (Immaculate Conception) is a mystery. Bible tells us) is however much more serious than is often realised. The virgin birth was the means whereby the incarnation took place and guaranteed the sinlessness of the Son of God. For this reason, the virgin birth was essential. (Isa.7:14 cf.Matt.1: 18, 23; Luke 1:34, 35). It cannot be explained scientifically. The alternative to accepting its historicity (that is, that it actually happened as the

The Significance of the Virgin Birth The virgin conception is a historical fact, and like all biblical facts, it conveys a message. It has a meaning. Its significance is twofold. 1. Jesus truly is the mediator. He is of divine origin: He is conceived by the power of the Holy Spirit. He also has a human side: He is born of the Virgin Mary. He can represent God to the people; He can represent the people before God.

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2. The awful heritage of sin is not off-loaded on Him. It would be for the sins of everyone who believes in Him.

In Him God makes a new

beginning. If He were to be punished, it would not be for his own sins, for He had none.

Very little is known about the childhood years of Jesus. No, wonder that the Apocrypha tried to fill the gap and satisfy the peoples curiosity. II. CIRCUMCISION According to Genesis 17:11-14 this had to happen a week after birth. It was the responsibility of the father to see to it that the law is kept, and right from the outset, it was mostly the father who performed the act himself. Circumcision is the induction of that person into the covenant, a visible sign of his incorporation into Israel, the people of God. It was customary that a baby also be named when he is circumcised. On this occasion, the baby received the name Jesus, as the angel had ordered. The family returns to Nazareth in the north, where Joseph and Mary originally came from. Nazareth for the true Jew, was real backward country, and the cynical question later asked, is rather typical of the attitude towards what was to become Jesus home town: Can anything good come from Nazareth? (Jn.1:46). Nevertheless, this is where Jesus grew up: on his own, but not cut off from the world. Though Nazareth, certainly, was well past the outskirts of Jewish preference, yet Jesus was not isolated. The trade route to the north passes close by. Jesus meets all kinds of people, associates with them, and lives with them. He learns what ordinary life is all about, as will later become evident in his parables. From his father He learns a trade, that of carpenter. In those days a carpenter was more than someone who works with wood. It was somebody who understood the builder's trade as well. What now follows is the silent years. God is busy with Him. The Lord is preparing the Messiah for his ministry (just as He is at the very same time busy doing it with John the Baptist).

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III. THE VISITS BY: 1. Simeon and Anna (Luke 2:25-38) Simeon was a righteous and devout Jew who earnestly awaited the coming of the Messiah before he died. Moved by the Spirit he went into the temple courts. When he saw Joseph and Mary, he took their baby in his arms and praised the Lord with hymn of praise! He realises very well that the Messiah will not only be a Saviour to the Jews, but also to the Gentiles (contrary to the mainline expectation). He does not only see the glory of the Messiah but also his humiliation. The child is destined to cause the falling and the rising of many in Israel; He will be a sign that is spoken against; a sword will pierce Mary's soul. By the light that the Holy Spirit gives him, he can already see the shadow of the cross falling on this baby who is not yet quite two months old. Anna was a Prophetess; she too becomes a witness of Christ to all who, like her and Simeon, expected the coming of the Messiah. 2. The Wise Men from the East (Mat.2:1-12) ,Who were they? Probably they came from the vicinity of Mesopotamia, perhaps from Babylon. For many centuries, this area had been the stronghold, first of the Assyrian and later of the Babylonian Empires that destroyed Jewish cities and towns, including Jerusalem itself, and took the Jews into exile. The significance of their visit: 1. Pagans (or non-Jews) too had access to the Messiah. He is not only the King of the Jews (as the wise men call Him) but also the Redeemer of the whole world. 2. Christ is the Lord of the universe. The magi are led by a star to worship Him. However, the general revelation is insufficient and so they need guidance from the Holy Scripture to finally get to Bethlehem (Micah 5:2). This shows that nature and Scripture join their

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efforts, to direct these men to Christ. It is only when they view nature (the star) through the spectacles of Scripture (the Old Testament), that they do find Christ. 3. The total lack of interest from the side of the spiritual leaders in Jerusalem: the magi provide the necessary information to them, but they do not care to go themselves. 4. The heavenly Father takes care: God warns the wise men in a dream, and they return home by another route and not via Jerusalem. Why?

IV. JOHN THE BAPTIST (MATTHEW 3; MARK 1; LUKE 3) After 400 years, once again there is a prophet in Israel. The line of the Old Testament is taken up once more. John was the forerunner of the Messiahs entourage, the herald who had to warn the people: the king is coming! A voice of one calling: In the desert prepare the way for the Lord. This is how, according to the Gospels, the prophet Isaiah centuries earlier described John and his task (Isa.40:3). His appearance This prophet with his clothing made out of camel's hair and with a leather belt around his waist (Mk.1:6) very much resembles Elijah (2 Kgs.1:7-8). That exactly is the intention, because he is the Elijah that was to come (Mal.4:5-6; Mat.11:14; 17:10-13; Lk.1:17). This is not meant in the pagan sense of reincarnation, but symbolical. What Elijah was in the Old Testament, that John would be in the New Testament. In an era of decline and degeneration, Elijah continued to struggle with Israel in order to turn them back to God. So would it be with John. His insisting devotion to God and his cause must prepare the people for the coming of the Messiah. That is why he ministers where he can reach the people. His being in the desert is no sign of drawing back into seclusion, like the people of Qumran. He operates in that part of the desert that is almost on the highway to Jericho. His message His message is most clearly expressed in what he says: (Mat.3:2).
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Repent there must be a radical change, a complete turn around in your lives. . . . for the kingdom of heaven is near The time has come for God to show that it is He who reigns supreme. The war between God and Satan has now reached a decisive phase. The Messiah is about to come; prepare yourselves to meet Him!

Significance of Johns calling is twofold: 1. Breaking down Israels self-confidence and self-reliance 2. To fill the people with expectation and to prepare them for the coming of the Messiahthe positive goal of the task

The meaning of his baptism The Jews also practised baptism, but then not for themselves. It was for gentiles that are non-Jews, who wanted to accept the Jewish faith: the baptism of proselytes. If a pagan wanted to become a Jew, he first had to be baptised (to wash off his paganism) before he could be circumcised (by that being incorporated into the covenant of God with Israel). The new and shocking thing about the baptism of John-and this probably gave him his surname, the Baptist-was that according to him everybody had to be baptised, because everybody-including the Jews-had to end their old lives and had to start afresh with the Messiah. The Bible calls his baptism a baptism of repentance for the forgiveness of sin (Mk.1:4; Lk.3:3). It is a baptism of repentance-not in the sense that it replaces repentance, but that it confirms it, seals it. Similarly the baptism does not in itself causes sin to be forgiven; it pictures, signifies the forgiveness of sins in a twofold way. 1. Water is used for cleaning purposes. Just as water cleanses the body, so God cleanses you inside, in your heart, from the worst dirt there is: sin.

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2. Baptism was mostly done by total submersion under the water. When the person who is being baptised, disappears in the water, this signifies his death as far as sins are concerned. And when he reappears from the water, this symbolises his resurrection into a new life devoted to God (Rom.6:4). His Testimony of Christ Johns enormous task was to prepare the people for the coming of the Messiah. Therefore, he had especially to preach Christ and to proclaim the Messiah. He sees, the First and Second Comings of Christ as one event, not with thousands of years intervening between these two peaks. He sees the Messiah in conjunction with the Last Judgement. The axe is already at the root of the trees (Mat.3:10), his winnowing fork is in his hand (Mat.3:12); he will baptise, not with water, but with the Holy Spirit . . . and with fire (Mat.3:11)- fire being a symbol of the last judgement. This shortened perspective, this leap of thought, is very much the cause of John's doubt about Christ, with which we will be dealing shortly. God reveals himself step by step: he sees who the Christ is and what He has come to do. He now sees the cross- the Lamb of God who takes away the sin of the world (Jn.1:27). The judge is first going to be a sacrifice himself; He is going to take the punishment on Himself before He metes it out to others. He later sees Christ as the bridegroom (John 3:29). Therefore, John sees Christ as judge lamb bridegroom.

The Significance of Jesus Baptism (Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22) Just like Circumcision inducts, incorporates somebody into the Old Covenant. Likewise baptism inducts God's children into the New Covenant. Christ was circumcised and baptised. He is the bridge between the old and the new. He is born under the Old Covenant: that is why he was circumcised. He initiates the New Covenant: that is why, at the very beginning of his ministry, he had to be baptised. Jesus is not only baptised with water, but also with the Holy Spirit.
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His baptism is in particular the induction of the Messiah, the anointing of the Anointed One (literally, the christening of the Christ). This is his official installation, equipping Him to perform his task. What happened at his baptism, relates specifically to his office of being the Messiah. Christ does not have two baptisms: a baptism with water, and a baptism with the Holy Spirit. They coincide completely. As with Christ, so with the Christian. God's children do not need two baptisms, one to incorporate them into Christ, and the second to receive the Holy Spirit. He (or she) who has God as Father also has the Son as Saviour and the Holy Spirit as Comforter. Nobody can dissect or fragment the Triune God, isolate the three Persons in the Holy Trinity from each other! V. HIS TEMPTATIONS (MATTHEW 4:1-11; MARK 1:12-13; LUKE 4:1-13) After Jesus is installed in the office of the Messiah, the Holy Spirit leads Him into the desert to be tempted by the devil. Mark (1:12) puts it even stronger: the Spirit sent Him, almost drove Him, into the desert. After all, that is what He has come for: to crush the powers of darkness, to meet Satan head on. He does not wait for the devil to come to Him; He attacks the devil even before he appears. Purpose of the Temptations 1. The temptations involved the necessity of Jesus deciding at the twinning of his ministry what kind of messiah He would be. 2. The temptations helped define the strategy by which He would accomplish His work. 3. The temptations also determine the extent of His warfare against evil.

VI. HIS MINISTRY At the outset of his ministry, Jesus came to his home town of Nazareth. Entering the synagogue, the leaders accorded him the honour of reading the scriptures. As he concluded his
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reading of Isaiah 61, he added the comment, today in your very hearing this scripture has been fulfilled (Lk.4:21). This meant that salvation had arrived; it marked the beginning of Gods kingdom. The whole of New Testament uses the language of fulfilment. Gods gracious work has already appeared for all people (Eph.1:10; Gal.4:4-5; Heb.1:1-4). It also affirms the final appearing of the kingdom is yet coming. According to the gospels, we live between the already of the kingdom which has come and the not yet of its final manifestation. VII. HIS MESSAGE: The centrality of the kingdom A. What is the kingdom of God? 1. It is the reign, rule and sovereignty, not the realm in which it is exercised (which is both in heaven and on earth), of God (Psa.103:19) 2. It is a universal rule (Psa.145:11, 13) B. The kingdom of God is related to the cultural mandate in Gen.1:28: blessing rule of God. 1. Man was created as an instrument to realise the rule of God. 2. The main focus includes the rule of God on earth (land). C. Teachings about the kingdom 1. It is a spiritual kingdom Luke 17:21 2. It is universal Matt.8:11; 25:31-46; Lk.13:29 3. For Children matt.11:25 4. For sinners and prostitutes Matt.21:31 5. Opened to the meek Matt.5:5 6. Opened to the poor Luke 6:20 7. Closed to the wealthy Luke 18:25 D. Relationship between the church and the kingdom of God 1. Some of the misconceptions we make about the church and the kingdom of God are: a. We wrongly identify the kingdom of God and the Church (as in Roman Catholic theology)
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b. We see it as entirely future distinct from the Church age 2. The kingdom is the dynamic reign or kingly rule of God and the sphere in which the rule is experienced; the Church is the community of the kingdom but never the kingdom itself. 3. 5 aspects of the relationship between the church and the kingdom of God: a. The church is not the kingdom Jesus and the early church preached the near of the kingdom not the church (Acts 8:12; 19:8; 20:35; 28:23, 31) b. The kingdom creates the church we enter into the kingdom through human fellowship of the church c. The church witnesses to the kingdom Matt.24:14 church proclaims people come into the church and begin to experience the blessings of Gods rule in their life. d. The church is the instrument of the kingdom Holy Spirit works through the church to manifest the power of the kingdom as in Jesus time (Matt.10:8; Lk.10:17) e. The church is the custodian of the kingdom (it has the keys Matt.16:19) 4. The kingdom is universal Matt.8:11; 25:31-46; Lk.13:29 E. What is the mystery of the kingdom of God? In scripture, a mystery is NOT something mysterious, deep, dark, profound and difficult, but something which has been kept secret through times eternal but is now disclosed. 1. From OT perspective, the coming of Gods kingdom will come as a single great event that will sweep away the wicked kingdoms of human sovereignty filling the earth with his righteousness/Gods sovereignty (Dan.2:31-35). 2. John did not understand it: instead of destroying human sovereignty, it was destroying the sovereignty of Satan; instead of making changes in the external, political order, it was making changes in the spiritual order in the lives of men and women. This is the mystery of the kingdom. The kingdom is yet to come in the way prophesied by Daniel. It is now operating quietly in the spiritual realm, offering men and women the blessings of Gods rule, delivering them from the
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power of Satan and sin. It is an offer, a gift to be accepted or rejected. The parables in Matthew 13 show this mystery. VIII. HIS METHOD A. Jesus confined his ministry to the Jews (Matt.8:5-13; 15:24; Mk.7:24-30) Jesus had a deep conviction of a special mission to the Jewish nation that has led some to conclude that he had no mission beyond Israel. The pointers to this include: 1. He prohibited his 12 disciples from going to the non-Jews (Matt.10:5-6) 2. Most of His public ministry was conducted in Jewish territory 3. He was refusing to heal the daughter of a Canaanite woman (Matt.15:21-28, cf. vv.24, 26; Mark 7:27) 4. He even condemned the Jewish-proselytizing mission (Matt.23:15) 5. His seemingly demeaning attitude a. Matt.6:7, 32 pagans prayer b. Matt.18:17 pagans same as tax collectors Why did he do this? a. He had a short time for his ministry 3 years b. He was making a transition from the Old Testament. We ought to understand his ministry in light of the OT background. Jesus consciously knew hed come to accomplish what Malachi had prophesied (Matt.3): i. ii. He is the messenger of the covenant not only for Israel but also for the whole world God is concerned about the dreaded the day of the Lord when Hell bring judgement on all Israel and her leaders and exalted among the nations (1:11); he will send a forerunner to prepare the way c. The gentile mission was only a question of timing. The need for Israel was more urgent (doom was coming to the nation Matt.10:23) than that of the gentiles whose judgement

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would come later. His full intention would later be seen in the Great Commission (Matt.28:16-20) d. Jesus seemingly exclusive attention to the Jews was a matter of strategy. He himself even concentrated more on his disciples than he did on the Jews (Mk.7:24; 3:7, 13).. When he sent the 12 or 70 within the boundary of the Jews, it was for the sake of training. i. Matt.10:5-6 he restricted them to the Jews because of the message they were to take to them (the kingdom of God is near the messianic kingdom), which would not make a lot of sense to the gentiles ii. iii. Matt.15:24 Jesus must have been testing the faith of the Canaanite woman, which she passed Mark 7:27 the gentiles would still be included; the messianic kingdom had first to be offered to the Jewish (Gods covenant) people. Because of their rejection, they forfeited their claims and promises of the covenant thus opening up the door for the gentiles (Rom.11:25). iv. v. Luke 4:16-22 Jesus mission statement reveals that salvation is not for the Jews alone, but also for the gentiles 1 John 2:2 his death and resurrection makes the gospel to be universal; he is saviour of the world B. Jesus perception of the kingdom included the gentiles 1. His first sermon at Nazareth shows that his life purpose extended beyond the nation of Israel. 2. His words indicated salvation for all a. John 3:16 the world b. John 17:21 his prayer that the world may believe c. John 1:29 reference by John the Baptist as the lamb of God d. Mark 10:45; 14:24 to give his life as ransom for many
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3. His titles indicates that he came for all a. Son of Man he preferred this title than son of David, the popular designation of the Messiah. By claiming the title for himself, Jesus was identifying himself, not with the Hebrew people or the Jewish nation, but with the whole human race. He derived it from Daniel (7:13-14) and Ezekiel (appears 87 times). Though used by Ezekiel of his human status, the term came to be used of the Messiah by the time of Jesus. b. The Saviour of the world(Jn.4:42) c. The Light of the world (Jn.8:12) 4. The Lords Prayer the phrase your will be done on earth shows universality 5. The parables and illustrations he used i. ii. iii. iv. v. vi. vii. The parable of the great banquet Lk.14:15-24 (shows a universal invitation both Jews and gentiles) The parable of the prodigal son Lk.15:11-31 The parable of the weeds Matt.13:36-43, cf. v.38 The parable of the seed, the fishnet, the harvest, the mustard seed, and the leaven all tell how the kingdom shall reach all nations and peoples The story of the good Samaritan (Lk.10:29) the one hated becomes hero in the story The woman who poured oil (Matt.26:13) He used illustrations of gentile people with a positive bend 1. The widow of Zarephath Lk.4:25-26 2. The cleansing of Naaman Lk.4:27

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6. His contacts with gentile people i. ii. iii. iv. v. The Gadarene demoniac Matt.8:28-34 The centurion, certainly a Roman showed faith than any other (Matt.8:10) One of the 10 lepers he healed was a Samaritan (Lk.17:12-19) The Samaritan woman (Jn.4 recognised a time is coming when God will be worshiped in spirit and truth all over the world) Jesus rejected the Jewish prejudicial sentiments against the Samaritans (cf. John 4 the Samaritan woman; Lk.9:50-55 the Samaritans; Lk.10:29 the good Samaritan; Lk.17:11-19 a Samaritan came back to thank Jesus) 7. The events of the last week in Jerusalem indicate that he went to the cross for the world i. He entered the city on a donkey to fulfil Zechariahs prediction of a king who would speak peace to the nations, and whose dominion would be from sea to sea (Zech.9:9-10). ii. iii. He cleansed the court of the Gentiles declaring sternly, My house shall be called a house of prayer for all the nations (Mk.11:17). In the temple, he denounced the chief priests and Pharisees for failure of being good stewards of the truths of the kingdom, which had been entrusted to chosen people. Therefore, Will be taken away (Matt.21:43) iv. v. vi. He predicted the fall of Jerusalem and the destruction of the temple within that generation (Matt.24:34; Mk.13:30; Lk.21:32) When he was anointed with costly ointment at a house in Bethany, just before the Passover, he defended her in these words (Matt.26:13) He sealed the new covenant with his disciples in the upper room in anticipation of his death (cf. his words on the cup Matt.26:28 many). IX. THE SIGNIFICANCE OF THE CROSS The hatred of the Pharisees brought Jesus to the cross. Sauer says that it was the most cowardly murder of an ambassador (p.34) A. For God, the cross is:
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1. The evidence of the love of God Rom.5:8 2. The evidence of the righteousness/justice of God Rom.3:25, 26 3. To demonstrate the riches of God purchase of people for God (Rev.5:9) B. For Christ, the cross 1. The highest expression of love for the Church (Eph.5:25; Gal.2:20) 2. The way of possession of his redeemed church a. The only way to become firstborn among many brethren (Rom.8:29), and Head of his members (Eph.1:22) b. The only way to be made perfect as a leader of salvation (Heb.2:10) and win the joy laid before him (Heb.12:2) c. As the Redeemer and second Adam, he attained a fresh exaltation (Phil.2:9-10) C. For us 1. Individually: a. It is the basis for justification put the past in order legally Basis: our sins are put on Him (Isa.53:6) as our substitute (1 Pet.2:24; Heb.9:28) so that we live in righteousness (2 Cor.5:21) For forgiveness of sins (Heb.9:22) By the death of Christ death is dealt with (Heb.2:14; 1 Cor.15:54-57; cf. John 3:14) b. It is the basis for sanctification ruling of the present morally The OT uses the same word (chata) for sin and sin offering. In Ex.34:7 and 1 Sam.2:17 is used of sin. In Num.32:23 and Isa.5:18 is used of the punishment of sin. In Lev.6:18, 23 and Ezk.40:39 of sin offering. Similarly, Christ who knew no sin was made sin (2 Cor.5:21); he gave his life as a ransom for many (Matt.20:28; 1 Tim.2:6)

Therefore: o We are crucified with Christ (Rom.6:6, 11)

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o The world is crucified (Gal.6:14) o The spiritual world is crucified (Col.2:15) o The curse of the law is done with (Gal.3:13); the indictment of the law is paid (Col.2:14) o We are dead to the law (Gal.2:19) 2. Corporately, the cross means: a. Through Christ, the cross has been the end of the law (Rom.10:4) and surety of a better covenant (Heb.7:22), the new covenant (Matt.26:28) through which the called will receive an eternal inheritance (Heb.9:15-17) Abolition of all Levitical sacrifices (Heb.10:10-14) Annulment of the Levitical law (Heb.7: 18 since sacrifices were the basis of the priesthood (v.11), the priesthood was the basis for the law) The former tabernacle is gone (Heb.9:8) since the curtain is torn (Matt.27:51) and the way to the Holy Place is open (Heb.9:8; 10:19-22) The people of God are now a kingdom of priests (1 Pet.2:9; Rev.1:6) b. Admission of the nations to salvation 1. The law, which was a barrier to the nations (Eph.2:14) has been removed. The nations did not have the law (Rom.2:12) and aliens to covenant of promise (Eph.2:12) creating enmity between the two (those far and near). 2. The fulfilment of the law through the death of Christ means that the promise to Abraham had broken through the bounds of the mosaic law (Gen.12:3; Gal.3;13-14) i. Universal triumph of Christ a. He triumphed (Rev.5:5-6) b. He robbed the principalities of its powers (Col.2:14-15) c. He destroyed him who holds the power of death (Heb.2:14) d. Hence his victorious cry It is finished (Jn.19:30) X. THE SIGNIFICANCE OF THE RESURRECTION
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The centre and meaning of the redemptive history is the resurrection of Christ. Reason: Without it, there is no Christianity, no basis for Christian preaching, and no hope (Vangemeren, 358). Each gospel writer wrote from the perspective of the resurrected and glorified Christ. The resurrection was central to the preaching of the apostles. The truth of the gospel rests on the historicity and meaningfulness of the resurrection as a redemptive-historical event. Fully assured that Jesus arose, they presented Him to both Jews and gentiles as the only hope. Apostle Paul has adduced some proofs that authenticate the bodily resurrection of Jesus. They include: 1. The proof of experience (1 Cor.15:1-2) 2. The proof from scripture according to the scriptures (15:3-4) 3. The proof of witnesses more than 500 people (15:5-12) 4. The proof from necessity (15:13-19) The resurrection, therefore: A. Validates the incarnation, mission and authority of Jesus (Acts 2:36); it is a seal of the Father on the work of the Son (Acts 2:32). The involvement of the father in the resurrection proves that the work of Christ was a perfect atonement and that Jesus was the messiah. B. Is a seal on 1. The prophets testimony (Psa.16:10; Hos.6:2; Isa.53:8-10) 2. Jesus testimony (Matt.16:21; Jn.2:19-22) 3. That Jesus is the Son of God (Rom.1:4; Acts 13:33) 4. The kingship of Jesus (Acts 13:34) 5. The authority of Jesus as the universal Judge (Acts 17:31) 6. Our own future resurrection and glory (1 Thes.4:14). His glorious body is a pattern and type of our own future bodies (Phil.3:20-21; 1 Cor.15:49) C. Signifies the glorious rule of Jesus as the Messiah of God. While the ascension marks the actual enthronement, the resurrection proves that Jesus is the Messiah whom the

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Father had appointed for rule (Acts 2:22-36). The millennial kingdom is based on the resurrection of Jesus. 1. The promise of the Davidic covenant speaks of an eternal transfigured human kingdom (2 Sam.7:13 cf. Acts 13:34; Isa.55:3) 2. An eternal human king will appear from the clouds (Dan.7:13; Matt.26:64; Rev.1:13) D. Guarantees that the new people of God are heirs of the new covenant. E. The resurrection as an eschatological event is the pivot around which the future glorification, consummation and renewal revolves. (cf. Acts 3:24-26). XI. WHY DID CHRIST HAVE TO DIE? Someone may say, Why couldnt God just forgive us? Why did Jesus have to die? The reason God could not just forgive us is because He is a righteous judge. We have broken his laws. He said the soul that sins shall die (Ezek.18:4). We all have sinned (Rom.3:10; 23), and deserve to die. By sending Jesus, God balances his attributes of justice and love. As our lamb, Jesus had to shed blood for the forgiveness of sins (Heb.9:22). We do not need to sacrifice a lamb today because Jesus, the perfect Lamb of God (Jn.1:29), died for sins once for all (1 Jn.2:2). When he cried, it is finished, he meant he had finished the work he had come to do being the perfect and complete sacrifice for sins (Heb.10:12, 14). As our lamb, Jesus bore the sins of men (2 Cor.5:21) XII. THE GREAT COMMISSION A. There are different emphases of the Great Commission in the gospels 1. Matthew 28:16-20 discipleship: a disciple is not necessarily an imitator but a follower (emphasis is on obedience) whose life is changed by way of them embracing the distinctiveness of the Masters teaching. Matthews account is most distinctive of all in that: a. It gives reference to his exalted position as King of kings and Lord of lords, an honour conferred to Him by God the Father (Jn.17:1, 5) in recognition of his obedience (Phil.2:5-11).
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His exaltation to the right hand of God (Heb.1:3) made him the undisputed Ruler of the universe, with all things under His feet, and Head of the Church (Eph.1:21-23). He is the universal Lord. Eventually all men (Rom.14:11) and all nations (Rev.11:15) must come to terms with Him (Psa.2:7-12). This establishes Christian authority (cf. use of term therefore). b. It is the most comprehensive of all all nations c. It highlights the task go, make, baptise, teach. The word go would be a natural process lit. as you go (Acts 8:4; 11:19-21). The word make disciples is an imperative in Matthews account. The terms baptise and teach are not imperatives; they are participles telling the process of making disciples. d. It prescribes the time end of age e. It ends with a promise I am with you always 2. Mark 16:14-20 proclamation, confrontation (with evil forces) and passion. The urgency: whoever does not believe will be condemned (v.16) 3. Luke 24:44-47 proclaiming the Jubilee: the year of Jubilee was a celebration year when slaves were released (Lk.4:18-22) emphasising universality 4. John 20:21 Christians sent into the world just as Christ was. Spiritual in nature. B. The universal appeal of the gospel Clearly, Jesus died for all cf. 2 Cor.5:15; John 3:16 the world, whosoever cf. Rom.10:13; Rev.22:17. a. The gospel appeals to men of all races both Jews and gentiles (Rom.10:12-13) b. The gospel appeals to men of all social status Gal.3:28 (no slave nor free, male or female) c. The gospel has 4 basic reasons: 1. sin is universal Rom.3:23 2. offer of salvation is universal 1 Tim.2:4
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3. command to repent is universal Acts 17:20 4. invitation to believe is universal Rom.10:9-11 d. the church was the only institution in the Roman empire that admitted everyone (1 Cor.1:26)

XIII. PROCLAMATION OF SALVATION: The Apostolic Witness The book of Acts presents an authentic missionary record of the apostles and the early church. The book is not primarily written to record the history of the early church but to show a continuity of the ministry of Jesus in the apostolic ministry. This is seen in the sermons, miracles of the apostles and narratives Luke uses. A. Sermons and speeches take nearly one-third of the book. They serve the following purposes: i. To show that the preaching of the apostles is in continuity with the teaching of Jesus 1. Jesus preached in the context of the synagogue as well as outside; so are the apostles 2. Jesus focused on the gospel of the coming kingdom; the apostles preach Him as the messiah of God and perform many miracles in his name (Acts 4:30; 16:18). 3. They quote the OT extensively to set forth the gospel of Jesus the messiah: his death, resurrection and present messianic rule. ii. The sermons testify to a progression in the history of redemption 1. in his sermon at Pentecost, Peter explains the outpouring of the Spirit as a new act of God in fulfilling his word (Acts 2:16-21); also an evidence of Jesus resurrection and ascension to glory (22-35; cf. 7:55) 2. He invites those in Diaspora (2:5) to share in the new age of faith in Jesus and the gift of the Holy Spirit (v.39). B. Miracles: why? i. To show that the mission of Jesus finds greater fulfilment in the apostolic era. they healed in the name of Jesus (cf. Peter 3:6) giving honour to His name
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ii. To establish that the apostolic era is the second phase of Jesus appointed mission to bring in the fullness of the restoration (3:19) The book of Acts also forms a vital link between the ministry of Jesus and the establishment of the gentile Church. I. Vision for the nations: Acts 1:3-8 II. Pentecost and missions a. Empowered by the Spirit the witness of the apostles centred upon a central theme Jesus Christ (Acts 2:32; 8:5, 35; 2 Cor.4:5). They said the following about Christ: i. The identity of his person the rejected Jesus is the Messiah/Christ based on: 1. the OT prophecies (Acts 13:29; 17:2-3) a. the path of his suffering had been predicted by the prophets (Acts 2:23; 3:18; 4:28) 2. the mighty works in His ministry (Jn.10:24-25 cf. 15:24; Lk.24:19; Acts 2:22-23) 3. His identity a. The suffering servant of God, i. In preaching Jesus as the Servant, means that the church is the true and continuing people of God ii. In his humiliation, Jesus proved himself worthy of the messiahship (Acts 3:13-14. 26, 26-27) b. The risen Lord and Messiah (Acts 2:36) i. As the messiah, his kingdom is not political but himself ii. The term Lord goes beyond the general reference (or title of sir); it demands people acknowledge that He is God the source of salvation (Acts 2:20-1), the giver of the Holy Spirit (v.33), the forgiver of sins (5:31; 10:43), and the Judge of all people (10:42). His authority is seen in His seating at the right hand of God (2:33-36).
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c. The Saviour (4:12; 5:31) ii. The nature of His death 1. as an atoning sacrifice (1 Pet.18-20), 2. in place of man (1 Cor.15:3; 2 Cor.5:21; 1 Pet. 2:24; 3:18), 3. for forgiveness of sin (Acts 2:38; Heb.9:22) iii. The fact of the resurrection 1. Gives meaning to his death (1 Cor.15:17). 2. The idea of the resurrection was repugnant to the Greeks and Sadducees. iv. The hope of his return 1. confirmed by the angels at ascension (Acts 1:11) 2. the Pentecost assumed immediate eschatological significance for Peter; he quoted Joel 2 - last days (Acts 2:16-17) a. These were the days when the kingdom would be manifest b. Existentially, the last days began to be realised by the apostles as Pentecost c. It is a wake up call for missions to all Christians 3. Jesus will come back a. To rapture the church (1 Thess.4:4-18) b. To execute judgement (2 Thess.1:4-10) c. To establish His kingdom (Matt.25:31-46) b. The extent of the witness i. It involved the entire church, not a few individuals. It was based on 2 assumptions: 1. the chief task of the church is world evangelisation 2. the responsibility of carrying out the task rested on the entire Christian community ii. It extended to the ends of the earth 1. Philip took it to Samaria (Acts 8) 2. Peter took it to Judea (Acts 9) 3. Paul and his companions covered a big chunk of the Roman Empire (Rom.15:19, 24).
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iii. It included all classes of people 1. it solved racial issues a. it began as a reform movement within Judaism b. at first the gospel was preached to the Jews only (Acts 11:19) c. with great reluctance they included the gentiles in their plans (Acts 10:9-20). Philip broke the ice; he went to Samaria (Acts 8), Peter to Cornelius (Acts 10) d. the church at Jerusalem remained more Jewish than Christian (cf. Acts 21:20-26) e. Paul took the gospel to the gentiles on a full scale 2. it solved social issues both Jews and gentiles from all walks of life and all levels of society were welcome as full members of the church (Gal.3:28)

c. The method of evangelism was to be centrifugal i. The apostles however remained captivated by the centripetal vision for all nations flowing to Jerusalem as in Acts 3. They made little if no movement outwards ii. Even Peters experience with the Roman centurion (Acts 10) was not enough to send him out to the nations iii. They even tried to tie some Judaistic legalism to the new converts (Acts 15:1) iv. All others except them moved out (Acts 8:1, 4) v. Apostle Paul later joins in reminding the Jews of Gods intention for the gentiles (Acts 13:46-47) d. Motivations for the witness i. A sense of gratitude for the love of God through Jesus Christ (cf. Paul Eph.3:8) ii. A sense of responsibility (2 Cor.5:10-11) iii. A sense of concern that men are lost without hope in the world (Eph.2:1, 3, 12) iv. The apostles knew God had acted sovereignly, decisively and redemptively
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v. The apostles were convinced that the decisive, redemptive act of God had taken place in Christ Jesus, the man of Nazareth vi. The apostles were convinced that the act of God in procuring salvation was a historical event with consequent historical results vii. The apostles were convinced that all that had happened was in perfect harmony with the prediction of the OT prophecy viii. The apostles were convinced that the redemptive act of God in Christ was for the benefit of mankind ix. The apostles were convinced that repentance and faith were God-ordained way to enter into the salvation of God

XIX. THE MISSIONARY NATURE OF THE EARLY CHURCH Continuity with Judaism Attendance at the temple (Acts 21, esp.v.26) Adoption of the synagogue pattern 1. the provision for widows (Acts 2:42; 6:1) 2. meetings (cf. James uses assembly, which is literally the synagogue Discontinuity with Judaism affirmation that Jesus is the messiah that God had brought from the dead 3. evident in their proclamation 4. baptism now in Jesus name, now that Jesus is both Lord and Christ (2:36) as a requirement the possession of the Holy Spirit (4:32ff) PAULS MISSION Trained for 3 years in the wilderness e. His calling: he had a specific calling to the gentiles (Acts 26:18) f. His vision: to proclaim Christ where no man had gone before (Rom.15:22)
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g. His strategy: focused on major urban centres from which the gospel could radiate to other surrounding regions. He focused his initial efforts on God fearers on gentiles who had shown interest on the gospel. Moved on once a church was established in the centre. The law The term speaks of the commandments of God given to the people by God on Mount Sinai. It goes beyond the 10 commandments. The law demanded perfect obedience (Jas.2:10). Those who broke Gods law came under a curse (Deut.27:26; cf. Gal.3:10). The law was limited in that: a. It could not forgive sin b. It could not give eternal life c. It could not make men good d. It could only tell people what to do but did not give them the power to do it. The law did 3 things: a. It showed men what sin is (Rom.3:20) b. It condemned the sinner (Ezek.18:20) c. It showed men that they needed a Saviour (Gal.3:24) Solution: Christ he redeems us from the curse of the law (Gal.3:13). XX. PROCLAMATION OF SALVATION: The Church In The World Early Christians followed the example of the apostles in witnessing to their faith in Christ, even to the point of death. Faith spread rapidly inspite of the hatred for Christians and Christianity being outlawed. Significantly, during the reigns of Nero, Domitian, Aurelius, Decius and Diocletian, Christians were greatly persecuted. Early Christians gave themselves to prayer, the Word and public confession of sins. Before the Reformation period, ascetism appealed to many Christians because of the persecutions, corruption in the church and state and the belief in the imminent return of Christ. They resorted to disciplined lifestyles where they abstained from marital relations, eating only coarse/dried food, etc.
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Manuals on Christian faith, life and worship were written and widely used in churches. They were to help clarify the Christian position as they dealt with heresies. This saw the birth creeds. By making Christianity the official religion of the Roman Empire, this brought in the problem of secularisation of the Christian faith, making some of the Christians to resort to monasticism, ascetism, for deeper life and missions. One of the remarkable moments of the Church is the Reformation period. It is marked by the concern for ones immediate relationship with God. The landmark in the period was the letting scriptures to speak without the overshadowing of the traditional interpretation or authority of the Roman Catholic Church. Luther, who nailed his 96 theses on the door of the Wittenberg church in 1517 insisted on the solas, i.e. sola fide (faith alone), sola scriptura (scripture alone), sola Christus (only Christ) and sola gratius (by grace alone). Reformation quickly spread through the Western Europe as Protestantism. As we tread into the 21st century, the Church is faced with difficult issues that it must address: a. The place of the Bible b. Political and social involvement: the debate here is on whether the Church and state should be separate. We are seeing many spiritual leaders going into politics. What will be the outcome? c. The challenge of responding to the Jews, Arabs and the state of Israel d. The rise and spread of Pentecostalism e. Confessing Christ in a meaningful way

XXI. COMPLETION OF SALVATION The events that we are yet to see as a culmination of salvation include the following: I. The Rapture of the Church (1 Thess.4:13-18) A. Marks the climax of the church age. It will come:
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a. Unexpectedly (1 Thes.5:2) b. During a time of peace (1 Thes.5:3) B. Living saints and resurrected dead saints will be caught up just prior to the tribulation period C. The institutional form of the church that will go into the tribulation will be void of true believers II. The Judgement Seat of Christ (1 Cor.3:9-15; 2 Cor.5:10; Rom.14:10) Yahweh the King of kings will exercise judgement over his subjects both because of his rightful prerogative and also because nature so requires. A. The Bema judgement is the event where the individual believers works will be evaluated in regard to reward. B. Its time: in the air C. Its basis: how the believer used their talents, gifts and opportunities entrusted to them D. The results: Rewards (Rev.22:12) and loss (2 Jn.8; 1 Cor.3:15; 1 Jn.2:28) III.The marriage of the Lamb: it occurs somewhere between the Rapture and the Return of Christ (Rev.19:7). IV. The Tribulation period Dan.12:1; Joel 2:1-2, etc B. Its description: Daniel 9:24-27 C. Its scope: the whole earth (Isa.24:1-6, 21; 34:2) D. Its source 1. Satan: he directs it to Gods people (Rev.12:12-17; 13:7) 2. God: he brings judgement to bear upon sin (Rev.6:15-17; 11:18; 14:7, 10, 19; 15:7) o God will chastise Israel (Jer.30:7; Dan.9:24) o God will chastise nations/gentiles (Isa.13:9; Ezek.30:3; Obad.1:15) E. Its purpose A. Its nature: a day of unprecedented judgement on earth (Isa.2:19; 24:19-21; Jer.30:4-7;

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1. to pour out judgement on unbelieving sinners (Matt.13:36-42, 47-50; 25:41-46; Isa.26:21; Rev.3:10) 2. to prepare Israel to receive her Messiah thus enter into the kingdom he will establish (Zech.12:10; 13:1; 1:7) 3. to bring a multitude of gentiles to Christ; these will in turn populate the messianic kingdom with Israel (Rev.7:9, 13-17 martyrs who serve God in heaven; Mat.25:31-40 those who enter the messianic kingdom) F. Its time 7 years a. Daniels reference to weeks (9:24-27) b. John refers to 42 months, 1260 days, a time, times and one-half time (Rev.11:2-3; 12:6, 14; 13:5) c. The order will be: i. The first 42 months: o God will secure a witness. Here the: a. The 144,000 will be sealed (Rev.7:1-8; 14:1-5) b. A multitude will redeemed (Rev.7:9-17) c. 2 witnesses prophesy (Rev.11:3-6) o godless authority arises a. a 7-year protection treaty with Israel made by the antichrist (Dan.9:27) b. the 10-kingdom confederacy led by antichrist will begin to emerge (Dan.7:19-25) c. the religio-economic cartel designated as Babylon is dominant (Rev.17:17, 15, 18) ii. The middle of the period o Satan is cast out of heaven (Rev.12:7-12) o Antichrist will overthrow the religio-economic system and assert himself as the supreme ruler on earth (Rev.17:16-17; 18:1-24; 13:1-2) o The 2 witnesses are slain raised from the dead and taken into heaven (Rev.11:7-13)
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o The treaty with Israel is broken (Dan.9:27) iii. The last 42 months o Satanic authority is consolidated with a. the kingdom of the antichrist being established: the beast and Satan will set up to be worshipped (Matt.24:15; 2 Thes.2:4; Rev.13:3-15); the economic control of earth set up (Rev.13:16-18) b. persecution of Israel on unprecedented scale (Mt.24:15-24; Rev.12:1317) what is called Jacobs distress (Jer.30:4-7) o war will begin (Dan.11:40-45; Rev.16:13-14, 16; 17:14) o divine judgement intensified a. trumpet judgements (Rev.8:9) b. bowl judgements (Rev.15:1, 5-8; 16:1-21) G. Its prominent figures 1. The Godless a. The anti-Christ: i. His other names include the little horn (Dan.7:8, 21-26), the prince who is to come (Dan.9:26-27), the king who does as he pleases (Dan.11:36-45), the man of lawlessness (2 Thes.2:3-10), the son of destruction (2 Thes.2:3), the beast coming out of the sea (Rev.13:1ff) ii. He will rise out of an end-time federation of nations that will parallel that of the Roman empire of old (Dan.9:26; Rev.13:1; 17:3, 7, 9-16) iii. He will be satanic (authorised and powered by Satan 2 Thes.2:9; Rev.13:2, 7), beastly (Rev.13:1-2), blasphemous (Dan.7:25; 11:36; 2 thes.2:4; Rev.13:1, 5, 6), antichristian (Dan.7:21; Rev.13:7), destructive (2 Thes.2:3) lawless (2 Thes.2:3) and arrogant (Dan.7:8; 11:37; Rev.13:5) iv. He will give a rather inauspicious coming (Rev.17:3). He will be slain and return to life (Rev.13:3, 4). This will be followed by his second coming (Rev.17:8; 2 Thes.2:9) when he will establish his kingdom (Rev.17:12-13) that will be worldwide (Rev.13:3), short-lived (Rev.13:5), and will involve political
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(Rev.13:7), economic (Rev.13:16-17) and religious (2 Thes.2:4; Rev.13:4, 8, 12) domination. v. Finally he will be judged (Rev.17:8, 11; 19:19-20; cf. 20:10). vi. It is wrong for us to attempt and identify who he is. b. Babylon the Great (Rev.17-18): this is a gentile world power in the tribulation period in a form of religio-economic cartel. Babylon, because like it, it will epitomise human self-assertion against God. c. Earth dwellers (Rev.3:10; 6:10; 8:13; 11:10; 13:8; 17:8): these refer to those who have affirmed earth as over against heaven as the focal point and ultimate goal of their existence. They are opposed to the people of God and are special objects of Gods wrath. d. Satan (Rev.16:13): He will be the central-god figure, the beast his messiah and the false prophet as his third member.

2. The Godly a. The 144,000 sealed Israelites (Rev.7:1-8; 14:1-5): these are a representative of the 12 tribes of Israel protected by God for some divinely appointed task b. Two witnesses (Rev.11:3-13): these are 2 unidentified prophets, especially gifted by God who will announce Gods message of judgement during the first half of the 7year period with the 144,000. c. Believing multitudes: during this period, large numbers of both Jews and gentiles will be redeemed by the grace of God through faith in the finished work of Christ. Many will be martyred for their faith (Rev.7:9-17); others, both Jews (Zech.12:17) and gentiles (Matt.25:31-34) will be preserved alive to populate the millenial kingdom. V. The Millenial Kingdom
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A. This is the fulfilment of the Davidic covenant with Christ as the king. B. The conditions: a. will be a perfect environment physically and spiritually; b. it be a time of peace (Mic.4:2-4; Isa.32:17-18), joy (Isa.61:7, 10), comfort (Isa.40:1-2), no poverty (Amos 9:13-15), no sickness (Isa.35:5-6) c. a time of righteousness since only believers will enter it (Matt.25:37; Ps.24:3-4), obedience (Jer.31:33) holiness (Isa.35:8), truth (Isa.65:16) and fullness of the Holy Spirit (Joel 2:28-29) d. Christ will be the king (Isa.9:3-7; 11:1-10) while David will be his regent (Jer.33:15, 17, 21; Amos 9:11); others will rule (Isa.32:1; Matt.19:28; Lk.19:17) e. Jerusalem will be centre of the world; the place from where Christ will rule. There will be topographical changes in Israel (Zech.8:3; 14:4, 8, 10) f. The Spirit will be upon the king (Isa.11:2-3) and in Gods people (Jer.31:33) C. The kingdom of God will take overt political form in this earth when Christ comes again. He will rule over the nations as King of kings and Lord of lords (Lk.1:32-33; 22:28-30; Rev.11:15; 19:11-16; 20:4). VI. The Final Judgement: the Great White Throne 1. All lost will be resurrected after the millennium (Rev.20:5,12-14) 2. the basis: o according to record of deeds in the book (Rev.20:13-13) o according to roll of names in the Book of Life (Rev.20:15) 3. the outcome: they are cast into the lake of fire forever VII. Eternal States A. After the millennium, people will live eternally in: 1. the New Jerusalem (heaven) all the righteous of all ages 2. the lake of fire (hell) Matt.25:41; Rev.20:10, 14-15; 21:8 All the unbelieving will inhabit this horrible place and experience forever.

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BIBLIOGRAPHY J. Herbert Kane. Christian Missions in Biblical Perspective. Baker Book Hse, Grand Rapids MI, 1976. Harry R. Boer. Pentecost and Missions. London: Lutterworth Press, 1961. Waldron Scott. Bring Forth Justice. Grand Rapids MI: Wm. B. Eerdmans Publishing Co., 1982. L. L. Judd. NIST TH 622 Theology 3 Class Notes. 16th Oct-15 Dec. 2006.

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1 The material in this section is adapted with modifications by the author from Dr. J. Muthengis class notes for Introduction to World Missions (NIST Block course, August 2003), who got them with modifications from Dr. James Lee. 2 This material is from J. Herbert Kane (1976): Christian Missions in Biblical Perspective.22-30. 3 This material and the one with the 3 downward steps is from Erich Sauer. The Dawn of world of Redemption: a survey of historical revelation in the OT. Translated by G.H. Lang. (Exeter: Paternoster Press, 1964). 4 Much of the material here is gotten from NIV Study Bible and from Robert H. Gundry, A Survey of the New Testament (3rd Edition): Carlisle, UK: Paternoster Press, 1994. 5 Adapted from Johannes Verkuyl, The Biblical Foundation, in the Biblical Perspectives book, p.44