DOCSLIB.ORG

The History and Prophecy of Our Salvation by Jesus Christ

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The History and Prophecy of Our Salvation by Jesus Christ THE HISTORY AND PROPHECY OF OUR SALVATION BY JESUS CHRIST Larry N. Baker, D. Min. www.OurBibleMinistries.com Preface The Message of the Gospel God’s Redemption bringing our Salvation engulfs and answers the question: “What has God done and is God doing and will God do about our salvation?” It is called “Salvation-history-and-prophecy,” that is “the Gospel with the Eschaton.” This is the first of the Three Basics for biblical interpretation and understanding. (Gen. 3:15 through Rev. 22 – Protoevangelium to the Invitation of the Spirit and Bride) (Gen. 3 – Seth through Rev. 22 [New Heaven] – Dispensations) (Gen. 2:23-24 through Rev. 22:17 - Marriage) Predestination & Election God’s Wonders of Salvation God’s eternal salvation is more wonderful than we can imagine. As we begin to see some of its various wonders, we began to wonder more about other various things in it. These are some questions about which many often wonder. The Bible has some clear answers. All Scripture quotations are directly and literal translations from the traditional, majority texts of the Hebrew Old Testament and Greek New Testament. © 2019 by Larry N. Baker, www.OurBibleMinistries.com 2 Contents: 3 The Bible is a record of God’s history of redemption for our salvation past, present, and future. One will find King Jesus’: Prophecy in The Old Testament. Presentation in The Gospels. Proclamation in Acts. Preeminence in The Epistles. Pageantry in The Revelation. In the Old Testament we find a record of the history of God’s people understanding the coming of their Messiah, Jesus Christ, who was prophesied by the prophets from Genesis 3 on. This coming involved a sacrificial Day of Atonement and an ominous Day of the Lord. In The Gospels of Jesus Christ, we find the record of the history of His First Coming and the prophecy of His Second Coming. Jesus is presented to Israel, as their long-expected Messiah. Jesus presents Himself, as the Redeemer of Israel and mankind, in His death and resurrection. In The Acts of the Apostles we find a record of the history of the infant Jewish church, as The Gospel is proclaimed to their fellow Jews and to Gentiles alike. The key is that The Gospel is (as it always was in the Old Testament) trans-ethnic and trans-cultural and trans-geographic. In The Epistles of the Apostles, we find a record of the teaching of how Jesus Christ is to be preeminent in all our life and being. The history of fallen man is his enthroning himself, as lord, where The Gospel is enthroning Jesus Christ, as Lord. In The Revelation of Jesus Christ we find a record of the prophecy of the pageantry of His Second Coming, as The Day of the Lord, depicting the Church’s ministry and then believing Israel’s ministry of a world heading toward Armageddon, that is saved and regenerated into Messianic Kingdom in the age to come. This will be the historical and earthly fulfillment of the Messiah’s Gospel of salvation (for us who now believe) in the age to come, “for now our salvation is nearer than when we first believed” (Romans 13:11). The Gospel begins with that fact and promise that you can know that you are saved and have eternal life. John’s letter of 1 John gives an interesting picture of the Gospel, as you begin in chapter 5 and work back to chapter 1. To begin with, John wrote his first letter for the purpose of your knowing that you are actually saved and possess eternal life. He explained specifically in 1 John 5:13, “These things I have written to you, that you might know that you have eternal life, to you, the ones believing in the name of the Son of God.” The Greek for “know” here literally means “to have seen with the mind’s eye,” as a clear and purely mental perception, in contrast both to conjecture and to knowledge derived from others or personal experience. In other words, you, as a believer, know that you have eternal life, because the Bible says say so – that is, by reading and understanding what the Bible says and simply taking it seriously. Yes! You can know, if you are saved and have eternal life, because of the “these things” written in 1 John and in the rest of the New Testament and then in the rest of the Bible. From Genesis to Revelation is the whole story of salvation for you to know and to take to heart. The central focus of this Gospel is on the person of Jesus Christ. John explained in 1 John 4:9, “In this the love of God was manifested among us, that God sent His one-of-a-kind Son into the world, in order that we might live through Him.” Jesus was God the Father’s “one-of-a-kind” Son. 4 This is the same Greek word 1 used about Isaac regarding Abraham in Hebrews 11:17, “By faith Abraham, while being tested, offered forth Isaac, even the one receiving the promises was offering forth his one-of-a-kind son.” Even though Abraham did actually have seven sons 2 by Hagar, Sarah, and Keturah, Isaac, as a son of promise, was a picture of the coming Jesus Christ. Both fathers deeply loved their sons and were willing to lose them in death. God spared Abraham in Genesis 22, but He did not spare His Son. With His great, eternal love He sent His Son to earth…to a cross…that we might be saved and live eternally through Him. God’s plan is for each of begins with our obedience in believing in the name of Jesus Christ, as Lord, for our salvation. John explained this in 1 John 3:23, “And this is His commandment: that we might believe in the name of His Son, Jesus Christ, and might love one another, just as He gave us such a command.” 3 The Greek for “believing” in Jesus Christ means four things: (1) trusting in Jesus Christ, as Savior; (2) entrusting4 Him, as Lord, with our life and eternity; (3) being faithful; 5 and (4) beliefs 6 about Jesus Christ. His command that we have an “agape-love” for one another…all others…even enemies 7 is a part of Jesus being our Lord. Jesus pointed out the key to our witness to others of our discipleship in John 13:34-35, “A new commandment I am giving to you, that you might love one another, just as I love you, that even you yourselves might love one another. In this all will know that you are disciples for Me, if you might have love among one another.” This unconditional decision to have an agape-love for all people is both the motivation underlying our Christian faithfulness and the motivation of Christ to go to the cross. The result of Christ going to the cross was atonement. 1 John 2:2 - “And He [Jesus] himself is the propitiation [i.e., atonement] concerning our sins, and not concerning our sins only but also concerning the sins of the whole world.” The key word here, propitiation, is the Greek word, hilasmos , that means “mercifully covering and paying for sins, as offenses against God, in order to turn away the consequences of how serious He must take our sins and to allow for, but not to include, forgiveness and reconciliation.” For everyone both lost and saved Jesus paid it all. Even though He atoned for everyone’s sins, that is, all of humanity, His forgiveness only comes to us who confess their sins and believe in Jesus Christ. Just as the Hebrew word for “atonement” 8 in the Hebrew Old Testament was for all the sins of all Israel, as an “unlimited atonement” for the sins of those Jews in the Old Testament days, who were both lost and save, this word, hilosmos , in the New Testament is also an “unlimited atonement” for the sins of those saved and lost (“concerning the sins of the whole world”). In both cases, atonement specifically excludes forgiveness and reconciliation. Thus, for unbelievers, if there is no confession of sins, repentance, and faith on their part, they cannot be saved and forgiven and reconciled to God. Their sins have 1 The Greek word, monogenēs , has the “ mono -” of “only one” and “-genēs” of “kind” or category, hence “one-of-a- kind.” This word engulfs the idea of being the unique one and only of its kind or class, standing alone, that is, Jesus Christ is uniquely divine, as God’s transcendent Son. 2 See Genesis 16:15; 21:1-3; 25:1-4. 3 Specifically, in John 13:34-35 and15:12, 17. 4 In John 2:22-23 the New Testament Greek verb, pisteuō , means both “trust” in v. 22 and “entrust/commit” in v. 23. 5 The New Testament Greek noun, pistis , is translated both “faith” and “faithfulness.” 6 Jude 3 – “Beloved, while making every effort to write to you concerning the common salvation, I needed to write to you for encouraging you to contend for the faith [i.e., the beliefs] once for all committed to the saints.” 7 Matthew 5:44 – “But I say to you, love your enemies, bless those who curse you…” 8 Kippurim – literally, “coverings” – appeasing God regarding sins in an atonement providing for reconciliation through forgiveness. From the piel-verb form, kipper , meaning “to cover,” as to appease by covering the offence with a gift or presenting a gift covering one’s face, has been the speculation of some.
Load more

Recommended publications
  • The Beginning of Salvation History
    GOD’S GOOD CREATION: 1THE BEGINNING OF SALVATION HISTORY GOD’S GIFTS: CREATION and the SACRAMENTS At age fifteen, Annie Powell dreamed of having a summer camp for teens in the Colorado Rockies so that they could enjoy the beauty of her state and encounter God through creation. After she married, Annie and her husband, Scott, founded Camp Wojtyla. They named the camp after St. John Paul II, using his given name, Karol Wojtyla. As a young priest, Karol Wojtyla himself had spent a great deal of time leading teens and young adults to perceive God through hiking and skiing; he had a strong passion for inviting youth to encounter Christ through creation. Camp Wojtyla now serves middle-school and high-school teens and provides opportunities for encountering God in exploration of the natural world. During each week-long session, participants rock climb, raft, zip line, and hike through the Rockies as well as attend daily Mass and Eucharistic Adoration and have opportunities for Confession. In the evenings, campers reflect on their various outdoor and spiritual experiences, making connections with their day-to-day lives. The teens emerge with a profound sense of God’s love as experienced in creation. “Camp not only gave me a sense of courage and strength in myself, it gave me long-lasting friendships with young Catholics who want the same thing I do: a friendship with Jesus Christ. Every morning, I woke up to God’s beautiful creation, and that was enough to remind me how much he truly loves us,” one camper said at the end of the experience.
    [Show full text]
  • Dispensationalism What and Why Not
    Dispensationalism What and Why Not “Lutherans are unbelievers.” That is the first thought that crossed my mind when I learned they did not believe in the “rapture” or the “millennial kingdom” (the 1000 year reign of Christ on earth). Were not these teaching central to the Biblical witness and clear for everyone to see? At that moment two different theologies had collided and engaged in battle; Israel and Jesus, grappling on the shore of the Jabbok. The two theologies were “Dispensationalism” on one hand, and “Lutheranism” (“orthodoxy”, if you will) on the other. I did not yet know the names of the opponents, but I right away had a sense of the ferocity of the battle. At stake were two totally different ways of understanding the end times, the church, salvation and the purpose of history, even the very heart and character of God. So we arrive at the topic at hand: What is Dispensationalism and why is it wrong? There is perhaps no better example of confusing Law and Gospel in modern theology that the teaching of Dispensationalism. The depth of this confusion is tragically matched by the breadth of its exposure. Dispensationalism is so popular and widespread that it has become a major (if not the central) article in American Evangelical doctrine, teaching, preaching and popular piety1. Dispensationalism is not an isolated false teaching, it is an over-arching theological system; it is an eschatology (doctrine of the end times), an ecclesiology (doctrine of the church), soteriology (doctrine of salvation), a hermeneutic (approach to the Scriptures) and so forth.
    [Show full text]
  • Salvation-History As Hermeneutic by H
    79 Salvation-History as Hermeneutic by H. Dale Hughes Dr. Hughes is a graduate of Tulsa University, Okla., and of Baylor University, Waco, Texas; he is currently Co-ordinator of Religious Studies at McLennan Community College, Waco. I. INTRODUCTION 1. Hermeneutics. What do we mean by "hermeneutics"? Hermeneutics designates the scholarly attempt to clarify principles pertinent to an adequate understanding and interpretation of texts . The funda­ mental problem posed by hermeneutics is: how can sources of the past be understood in their own historical environment and their meaning for the present be adequately perceived? This problem becomes theologicaIIy relevant when applied to the Bible.! Or, again, Hermeneutics is the science and art of Biblical interpretation. It is a science because it is guided by rules within a system; and it is an art because the application of the rules is by skiII, and not mechanical imitation.2 What principles, or better for the purpose of this paper, what single principle should be used in the hermeneutical task? It is not an unimportant question. "The question of the true nature of interpretation is the supreme question."3 Even better, in another author's words, "The question of the central interpreting touchstone or key is the all important question in biblical interpretation."4 So then, we are not dealing with a peripheral matter, but rather with one of the central issues. What will be the touchstone; the theme with which we will approach the biblical materials? Will it be the apostle Paul's "In Christ" or "The Righteousness of God"; Luther's "Justification by Grace through Faith"; Calvin's "Sover­ eignty of God"; Dodd's "Realized Eschatology"; or Schweitzer's "Consistent Eschatology"? One such single principle has been advanced under the term "Heilsgeschichte." 2.
    [Show full text]
  • Salvation History
    Salvation History Student Guide Table of Contents Copyright © 2010. Do not make copies without written permission. Table of Contents Chapter One: Adam (Genesis 1-3) .............................................................................................. 1 Chapter Two: Noah (Genesis 4-9) ............................................................................................. 5 Chapter Three: Abraham I (Genesis 10-15) ............................................................................. 9 Chapter Four: Abraham II (Genesis 16-22) .............................................................................. 15 Vision Statement: Chapter Five: Jacob and Joseph (Genesis 23-50) .............................................................. 21 Answering the Church’s call for a new evangelization, FOCUS, the Chapter Six: Exodus I (Exodus 1-23) ............................................................................................ 25 Fellowship of Catholic University Students, is a national outreach that meets college students where they are and invites them into a Chapter Seven: Exodus II (Exodus, Leviticus, Numbers, and Deuteronomy) ........... 31 growing relationship with Jesus Christ and the Catholic faith. Chapter Eight: Joshua-David (Joshua, Judges, 1 Samuel, and 2 Samuel) ................. 35 Chapter Nine: David-Daniel (2 Samuel, 1 Kings and Daniel) .......................................... 41 Chapter Ten: Jesus (The Gospels and the Acts of the Apostles) .................................. 47 Appendix .................................................................................................................................................
    [Show full text]
  • Salvation History in a Year Copy
    66. Exodus 14:26—15:21 102. Deuteronomy 29 137. I Samuel 2:12—3:18 172. Wisdom 6 203. Judith 8:4-10, 32-36; 236. Ezek 24:15-27; 39:21-29 67. Exodus 15:22—16:36 103. Deuteronomy 30 138. I Samuel 3:19—4:22 173. Wisdom 7 10:1-19 237. Daniel 1 68. Exodus 17 104. Deuteronomy 31 139. I Samuel 5:1—6:16 174. Wisdom 8 204. Judith 12 238. Daniel 2 69. Exodus 18 105. Dt 32:44—33:1; 34:1-12 140. I Samuel 6:19—7:17 175. Wisdom 9 205. Judith 13 239. Dan 3:1-25, 46-51, 91-92 70. Exodus 19 106. Joshua 1 176. I Kings 5:9-31 206. Judith 14 240. Daniel 5 107. Joshua 2 United Monarchy Begins in 177. I Kings 6 207. Tobit 1:1—2:8 241. Daniel 6 Moses Receives the Ten 1020 BC: Kings Saul, David, 178. I Kings 8:1-26 208. Tobit 2:9—3:6 242. Daniel 13 Commandments; 40 Years Joshua Leads Israelites into the and Solomon; Temple in 179. Hebrews 9 209. Tobit 3:7—4:2 243. Esther 1 Spent in the Desert Promised Land in 1200 BC Jerusalem Built 180. I Kings 10:1-13, 23-25 210. Tobit 5 244. Esther 2 71. Exodus 20 108. Joshua 3 141. I Samuel 8:1—9:2 181. I Kings 11:1-13, 41-43 211. Tobit 6:1—7:8 245. Esther 3 72. Exodus 24 109.
    [Show full text]
  • Introduction to Genesis Joseph
    1 2 8/8/04 6. The New Testament is the fulfillment of all that was promised to Adam, Abraham, Isaac, Jacob and Introduction To Genesis Joseph The book of Genesis introduces to us a love story I. The book of Genesis. involving two characters, God and man. It presents salvation history after the fall of man, through A. The title Genesis comes from the Greek Adam, through the promised Messiah, who is the from the Septuagint. only Redeemer of fallen mankind. 1. The Septuagint is the Greek translation of the Hebrew scripture. Verse one of the book of Genesis is the 2. The translation was done by the 70 introduction to the first chapter, which is the scholars from Alexandria in Egypt, foundational record of creation as a summery. about the third century B.C. Gen. 1:1-2:3 3. The name Septuagint is represented by 1. This first section is the foundation and the Roman numbers LXX. introduction to the first division of the book of 4. Genesis is the first book of five called Genesis. Gen. 1-11 Pentateuch in the LXX, known as the 2. Then the first eleven chapter are the foundation torah, the law, Lk. 24:44) and introduction to the second division of Genesis. a. The Septuagint Greek word Gen. 12-50 Pentateuch is made up of two words. 3. Then the book of Genesis becomes the 1) Pente, which means five. foundation and introduction to the following four 2) Teuchos, which means book. books of the Law, the Pentateuch, given to the b.
    [Show full text]
  • Salvation History in the Old Testament 1 Completed ∆ = Test Question on Diocesan Religion Test
    Date Comments and edits Salvation History in the Old Testament 1 Completed ∆ = Test question on Diocesan Religion Test I. General Introduction: “Ignorance of Scripture is Ignorance of Christ” (St. Jerome). A. God 1. In Himself a. Identify God as three Divine Persons (Father, Son, and Holy Spirit) in one Being (Creed 1) b. Qualities of God (fully revealed in Jesus Christ) 1) Truth 2) Love ∆ 3) Fullness of Mercy 2. In His Activities: a. Creator of all that is: God creates and sustains everything (see Genesis) b. Author of Divine Revelation; the Holy Spirit’s role in guiding the Church throughout the ages (from Pentecost to present; from Peter to present; from the disciples then, to the disciples now) c. Redemption: Source of Salvation; as offered by the Father, through the sacrifice of the Son, and the guidance of the Holy Spirit in the sacraments B. Divine Revelation 1. The learner will develop an understanding that God is the author of, and inspiration for the Bible (Scripture 3) a. Inerrancy ∆ b. Inspiration – God guided and shaped the authors’ message ∆ 2. Scripture and Tradition are the two sources of divine revelation ∆ a. Studying scripture is essential to becoming a better Christian ∆ b. But scripture does not contain all church teachings, must be combined with tradition 3. The learner will apply specific terms connected with Sacred Scripture. (Scripture 5) ∆ a. Sacred Scripture ∆ b. Sacred Tradition ∆ c. Magisterium ; authority to interpret the bible ∆ d. Old Testament : the history of God’s salvation of Mankind e. Infallibility f. Testaments g. Gospels h. Parable ∆ i.
    [Show full text]
  • God's Economy and Human Salvation: a Discussion on Apostle
    2019/01/28 DISCUSSION PAPERS God’s Economy and Human Salvation: A Discussion on Apostle Paul’s Account of Salvation from Galatians 3:21-24 Hikari Ishido God’s Economy and Human Salvation: A Discussion on Apostle Paul’s Account of Salvation from Galatians 3:21-24 Hikari Ishido 1. Introduction In order to assess micro-macro interactions of the concepts of ethnicity and nations, the connection between citizens’ psychological motivations and the source of national solidarity could be an important focus. This paper attempts to elucidate the historical source of ethnic solidarity originating in the individual level. More specifically, the meaning of Galatians 3:21-24 in the New Testament of the Bible, with a focus on what Apostle Paul as an evangelist and social reformer (in a sense) is talking about concerning human salvation as God’s economy (i.e., His dealing with the history and us humans for salvation). Salvation is an ontological issue, yet God-less humans are “foolish” (Gal 3:1) enough to take God’s ontological (i.e., meaning material here) blessing as simply “given” without acknowledgment for receipt and they try merely to maximize their own perceived earthly benefits, at the cost of relinquishing God’s economy of salvation through accepting Christ Jesus not as human merit but as God’s grace. This style of human living, as corrupt as being exemplified by “sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like” (Gal 5:19-21), could be referred to as “human economy” under which humans are trying to desperately maximize their earthly pleasure.
    [Show full text]
  • The Relationship of Law and Grace in the Hermeneutics of New Covenant Theology
    Andrews University Digital Commons @ Andrews University Master's Theses Graduate Research 2017 The Relationship of Law and Grace in the Hermeneutics of New Covenant Theology Carlos J. Cruz Pacheco Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/theses Part of the Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Cruz Pacheco, Carlos J., "The Relationship of Law and Grace in the Hermeneutics of New Covenant Theology" (2017). Master's Theses. 100. https://digitalcommons.andrews.edu/theses/100 This Thesis is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Master's Theses by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT THE RELATIONSHIP OF LAW AND GRACE IN THE HERMENEUTICS OF NEW COVENANT THEOLOGY by Carlos J. Cruz Pacheco Adviser: Martin Hanna ABSTRACT OF GRADUATE STUDENT RESEARCH Thesis Andrews University Seventh-day Adventist Theological Seminary Title: THE RELATIONSHIP OF LAW AND GRACE IN THE HERMENEUTICS OF NEW COVENANT THEOLOGY Name of researcher: Carlos J. Cruz Pacheco Name and degree of faculty adviser: Martin Hanna, Ph.D. Date completed: April 2017 Problem This thesis evaluates the offer by New Covenant Theology of an interpretation of salvation history that stands in criticism of interpretations offered by Covenant Theology and Dispensationalism. Does New Covenant Theology demonstrate a distinctive view of the law-grace relationship that brings new perspectives on important theological and hermeneutical issues such as the relationship between the Old and New Testaments, and the Sabbath.
    [Show full text]
  • (Part Two): Salvation in Christ, His Death, Resurrection and Ascension
    6 JESUS (PART TWO) SALVATION IN CHRIST – DEATH, RESURRECTION AND ASCENSION (C 571-667, USC Ch. 8) … For our sake he was crucified The Church teaches us that Jesus saved and reconciled under Pontius Pilate; humanity to God in and through his death and he suffered, death and was buried, Resurrection. Since God could have saved humanity in and rose again on the third day any number of ways, one may wonder why he would in accordance with the Scriptures. choose the cruel death of his Son. We may wonder what He ascended into heaven kind of a God would save his people by having his only and is seated at the right hand of the Father. Son die like a criminal. In Rom 11:33, Paul reminds us (Nicene Creed) of the “inscrutable and unsearchable ways of God.” In suffering and death his humanity became the free and To be executed on a cross even though one is innocent perfect instrument of his divine love which desires the is the worst thing that can happen to a human being. salvation of men. (C 609) God is willing to allow this to happen to his only Son to Unless a grain of wheat falls to the ground and dies, it show his solidarity with suffering humanity. Only the remains just a grain of wheat, but if it dies it produces worst criminals are crucified and now the all-holy God much fruit. (Jn 12:24) is executed between two of them. Such is the extent of God’s outreach to humanity.
    [Show full text]
  • Christ's Crucifixion As a Medico-Historical Event
    Christ’s crucifixion as a medico-historical event CHRIST’S CRUCIFIXION AS A MEDICO-HISTORICAL EVENT ABSTRACT The crucifixion of Christ as a medico-historical event is reviewed. He was probably crucified on a short Tau-cross, and died within 6 hours (probably even within 3 hours). This is not an exceptionally short period of time, and there is no reason to postulate unusual causes for his death. He probably died from the classical progres- sive asphyxia syndrome and hypovolaemic shock typical of the crucifixion process, finally ending in cardiac arrest as result of a vaso-vagal reflex. The latter could have been elicited by intense pain due to various causes, although hypoxaemia per se or various other less common conditions could also have pertained. The wound in Christ’s side from the spear which probably pierced his heart, was certainly inflicted after his death. The appearance of blood and water as an expected post mortem phenomenon is discussed. There is no reason to consider this as proof of a functioning blood cir- culation indicating apparent rather than true death. Although the two robbers who were crucified with Christ were apparently still alive when He died, they were dis- patched shortly afterwards by crurifragium. 1. INTRODUCTION Christ’s crucifixion is central to the salvation history of Christianity. For the Romans and the orthodox Jews of the 1st century, who consi- dered crucifixion an intensely shameful and gruesome form of execu- tion, the event was a paradox (Fitzmyer 1978:493-4, 511; Torrance 1990:2453-4). In one of the earliest attacks on Christianity, Celsus (2nd century) mocks the Christian position and questions a faith which would allow a divine prophet to die in such a completely dishonourable way.1 The thought that such a brutal and shameful death could be considered as the greatest sacrifice of all time, or as the means to sal- vation, was unknown and inconceivable within the ethos of the time (Fitzmyer 1978:493-4).
    [Show full text]
  • The Soteriological Meaning of the Death of Jesus In
    The soteriological meaning of Jesus’ death in Luke-Acts. A survey of possibilities Hermie C van Zyl Dept of New Testament, University of the Free State ABSTRACT The soteriological meaning of Jesus’ death in Luke-Acts. A survey of possibilities The portrayal of Jesus' death in Luke-Acts remains an intriguing issue. Ever since the rise of critical scholarship it has become the standard view that Luke does not accord salvific meaning to the death of Jesus, but rather stresses the exaltation of Jesus as the zenith of his soteriology. In light of this standard view, this article investigates the question whether the soteriological meaning of Jesus' death has received more attention in recent literature. The finding is that in the main scholarship still favours the exaltation of Jesus as the soteriological zenith. However, it is also clear that there is a tendency to move away from a bland underestimation of Jesus' death towards a more balanced view in which Jesus' death acquires a more positive soteriological meaning in and of itself. 1 STATING THE PROBLEM Ever since the rise of critical scholarship the peculiar position of Luke-Acts vis-à-vis Mark, Matthew, John and Paul concerning the portrayal of the death of Jesus has been noted1. Although the matter was addressed by earlier scholars, it was the work of the early redaction critics that brought the issue to a head (Richard 1990:126). These scholars are generally in agreement that Luke has greatly reduced the salvific sense of the death of Jesus. Usually the following data are lined up in support of this view: (a) In Luke 22:27 Luke omits the luvtron-logion of Mark 10:45 (taken over almost verbatim by Matthew in 20:28) which has Jesus saying that the Son of Man came to give his life as a “ransom for many”.
    [Show full text]