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Jesus Ascends To His Father



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The human-divine Son of God born of the Virgin Mary; the great High Priest who intercedes for His people at the right hand of God founder of the Christian church and central figure of the human race.

To understand who Jesus is and what He accomplished, students of the New Testament must study: (1) His life, (2) His teachings, (3) His person, and (4) His work.

The Life of Jesus. The twofold designation Jesus Christ combines the personal name Jesus and the title Christ, meaning "anointed" or "Messiah." The significance of this title became clear during the scope of His life and ministry.

Birth and upbringing - Jesus was born in Bethlehem, a town about ten kilometers (six miles) south of Jerusalem, toward the end of Herod the Great's reign as king of the Jews (37-4 B.C.). Early in His life He was taken to Nazareth, a town of Galilee. There He was brought up by His mother, Mary, and her husband, Joseph, a carpenter by trade. Hence He was known as "Jesus of Nazareth" or, more fully, "Jesus of Nazareth, the son of Joseph" (John 1:45).

Jesus was His mother's firstborn child; he had four brothers (James, Joses, Judas, and Simon) and an unspecified number of sisters (Mark 6:3). Joseph apparently died before Jesus began His public ministry. Mary, with the rest of the family, lived on and became a member of the church of Jerusalem after Jesus' death and resurrection.The only incident preserved from Jesus' first 30 years (after his infancy) was His trip to Jerusalem with Joseph and Mary when He was 12 years old (Luke 2:41-52). Since He was known in Nazareth as "the carpenter" (Mark 6:3), He may have taken Joseph's place as the family breadwinner at an early age.The little village of Nazareth overlooked the main highway linking Damascus to the Mediterranean coast and Egypt. News of the world outside Galilee probably reached Nazareth quickly. During His boyhood Jesus probably heard of the revolt led by Judas the Galilean against the Roman authorities. This happened when Judea, to the south, became a Roman province in A.D. 6 and its inhabitants had to pay tribute to Caesar. Jews probably heard also of the severity with which the revolt was crushed.Galilee, the province in which Jesus lived, was ruled by Herod Antipas, youngest son of Herod the Great. So the area where He lived was not directly involved in this revolt. But the sympathies of many Galileans were probably stirred. No doubt the boys of Nazareth discussed this issue, which they heard their elders debating. There is no indication of what Jesus thought about this event at the time. But we do know what he said about it in Jerusalem 24 years later (Mark 12:13-17).Sepphoris, about six kilometers (four miles) northwest of Nazareth, had been the center of an anti-Roman revolt during Jesus' infancy. The village was destroyed by the Romans, but it was soon rebuilt by Herod Antipas. Antipas lived there as tetrarch of Galilee and Perea until he founded a new capital for his principality at Tiberias, on the western shore of the Lake of Galilee (A.D. 22). Reports of happenings at his court, while he lived in Sepphoris, were probably carried to Nazareth. A royal court formed the setting for several of Jesus' parables.

Scenes from Israel's history could be seen from the rising ground above Nazareth. To the south stretched the Valley of Jezreel, where great battles had been fought in earlier days. Beyond the Valley of Jezreel was Mount Gilboa, where King Saul fell in battle with the Philistines. To the east Mount Tabor rose to 562 meters (1,843 feet), the highest elevation in that part of the country. A growing boy would readily find his mind moving back and forth between the stirring events of former days and the realities of the contemporary situation: the allpervasive presence of the Romans.

Beginnings of Jesus' ministry - Jesus began His public ministry when He sought baptism at the hands of John the Baptist. John preached between A.D. 27 and 28 in the lower Jordan Valley and baptized those who wished to give expression to their repentance (Matt 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:29-34). The descent of the dove as Jesus came up out of the water was a sign that He was the One anointed by the Spirit of God as the Servant-Messiah of His people (Isa 11:2; 42:1; 61:1).

A voice from heaven declared, "You are My beloved Son; in You I am well pleased" (Luke 3:22). This indicated that He was Israel's anointed King, destined to fulfill His kingship as the Servant of the Lord described centuries earlier by the prophet Isaiah (Isa 42:1; 52:13).In the Gospels of Matthew, Mark, and Luke, Jesus' baptism is followed immediately by His temptation in the wilderness (Matt 4:1-11; Mark 1:12-13; Luke 4:1-13). This testing confirmed His understanding of the heavenly voice and His acceptance of the path which it marked out for Him. He refused to use His power as God's Son to fulfill His personal desires, to amaze the people, or to dominate the world by political and military force.Apparently, Jesus ministered for a short time in southern and central Palestine, while John the Baptist was still preaching (John 3:22-4:42). But the main phase of Jesus' ministry began in Galilee after John's imprisonment by Herod Antipas. This was the signal, according to Mark 1:14-15, for Jesus to proclaim God's Good News in Galilee: "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel." What is the character of this kingdom? How was it to be established?A popular view was that the kingdom of God meant throwing off the oppressive yoke of Rome and establishing an independent state of Israel. JUDAS MACCABEUS and his brothers and followers had won independence for the Jewish people in the second century B.C. by guerrilla warfare and diplomatic skill. Many of the Jewish people believed that with God's help, the same thing could happen again. Other efforts had failed, but the spirit of revolt remained. If Jesus had consented to become the military leader, which the people wanted, many would gladly have followed Him. But in spite of His temptation, Jesus resisted taking this path.Jesus' proclamation of the kingdom of God was accompanied by works of mercy and power, including the healing of the sick, particularly those who were demon-possessed. These works also proclaimed the arrival of the kingdom of God. The demons that caused such distress to men and women were signs of the kingdom of Satan. When they were cast out, this proved the superior strength of the kingdom of God.For a time, Jesus' healing aroused great popular enthusiasm throughout Galilee. But the religious leaders and teachers found much of Jesus' activity disturbing. He refused to be bound by their religious ideas. He befriended social outcasts. He insisted on understanding and applying the law of God in the light of its original intention, not according to the popular interpretation of the religious establishment. He insisted on healing sick people on the Sabbath day. He believed that healing people did not profane the Sabbath but honored it, because it was established by God for the rest and relief of human beings (Luke 6:6-11).

This attitude brought Jesus into conflict with the scribes, the official teachers of the law. Because of their influence, He was soon barred from preaching in the synagogues. But this was no great inconvenience. He simply gathered larger congregations to listen to Him on the hillside or by the lakeshore. He regularly illustrated the main themes of His preaching by parables. These were simple stories from daily life which would drive home some special point and make it stick in the hearer's understanding.

The mission of the Twelve and its sequel - From among the large number of His followers, Jesus selected 12 men to remain in His company for training that would enable them to share His preaching and healing ministry. When He judged the time to be ripe, Jesus sent them out two by two to proclaim the kingdom of God throughout the Jewish districts of Galilee. In many places, they found an enthusiastic hearing.

Probably some who heard these disciples misunderstood the nature of the kingdom they proclaimed. Perhaps the disciples themselves used language that could be interpreted as stirring political unrest. News of their activity reached Herod Antipas, ruler of Galilee, arousing His suspicion. He had recently murdered John the Baptist. Now he began to wonder if he faced another serious problem in Jesus.On the return of His 12 apostles, they withdrew under Jesus' leadership from the publicity that surrounded them in Galilee to the quieter territory east of the Lake of Galilee. This territory was ruled by Antipas' brother Philip-"Philip the tetrarch"-who had only a few Jews among his subjects. Philip was not as likely to be troubled by Messianic excitement.But even here Jesus and His disciples found themselves pursued by enthusiastic crowds from Galilee. He recognized them for what they were, "sheep without a shepherd," aimless people who were in danger of being led to disaster under the wrong kind of leadership.Jesus gave these people further teaching, feeding them also with loaves and fishes. But this only stimulated them to try to compel Him to be the king for whom they were looking. He would not be the kind of king they wanted, and they had no use for the only kind of king He was prepared to be. From then on, His popularity in Galilee began to decline. Many of His disciples no longer followed Him.He took the Twelve further north, into Gentile territory. Here He gave them special training to prepare them for the crisis they would have to meet shortly in Jerusalem. He knew the time was approaching when He would present His challenging message to the people of the capital and to the Jewish leaders.At the city of Caesarea Philippi, Jesus decided the time was ripe to encourage the Twelve to state their convictions about His identity and His mission. When Peter declared that He was the Messiah, this showed that He and the other apostles had given up most of the traditional ideas about the kind of person the Messiah would be. But the thought that Jesus would have to suffer and die was something they could not accept. Jesus recognized that He could now make a beginning with the creation of a new community. In this new community of God's people, the ideals of the kingdom He proclaimed would be realized.

These ideals which Jesus taught were more revolutionary in many ways than the insurgent spirit that survived the overthrow of Judas the Galilean. The Jewish rebels against the rule of Rome developed into a party known as the Zealots. They had no better policy than to counter force with force, which, in Jesus' view, was like invoking Satan to drive out Satan. The way of nonresistance which He urged upon the people seemed impractical. But it eventually proved to be more effective against the might of Rome than armed rebellion.

Jerusalem: the last phase - At the Feast of Tabernacles in the fall of A.D. 29, Jesus went to Jerusalem with the Twelve. He apparently spent the next six months in the southern part of Palestine. Jerusalem, like Galilee, needed to hear the message of the kingdom. But Jerusalem was more resistant to it even than Galilee. The spirit of revolt was in the air; Jesus' way of peace was not accepted. This is why He wept over the city. He realized the way which so many of its citizens preferred was bound to lead to their destruction. Even the magnificent Temple, so recently rebuilt by Herod the Great, would be involved in the general overthrow.

During the week before Passover in A.D. 30, Jesus taught each day in the Temple area, debating with other teachers of differing beliefs. He was invited to state His opinion on a number of issues, including the question of paying taxes to the Roman Emperor. This was a test question with the Zealots. In their eyes, to acknowledge the rule of a pagan king was high treason against God, Israel's true King.Jesus replied that the coinage in which these taxes had to be paid belonged to the Roman emperor because his face and name were stamped on it. Let the emperor have what so obviously belonged to him, Jesus declared; it was more important to make sure that God received what was due Him.This answer disappointed those patriots who followed the Zealot line. Neither did it make Jesus popular with the priestly authorities. They were terrified by the rebellious spirit in the land. Their favored position depended on maintaining good relations with the ruling Romans. If revolt broke out, the Romans would hold them responsible for not keeping the people under control. They were afraid that Jesus might provoke an outburst that would bring the heavy hand of Rome upon the city.The enthusiasm of the people when Jesus entered Jerusalem on a donkey alarmed the religious leaders. So did his show of authority when he cleared the Temple of traders and moneychangers. This was a "prophetic action" in the tradition of the great prophets of Israel. Its message to the priestly establishment came through loud and clear. The prophets' vision of the Temple-"My house shall be called a house of prayer for all nations" (Isa 56:7)-was a fine ideal. But any attempt to make it measure up to reality would be a threat to the priestly privileges. Jesus' action was as disturbing as Jeremiah's speech foretelling the destruction of Solomon's Temple had been to the religious leaders six centuries earlier (Jer 26:1-6).To block the possibility of an uprising among the people, the priestly party decided to arrest Jesus as soon as possible. The opportunity came earlier than they expected when one of the Twelve, Judas Iscariot, offered to deliver Jesus into their power without the risk of a public disturbance. Arrested on Passover Eve, Jesus was brought first before a Jewish court of inquiry, over which the high priest Caiaphas presided.The Jewish leaders attempted first to convict Him of being a threat to the Temple. Protection of the sanctity of the Temple was the one area in which the Romans still allowed the Jewish authorities to exercise authority. But this attempt failed. Then Jesus accepted their charge that He claimed to be the Messiah. This gave the religious leaders an occasion to hand Him over to Pilate on a charge of treason and sedition.While "Messiah" was primarily a religious title, it could be translated into political terms as "king of the Jews." Anyone who claimed to be king of the Jews, as Jesus admitted He did, presented a challenge to the Roman emperor's rule in Judea. On this charge Pilate, the Roman governor, finally convicted Jesus. This was the charge spelled out in the inscription fixed above His head on the cross. Death by crucifixion was the penalty for sedition by one who was not a Roman citizen.With the death and burial of Jesus, the narrative of His earthly career came to an end. But with His resurrection on the third day, He lives and works forever as the exalted Lord. His appearances to His disciples after His resurrection assured them He was "alive after His suffering" (Acts 1:3). These appearances also enabled them to make the transition in their experience from the form in which they had known Him earlier to the new way in which they would be related to Him by the Holy Spirit.

The Teachings of Jesus. Just as Jesus' life was unique, so His teachings are known for their fresh and new approach. Jesus taught several distinctive spiritual truths that set Him apart from any other religious leader who ever lived.

The kingdom of God - The message Jesus began to proclaim in Galilee after John the Baptist's imprisonment was the good news of the kingdom of God. When He appeared to His disciples after the resurrection, He continued "speaking of the things pertaining to the kingdom of God" (Acts 1:3). What did Jesus mean by the kingdom of God?

The way of the kingdom - The ethical teaching of Jesus was part of His proclamation of the kingdom of God. Only by His death and resurrection could the divine rule be established. But even while the kingdom of God was in the process of inauguration during His ministry, its principles could be translated into action in the lives of His followers. The most familiar presentation of these principles is found in the SERMON ON THE MOUNT (Matt 5-7), which was addressed to His disciples. These principles showed how those who were already children of the kingdom ought to live.

Jesus and the law of Moses - The people whom Jesus taught already had a large body of ethical teaching in the Old Testament law. But a further body of oral interpretation and application had grown up around the Law of Moses over the centuries. Jesus declared that He had come to fulfill the law, not to destroy it (Matt 5:17). But He emphasized its ethical quality by summarizing it in terms of what He called the two great commandments: "You shall love the Lord your God" (Deut 6:5) and "You shall love your neighbor as yourself" (Lev 19:18). "On these two commandments," He said, "hang all the Law and the Prophets" (Matt 22:40).

The way of nonviolence - The principle of nonviolence is deeply ingrained in Jesus' teaching. In His references to the "men of violence" who tried to bring in the kingdom of God by force, Jesus gave no sign that He approved of their ideals or methods. The course which He called for was the way of peace and submission. He urged His hearers not to strike back against injustice or oppression but to turn the other cheek, to go a second mile when their services were demanded for one mile, and to take the initiative in returning good for evil.

The supreme example - In the teaching of Jesus, the highest of all incentives is the example of God. This was no new principle. The central section of Leviticus is called "the law of holiness" because of its recurring theme: "I am the Lord your God...Be holy; for I am holy" (Lev 11:44). This bears a close resemblance to Jesus' words in Luke 6:36, "Be merciful, just as your Father also is merciful." The children of God should reproduce their Father's character. He does not discriminate between the good and the evil in bestowing rain and sunshine; likewise, His followers should not discriminate in showing kindness to all. He delights in forgiving sinners; His children should also be marked by a forgiving spirit.

Son of Man - The title Son of Man was Jesus' favorite way of referring to Himself. He may have done this because this was not a recognized title already known by the people and associated with popular ideas. This title means essentially "The Man." But as Jesus used it, it took on new significance.

Jesus applied this title to Himself in three distinct ways:

First, He used the title in a general way, almost as a substitute for the pronoun "I." A good example of this usage occurred in the saying where Jesus contrasted John the Baptist, who "came neither eating bread nor drinking wine," with the Son of Man, who "has come eating and drinking" (Luke 7:33-34).

Second, Jesus used the title to emphasize that "the Son of Man must suffer" (Mark 8:31). The word must implies that His suffering was foretold by the prophets.

Third, Jesus used the title Son of Man to refer to Himself as the one who exercised exceptional authority-authority delegated to Him by God. "The Son of Man has power [authority] on earth to forgive sins" (Mark 2:10), He declared. He exercised this authority in a way that made some people criticize Him for acting with the authority of God: "The Son of Man is also Lord of the Sabbath" (Mark 2:28)


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