Jesus and His Bible, Epilogue

Love Is At the Center

I started this study genuinely curious to see how Jesus used his familiarity with his Scriptures, what authors/books he quoted, when he quoted them, and what the contexts of the quotations revealed about his passions in his ministry.  I leaned entirely on the NASB’s cross references in the gospel of Mark, and I used present-day Jewish commentators on the quoted scriptures to get at least a flavor of what Jesus’s community might have understood them to mean. It has been so much fun to do this work.

Jesus quoted from the Law (the first five “books of Moses”) on nine occasions. What he emphasized from the Law were the following themes:

God is present to us at all times

What we do with our own and with others’ bodies matters to God and has profound effects on us; we are eternally present to God

We need to love God wholeheartedly

We need to love our neighbor, showing generosity and compassion to all other human beings

We need to put human need above the letter of the law

He also took his hearers to task for their failure to read the Law with open hearts that saw the love at the heart of all things. “What does the Law say?” he asked; “Have you not read…”; “What did Moses command you?” “Why do you put your tradition above what God has said?” In his claim to be Lord of the Sabbath, Jesus implicitly took precedence over the letter of the Law, even while paying tribute to its heart of love for God and neighbor.  

Jesus quoted from the Prophets on ten occasions. He clearly associated himself with Isaiah and Ezekiel in being a prophet, particularly one who preached to willfully deaf and blind audiences. He expected to be misunderstood and dismissed. His association with Ezekiel, who famously acted parables of his prophecies, teaches us to see Jesus’s actions as acted-out parables. Specifically, what he emphasized by quoting from the Prophets were the following themes:

God does not want ritual obedience when the heart has strayed

God does not want ritual obedience from those who go on to do whatever they want

God wants repentance because the present actions will lead to violence, exile, and ruin

God judges the nation for continually missing the mark and rejecting God’s messengers

God wants the place of worship to be inclusive and free from commerce

God will do what is necessary to cleanse the people in order to effect reconciliation with them

Jesus clearly identified himself with the prophets, calling his people to repent, to be contrite, humble, and reverent before God, so that God might comfort them and care for them like a mother. People are judged by their lack of repentance, their refusal to admit need, their stubbornness in wanting their own way rather than God’s way.

Jesus quoted from the Writings, specifically the Psalms and Daniel on five occasions. As he neared the end of his life and ministry, his mind turned to the apocalyptic visions of Daniel, This turn to apocalypse coincides with the intensity of his experience of moving toward death. At his trial, he quoted Daniel and Psalm 110 to assert his messiahship. As he was dying on his cross, he Identified himself with David, poignantly quoting  the opening of Psalm 22; he invoked thereby the whole of that psalm which moves from his sense of abandonment to his assertion of confidence in God.

Jesus took from his familiarity with his scriptures the understanding that love was and is at the heart of the Law and the Prophets and the Writings. Violations of love toward God and neighbor must be recognized and repented of; if people insist on putting other things ahead of this one, they are moving toward judgment and misery. God will do all God can to bring people into reconciliation with God and with each other. Let those who have ears, hear.

 

Jesus and His Bible, Part 19

 The Suffering Shepherd

The story in Mark moves from the argument about the perfume to the oncoming disaster. Judas met with the religious leaders and offered to betray Jesus. Then as Passover began, Jesus and his disciples observed the first night of Passover with a supper. Jesus told them that one of them would betray him, to that man’s harm. He blessed the bread and broke it, and said, “Take it, this is my body." Then he gave thanks for the wine, and said, “This is My blood of the covenant, which will be shed on behalf of many.” Then they sang a hymn.

On their way to the Mount of Olives, Jesus said to them, “You will all fall away, because it is written, I will strike down the shepherd and the sheep shall be scattered” (Mark 14:27). He added, “After I have been raised, I will meet you in Galilee.” But Peter and the others insisted they would stay with him.

The scripture Jesus quoted is Zechariah 13:7: “Awake, O sword, against my shepherd, and against the man my associate, declares the Lord of hosts. Strike the shepherd that the sheep may be scattered; and I will turn my hand against the little ones.”

The historical context of Zechariah is after the return of the exiles from Babylon to Jerusalem under Cyrus the Persian and the rebuilding of the temple in the 6th century BCE (Robert Alter, “Prophets,” The Hebrew Bible, A Translation with Commentary, 1193). This quotation comes midway in a prophecy that begins with Zech. 12:1. In that prophecy, Zechariah reverses the oracles against Israel to describe Israel as a bowl of poison, a burdensome stone, and a flaming torch to annihilate any invaders. God will destroy the nations coming against Jerusalem, and after that will pour out “grace and graciousness” upon David’s house and those who live in Jerusalem (Alter, “Prophets,” 1380.)  Chapter 13 goes on to promise cleansing for Israel’s offenses and impurities, the demise of false idols, and the punishing of false prophets. 

However, it pivots to this poem, which is what Jesus quotes: “Sword, rouse against My shepherd, against My companion man—said the Lord of Armies. Strike the shepherd and let the sheep be scattered, and I will bring My hand back against the shepherd lads” (Alter, “Prophets,” 1382-83).  The chapter ends with the apocalyptic vision that two-thirds of the population will die and the remaining third will be purified as if by fire, until they call out for God and say that the Lord is their God.  

This particular quotation continues Jesus’s theme of apocalypse, perhaps intensified by his foresight that he will soon suffer and die. Indeed, Christians from early times have seen in Zechariah 12:10 and 13:1 predictions about the Jews in relation to Jesus. “They will look on the one whom they have pierced; and they will mourn for him, as one mourns for an only son…in that day a fountain will be opened for sin and for impurity.” Understandably, the Jewish commentators see Zech. 12:10 as directly following from the battles and sieges foreseen early in the chapter; thus this mourning is for all their countryfolk who have died in the battle. Intriguingly, the Hebrew can be translated as singular or plural: “they shall lament to Me about those who are slain, wailing over them as over a favorite son and showing bitter grief as over a first-born” (Berlin and Brettler, eds., The Jewish Study Bible, 1264). 

The way Jesus uses Zech. 13:7 not only references apocalyptic cleansing, but also invokes the promise of reconciliation that comes before and after this passage, so that even though a disaster is coming upon his followers, the result will be their longer-term spiritual good.

Jesus and His Bible, Part 16

 Apocalypse and the Kingdom

Facing into his own oncoming murder by the Jewish and Roman authorities, Jesus continued his apocalyptic mood and prophecy. He predicted false Christs who would lead even the chosen ones astray, if that were possible. Then, as it seems to me, he spoke about the end of the world, as, perhaps, does Daniel. He reminded his hearers to remember the fig tree, and to learn to watch the signs as they watch for leaves and buds, so they can know that the end is near. He said that “this race” will not pass away before the end occurs, and that his words are eternal. He also said that no one knows the exact time, except his Father, so stay alert.  

“The sun will be darkened and the moon will not give its light, and the stars will be falling, and the powers that are in the heavens will be shaken, and then they shall see the son of man coming in clouds, and he will gather together his chosen from the four winds, from the farthest end of the earth to the farthest end of heaven” (Mark 13: 24-27).

Here Jesus alluded to the prophetic words of Isaiah: 

“Behold the day of the Lord is coming, cruel, with fury and burning anger, to make the land a desolation; and he will exterminate its sinners from it. For the stars of heaven and their constellations will not flash forth their light; the sun will be dark when it rises, and the moon will not shed its light. Thus will I punish the world for its evil, and the wicked for their iniquity; I will also put an end to the arrogance of the proud, and abase the haughtiness of the ruthless” (Isaiah 13:10).

This passage in Isaiah is first to be understood as an oracle concerning Babylon, in which God calls his warriors to do battle against Babylon. Isaiah foresees that God will raise up the Medes against Babylon, destroying them completely. The fact that Jesus quoted a passage reminding his hearers of deliverance from captivity spoke to the crowd’s hope of deliverance from Rome, and must have made the leaders of the nation more uneasy, as they already feared retribution from Rome if anything like a political uprising occurred.  But Jesus also included the leaders of his own people among the wicked, arrogant, haughty, and ruthless. They might have called his diatribes against them to mind as he quoted Isaiah.

Next, Jesus referenced a prophecy where Isaiah names Edom (Isaiah 33) as a target for wrath, and prays for and celebrates Zion’s survival. Then Isaiah shifts to God’s indignation against all the nations, all their armies.

Isaiah 34:4 “And all the host of heaven will wear away, and the sky will be rolled up like a scroll; and their hosts will also wither away as a leaf withers from the vine, or as one withers from the fig tree.” 

When Jesus quoted from this passage, he put both Herod (who was Idumean, or of the Edomite people) and then all nations on notice that the time will come when all their military and political might will wither away.  Additionally, the fig tree and the vine specifically reminded his hearers of the frequent use of these plants to symbolize Israel itself.  There was nothing reassuring in any of this for his immediate hearers.

Still in an apocalyptic vein, Jesus invoked Daniel’s vision of “the Ancient of Days.” This vision is set within the reign of Belshazzar of Babylon. Daniel sees “The Ancient of Days” on a throne, surrounded by thousands and thousands, and the books were opened. The boasting beast is slain and thrown on the fire.

Daniel 7:13 “I kept looking in the night visions, and behold, with the clouds of heaven one like a Son of Man was coming. And He came up to the Ancient of Days and was presented before Him. And to Him was given dominion, glory and a kingdom, that all the peoples, nations, and languages might serve him. His dominion is an everlasting dominion which will not pass away; and his kingdom is one which will not be destroyed.” Daniel asks for an explanation, which is more of a reiteration of what he has seen than an explanation.

When Jesus quoted from this passage, it is easy to hear him repeating his self-identifying as the Son of Humanity to whom God will give everlasting dominion, whom all peoples, nations, and languages will serve. I think Jesus’s use of this passage underlies the Christian understanding that aspects of Daniel’s apocalypse point toward Jesus. 

The vision cited here in Daniel 7 foresees that all peoples will serve the Son of Humanity, and emphasizes the grace and inclusive nature of God's Kingdom even as the political powers and rulers of nations are defeated. This speaks against nationalism and political partisinship: our primary loyalty is to the kingdom where Jesus rules.