Week 2: Baptism/Temptation/Wonders and Mighty Deeds/Parties and Culture

After tonight's class, tell me what these clips from "The Matrix" have to do with tonight's topics: Jesus' birth, baptism and wonders:

part 1: white rabbit  (click to view)
part 2:  Neo meets Trinity
part 3:  choose your pill:
part 4: waking from the dream:
part 5: immersion into the Matrix
:
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Joel Hofman has a great point:

All Bible translators have to confront the problem of words that don't convey the same meaning to a modern audience as they did to an ancient one, said linguist Joel M. Hoffman, author of "And God Said - How Translations Conceal the Bible's Original Meaning."

"For example, `John the Baptist' was really like `John the Dunker,'" Hoffman said.

John was doing something new by submerging people in water to cleanse them of their sins, but that is lost on people 2,000 years later, Hoffman said. Today, people hearing John's title might think it refers to a Baptist denomination rather than his then-strange behavior.  -link

In Michael Bird's paraphrase, he has switched John to the nickname for John, Jack.
Nice move.

I will be combining the two, and tweaking a bit,  and translating as "John the Subversive merger."

I just hope no one mistakes that for "Jack the Ripper"..

or evoke Jack Nicholson's character in "The Shining"..











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 Jesus' Baptism: we'll watch a short video about the Jordan River called "Wet Feet." It is not complete online, but here is a section of it:

...and a condensed transcript is here: Jordan River Faith Lesson,  For quiz 4, and for the exam, be prepared to discuss two aspects of the Jordan's symbolism  as discussed in the video/transcript: 1)as a barrier  2)The Spirit descending...and  give a couple answers to "Who is Jesus in Matthew?" from this clip.

By class Wednesday, extra points if you post in the comments below, or bring to class the THREE Scriptures quoted, paraphrased are alluded to  (IT'S A TRIPLE PASTE this time) in the "Text message from God" at Jesus' baptism:

“This is my Son, whom I love; with him I am well pleased.”  

























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Notes from FPU faculty Greg Camp and Laura Roberts:

All four gospels contain a version of Jesus’ baptism. Matthew records the story of Jesus’ baptism in chapter 3, Mark begins his gospel with the story in 1:1-11, Luke has the story in short form in 3:21-22, and John’s version is in 1:19-34.  How does this text further answer the question “Who is Jesus?” in Matthew?

 Read Matthew 3:1-17Begin with discussion of the worksheet and augment with notes below as needed. Matt transitions to Jesus’ adult ministry by introducing him at his baptism. Mt uses a common ancient literary device called syncresis, which means to make a judgment about something or someone by comparison. It is, in that sense, a simple comparison/contrast. There are 2 comparisons that are being made in chapter 3. One has to do with Jesus and John, the other with Jesus and the Pharisees/ Sadducees. The passage is structured in 3 sections. vv. 1-6 is a description of John and his message. John is presented as a fulfillment of a passage from Isaiah 40, where Israel is being called to return from exile. John is engaged in the same ministry as Isaiah, that of recalling the people. One might conclude that Mt is insinuating that while Israel returned from exile in they never fully returned to God. John’s appearance and location set him the liminal space of the wilderness, apart from Jerusalem society. He stands in the Jordan River, where Israel also would have crossed into the land as they returned. The place of baptism in the Jordan may draw the reader’s attention to the fresh start crossing the Jordan into the land represented for Israel.
 vv. 7-10 is a description of the Pharisees, Sadducees and others coming to John for baptism. John confronts them with a message of repentance that specifies the repentance must include acts of righteousness that demonstrate their repentance. The reference “God is able from these stones to raise up children of Abraham” may draw the readers attention to the 12 stones piled at the Jordan when Israel entered the land under Joshua’s leadership. The implication is that even stones can be made into children of Abraham. The difference is their acts have to reflect the righteousness characteristic of true repentance and change.
A brood of vipers refers to a hole in ground where snakes would lay eggs and cover them with dirt for incubation. The newly hatched snakes would remain in the ground undetected by those passing by. A misstep into such a nest could be fatal. The threat is unseen; the passerby thinks the ground is safe, but it is not.The reference to cutting down plants that do not bear fruit is a common analogy used throughout Matthew (for example 7:16-20, 13:24-30). vv 11-12 presents John comparing himself to “the one coming.”  The comparison is based on a greater than/ lesser than logic. John is lesser because he baptizes with water; the one coming is greater because he baptizes because he baptizes with the Holy Spirit and with fire. John is lesser because he is not worthy to carry the sandals of the one coming. John announces judgment, the one coming is actually able to bring judgment.
 vv 13-17 draws a comparison between Jesus and the Sadducees/ Phar and between J and John. Note the way that the Sadducees and Pharisees are greeted vs. how Jesus is greeted. (see worksheet) The comparison between Jesus and John involves John putting himself as the lesser in Jesus’ presence. Jesus’ enigmatic response allowing John to baptize him is said to “fulfill all righteousness.” How is this to be understood? Does Jesus need to be baptized in the same way others do? John’s is a baptism of repentance; is this what Jesus thinks he needs to do?
Repentance doesn’t only mean turning from inappropriate action, but also involves going in the direction you ought to be going. Jesus aligns himself with God’s purposes. The dynamics between John and Jesus would seem to indicate that part of God’s purpose is for J not to take the greater position but to place himself in the subservient position to John.  This is a crucial, initial assertion that we will see reiterated through Mt’s gospel, which links righteousness to a reversal of power relationships, and Jesus being the faithful, humble servant. Immediately following this action, the divine voice announces affirmation of this action and of Jesus’ identity as beloved son. This is what is expected of the son.
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Check out these fish in the Jordan River, who nibbled at my feet (or somebody did(:...)as a pastor from Africa and I baptized some folks in the Jordan River:

  

NOTE: a drop-down box in the baptism scene:

Jesus replied,
“Let it be so now; it is proper for us to do this to fulfill allrighteousness.
righteous could also be translated "justice."

Watch for this word to drop all over Matthew:,,
what if you read it as  "justice"
instead of                   "righteousness.": 

  

126. Matthew 3:15
     Jesus replied, “Let it be so now; it is proper for us to do this to fulfill allrighteousness.” Then John consented.
     Matthew 3:14-16 (in Context) Matthew 3 (Whole Chapter)
127. Matthew 5:6
     Blessed are those who hunger and thirst for righteousness, for they will be filled.
     Matthew 5:5-7 (in Context) Matthew 5 (Whole Chapter)
128. Matthew 5:10
     Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.
     Matthew 5:9-11 (in Context) Matthew 5 (Whole Chapter)
129. Matthew 5:20
     For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.
     Matthew 5:19-21 (in Context) Matthew 5 (Whole Chapter)
130. Matthew 6:1
     [ Giving to the Needy ] “Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven.
     Matthew 6:1-3 (in Context) Matthew 6 (Whole Chapter)
131. Matthew 6:33
     But seek first his kingdom and his righteousness, and all these things will be given to you as well.
     Matthew 6:32-34 (in Context) Matthew 6 (Whole Chapter)
132. Matthew 21:32
     For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.
     Matthew 21:31-33 (in Context) Matthew 21 (Whole Chapter)

NOTE: These verses were copied from Bible Gateway website..see this, and experiment with searching texts on your own.,

(found this online)

It has been hugely productive, revelational and (even) fun to, as part of a class that several others and I teach, have students plot out (on the whiteboard) their timeline.

As Pastor/Trucker Franks suggests below, sometimes it's "more about the journey than the destination."  See also  "What if Torah/ מלכות השמים, is more 'journey  than 'doctrine'?"
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We then take time to interweave/intertext our personal timelines with the timeline/trajectory of Jesus' life in Matthew's gospel (the thrust of the class).

Especially helpful is the suggestion by Donald Kraybill ("The Upside Down Kingdom") and Ray Van Der Laan (  video)  that throughout  his earthly life, Jesus was revisited by remixes of the original three temptations ("testations" ) of the devil"in chapter 4.


Kraybill provocatively proffers the following taxonomy of the temptations; suggesting that any later temptation Jesus faced (or we face) is at heart in one of these three spheres:

1=  Bread into stones: Economic 

2=Jump from temple and test God:Religious 

 3=Own all kingdoms: Political; 

Henri Nouwen ("in the Name of Jesus" breaks it down this way:

1=  Bread into stones:  temptation to be relevant

 2=Jump from temple and test God:   temptation to be spectacular  

3=Own all kingdoms: Political;   temptation to be rule over

So, it may be useful to plot out various temptations along your life timeline, and ask which of Jesus' temptation are each is  tied to.


Nouwen himself,  one of the most profound writers on the temptations of Jesus, was both Catholic (gasp!) and struggled with homosexual temptation (!!!)..


And....Uh, on that last temptation, the homosexual one, he was in good company, according to a good Book I read:

"Jesus was tempted in every single way humans are..."(click here for the shocking source...but warning, it's a dangerous book for religious folk!) 

SO..if every temptation can be filed under one of the three categories:

Economic    Religious   Political..


or
Relevant    Spectacular   Rule over


..under which does sexual temptation occur?


Note Ron Bell's definition of "sexuality," biblically defined:

"For many, sexuality is simply what happens between two people involving physical pleasure. But that's only a small percentage of what sexuality is. Our sexuality is all the ways we strive to reconnect with our world, with each other, and with God." (Rob Bell, "Sex God," p. 42)...

How might virtually all temptations (the three Jesus faced, or others you could name) be fundamentally economic?  Kraybill, you'll remember, calls the bread temptation "economic," but how might any/all others temptations trace to this root/'garbage"?
HINT: We noted that he term economics comes from the Ancient Greekοἰκονομία (oikonomia, "management of a household, administration") from οἶκος (oikos, "house") + νόμος (nomos, "custom" or "law"), hence "rules of the house(hold)".<sup>[1
 

Speaking of tempations. what story from class does this ancient document bring to mind?</sup>

^{What is the "historical world" backstory to this "literary word" text message??:}
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Note  that the baptism of Jesus  (chapter 3) and the temptations (chapter 4) should be read together as one literary unit or paragraph ( a "coupling" or "particularization") as two items connected.


Remember how important repeated words are..in this case,  "SON":

-The segue is direct..."Then after his baptism, Jesus was led by the Spirit  into the desert for temptation by the devil."  (Matt. 4:1)
(see this amazing assortment of Scriptures, maybe he is "God's devil" after all..)




-In light of that, ask In what other ways do the baptism and temptation connect?
How does baptism prepare for temptation?


See the sermon by Nadia Bolz-Weber, "How To Say Defiantly, ‘I am Baptized!’"for a contemporary world application.






NOTE: a drop-down box in the temptation  scene:

The devil's text ,


"IF 
you are the son of God.."


might better be translated
(according to the Greek word used) as:


"SINCE   
you are the son of God.."


What difference might it make?  Is the devil wondering/questioning asking Jesus if he is son of God?  Or is he assuming it; he and Jesus both know that he is...and thus "Since you are the Son of God, what kind of ways can I tempt you to use/abuse that Sonship?"
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Van Der lann, in "Jesus Our Desert – The Three Temptations") proposes that the three "temptations" Jesus met in Matthew 4 were the same three  that show up  (repackaged, revisited) throughout Jesus' timeline on earth...right up to, and especially including the cross (as in, not avoiding it) .Several examples:

 

• Jesus put God ahead of family ("Who are my brothers and sisters?"  "Whoveer loves father and mother more than me cannot be my disciple."-Matthew 12:46-48...in fact, how many ways can you find in that whole chapter  where Jesus re-encounters versions of one of the testations?
• When people reported Herod wanted to kill him, he was not concerned (Luke 13)
• When people wanted to make him king by force, he walked away  (John 6:15)
• When the crowds were hungry, the disciples  wanted Jesus to feed them.  He refused (Feeding of the Multitude)
• The "get behind me, Satan" comment to Peter when Peter suggested Jesus should bypass the cross (Matthew 18)
• "go ahead and use Your power; the cross is going to hurt" 

The video offered lots of help on how the Testations of Jesus are related to/equated to/hyperlinked to the Testations of Israel in Exodus, Numbers. Deuteronomy.  It is no accident that all three testations of Jesus were found in different form in the OT, as well as the Scriptures Jesus used to counter the testations.

Though it is obvious who "The Son (of God)" is in Matthew (Jesus), unless we know the literary/historical background, we miss that in the Old Testament, that phrase is used for Israel/God's people.   (see  Exodus 4:22-23 and especially the way Matt 2:15 quotes Hosea 11:1) Thus...remember this chart :

Now we realize that God tested/the devil tempted the first "SON" in a similar way.
Jesus the Son succeeds (in 40 days) in "reversing the curse" that Israel the Son inherited by not passing it (in 40 years).


Jesus is not only (in a sense) the
New Moses,

 but (in a sense)  he New Israel

 (for help on that important point, see this  article,
and this).
 




VanDer Laan suggested that the heart of Jesus' "success" was consistently  and persistently keeping the "Shema,"   and not caving into a (mis)use of power.  This is the "binder" of the testations: Love God and neighbor.Thus

Q).Who is Jesus in Matthew?

A.) The One who, unlike Israel, passed the wilderness testations by loving God with all his heart, soul, mind and strength....and refusing to give into using "right-handed"  (a la Capon) power.

 VanderLaan prefers to translate "tests" instead of "temptations."
You have seen that I have coined the word "testations"  It would seen that in Scripture that God tests, and the devil tempts...and sometimes both are going on simultaneously. 


HERE are some helpful questions you might think about if you want to pursue this topic::

• 1)What were the three temptations of Jesus in Matthew 4:1-11, Compare any ways Mark's account,  Mark 1:12-13  and  Luke's account, Luke 4:1-13 differ, and suggest any reasons why.
• 2)How does Nouewen summarize the three temptations(1=to be relevant  2=to be spectacular 3=to rule over). H?  How do you (use your own words)?
• 3)How do the three temptations connect to the historical and literary world of the Hebrew ("Old')Testament?
• 4)How do the three temptations connect to the contemporary world of Jesus and the disciples?
• 5)List and discuss several possible ways that versions of the three temptations reoccur and are revisited  throughout Jesus' life in Matthew's gospel?  (How is Jesus tested/tempted elswhere in Matthew, and how are the temptations versions of a similar one (two, or three) that he faced in the original temptation passage?
• 6)What are the three core temptations you face, and how have they revisited you  throughout your timeline?  How would you categorize them using Nouwen's categories?  Using the three categories of the "Shema"  (heart/mind/might) a la  Vander Laan'?  Using Kraybill's three categories (1=Economic 2=Religious  3=Political; see chapters 1-4 of "Upside Down Kingdom")
• 7)What have you learned about passing these tests/resiisting these temptations?
• 8)What does all of this  (the Matt 4 Scripture, and testing/tempting) have to do with the Kingdom?
• 9)Discuss how the passages that deal with Jesus not being immune to temptation( Hebrews 2:17-18, Hebrews 4:14-16,  and Hebrews 5:7-9) affect your views of  "Who is Jesus?" and of Jesus' divinity and humanity.
•  

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Notes from Camp/Roberts:

There are 3 temptations which parallel the groups with whom Jesus interacts in MatthewFamished - provide food – crowdsUpon temple - protection - leadersseize world - authority - disciplesWhat is it that each group expects, and how does Jesus meet that expectation, both here and later?  It is important that these are real temptations.  What would be the result of each if Jesus failed?  Tie in the expectation from Isaiah 53. What kind of Christ was expected? Will Jesus prove worthy (a true Son)? The temptations represent and initial test, much like an academic pre-test. Jesus will be tested during his ministry on these same issues by the three groups.

Famished - provide food – crowds

Upon temple - protection - leaders

           seize world - authority - disciples

 The temptation to satisfy physical needs is a very real and necessary temptation. The temptation account does not denigrate this need, but raises the question of what it means to be fully human. Rulers in the ancient world would often provide bread for people to keep them under control, while not treating them as fully human in other ways. Jesus’ response to Satan is that there is more to being human than meeting physical needs. It also includes being able to make choices about life, where one might need to defer gratification or make choices to the detriment of one’s physical well-being (i.e. selling possessions, death on a cross). Jesus does do miracle which do address real physical needs (food, healing). But he also challenges people in the crowds to go beyond equating physical, material well-being with being fully human.
 The second temptation to leap from the temple has 2 components, The first is to draw attention to himself in the center of Jewish life, thereby gaining the approval of the temple leaders. The second aspect involves having the authority to call upon angels to protect him. The temptation is to use authority as a means to demonstrate one’s power and privilege. In Jesus’ interactions with the Pharisees, Sadducees, scribes, temple authorities, he is most frequently questioned about his authority to represent God, and is repeatedly asked to provide a sign demonstrating that authority. Jesus steadfastly refuses to do so. Jesus will not ‘force’ God to provide a sign of Jesus authority beyond the faithfulness Jesus himself demonstrates. The accusations at Jesus’ trial hinge on this question of authority. The third temptation is to receive power without effort. It would entail bowing down to Satan. There is no equal exchange of goods, with Jesus receiving kingdoms in exchange for bowing to Satan. Rather, in the ancient world bowing down indicates a permanent subservient relationship. Satan is offering the kingdoms of the earth if Jesus will submit to Satan’s will and way of doing things. This temptation is linked to the disciples, who frequently are seeking greatness, seats of authority and power, exalted places in Jesus’ kingdom. They are confronted by Jesus about the true cost of gaining those positions.  -Camp/Roberts

 Finally..


Facebook!


I started teaching all this before Facebook announced it was changing it's entire format/interface to "Timeline." As you probably know by now ( If note read all about it here), your Facebook   page and wall (oops, the wall is renamed "timeline") is now regeared to feature and celebrate key points (and photos) of your life.
Ostensibly, the (eventually mandatory) switch was about the fun of highlighting historical markers of your life.  As we all (should) know, it's all about Facebook catching even more personal data about us, so they can better target their ads towards us..


...in an attempt to tempt us.


So, whatever theor motive, I also see the switch as a significant (sign-ificant) sign of the times;
there is a hunger in the culture for narrative/story/journey.  Such is integral to the postmodern shift of our EPIC times.


So, plot your life and testations...if not oi Facebook, on paper or in your mind.


Who knows what you'll learn.


Maybe how to me more like Jesus...who faced equivalent temptations to all of us..and passed the test.


..But you know, he never was on Facebook ..


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In any case, the clincher for the argument that the devil's ideas {in the wilderness temptations}aren't all bad comes from Jesus himself. At other times, in other places, and for his own reasons, Jesus does all of the things the devil suggests. Instead of making lunch out of rocks, he feeds the five thousand miraculously--basically the same trick, on a grander scale. Instead of jumping off the temple and not dying, he dies and refuses to stay dead--by any standards, an even better trick. And finally, instead of getting himself bogged down in a two-man presidency with an opposite number he doesn't really understand, he aces out the devil on the cross and ends up risen, ascended at the right hand of the Father as King of Kings and Lord of Lords--which is the best trick of all, taken with the last trump.
No, the difference between Jesus and the devil does not lie in what the devil suggested, but in the methods he proposed--or more precisely, in the philosophy of power on which his methods were based...If you are really God, the devil says, do something. Jesus answers, I am really God, therefore I do nothing...The devil wants power to be used to do good; Jesus insists that power corrupts and defeats the very good it tries to achieve.
..the devil in the wilderness overs Jesus a short cut, Jesus calls it a dead end and turns a deaf ear.-Robert Farrar Capon "The Third Peacock," 43-45.

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nteresting and subversive to note..also IRONY that it says
 devil.  But what about the "Lord's Prayer" in Matthew 6: "Leas us NOT into temptation."

But God did lead Jesus into temptation..though be clear that the devil did the tempting.

How do you sort this out?

See :The devil is God's devil..


BELOW,: Robert Farrar Capon, from an out of print classic (no wonder it's 100 bucks on Amazon.(
talks about the difference between Jesus and the devil:

In any case, the clincher for the argument that the devil's ideas {in the wilderness temptations}aren't all bad comes from Jesus himself. At other times, in other places, and for his own reasons, Jesus does all of the things the devil suggests. Instead of making lunch out of rocks, he feeds the five thousand miraculously--basically the same trick, on a grander scale. Instead of jumping off the temple and not dying, he dies and refuses to stay dead--by any standards, an even better trick. And finally, instead of getting himself bogged down in a two-man presidency with an opposite number he doesn't really understand, he aces out the devil on the cross and ends up risen, ascended at the right hand of the Father as King of Kings and Lord of Lords--which is the best trick of all, taken with the last trump.

No, the difference between Jesus and the devil does not lie in what the devil suggested, but in the methods he proposed--or more precisely, in the philosophy of power on which his methods were based...If you are really God, the devil says, do something. Jesus answers, I am really God, therefore I do nothing...The devil wants power to be used to do good; Jesus insists that power corrupts and defeats the very good it tries to achieve.

..the devil in the wilderness offers Jesus a short cut, Jesus calls it a dead end and turns a deaf ear.

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WONDERS AND MIGHTY DEEDS:

Note: Matthew doesn't call them "miracles" or "signs"   ..but:

a)definition of "text"
b)definition of "sign":

What's a text? :
ANY MESSAGE, IN ANY MEDIUM, DESIGNED TO COMMUNICATE ANYTHING

What's a sign ?

ANY MESSAGE, IN ANY MEDIUM, DESIGNED TO COMMUNICATE ANYTHING 
ABOUT SOMETHING ELSE 




Signs aren't supposed to call attention to themselves.  The point you away from the sign to person, place or thing that is SIGN-ified.

it's a sign

As Ted Baxter used to to say, "It all started

 at a 5, 000 watt radio station in Fresno,  Califirniua..."

Well, what you are about to see all started with a slideshow of 50 or so funny signs 
 (typos, bad translations, double entendres, non-sequiturs, headscratchers etc) from around the world;  to accompany my teaching for church, and  at camp on the Seven Signs of Jesus in John's Gospel.

It has now become  6 photo albums on Facebook.

Ted Baxter would be proud; Many were taken right here in Fresno, California 

Enjoy, and keep 'em coming!

Links below, here you go:

signs 1

signs 2

signs 3

signs 4

signs 5

signs 6 

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Notes from Camp/Roberts:

It is time to consider one aspect of Jesus’ public ministry: the wonders & mighty deeds. This section in chapters 8-9 of Matthew comes immediately after the Sermon on the Mount in chapters 5-7.  Traditionally, these acts have been called “miracles,” which potentially predisposes the reader toward a particular understanding that is not necessarily represented in the gospel.  Mark calls them “deeds of power.”  Luke calls them “deeds of power” and “paradoxes.”  John calls them “signs.”  Matthew calls them “wonders” and “mighty deeds.”  Each gospel differs in the number of stories they tell.  Matthew, Mark and Luke all have around 20, John only 7.  All have some which are unique to their gospel and some which appear in others.  As we learned this morning, each gospel is different.  Even in talking about the same event, the writers will emphasize different things.  By Matthew’s characteristic description of these actions as “wonders” or “mighty deeds,” one question to keep in mind is cui bono? or for whose benefit?  On one level, Jesus is serving and ministering to people.  On another level, throughout the gospel of Matthew, Jesus is constantly locked in a power struggle.  With whom is the conflict in these chapters?

 Discussion of the Wonders & Mighty Deeds Worksheet.
 1.   What kind of mighty deed?a.    Healing. Most are healings of physical disability (in all gospels around half of miracles are healings!)  The ailments are permanent and limiting; these are not healings of a common cold.b.   Exorcisms.c.    Resuscitations. ( not a resurrection, keep same body and will die again.)d.    Other, misc., ‘nature’ 2.   What is the context for the mighty deed?
A quick survey of settings should show there is no predictable place, person, or situation. 3.   How does Jesus perform the mighty deeds? (method)Jesus’ method is difficult to categorize - sometimes touches, sometimes not, sometimes because asked, sometimes he seeks out, sometimes because of faith, (sometimes faith seems to result, but usually not in Matthew or other Synoptics). Jesus’ method is not formulaic. In thinking of healings and exorcisms today we often seem concerned over having the right formula, saying the right words. But there is no one formula or method that Jesus uses. At points it is hard to categorize or generalize about the mighty deeds, but Jesus has this enigmatic quality in general, so no real surprise.4.   What is the response? (limit to recorded response in text)a.    VariedGeneral reactions of the crowd are amazement, wonder, fear and glorifying God. Response of persons healed is to tell everyone they can find, even when Jesus has told them not to do so. After Jesus turns the water to wine John records “and his disciples believed in him.” What does this mean? Some of the mighty deeds involve demons, and upon their immediate recognition of Jesus as the Holy One of God Jesus silences them. The Pharisees, either when they see or hear about the mighty deeds, are incensed and counsel against him. b.    Raise questions about who Jesus is (his identity)What they reveal about his identity is that he has power from God—that is how he explains how he can do what he is doing, and that is why he is such a problem for the religious leaders (doing things only God or the power of God can do). Be careful, mighty deeds do NOT reveal Jesus’ divinity. Other people in the Bible do miracles and they are not divine (Moses, Elijah). And many would say mighty deeds and wonders happen today, but the person who God uses to make them happen is not thought divine, but is simply thought to have God’s power, being used by God. 5.   Why does Jesus perform this mighty deed? (Limit to purpose recorded in text, if any)Jesus’ motivation is often left unassigned. We draw our own conclusions. Jesus responds to people who come to him and ask for healing, either verbally or by virtue of their being where he is. People are always bringing the sick and possessed to Jesus. It is NOT to draw crowds. Mighty deeds do bring the attention of the public, but this cannot be the primary reason, if it is a reason at all, because Jesus does some in private, silences some recipients, refuses to do them on command. The feeding of the 5000 happens because the crowd has gathered while listening to his teaching, not because he was doing mighty deeds. In general, Jesus does not seem overly concerned with PR. The relationship between faith and mighty deeds is complicated. That Jesus did these solely to generate faith is not an adequate answer when we look at these stories in Matthew—more often faith is a precondition rather than a result (in Synoptics). 6.  What does Matthew emphasize in the stories of Jesus’ “mighty deeds”?    It is best to try to make sense of purpose in the broader context of each Gospel. Jesus’ mighty deeds are closely connected to the kingdom of heaven and to Jesus’ teaching/proclamation in Matthew. We mostly see Jesus teaching/preaching and doing mighty deeds together. They are presented as a manifestation of the kingdom. The kingdom is present in Jesus’ words and deeds. Faith is usually a precondition (vs. result) for miracles in the Synoptics. The connection between faith and struggle appears frequently in these stories. Faith is demonstrated when one who is seeking a mighty deed encounters a barrier and overcomes it.                 Earlier in this course, the case was made that the miracles are connected with the first temptation that addresses whether the definition of wholeness in God’s kingdom is limited to physical well-being. The miracle narratives demonstrate clearly that Jesus responds to physical needs and that these are important. But it is also important to note that these accounts move beyond being limited to physical well-being to a fuller-orbed sense of wholeness (restored hand, can work; leper can be around people). Also, these reflect the limits of the Roman peace, the realities of malnutrition, difficult working settings which may lead to injury, no’ social services’ etc. Why does Matthew tell us miracle stories about Jesus? a. Jesus’ miracles are closely connected to Jesus’ teaching/proclamation in Matthew. We see Jesus teaching/preaching and doing miracles together mostly (summary statements that Jesus taught, preached, healed in 4.23-25, 9.35-38).
b. Faith is usually a precondition (vs. result) for miracles in Mt.
c. Mt’s concern to show Jesus as fulfilling scripture is evident in the way he handles the miracle stories. Jesus’ healing ministry is underscored in Mt’s gospel (4.23; 9.35; 10.1, 7-8;  12.15-16; 14.14; 15.30; 10.2; 21.14-15), as healing is one of the most striking aspects of the prophcied messiah’s ministry.  Mt identifies specific prophecies as fulfilled via miracle in his gospel:  Mt 1:22-23 explains the virgin conception fulfills Is 7.14.  Mt 8.17 explains Jesus’ exorcisms and healings fulfill Is 53.4.  Jesus’ miracles in Mt 11.5 correspond to the miracles described in Is 29.18-19, 35.4-5, 61.1.
d. Miracles show God’s power and God’s kingdom
They show that Jesus is God’s anointed, that he has been anointed with God’s power/Spirit.
Jesus’miracles are one mode of God's assertion of the power of the kingdom.  The kingdom in fullness still future, but has become reality in J's words and works.
 What is striking about Jesus as a miracle worker is its de-emphasis.  It is debatable that we ever see Jesus perform a mighty deed to demonstrate his power for his own sake.  Miracles are performed for the restoration of the person and to the glory of God, rather than as proof of anything.  Jesus miracles are in fact generally recognized as glorifying God not Jesus, just as Jesus proclaims the Kingdom of God not of himself.  The deeds are signs of the in-breaking of the kingdom, it is true, but they are not the only or "best" sign.  Striking is the restraint of the gospel writers in recording the miracles.  There is little made of them (they simply describe them and go on), and so one must conclude that while these deeds were one aspect of Jesus' ministry they were not its essence or climax.  The miracles are done as a sign of the kingdom of God breaking in, the reality of God's kingly rule present.
 Jesus' miracles show God's power and God's kingdom.  How, in relationship to the 4 kinds of miracles we've identified in the gospels?
i. resurrections show God's power over life and death. 
             ii. healings and exorcisms show God's power as well, and beyond that are unquestionably tied to the coming of the kingdom.  Isaiah talks about coming age of healing when kingdom comes in fullness all will have full healing.  Jesus heals some but not all--genuine manifestation of kingdom, of power of God, but not fullness.  J's mighty works aimed at restoration and release: leper was unclean, unable to mingle. body is healed but person also restored to fellowship with people. (J's table fellowship restores those who are outcast) woman with flow of blood is ritually unclean, cut off from all that is important in Judaism.  Demoniac is unable to relate, uncontainable.  Exorcism restores him to a state of mind which allows him to relate to people, relate to the community.  The kinds of cures in J's healing miracles  are restorative.  They heal conditions which were debilitating, limiting, marginalizing.  People are often made whole in a way that allows them back into the community, so that they are no longer unclean or no longer have to beg but may work and contribute.  The healings and exorcisms reveal the kingdom as an whole, inclusive community.
 iii. The last category, of "misc" miracles is where the teaching connection is the most clear I think.  There is symbolic meaning in Jesus' miracles too--they are signs which reveal something about who Jesus is (the one who brings the kingdom) and about the shape of the kingdom itself.  These misc miracles have an "object lesson" quality I think.  Feeding of 5000, J is bread of life.  There is this symbolic thing in the miracles too, the place where the teaching of the kingdom is most visibly a part of what the miracles are accomplishing--Jesus teaching in word and deed, sometimes in these mighty miraculous works.  -Camp/Roberts

-
fill in this blank:
The Scripture suggests that Jesus was able to do miracles, and have 

supernatural knowledge, because he was ___________.

If you answered "God" ...
and not 'human"...read on:
--------------------------------------------

Some theologians call this "Spirit Christology" or "kenosis",  whether or not  this proposed theology is consistently true. If it is, it would almost move this question into the realm of "essential" doctrines, because it then provides the very key to how we are to live in relation to daily Christian life, walking in the power and possibilities of the Spirit; doing the "greater works than Jesus" that Jesus flatly and unapologetically predicted we would do. Now, not every proponent of "Spirit Christology" or "kenosis theology" is biblical or orthodox, so hear me when I say that I know I don't agree with everyone using these categories. The basic argument would be this; to put it bluntly, as one preacher did for shock value:

"Jesus did nothing on earth as God! "

Wow, better unpack that! Now, that statement doesn't have to imply He was not God.. He was, is and always will be fully God in my Book! It's just that He didn't. during His earthly ministry, anyway..do anything out of His innate, inherent and intrinsic Godhood. He voluntarily surrendered the rights to use and access His God hood's attributes... such as omniscience, or power to do mighty miracles. Several
Scriptures come into play: John 5:19 and 30 offer that Jesus did nothing in and of Himself, but only did what the Father and Spirit told/led/empowered Him to do. Philippians 2:6-11 asserts that Jesus didn't take advantage of, or even access of the rights and power of His Godhood, which would be "robbery," and a violation of the whole point of His incarnation; His coming to earth. Instead of functioning out of His eternal power and prerogative as Almighty God, He "emptied Himself". A by-product of this, is as Hebrews affirms "Jesus know every temptation we have endured by His own experience" (2:18 and 4:15). I also love to shock congregations by asking "When Jesus did miracles on earth, how was He able to do those miracles?" Well-trained evangelicals of course automatically answer, "Because He was God!" When actually, that may be the wrong answer all together. Of course He was God, no debate. But the only Scriptural answer to "How did He do those miracles?" is "in the power of the Spirit". And witness Matt. 12:28: He cast out demons; not because He was God and could do so, but as a human "by the power of the Spirit." Thus, that is the "key" key, crucial catch, and ancient but overlooked secret as to how we, mere humans, are to do the same works He did, even greater. (Jesus said that, not me. Blame Him: John 14:12) 

Answer: We do them through "checking in" with the same Father Jesus checked in with while on earth; and trusting,...radically; to the point where the supernatural almost becomes natural and norm... the same Spirit Jesus trusted. (Note Jesus, a few sentences later, suggests that is His secret, and ours. He simply passes the torch to us, but not without the sharing the same equipping Holy Spirit: verses 16-17).Such deep trust and dependency doesn't make us Jesus, of course, but they do position us to trust the timing and voice of the Father, and prompting and power of the Spirit, as radically as Jesus did...with similar and "even greater" results! If JESUS never did anything in and of Himself (John 5:19 and 30), who do we think WE are?

When Jesus asked, in Mark 5:30, "Who touched me?," did He mean it, or was this a test? If "Spirit Christology" is true, one could answer the former, without sacrificing an iota of essential, foundational evangelical theology. When Jesus said even He (Matthew 24:36) did not know the day or hour of His return, was that a lie?. No, and this "lack of knowledge" on the part of a member of the all-knowing Trinity poses no problem. I would propose that He knows now, but He chose not to know on earth. This was all part of His modeling a complete self-emptying. This, though, is core to my third question:" How consistent and complete is this theology.? Did Jesus ever do anything 'on earth as God', even though He was God? And Lord, is this profound truth so profound that to miss it allows us to miss the 'normal' life you have intended for us?"

Whatever the ultimate answer to this question the Lord would give me, the bottom line question I keep hearing in the meantime. and "real time" is haunting: "Have I yet trusted as completely and recklessly as I could in the leading of the Father and the power of the Sprit? I almost don't even care if I do a greater work or not, I just want to be found faithful, and be an answer to Jesus' wild and waiting prophecy of John 14:12. 

I love Dwight Edwards' penetrating, "must-be- wrestled- with" self-questions :

1. What have I done recently that could not be duplicated by an unbeliever, no matter how hard they tried?

2.What blatant evidence of the supernatural God has leaked out of my life?

Questions indeed! (link)

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New symbol see p, 16-1 of Upside Dowm.  Kraybill calls it "inversion."  You can also call it"kenosis" (the Greek biblical words for self-emptying, see Phillipians 2:5-11),  It's an unpside down organizational pyramid.  Usually CEO is at top.  Jesus inverts this: "first shall be last, last shall be first, " "whoever exalts themselves will be humbled, whoever humbles themselves will be exalted " (note these two are chiasms)the greatest will be servant"  Blessed are the meek" etc (What other examples can you find?)
----
A crazy dude was interviewed:

My sense is that spiritual formation that doesn’t lead me to to act like Jesus and go places Jesus would go is just smoke and mirrors. I am probably sinning by not going to bars more often; by not meeting, let alone learning from prostitutes, outcasts and (gasp!) maybe even Pharisees. That mix is a key crucible for my formation.
The Scriptures that keynote this all too often quixotic quest are those that focus on the kenosis and self-emptying of Jesus; and are often used to suggest “Jesus did nothing on earth as God (though he was and is God).” Whether or not I buy a full-blown “Spirit Christology” or not, these Scriptures form, reform, chill, kill me:*John 5: 19, 30: Jesus does/says nothing except what he sees/hears.
*Phil 2:5-11: Jesus complelely emptied himself of the rights of Godhood.
Did he volunatrily choose to not access the rights of his divinity and power?
*Acts 10:38: “God anointed Jesus of Nazareth with the Holy Spirit and
power, and he went around doing good and healing all who were under the power of
the devil, because God was with him. “
If Jesus did nothing out of his (albeit) divine identity and nature, how much more do I need to radically, prayerfully and carefully ensure that I am not living and (God forbid) ministering out of myself…
..even when I think “myself” is okay!
Watchman Nee’s opening line in “The Release of the Spirit” is a line which needs to form me more: “We don’t go far in the Christian life before we realize the biggest hindrance is not the world, the devil, but ourselves.”
Yikes! Maybe I haven’t yet “gone very far in the Christian life”!
And I need to be far enough along to be in the bars more consistently. Maybe the last five words of my seminary professor Robert Mulholland’s conscise summary definition is “Being conformed to the image of Christ for the sake of others” are all I need to underline.
Assuming I am walking out of the first seven words.
Hope they are not my “seven last words.”
Father, forgive me. I know not what I do.

             -LINK 

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Many changes ocurred as the Jews fret  (new temple , synagogues, etc.  But key for understanding Matthew are four "parties," groups, sects that emerged.  These are discussed in detail in Hauer/Young, Chapter 10, particularly pp. 221-227

Pharisees .lay scholars/ middle class   Oral and Written Torah    angels, demons, resurrection........
 Sadduccees   priestly/aristocratic         Written Torah only               no angels, demons, resurrection 


Essenes:  quiet, communal, prob connected to Dead Sea Scrolls 
Zealots    advocated armed rebellion against Rome

Read more on each from Ray VannDer Laan:

•  Pharisees
• Sadducees

• EssenesZealots

In this video, a rabbi summarizes the four:

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Since we have spent so much time discussing the various "parties" of Jesus day, it is helpful to our discussion of culture to hear how one writer views and succinctly characterizes each group's approach to culture (even though the following is overstatement:

• "Pharisees  separated from culture
•  Sadducees blended into the culture

• Zealots ruled over culture/misused it

• Essenes ignored culture....

The Pharisees were sectarian, developing an unending number of laws to separate themselves from the common people. 

The Sadducees were syncretists, compromising their beliefs in order to blend into the culture.

 The Zealots misused culture as they attempted to usher in God’s kingdom through the use of force.

 The Essenes ignored culture altogether, retreating from society where they could seek mystical encounters with God in monkish privacy...

And so we see that sectarians love God but fail to love their neighbors,

 And so we see that sectarians
love God but fail to love their neighbors, 
              while syncretists love their neighbors,
               but fail to love God."


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Here are some Jewish presentations on three of the parties.. we did not show these in class, but it all helps (especially for the final..remember the party you were assigned to last week)








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HOMEWORK HELP

Service project
Church viist:


Quiz:

QUIZ AND DEFINITIONS here  or below:

QUIZ   Name:_________________________________

 1 ___

2___

3__
 4___

5__
6__

7___

8___

9___ 

                                                                                                                                                           10__

a)Subversion of Empire: The story of Jesus offers a counter-story to the dominant story/worldview of his day

b)Chiasm: Greek word for let er 'X.'  A literary device that follows an 'X' or ABBA pattern or reversal; mirror image.  Example: "the first shall be last, the last shall be first"

c)The Three Worlds:  Literary (created by the text), Historical (behind the text). Contemporary (in front of the text)

d)Bounded set: defined by the boundary, and who is in/out

e) Intertextuality (Hyperlinking): cross-referencing, scripture quoting  or referencing another scripture.    Example: Jesus quotes Isaiah 56: "My house will be a house of prayer for all nations."

f) Recurrence (anaphora or reprise): a word, phrase, or idea is intentionally repeated throughout a text.  Example: the five teaching blocks of Matthew.

g) Centered Set: Though it has a boundary, it is defined by direction of   persons relative to the center (towards/ away)

h) Inclusio: a literary device in which a word, phrase, or idea is included at the beginning and end of a  text (and sometimes in the middle).  Example: the "with you"s of Matthew 1:23 , 18:20 and 28:20

i) Fuzzy set: a set where the boundaries are fuzzy: “when does a hill become a mountain?” or  “when did Peter become a disciple?”  Also known as Rob Bell’s “marker trick”: “Yuuuup!”

j)Drop-down box :Versions of the same message when words/phrases are used interchangeably.Ex. Galatians three times says "Circumcision or uncircumcision is meaningless. What counts is___________"  Three different answers given 

 Quiz Part 2 (Extra Credit)……………Name ___________________________________

11 _____
12______
13______
14______
15______
16______

                                                                                                                                                   17___  18 __  19__ 20__

                   






a) Excluded Middle: Between Faith/Heaven/Supernatural zone and Science/Earth/Natural zone, there is the realm where the two interact.  Often neglected in the West. realm of angels, powers etc

b) hemistiche/ellipsis: when the last section of a well-known phrase is omitted for emphasis:  Matthew says "My house shall be a house of prayer......," intentionally leaving out the "...for all nations" clause.

c) configurational nature of knowledge..if we look at a text (or anything), we can see it take on new shapes and meanings that can even become the primary meaning, without necessarily negating what we saw before. 

d) double paste:  Often, two Scriptures/texts are combined into a new one.  Ex. : Jesus says “My house shall be a house of prayer for all nations, but you have made it a den of thieves.”  The first clause (before the comma) is from Isaiah 56:6-8, and the second is from Jeremioah 7”11


e) Kingdom: in Jesus, in large part, the “age to come” has come. The Future has visited the present.

f)Social networking/6 degrees of separation: people/themes are more related/interconnected than it would seem

g)The “Contemporary” Contemporary world: It’s one thing to interpret a text as the ancient “contemporary world” /original readers did. But another to also apply it correctly to our contemporary “contemporary world”

h)particularization: a. general statement is particularized.  Ex. In Matt 3, Jesus at his baptism  is revealed to be the “Son of God” (general statement).  So, in chapter 4, he is tempted by the devil in particular ways” “What kind of Son will you then be?”

i)intercalation  (Sandwiching); a literary technique in which one story/narrative is inserted into the middle of another story/narrative.  Example.  The temple tantrum is inserted in the middle of the fig tree episode in Mark 11.

j)Multiple fulfillment:  Ex.  Israel and Jesus experienced different versions of the three core temptations.
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Commentary possibilities for next week's "Three Worlds assignment":

elpful online sources for studying Matthew

• -"Follow the Rabbi" (Ray Vander Laan's website)..just type the word Matthew...or any word/place/name/Scripture you want to research in the search bar at upper left on his site
• Bible Background Commentary on NT: Excellent resource
• Bible Gateway: Different Translation, Audio Bible, Commentaries
• Bible Knowledge Comemntary on Matthew
• Chiasm in Matthew
• Chiasm and Inclusio, Set Theory
• Chiasm: help detecting chiasm
• Chiasm: Detailed explanation and examples
• Commentary on Matthew (Craig Keener)
• Commentary on Matthew (IVP)
• Commentary on Matthew-Historical (Craig Keener)
• Commentary on Matthew-Incomplete (by France)
• Jesus as Israel in Matthew 
  
• Jesus as the new Moses in Matthew
• Jesus as New Moses, New Israel, New Temple, New Promised Land (Scot McKnight
• Literary Design of Matthew (David Bauer)
• Inclusio and Intertextuality in Matthew ("with you" and Jesus' baptism , by David Capes
• Introduction to Matthew (NIV Study Bible)
• Literary structure in Bible
• Matthew for Everyone Part 1: N.T. Wright
• Matthew for Everyone Part 2: N.T. Wright
• "Kingdom, Grace, Judgement": Robert Farrar Capon on the parables
• Matthew for Today: Commentary by Michael Green (limited access online, but in library)
• Matthew: Introduction
• Matthew’s Gospel structure: a Messianic reflection on Isaiah
• Michael Green: Structure and Plan of Matthew:Part 1, Part 2, Part 3, Part 4, part 5

• The mystery of the kingdom:

   studies in Matthew

   By Tim Geddert
• Overview of Matthew's gospel and literary structure
• Ray Vander Lann's Matthew articles
• Social Science Commentary on the Gospels
• Professor Dalay's summary of doing "Three Worlds" study
• Tons of advanced level articles on Matthew
• New Testament GatewayL Lits of advanced articles on Matthew
• The Structure of Matthew's Gospel, by Fred Sanders
• The Structure of Matthew as Narrative
•  
• --
• -------------------------------------------------------

• Ray Van Der Laan on Matthew:

   

  Some articles linked here below, many more find by clicking  here for Matthew DATAFILES.

  • Matthew 1
  • Matthew 10:24-25 — found in: Insulas
  • Matthew 10:25
  • Matthew 10:25, 12:24 — found in: The Philistines
  • Matthew 10:28 — found in: Gehenna
  • Matthew 10:3
  • Matthew 10:36 — found in: Insulas
  • Matthew 10:4 — found in: Gamla Area
  • Matthew 11:2-6 — found in: Jesus’ Baptism
  • Matthew 11:20-21
  • Matthew 11:21-24 — found in: An Overview of the Sea Korazin
  • Matthew 12:1 — found in: Sea of Galilee Climate and Life
  • Matthew 12:16
  • Matthew 12:24
  • Matthew 12:42 — found in: Kings
  • Matthew 12:46-13:1 — found in: Insulas
  • Matthew 13:1-43 — found in: Sea of Galilee Climate and Life
  • Matthew 13:11-30
  • Matthew 13:24-29
  • Matthew 13:3,34
  • Matthew 13:35
  • Matthew 13:36-43
  • Matthew 13:47-48
  • Matthew 13:52
  • Matthew 13:54 — found in: Jesus in the Synagogue Synagogues of Jesus’ Time
  • Matthew 13:55
  • Matthew 14 — found in: Jesus’ Power Over the Sea
  • Matthew 14:1-12 — found in: The Herod Family
  • Matthew 14:1-12
  • Matthew 14:1-2
  • Matthew 14:13-21 — found in: The Plain of Gennesaret
  • Matthew 14:22-33 — found in: Jesus’ Power Over the Sea
  • Matthew 14:22-36 — found in: When Storms Come
  • Matthew 14:28-33 — found in: Jesus’ Power Over the Sea
  • Matthew 14:35-36 — found in: Sea of Galilee Climate and Life
  • Matthew 15:1-3
  • Matthew 15:29-39
  • Matthew 15:30 — found in: A Far Country—Decapolis
  • Matthew 15:34
  • Matthew 15:54
  • Matthew 16
  • Matthew 16:13-20 — found in: Gates of Hell Gates of Hell Scenes from Caesarea Philippi:The Grotto of Pan Scenes from Caesarea Phillipi:Temple Podium
  • Matthew 16:13-28
  • Matthew 16:16 — found in: Scenes from Caesarea Philippi:Living Water
  • Matthew 16:18 — found in: Gates of Hell
  • Matthew 16:24
  • Matthew 16:26 — found in: Sea of Galilee Climate and Life
  • Matthew 16:28 — found in: The Meaning of the Rock
  • Matthew 16:6,11
  • Matthew 17:1 — found in: Mount Hermon
  • Matthew 17:24
  • Matthew 17:24-27 — found in: Orthodox Triangle Area
  • Matthew 18 — found in: Orthodox Triangle Area
  • Matthew 18:23
  • Matthew 18:9
  • Matthew 19:11-12
  • Matthew 19:16
  • Matthew 1:1,5
  • Matthew 1:1,6 — found in: Jesus’ Genealogy
  • Matthew 1:5 — found in: Bethlehem—Jesus’ Birthplace The People God Uses First Fruits
  • Matthew 1:6 — found in: The People God Uses
  • Matthew 2
  • Matthew 20:29
  • Matthew 21-23
  • Matthew 21:12-13 — found in: Jerusalem: The Temple Mount Colonnade
  • Matthew 21:15
  • Matthew 21:23-23:39 — found in: City of Great Kings
  • Matthew 21:23-27 — found in: Remez
  • Matthew 21:32 — found in: John the Baptist
  • Matthew 22:1
  • Matthew 22:1-2 — found in: Cultural Images in Jesus Teaching
  • Matthew 22:15
  • Matthew 22:15-22 — found in: Tiberias Area
  • Matthew 22:16 — found in: The Seeds of Revolt
  • Matthew 22:21
  • Matthew 22:25-36
  • Matthew 22:37-38 — found in: Our First Love
  • Matthew 22:37-40 — found in: A Covenant Guarantee Covenants
  • Matthew 23
  • Matthew 23:13
  • Matthew 23:2 — found in: Synagogues of Jesus’ Time
  • Matthew 23:23-28 — found in: Cultural Images in Jesus Teaching
  • Matthew 23:25 — found in: Inside First Century Home
  • Matthew 23:33 — found in: Gehenna
  • Matthew 23:6 — found in: Synagogues of Jesus’ Time The Synagogue at Gamla
  • Matthew 24:1-2 — found in: Jesus and the Jewish Revolts
  • Matthew 24:1-2 — found in: Robinson’s Arch
  • Matthew 24:15-16
  • Matthew 24:17 — found in: Inside First Century Home
  • Matthew 24:31 — found in: Jewish Feasts
  • Matthew 24:36 — found in: Marriage No Greater Love
  • Matthew 25:1-13
  • Matthew 25:31-46
  • Matthew 25:32-33 — found in: Watching the Flock
  • Matthew 26 — found in: Crucifixion Prophesies
  • Matthew 26:14-16 — found in: Crucifixion Prophesies
  • Matthew 26:23 — found in: Inside First Century Home
  • Matthew 26:26-29 — found in: Qumran
  • Matthew 26:30; 36 — found in: Jerusalem from the Traditional Garden of Gethsemane
  • Matthew 26:36 — found in: Jerusalem from the Traditional Garden of Gethsemane