05 The Wisdom and Mercy of God

Grand Canyon University's One Foundation presents the beginning of wisdom and introduction to Christian thought and life, fourth edition by the faculty of GCU's College of Theology, read by Eric Johnson. Chapter 5 The Wisdom and Mercy of God by Joshua Griever For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God. 1 Peter 3 18 Introduction Up until now in this book, the first two acts of the Biblical storyline have been presented, creation and the fall. This chapter will present an analysis of the third major act that demonstrates the wisdom of God. Redemption Redemption, which was promised in the Old Testament, was finally fulfilled in the person of Jesus Christ. For this reason, this book's focus on redemption will entail a focus on Jesus, for it is through Jesus that God's saving promises are brought to pass. As the Apostle Paul said of Jesus in 2 Corinthians 1-20, "All the promises of God find their yes in Him." A focus on Jesus is appropriate then for he is the central and climactic figure in the history of the human race. He is the hope of humanity and the hope of God's people. This chapter will look closely at his unique identity and mission as seen through his life, death and resurrection. Jesus' authority, character, titles and relationship to the God of Israel indicate his unique identity as one who is fully God and fully human. As such, Jesus accomplished his unique redemptive mission through his righteous life, a toning death, and life-giving resurrection and ascension that inaugurated the kingdom of God and reconciled people to God. Because of his unique identity and mission, Jesus brings full and final redemption to God's people. The chapter closes by asking what the proper response to such a unique individual as Jesus should be. The unique identity of Jesus Jesus was born in circa 4 BC, in Bethlehem, a small town in the southern region of Israel known as Judea. When Herod the Great learned of Jesus' birth and discovered that some thought Jesus was the promised Messiah, he tried to kill Jesus, forcing Joseph and Mary to flee with Jesus to Egypt until Herod died, found in Matthew 2. After Herod's death, Joseph and Mary returned with Jesus to Israel where Jesus grew up in a town called Nazareth, located in the northern region of the country known as Galilee. Jesus' adoptive father, Joseph, was a builder, and Jesus likely followed in his footsteps, according to Matthew 13.55 and Mark 6.3. When Jesus was about 30 years of age, found in Luke 3.23, he began a public ministry in Israel that lasted approximately three years. His ministry was characterized by teaching in the synagogues and the marketplaces, healing many who were sick, and casting out demons from individuals. Throughout his ministry, he had a large following, and from that following, he chose 12 men to be his special followers known as Apostles, who would represent his authority, according to Mark 3.14. Additionally, he had many enemies, and more than once, various groups attempted to kill him, according to Luke 4.28-30 and John 8.59. Finally, at the end of his ministry, he died on a cross at the hands of the Roman prefect over Judea, Pontius Pilate. The Jewish religious leaders plotted against Jesus, and through the betrayal of Jesus' apostle, Judas Iscariot, arrested Jesus and handed him over to the Romans to be crucified. On the third day following his crucifixion, Jesus was raised from the dead and spent 40 days with his followers before ascending to heaven, according to Luke 24.50-53 and Acts 1.11. These are the facts regarding the life, death, and resurrection of Jesus. What do they mean? How do they contribute to the biblical storyline? What do they say about redemption? The next section will more closely analyze the unique identity of Jesus, which will set the stage for the next section to analyze Jesus' unique mission. In particular, the next section will analyze Jesus' authority, character, titles, and relationship to the God of Israel. The authority of Jesus Jesus' ministry was marked by his authority, which extended to all that he said and did. In one of his sermons, frequently labeled the "Sermon on the Mount," Jesus claimed to be the sovereign interpreter and fulfillment of the Old Testament, according to Matthew 5, 17, and 7, 12. Moreover, in the sermon, Jesus claimed that his teachings transcended the Law of Moses, according to Matthew 5, 21-48. The Law of Moses was Israel's charter and founding document, and, as the word of God, was authoritative and binding for God's people during the era of the Old Testament. In the sermon, however, Jesus transcended the Law of Moses in that his teachings were the definitive and final word of God for his people. Because Jesus taught with divine authority, the crowds marveled at his teachings for, quote, "he was teaching them as one who had authority and not as their scribes." Matthew 7, 29. Jesus' authority was manifested in his healings and exorcisms. Often, Jesus healed by simply speaking the word, and a person's sickness would be gone, according to Matthew 8, 15-13, and Luke 17, 11-14. Again, he sometimes healed simply by touching the sick or allowing them to touch the fringe of his garment, found in Mark 5, 25-34, 6, 56, and 7-33-35. His power to heal was demonstrated in that the sick were healed immediately, not over a long period, according to Matthew 8, 13, and John 4, 49-53. Similarly, he exhibited authority over demons by casting them out with his powerful word, found in Matthew 8, 16, 8-28-34, and 17-18, and Mark 1, 25-26. Despite the remarkable power of demons, they could not resist Jesus' powerful presence, according to Mark 5, 1-20. The crowds recognized Jesus' remarkable authority to heal and cast out demons. Quote, "Never was anything like this scene in Israel." Matthew 9, 33. Jesus' authority also extended over the natural world. On one occasion, he was asleep in a boat in the midst of a storm on the sea of Galilee. His apostles, some of whom were expert fishermen, were struggling to stay afloat, and in their panic began to call out to Jesus to save them from drowning. Jesus awoke, and, quote, "Rebuke the winds and the sea, and there was a great comb." Matthew 8, 26. Not surprisingly, his disciples stood in awe, quote, "What sort of man is this that even the winds and sea obey him?" Matthew 8, 27. On another occasion, Jesus walked on the water of the sea of Galilee in the middle of the night, which indicated his authority over nature, similar to God's authority over nature in the Old Testament, found in John chapter 6, verses 16-21, and compared to Job, chapter 9, verse 8, and Psalm, chapter 77, verse 19. Remarkably, Jesus exhibited authority over even death itself. Several times in his ministry, he raised a person from the dead. Jairus' daughter, in Mark chapter 5, verses 35-43, the widow named Son, in Luke 7, 11-17, and Lazarus, in John 11-38-44. Jesus' euphemism for death was the term "sleep," indicating the ease with which Jesus can raise the dead. Mark 5, 39, 1 Corinthians 15-20, 15-51, and 1 Thessalonians 4-13. In John chapter 10, verse 18, Jesus confirmed his claim of authority over death, saying, "I have authority to lay." my life down, and I have authority to take it up again." In Revelation 1 verse 18, Jesus claimed to have "the keys of death and hateys, indicating his complete control over death." Jesus also manifests divine authority in that he can forgive sins. Not only did Jesus call people to repentance, but he also claimed to be able to grant divine forgiveness to an individual, which is the prerogative of God alone, found in Mark chapter 2 verse 7. Jesus also claimed authority over the Sabbath. The Sabbath was Israel's weekly sign of trust in God, for they rested and refrained from work every seventh day, Saturday. The Sabbath was a constant reminder for Israel to find its rest and redemption in God alone, as the law of Moses made clear in Exodus chapter 20 verses 8 through 11 and Deuteronomy chapter 5 verses 12 through 15. Jesus' relationship to the Sabbath was a source of consternation for the Jewish religious leaders. For Jesus claimed to be the Lord of the Sabbath, found in Mark 2 28, and specifically selected the Sabbath day as a day of healing, found in Mark chapter 3 verses 1 through 6, Luke chapter 13 verses 10 through 17, John chapter 5 verses 2 through 9, and chapter 9 verse 14. Jesus' unique identity is shown in that he was the goal and fulfillment of the Sabbath's meaning, for in him are found final rest and redemption. According to Matthew chapter 11 verses 28 through 30, Colossians chapter 2 verses 16 through 17, and Hebrews chapter 4 verses 1 through 11. The authority of Jesus is demonstrated in Jesus' teachings, healings, and exorcisms, and his actions show that he had power over the natural world, death, sin, and the Sabbath. This kind of authority was unparalleled as the reactions of the crowds demonstrated. As such, it attests to the unique identity of Jesus and begins to unfold his unique qualification and status to accomplish the Old Testament's hope of redemption. The character of Jesus Jesus' character exemplifies compassion, mercy, and faithfulness to God and his disciples. These attributes further show Jesus' unique identity as the Son of God. Jesus' compassion is on display in his willingness to perform miracles for the benefit of those around him. For instance, there was a leper who came to Jesus for healing and cleansing. The leper did not doubt Jesus' ability to heal, rather he wondered whether Jesus would be willing to do so. Jesus expressed his willingness to heal the man and then reached out his hand and healed him, according to Matthew 8–1–4, and Mark 1–41. Often, when the crowds brought their sick people to Jesus, he would heal them all because he had compassion on them, Matthew 14–14. His care for others appeared when he healed two blind men, Matthew 20–34. Just a widow's son from the dead, Luke 7–13, and miraculously fed more than 4,000 people at one time with bread and fish, Matthew 15–32. In Jesus' story about the good Samaritan, the Samaritan's compassion for the man in the ditch exemplifies Jesus' compassion for us, Luke 10–33. Also, Jesus' mercy toward others is Amply seen, often in the gospels he would eat and drink with groups of sinners, not because he condoned their sinful behavior, but because he came to say of such people from their sins, Mark 2 16–17. Indeed, he did not come for those who trust in their righteousness, but rather for those who recognize their sin and cry out to God for his mercy, Luke 18–9–14. Some of Jesus' most powerful stories focused on the theme of mercy, such as the three stories told in Luke 15 about a lost sheep, a lost coin, and a lost son. The three stories together highlight that when the lost are found, heaven rejoices. In the story of the lost son, one son sins in remarkable ways, and yet when he repents and returns home, his father has compassion and mercy on him and receives him with great joy and celebration. This theme of mercy is well illustrated in the example of the Apostle Paul's conversion. Even though at one time Paul hated Jesus and Jesus' followers enough to mistreat and imprison them, Jesus showed his mercy toward Paul in appearing to him, converting him, and commissioning him for service as a follower of Jesus, found in Acts 9–19. Later in Paul's life, he interpreted Jesus' mercy toward him as an example for other sinners like himself. "But I received mercy for this reason, that in me as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life." 1 Timothy 116. Jesus also is characterized by faithfulness to God and his disciples. His faithfulness to God was evident at the outset of his ministry when he was tempted by the devil in the Judean desert. Unlike Adam in the Garden of Eden and Israel wandering in the wilderness, Jesus was faithful to God in every area of life. Found in Matthew, chapter 4, verses 1 through 11, and Luke, chapter 4, verses 1 through 13. Jesus' faithfulness to God is also evident from his prayerfulness, especially at key moments in his ministry, Luke 321, 612, 929, and 22, 39 through 46. Jesus' submission to the will of his father was especially evident in his willingness to die on the cross, which was necessary to complete his mission, John 1227. Despite being urged by his disciples not to die, found in Matthew 16, 22 through 23, he was determined to travel to Jerusalem, found in Luke 9, 51. Even obedient even to death on a cross, found in Philippians 2, 8. Jesus' triumphant cry from the cross, it is finished, found in John 1930, is Jesus' affirmation that he had accomplished all that God had sent him to do. Furthermore, Jesus was faithful to his disciples. Despite their failure to grasp his identity and mission fully, he protected them from giving themselves over to sin, according to Luke 22, 31 through 32, and John 17, 12. Jesus also kept his promises to them, not least of which was his promise to rise from the dead on the third day, found in Matthew 20, 19, and 28, 6. And to give his disciples the Holy Spirit after his ascension to heaven, found in Acts 1, 4 through 5, and 2, 33. His faithfulness to his disciples was especially demonstrated on the night before he died. Even though he knew he would be betrayed, arrested, tried, and crucified, he focused his attention on encouraging his disciples and ensuring that their faith would not fail. He washed their feet, gave them final instructions, prayed for them, and then gave his life for them. John 13 through 19. As John 13 1 says, "When Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end." The compassionate, merciful, and faithful character of Jesus demonstrates his unique identity. His character is set in stark contrast with Adam's sin in the Garden of Eden, Israel's idolatry throughout the Old Testament, and the Jewish religious leaders hypocrisy in Jesus' day. The Titles of Jesus Throughout his life, several titles were applied to Jesus, either by himself or by others. A brief survey of these titles will enable an individual to discern more clearly his unique identity. One of the most common titles applied to Jesus throughout the New Testament is Christ. This title is not Jesus' last name, but is a title, meaning "annoynted one." Because the title could be applied to a figure who was anointed to be King, such as King David in the Old Testament, found in 2 Samuel 1921. Its application to Jesus suggests his identity as a king, particularly the king of Israel and the people of God. This title is similar to the titles King of Israel and Son of David, which are also applied to Jesus. Jesus in the New Testament, founded Matthew chapter 1, verse 1, and John chapter 1, verse 49. These titles show Jesus' kingly lineage as being from the line of King David and Israel's tribe of Judah, according to Luke chapter 1, verses 32 through 33, and Revelation chapter 5, verse 5. Jesus' favorite self-designation was the title "Son of Man," which appears 82 times in the Gospels, and refers to Jesus' identity as a human. It is also likely a designation of authority, for the title is applied in Daniel 7 to a figure who rules God's kingdom forever. It is likely that Jesus applied this title to himself to affirm both his human nature and his status as King of God's kingdom. Jesus' human nature is also suggested when he is called the "last Adam." The Apostle Paul contrasts Adam with Jesus to show that Adam's sin, which resulted in guilt, death, and condemnation for all people, was undone through Jesus' obedience, which resulted in forgiveness, life, and righteousness for all who trust in him, found in Romans chapter 5, verses 15 through 19. Jesus is also the last Adam in that at his resurrection, he has begun to make all things new and to create in himself a new humanity destined for a new and better garden of Eden. Found in 1 Corinthians chapter 15, verses 20 through 28, and chapter 15, verse 46, and Ephesians chapter 2, verse 15, and chapter 4, verse 24. Jesus' divine nature is attested in his title "Son of God," God, Lord, and Emanuel. While the title "Son of God" can refer to a human king or even Israel, found in Exodus 423, 2 Samuel 714, and Hosea 111, Jesus' unique sonship to the Father frequently appears in the Gospel of John. In John chapter 5, verse 18, "He was even calling God his own Father, making himself equal with God," end quote. One of the most famous verses in the Bible, John 316, describes Jesus as God's only begot and son. This phrase expresses Jesus' eternal generation from the Father. Jesus' sonship means he is also greater than the prophets of the Old Testament because he provides the final and definitive revelation from God, found in John chapter 1, verse 1, and Hebrews chapter 1, verses 1 through 2. This is also given the title "God" by a disciple named Thomas, found in John chapter 20, verse 28, which attests to the early Christians' belief in Jesus as divine, compared to Romans 9, 5, and Titus 2, 13. The early Christians also confessed Jesus as Lord, a title that suggests Jesus' complete authority and kingship overall, and that in some way, he shares in the divine throne, in 1 Corinthians chapter 12, verse 3. Finally, the title Emmanuel, a name given to Jesus before his birth in Matthew 1, 23, means God with us, suggesting not only Jesus' divine nature, but also that Jesus is the very presence of God among his people. Jesus' unique identity is seen in the titles he is given. His human and divine natures are evident from these titles, as is his status as king of God's kingdom and the maker of all things new. Jesus and the God of Israel. Jesus' identity is also seen in the depiction of his unique relationship to the God of Israel. Throughout the Bible, it is clear that there is only one God who created and sustains all things, who alone gives life and breath and is the judge of all, according to Acts chapter 17, verse 25 through 31. Israel's religion in the Old Testament was thoroughly monotheistic, which refers to the belief in the existence of only one God, who is the creator of all things and is distinct from his creation. As Deuteronomy 6.4 says, "The Lord our God, the Lord is one," end quote. This foundational monotheistic belief did not disappear in the New Testament, but is reaffirmed on multiple occasions found in Romans 3.30, 1 Timothy 2.5, James 2.19, including Jesus' words, in Mark 12, 29. And yet the New Testament authors describe Jesus in such a way that includes him within the divine identity. Jesus is described in ways that should be and are applied to God alone. This shows that Jesus is identified as the one creator God, the God of Israel. For example, in the book of Acts, Jesus' name alone is powerful to heal and save, found in Acts 3.16 and 4.12. One must call on the name of Jesus in order to be saved and receive the forgiveness of sins, according to Acts 2.21, compared with Romans 10.9. Jesus' name is above all other names and cannot be manipulated or used for one's agenda, found in Acts 1913 through 20, and compared with Philippians 2.9 through 11. In the Old Testament, only God can heal, save, and forgive sins, and only God's name is above all other names. That Jesus' name is described in ways identical to God's name shows his unique identity as God. Another example comes from the Gospel of John, in which Jesus repeatedly called himself by the same name as the God of Israel, "I am" and quote. In Exodus 3.14, God, speaking to Moses from a burning bush, revealed his name to Moses as quote, "I am" and quote, which speaks to God's eternality as all sufficiency for his people. This same name is applied to God in the book of Isaiah to distinguish the one true God from all false gods, found in Isaiah 41, 4, 43, 10, and 46.4. The Old Testament reserves the name of "I am" as a unique appellation for the God of Israel. Later, in the Gospel of John, Jesus applied this label to himself repeatedly, found in John 4.26, 8.24, 8.28, 8.58, and 13.19, suggesting Jesus' self-revelation as God. Jesus' actions corroborate this analysis. Before Jesus did what only God can do, he forgave sins, founded Mark 2 7 through 12. He created and sustains all things, found in John 1 1 through 3, and Colossians 1 15 through 17. He provides all that God's people need for eternal life, found in John 6 35 10 11 and 14 6. He is the judge of the living in the dead, found in Acts 17 31 and 2 Timothy 4 1. He receives prayer and worship fit for God alone, found in Acts 7 59 and Revelation 5 8 through 14, 19 10 and 22 20. And he knows that which only God can know, such as the future and the innermost thoughts and intentions of the heart, found in Mark 2 8, John 2 24 through 25 and 13 19. Like God, He was Lord of the Sabbath and was free to work on the day of rest, found in Mark 2 28 and John 5 17. These points depict a figure closely associated with and even identified as the one true God. The Jewish monotheistic stance of the Old Testament was not overthrown or abrogated in the new. Rather, the New Testament authors interpreted Jesus' arrival in history as the coming of Israel's God to his people. Jesus as God the Son incarnate, fully God, fully human. So far, it can be seen that Jesus bears a unique identity in his authority, character, titles and relationship to the God of Israel. He was a figure that transcended all expectations and categories of Palestine in the first century. On the one hand, he was a human as he could get hungry and tired, according to Matthew 4 2 and Mark 4 38. He could grow in wisdom, according to Luke 2 52, and he had a body that could and did die, found in John 19, 33-34. And yet on the other hand, he was much more than a man, for he was given and gave himself Appalachians fit for God alone, and then corroborated these titles by doing things only God can do. How can one grab? and find coherence in the twin truths of Jesus' humanity and deity. First, the biblical data suggests that Jesus' fully God and fully human, not part God and part human. He has two natures, divine and human. All that is true of the divine nature is true of Jesus because he possesses the divine nature fully. And all that is true of human nature is true of Jesus because he possesses a human nature fully. Second, these two natures are conjoined in the one person of Jesus. The fact that Jesus possesses two natures does not mean that he is two people. Rather, as the calcedonian creed in 451 AD put it, Jesus has, quote, "two natures, inconfusedly, without confusion, unchangeably, indivisibly, inseparably, the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved and concurring in one person and one subsistence, not parted or divided into two persons, but one and the same son, and only begotten God the Word, the Lord Jesus Christ." 3. Jesus' two natures, which are not confused and yet are inseparable, exist in one person and are not parted or divided into two persons. 3. According to his divine nature, Jesus possesses all the attributes of God. He was not created, rather he is the creator of all things, found in John 1 verses 1 through 3. He has the fullness of deity dwelling in him, Colossians 2, 9. He is all knowing, all powerful, all present, Matthew 28, 20, Revelation 5, 6, 5, 12, and 19, 12. He is eternal, unchanging, and governs all things from beginning to end, Colossians 1, 15 through 17, Hebrews 1, 10 through 12, and 13, 8. The addition of his human nature in human history neither lessened his divine identity, nor diminished his possession of the divine nature and attributes in any way. 4. Jesus' identity as the Son of God differentiates him from his father. There is a fundamental unity between the Father and the Son as Jesus attested according to Matthew 1127, John 10, 30, 17, 5, and 17, 21 through 24. Yet the Son is not the Father because the Father speaks to the Son at Jesus' baptism. Matthew 3, 17, and Jesus prays to the Father in John 17. Although one can speak in terms of the unity of the divine nature or essence, one can also speak in terms of differentiation concerning the person of God the Father and the person of God the Son. Jesus shares the same and singular divine nature with the Father while at the same time to utilize trinitarian terms the persons of the Father, Son, and Spirit are each co-equal in power and glory. In this sense, Jesus is rightly identified as God the Son. 5. According to his human nature, Jesus possesses all the attributes of a human, yet he was without sin. And what the Apostle Paul called the "fullness of time" found in Galatians 4-4, "God the Son condescended in that he took on human nature, which is often labeled the incarnation." He entered into our fallen world and experienced life amidst our broken circumstances. The book of Hebrews makes it clear that Jesus, quote, "partook," according to Hebrews 2-14, "of the flesh and blood and was made like humans in every respect," found in Hebrews 2-17. Indeed, he can understand human experience because he was tempted as humans are and suffered as they do, according to Hebrews 2-18 and 4-15. Despite Jesus' true humanity, he never sinned, nor did his nature share in our fallen condition, but he was by his virgin birth and identity as the last Adam, free from guilt and corruption common to all those descended from the first Adam. According to 2 Corinthians 5-21, Hebrews 4-15 and 7-26-28. The Incarnation teaches that Jesus was fully human and the first man of the new creation. In conclusion, Jesus is fully God and fully human. He is God the Son incarnate. As the only begotten Son, He is eternally begotten by the Father and is with the Father and the Spirit, co-equal in power and glory and is the creator of all things. Yet, in the Incarnation, He took on flesh for the sake of people in order to bring them to God. His unique identity, which was powerfully attested in His virgin birth, signifies that He is fully qualified and uniquely suited to accomplish His mission of redemption. The unique mission of Jesus. Jesus' unique identity as God the Son incarnate sets the stage for unpacking His unique mission of redemption. The name Jesus means God saves, which gives us a glimpse into His saving mission. John 3-17 says that Jesus came, "In order that the world might be saved through Him," end quote. Galatians 4-5 claims that Jesus came, "To redeem those who were under the law so that we might receive adoption as sons," end quote. Redemption is at the heart of Jesus' mission, such that Paul said that it is located, quote, "in Christ Jesus," according to Romans 3-24, compared with Hebrews 9-12. This section will analyze Jesus' unique mission to redeem God's people from sin and death. Jesus accomplished redemption by means of His righteous life, atoning death, and life-giving resurrection and ascension. Based on Jesus' redemptive work, the Kingdom of God arrived, and now people can be reconciled to God through Him. Sidebar. What is the gospel? The term gospel means good news. The Christian gospel is specifically the good news about Jesus. The Christian gospel can be understood in terms of its objective and subjective aspects. Objectively, the gospel message tells the story of what happened in history approximately 2,000 years ago. Jesus lived a righteous life, died on the cross to a tone for our sins, was buried, and then rose from the dead and ascended to heaven from which He will again return one day, according to 1 Corinthians 15-3-4. These are facts of history and are objective. They cannot be changed even if one wanted, nor are they dependent on a person's or group's perspective. But there are also subjective aspects to the gospel in the sense that this objective message of the gospel calls for a subjective response, namely personal repentance and faith. The good news about Christ means that when people repent of their sins and trust in Christ, they are completely forgiven, declared righteous, and given new life. The objective facts of the gospel provide the warrant and necessity for repentance and faith. Failure to repent and believe in Christ will render the objective aspects of the gospel useless to the individual. And such failure will even serve in part as the basis for that person's condemnation, found in John 3-18. Jesus, the Old Testament, and the Kingdom of God. Redemption is linked with what Jesus called the Kingdom of God. Mark 1-14-15 explains that Jesus began his ministry, "Proclaiming the gospel of God and saying, 'The time is fulfilled and the Kingdom of God is at hand,' "Repent and believe in the gospel,' and, "compaired with Matthew 4-17. The gospel of Matthew summarizes Jesus' message as a proclamation of, quote, 'the gospel of the Kingdom,' and, quote, 'found in Matthew 4-23 and 9-35. And many of Jesus' parables explained the nature of the Kingdom, Matthew 13. Jesus' healings and exorcisms demonstrated that the Kingdom of God had arrived in his ministry, Luke 10, 9, and 11-20. Further, Jesus' expectation for his disciples was that they would also be focused on the Kingdom of God. Like Jesus, the disciples were to proclaim the kingdom, founded Luke 9-2, pursue it, founded Matthew 6-33, and pray for its arrival, founded Matthew 6-10. But to what does the kingdom refer? The Old Testament clarifies that the kingdom was closely linked with God's redemption of His people. For instance, Isaiah chapter 52 verses 7-10 explains that God's coming reign as king would bring to fruition salvation and redemption for God's people. God's arrival as king among His people would be done in the sight of all the nations and would bring the joy of salvation to His people. Similarly, Daniel chapter 2 and chapter 7 include dream visions in which God's kingdom, unlike the kingdoms of the world, "shall never be destroyed," and "Daniel 2 44," and will be long to "one like a son of man," and "Daniel 713," and His people, Daniel 714 and 727. God's kingdom would also include the climactic establishment of the dynasty of King David, whose son would rule forever with righteousness and justice, founded Isaiah 9-2-7, 11-10, and Amos 9-11-15. On that day, all the earth would recognize God as king through His great acts of judgment and salvation, Zechariah 14-9. Therefore, the kingdom of God was closely tied to final redemption for the people of God. The kingdom's arrival was indeed good news, or the gospel of the kingdom. It was expressive not merely of God's sovereignty over the nations, God was already sovereign in this sense in the Old Testament, but also included God's work to redeem His people through His acts of judgment and salvation. The kingdom of God was the idyllic notion that all things would once again be as they were in the Garden of Eden, Paradise lost would be Paradise regained, Death would give way to life, sorrow and sadness would give way to joy, and God's people would live without fear of oppression from God's enemies. God Himself would do this great act of redemption by establishing a new covenant relationship with His people, for He would definitively forgive their sins through a sacrifice, and He would transform their hearts to love and serve Him forever. Jeremiah 31, 31-34, Ezekiel 36, 26-27. The kingdom of God described a world where sin and death had finally been dealt with in full, so that the breached relationship between God and humanity due to sin would be mended and made whole in a new and everlasting Garden of Eden. Ultimately pictured as a beautiful and peaceful city called the New Heavens and New Earth, found in Revelation 21, verse 1 through chapter 22, verse 5. Jesus focused His ministry on proclaiming the kingdom's arrival because He was the king of the kingdom and had come to establish it through His life, death and resurrection. Not only was Jesus the promised Son of David, the angel Gabriel's message to Mary states this fact with a clear illusion to Isaiah 9.7, found in Luke 132 through 33. But He was also God Himself who, as promised, had come to dwell with His people forever as king. The birth narratives in the Gospels of Matthew and Luke emphasize this point, with Matthew showing Jesus's fulfillment of Israel's prophecies, according to Matthew 1 through 2, and Luke showing Jesus's identity as Savior for the world, according to Luke 11. This is also probably why Jesus preferred the title "Son of Man," for He was the "one like a son of man," and quote from Daniel 713, who would reign forever with God's people. Indeed, His unique identity as God the Son incarnate signifies that He was the long-promised Redeemer and king. Because of His unique identity, He was uniquely suited to accomplish final redemption through His righteous life, death and resurrection. The righteous life of Jesus. Jesus had a unique identity, being righteous in every way. He was perfectly faithful to God and others. As the last Adam, His obedience to God stood in stark contrast to the first Adam's disobedience. As in Israelite, His faithfulness to God under the law of Moses stood in stark contrast to Israel's unfaithfulness in the Old Testament and in Jesus' day. As the Son of David, His righteousness far surpassed the unrighteousness of Israel's kings. Why was Jesus' righteous life necessary to accomplish His mission of redemption? Briefly, the answer is that His righteousness qualified Him to be our representative and substitute. He is the representative of His people, and what is true of Him is true of His people. He shares the spoils of victory, so to speak, with His people. As the last Adam, Jesus' obedience throughout His life is accounted as ours when we belong to Him, such that we are brought back to the Garden of Eden in Romans 5, 15 through 19. As the faithful Israelite, His faithfulness under the law of Moses is accounted as ours when we belong to Him, such that we are heirs of the promises to Abraham, found in Matthew 5, 17, Romans 8, 4, and Galatians 3, 29. As the Son of David, He shares His righteous reign with all who belong to Him, such that they experience the joy of His righteousness and justice, found in Matthew 1928 and Revelation 21, 7, and 22.5. Jesus' righteous life qualified Him to serve as our righteous representative before God, so that we could be redeemed. Additionally, Jesus' righteousness qualified Him to serve as a substitutionary sacrifice for people on the cross. In the Old Testament, the only acceptable animal sacrifices within the sacrificial system were those that were unblemished, found in Exodus 12, 5, and Leviticus 22, 17 through 25. Jesus' righteous life meant that He could serve as unblemished sacrifice to God, found in Hebrews 9, 12 through 14, and 1 Peter 1, 19. His righteousness qualified Him to redeem people through His substitutionary sacrifice on the cross. The atoning death of Jesus. Jesus' death on a cross is perhaps the most recognizable symbol of Christianity. The symbol of the cross is at the heart of Jesus' unique mission to redeem humanity and usher in God's kingdom. This section will examine Jesus' interpretation of His crucifixion, as well as the theological significance of the events associated with it. The New Testament states that Jesus' death was not a random event in history, but was the climactic moment planned by God to accomplish redemption. Acts 2.23 states that Jesus' death happened, quote, "according to the definite plan and foreknowledge of God," end quote. And with reference to His death and resurrection, 1 Peter 1, 20 claims that Jesus, quote, "was foreknown before the foundation of the world," end quote. In the Gospel accounts, Jesus predicted His impending death multiple times, found in Mark 8, 31, 9, 31, and 10, 33 through 34. And in the Gospel of John, Jesus often referred to His death as the hour at which He would accomplish His mission, found in John 2, 4, 7, 30, 8, 20, 12, 23, 12, 27, 13, 1, and 17, 1. Why was Jesus' death necessary to accomplish redemption? It is clear that Jesus died for our sins, according to Romans 4.25 and 1 Corinthians 15.3. But what does that entail? Part of the answer is that on the cross, Jesus was our substitutionary sacrifice who suffered the penalty for our sins, also known as penal substitutionary atonement. Jesus' death was the means of "propitiation," by which God's righteous judgment against human sin was averted, freeing people from divine condemnation and reconciling them to God. The picture of Jesus as our substitute is powerfully depicted in the images surrounding the crucifixion. The Roman prelate of Judea, named Pontius Pilate, had a custom to release one prisoner at the time of the Jewish Passover feast, which was the time of Jesus' arrest and trial. Pilate could have freed Jesus according to this regular custom. Nevertheless, at the instigation of the crowds, Pilate chose to release a murderer and insurrectionist name Barabbas. From a literary standpoint, the picture is that Jesus was crucified instead of or an as a replacement for Barabbas. Jesus suffered as the righteous one in place of the unrighteous Barabbas. Another image of substitution comes from the story of the Passover feast. The Jewish feast was an annual commemoration of Israel's liberation from Egypt as recounted in the book of Exodus. According to Exodus chapter 12, God redeemed his people in the midst of his judgment on Egypt through a sacrificial lamb, whose blood was to be put on the doorposts and lentils of Israel's houses. When God saw the blood of the lamb covering the people, he would pass over them and not destroy them. The Passover lamb died as the substitutionary sacrifice by which God's judgment was averted or removed. In the same way, Jesus' death at the time of the Passover feast meant that Jesus was the final Passover sacrifice whose death averted God's judgment from his people and brought about a new Exodus or active redemption. See John chapter 1 verse 29 and 1 Corinthians chapter 5 verse 7. As the Apostle Paul wrote, quote, Christ redeemed us from the curse of the law by becoming a curse for us, Galatians 3, 13. Alternatively, the Apostle Peter wrote, quote, Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God. 1 Peter 3, 18. The cross was the moment when Jesus, who had never sinned, was accounted by God to be closely identified with sin in order that sin might be condemned in himself and those in him might be declared righteous by faith in him. Romans 8, 3, and 2 Corinthians 5, 21. This is why Jesus' death redeems people from sin. As a result, Jesus' crucifixion brings redemption from sin, righteousness before God, and reconciliation with God. Jesus redeemed people from the penalty and power of their sins, found in Mark 10.45, Acts 20.28, Ephesians 1.7, and Revelation 1.5. Ever since Adam's sin in the Garden of Eden, there has been a breach in the relationship between God and humanity due to humanity's sin and guilt. And the effect of this reality is God's judgment, found in Romans 1.18 and 6.23. But by Jesus' death, those who belong to Jesus are freed from God's wrath, found in Romans 5.9 and 1 Thessalonians 1.10. Forgiven of all their sin, found in Hebrews 10, 14 through 18, and purified to love and serve God, found and tied us to 14. The goal of Jesus' death was righteousness before God, found in 2 Corinthians 5.21, and peace with God found in Romans 5.10, Ephesians 2.13 through 18. This was the focus of Jesus' last supper with his disciples before his death, wherein he interpreted the cup as a powerful symbol of his blood, which was to be shed sacrificially to forge a new covenant relationship between God and his people, according to Luke 22.20. The ultimate goal of Jesus' death and the redemption he brings is to be with God, found in 1 Peter 3.18. Additionally, Jesus' crucifixion demonstrates the depth of God's love for his people, enabling them to love others rightly, found in Romans 5.8 and 1 John 4.9 through 10 and 4.19. Also, Jesus' crucifixion removed the devil's power to accuse those who belong to Jesus for through his death their sins have been forgiven fully and definitively, according to Romans 8.33 through 34, collations 2.14 through 15 and John 12.31 through 32. Moreover, Jesus' crucifixion means that God's people can have the assurance of final salvation and hope beyond the grave for his saving work is sufficient to atone fully for all of their sins and to free them from all condemnation, found in Romans 8.1 and 1 John 2.1 through 2. Jesus' unique identity as God the Son incarnate was necessary to accomplish redemption on the cross. If he were not fully God, he never could have fully atoned for the sins of others, Psalm 49.7 through 9. If he were not fully human, he never could have died to redeem humans from their sin. He brews 2.14 through 18. The redemption Jesus accomplished on the cross by dying for our sins to bring us to God necessitated his unique identity. This means that in the cross, we can see the climactic act of God's self-giving to redeem a people for himself, found in Acts 20, 28, collations 1, 4, Ephesians 5, 2, and Titus 2, 14. The life-giving resurrection and ascension of Jesus. Jesus' resurrection and ascension to heaven are also at the heart of Jesus' redemptive mission. All the gospel accounts emphasize that Jesus' tomb was empty. There were numerous eyewitnesses who saw him after his resurrection, corroborating that the tomb was empty, found in 1 Corinthians 15, 5 through 8. Further, Jesus ascended to heaven at God's right hand 40 days after his resurrection, Acts 1, 3 through 11. Why are the resurrection and ascension significant for Jesus' unique redemptive mission? In short, the answer is that the resurrection and ascension showed that Jesus was the king of God's kingdom, that the kingdom of God had arrived based on Jesus' death and that Jesus' redemptive mission included redemption of the body. First, the resurrection and ascension showed that Jesus was the king of God's kingdom. It was the moment when Jesus, having finished the work the Father sent him to accomplish, began to reign as the king of kings. Jesus was already in a sense king prior to his death. His baptism was the moment of his anointing as king, and as God, he had always been king. But he began his rule as the son of David when he was raised and exalted to God's right hand. The Apostle Peter preached a sermon at the feast of Pentecost immediately after Jesus' ascension, and Jesus' exaltation as king was one of Peter's major points. Because God had promised King David in the Old Testament that he would, quote, "Never lack a man to sit on the throne," end quote, found in Jeremiah 33, 17, compared with 2 Samuel 7, 16. Peter concluded that Jesus' resurrection from the dead meant that Jesus was the promised son of David and throned forever, Acts 2, 24, through 36. Not only this, but Jesus' exalted status to God's right hand meant that he was the judge of all, Acts 17, 31, Lord over all rulers and evil powers, Ephesians 1, 20, through 21, and worthy of universal allegiance, Philippians 2, 9 through 11. 2. Jesus' resurrection and ascension show that through his death, the kingdom of God had arrived. The Old Created Order characterized by sin and death was dealt a decisive blow because of the all-sufficiency of Jesus' atoning death. The result was the arrival of the newly created order characterized by righteousness and life. In the Old Testament, and among many of the Jews of Jesus' day, the hope for the future resurrection from the dead was linked with the end of the present evil era and the beginning of the future idyllic age, Isaiah 25, 6 through 8, and Daniel 12, 1 through 4. Jesus' resurrection marked the beginning of the new creation. He is, quote, the first born from the dead, end, quote, found in Colossians 1, 18, and, quote, the first fruits of those who have fallen asleep, end, quote, found in 1 Corinthians 15, 20. He is the source of resurrection life, which is the life of the age to come, found in John 11, 25. All those who belong to him already have begun to share in that resurrection life, found in John 5, 25, and 2 Corinthians 5, 17. And one day, when he returns, they will share in it fully, when sorrow, pain, and death all pass away. Revelation 21, 4. Because Jesus' resurrection and ascension marked the arrival of the kingdom of God, they signify or attest to the sufficiency of Jesus' atoning death. The Apostle Paul made this point in a sermon at Pesidian Antioch. Jesus' resurrection from the dead means that now redemption and forgiveness of sins are available to everyone by faith in Jesus, according to Acts 13, 34 through 39. Similarly, in 1 Corinthians 15, verse 17, Paul claimed that, quote, "If Christ has not been raised, your faith is futile and you are still in your sins," end quote. The sufficiency of Jesus' atoning death is, therefore, signified by his resurrection and exalted status at God's right hand. Jesus' substitutionary sacrifice for our sins was acceptable to God because he was raised from the dead and highly exalted. Third, Jesus' bodily resurrection from the dead signifies that his redemptive mission includes redemption of the human body. When the Apostle Paul was asked by some early Christians what would happen to their Christian family members and friends after death, Paul assured them that Jesus' bodily resurrection entailed their future bodily resurrection when Jesus returns, according to 1 Thessalonians chapter 4 verses 13-18. This is true because Jesus is the king of God's kingdom and he shares the spoils of victory with his people. When an individual belongs to Christ by faith, that person is assured that his or her bodily resurrection guarantees future bodily resurrection. Once again, Paul said, "If we have been united with him in death like his, we shall certainly be united with him in a resurrection like his." Now, if we have died with Christ, we believe that we will also live with him, end quote, Romans chapter 6 verses 5 and 8. This shows that God cares for the human body and that it will not always be subjected to the effects of sin in the world such as pain, suffering, and death. To be sure, the future body that Christians will receive at the resurrection will be significantly different from our current bodily experiences. No longer will the body be able to die, nor will it be tainted with sin, according to 1 Corinthians 15 verses 42 through 54. And yet it will have significant continuity in that it will still be a human body and experiences as humans will be embodied experiences. Jesus' resurrected body in which Jesus was still recognizable to his disciples and whose glorified body could still eat food and be touched, according to Luke 24, 36 through 43, and John 20, 26 through 29, provides the pattern of bodily continuity and discontinuity that awaits every Christian at the resurrection. Jesus' bodily resurrection shows that his redemptive mission included the redemption of the human body, see Romans 8, 23. Summary Jesus our Redeemer. Jesus' unique identity as God the Son incarnate signifies that he is fully qualified and uniquely suited to accomplish his mission of redemption. Given humanity's fallen condition in this world and given the reign of sin and death, Jesus' mission was to redeem people from sin and death. Humanity needed to be brought back to God, back to the Garden of Eden. This chapter explained that Jesus accomplished this redemptive mission by his righteous life, his atoning death, and his resurrection and ascension. His righteous life qualified him to be a righteous substitutionary sacrifice on the cross and a righteous representative before God. His righteousness is accounted to those in him as they trust in him. His death on the cross atoned for sin, for he died in place of sinners to redeem them from the penalty and power of our sins, bearing for them God's just judgment for their sins and bringing them complete forgiveness of sins and reconciliation with God. His resurrection and ascension signify that Jesus is the king of God's kingdom, the kingdom of God has arrived based on Jesus' death, and Jesus' redemptive mission includes a redemption of the body. This third act of the biblical storyline climatically demonstrates the wisdom of God in redeeming his people. 1. Apostles Creed One of the earliest Christian confessions outside the Bible is called the Apostles Creed. Even though it probably was not written by Jesus' original twelve apostles, it likely dates to the second century AD, and consequently is a very early witness to what Christians believed not long after the writing of the New Testament. The Creed itself is relatively brief and easily memorized, beginning with the words, "I believe." It expresses faith in the triune God, the father, the son, and the Holy Spirit. While later Christian confessions would clarify what Christians believe about the Trinity, see Nicene Creed in chapter 1, the Apostles Creed focuses on the facts of the gospel in terms of Jesus' life, death, burial, resurrection, and return, as well as the effects of the gospel on us, such as forgiveness, the church, the hope of the resurrection, and eternal life. For centuries, Christians have seen in the Creed a fitting description of the gospel and the common faith Christian share, and it is often recited in church services and Christian baptisms. Here is the text as published by the English language liturgical consultation in 1988. I believe in God, the father Almighty, creator of heaven and earth. I believe in Jesus Christ, God's only son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day he rose again, he ascended into heaven. He is seated at the right hand of the father, and he will come to judge the living and the dead. I believe in the Holy Spirit, the Holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting, amen. Who do you say that I am? One time in the middle of Jesus' ministry, he took aside his disciples to a town called Caesarea Philippi, where he asked them two questions, Mark 827-30. First, he asked them, "Who do people say that I am?" The disciples responded that public opinion was divided. Some thought Jesus was John the Baptist returned from the dead, whereas others thought that he was like one of the prophets of old. Then Jesus asked a second question, "But who do you say that I am?" The apostle Peter, probably speaking for the group, said, "You are the Christ," end quote. Jesus' questions show that he was interested not merely in the public opinion, but also in his disciples' opinion. He did not allow the disciples to pontificate merely about what others thought of Jesus. He wanted to know what they themselves thought of him. This story aptly demonstrates the necessity of a personal response to Jesus. As this chapter has explained, "Jesus' identity and mission are unique. No one except Jesus is God the Son incarnate. No one else is fully God and fully human, one person with two natures. No one except Jesus could have possibly redeemed us from sin and death, lived a righteous life for us, died an atoning death for us, or been raised and exalted to such a high position for us." The uniqueness of his identity and redemptive mission necessitates a response. While it is easy, perhaps, to talk about Jesus and call popular opinion, it is much more difficult and much more personal to decide for oneself what one thinks of Jesus. But, as he did with his disciples, he requires just such a decision of us. As in Jesus' day, there are numerous opinions about Jesus today. Some are antagonistic toward him, considering him to be a fraud and even dangerous or deleterious to society if his teachings are followed. Others are content to think well of Jesus as just human, particularly in his teachings and good deeds, yet they are not comfortable confessing him as their Savior, Lord, and God. Still, others are Christians. They agree with Peter's confession that Jesus is the Christ, the long-awaited Messiah, and as such, Jesus is their personal Savior, Lord, and God. Whatever one's opinion of Jesus, the uniqueness of his identity and mission do not allow us to remain neutral toward him. Indeed, Jesus' question is put to us all, but who do you say that I am? Conclusion The third act of the biblical storyline reveals God's wisdom in sending his son, Jesus Christ, into the world to rescue his people from their sins. All the acts of the biblical storyline show God's character through his holiness and faithfulness to covenant relationships. Furthermore, Jesus' unique ministry shows that Jesus came to do what Israel could not do. Jesus lived a perfect life, died a sacrificial atoning death on the cross, and rose from the dead, conquering sin, death, and the devil. In Christ, God calls fallen and broken humanity to respond to him in faith for the forgiveness of sins. GCU's One Foundation supports the university's commitment to biblical Christianity, including doctrine and practices deeply rooted in the faith that was once for all delivered to the saints. For more information about GCU, visit gcu.edu. Additional chapters of this audiobook, chapter notes, and other resources related to the Christian World View are available at TheologyCommons.org.