Teacher

And when Jesus finished these sayings, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their scribes. (Matthew 7:28-29, ESV) 

and in another place and different circumstance:

When the Temple guards returned without having arrested Jesus, the leading priests and Pharisees demanded, “Why didn’t you bring him in?”
“We have never heard anyone speak like this!” the guards responded.
“Have you been led astray, too?” the Pharisees mocked. (John 7:45-47, NLT)

Jesus did make a mark as a teacher - some teacher this! He made statements or gave directions which may well confront. At one point or another all of the Gospels make reference to people being astonished or deeply offended by Jesus’ teaching. The guards felt that he spoke like no other before him.

And how could he speak in this way? It was only natural. He is the Lord (see previous post) and he, the Lord, speaks to us out of his generous kindness. He made no apology; he does not deliver ideas for contemplation or possible alternatives. No ordinary philosophy here. His words are the “new commandments”! People at the time found him perhaps “a bit much”!

He truly seeks your good and mine. Listen:

Go in through the narrow gate. The gate to destruction is wide, and the road that leads there is easy to follow. A lot of people go through that gate. But the gate to life is very narrow. The road that leads there is so hard to follow that only a few people find it. (Matthew 7:13-14, CEV)

The passage comes from Jesus’ “Sermon on the Mount”, as it is called. (Luke has a comparable passage to this.) Does Jesus actually intend his words to be taken seriously by me and you? A little further on in the same chapter we read:

“Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. The rain fell, and the floods came, and the winds blew and beat against that house, and it fell—and great was its fall!” (Matthew 7:24-27, NRSV)

That looks serious enough, surely. The images convey an awful finality. This is vital. The picture seems crystal clear - heeding Jesus the Lord is critically important.
What does he mean by “destruction” and “fall”? Was Jesus indicating the need to pay him heed and do really well rather than find a disaster, and a disaster without remedy at that? How could that be? Is this then simply exaggeration or oriental hyperbole or pictorial over-statement (eg, a camel passing through a needle's eye)?  It is hazardous, even foolish, to rely on that “let out”.
But - what about those to whom Jesus’ words have not come, for them to have opportunity to act upon them? Surely this passage is not directed to them! Who is it for? Originally Jesus of course spoke to his own people, those to whom he had come, as we read in this analysis:

He came into his own world,
but his own nation did not welcome him.
Yet some people accepted him and put their faith in him.
So he gave them the right to be the children of God.
They were not God’s children by nature
or because of any human desires.
God himself was the one who made them his children. (John 1:11-13, CEV)

These were the people who were part of a deliberate community by choice based on God’s Word. Even if they lived under under various rulers they supremely acknowledged the one Law of God (referred to as “Moses”). They thought of themselves as the chosen people (of God).
The impression of the Gospels is that Jesus in his ministry had little contact with the non-Jewish population and rarely ventured far outside Judaea-Galilee. However, we do have clear indication of Jesus’ intention for the world, for such as you and I:

“I am the good shepherd; I know my sheep and my sheep know me— just as the Father knows me and I know the Father—and I lay down my life for the sheep. I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. (John 10:14-16, NIV)

Please notice the other sheep to listen to that voice and the other pen. Similarly, we have the classic statement:

“For this is how God loved the world: He gave[a] his one and only Son, so that everyone who believes in him will not perish but have eternal life. (John 3:16, NLT)

The world in view, and everyone may believe in him.
And from after the resurrection:

And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.”[d] (Matthew 28:18-20, NRSV)

“All nations” certainly includes us.
I think it is clear that Jesus had us in view; he wanted us. (The outworking of his plan was not without soul-searching, as can be seen in the NT documents following the Gospels.) Us also in view? Then you and I also are called on to take the route to life and shun the route to destruction; to act on what Jesus says, not be foolish. In other words the teaching is directed to you, who have heard. (And to me.) Incidentally, the "Jesus stuff" you “hear” from mass media, or social media, or bloggers (!!), or otherwise, may be useful - or not! There is no “quality control”. The vital thing is to read, or listen to, the records for yourself.

Jesus’ hearers had, and have, every reason to also become, and be, confident. Matthew records that option right there in that same location:

 “Keep on asking, and you will receive what you ask for. Keep on seeking, and you will find. Keep on knocking, and the door will be opened to you. For everyone who asks, receives. Everyone who seeks, finds. And to everyone who knocks, the door will be opened. “You parents—if your children ask for a loaf of bread, do you give them a stone instead? Or if they ask for a fish, do you give them a snake? Of course not! So if you sinful people know how to give good gifts to your children, how much more will your heavenly Father give good gifts to those who ask him. (Matthew 7: 7-11, NLT)

This is pictorial language but we have probably no need for explanation.  (Ask whom? Seek from whence? Knock on what?) The NLT version does add interpretation but Jesus’ assertion of God’s active goodness towards us is very clear - God is always accessible. God will be the heavenly parent you need, if you will trust him. Does this seem more acceptable or comfortable than the preceding? Please note that the receiving, the finding, the entry, still are conditional on asking, seeking, knocking. God knows.

The invitation from Jesus appears in different forms and contexts. He said to his listeners:

If you are tired from carrying heavy burdens, come to me and I will give you rest. Take the yoke[a] I give you. Put it on your shoulders and learn from me. I am gentle and humble, and you will find rest. This yoke is easy to bear, and this burden is light. (Matthew 11:28-30, CEV)

Working animals (oxen) were/are yoked together, neck to neck, with a cross beam (yoke) and the yoke connected to the load or task. Jesus offers a “yoke” to life with him and freedom from rebellion against God and the consequences due.

No doubt Jesus was addressing people worn out by the heavy burdens of religion and finding no internal peace. Genuine strugglers found it so hard to earn the (impossible) ticket to heaven. Their problem was added to by those who might have helped. See for example this advice and trenchant criticism Jesus gave in the last days of his ministry.

The Pharisees and the teachers of the Law are experts in the Law of Moses. So obey everything they teach you, but don’t do as they do. After all, they say one thing and do something else. They pile heavy burdens on people’s shoulders and won’t lift a finger to help.  (Matthew 23:2-4, CEV.)

You may know of current examples from our time.
The people to whom Jesus spoke would soon have relief from the burden of rule-keeping for salvation. He was about the pay the price to set them, and us, free. Moreover, every single one of his followers thereafter would have the only authorised interpreter at their side constantly. (That is another story I think!)

What Jesus said (and did) does contain imagery and comparisons which provide food for thought. The way to get to grips with Jesus’ teaching is of course to read the Gospels. Further insight into the message is available in the NT pages following the Gospels. (My post on a NT reading plan may be one way to do this.)

Not all of what Jesus said (ie, directed) is popular. (Why would it be?) Then keep the good bits? Is it really reasonable to expect to be able to pick and choose from the record? To extract “acceptable” teaching from Jesus? He is the light for the world, as John explained in his first chapter and as Jesus later stated himself:

Once again Jesus spoke to the people. This time he said, “I am the light for the world! Follow me, and you won’t be walking in the dark. You will have the light that gives life.” (John 8:12, CEV)

Some people (at least some) did not welcome that claim. One final time Jesus gave his invitation:

Then Jesus told them, “You are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you. Whoever walks in the dark does not know where they are going. Believe in the light while you have the light, so that you may become children of light.” When he had finished speaking, Jesus left and hid himself from them. (John 12:35-36, NIV)

The coming of that light had been spoken of in the words of Isaiah (OT prophet):

“The land of Zebulun and the land of Naphtali,
    the way of the sea, beyond the Jordan, Galilee of the Gentiles—
the people dwelling in darkness
    have seen a great light,
and for those dwelling in the region and shadow of death,
    on them a light has dawned.”
From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.” (Matthew 4:15-17, ESV)

And that last line has a brief encapsulation of Jesus’ teaching, very brief! The focus, very strong in Matthew, is the “Kingdom of Heaven”. Interestingly, cousin John ("the Baptiser") is reported earlier in the same words. However, there is more, much more, from Jesus. To unpack a little: How to enter God’s kingdom; what it means to live in the kingdom now; the will of the King for his subjects; the removal of the impenetrable border to the kingdom; the benefits of the kingdom; the ultimate revealing of the kingdom; threats to the subjects of the King; and the King of the kingdom. From that point in the account Jesus is shown heralding the news to those who stood in the line of the ancient people of God. It should have been good news.

ADDENDUM: Jesus proclaimed the imperative, "repent". The CEV renders "turn back to God". Was it right for Jesus to command them? After all, were not the daily sacrifices being offered as required? Did they not have their local synagogue to attend? Were they not God's own people? Today does Jesus actually command me and you to change our life (Petersen; The Message) and join his subjects? I have no doubt about the answer to that!


Scripture quotations marked (CEV) are from the Contemporary English Version Copyright © 1991, 1992, 1995 by American Bible Society, Used by Permission.

Scripture quotations marked (ESV) are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture quotations marked (NIV) are taken from the Holy Bible, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
 
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2007, 2013 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NRSV) are from the New Revised Standard Version Bible, copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

Lord (Edn2)

Lord/LORD

This very day in King David’s hometown a Savior was born for you. He is Christ the Lord. (Luke 2:11, CEV)

This sentence announcing the birth of Jesus is very familiar to many, although the version is a little different. I am using it to introduce that final word, “Lord”. This word is an example of one which requires translators and publishers to interpret for us.

An interaction from the last days of Jesus’ time on earth contains the same word used twice but with a difference.

Then, surrounded by the Pharisees, Jesus asked them a question: “What do you think about the Messiah? Whose son is he?”
They replied, “He is the son of David.”
Jesus responded, “Then why does David, speaking under the inspiration of the Spirit, call the Messiah ‘my Lord’? For David said,
‘The LORD said to my Lord,
Sit in the place of honor at my right hand
    until I humble your enemies beneath your feet.’[a]
Since David called the Messiah ‘my Lord,’ how can the Messiah be his son?”
No one could answer him. And after that, no one dared to ask him any more questions. Matthew 22:41-46 (NLT)

Almost word for word, all three synoptic Gospels include Jesus quoting the Psalm (110), as part of a conversation between himself and Pharisees in Jerusalem during that final week. In that moment at least, that particular quotation, as Jesus used it, was a conversation stopper! Nothing more to be said! Surely that was an unforgettable and loaded moment.*

The three Gospels also have Jesus publicly introducing the inflammatory “Christ” word at that time. (The NLT translators have rendered that word, and pronouns, as “Messiah” - on which, see previous post re “Christ”).

I suppose then the moment was one in which you could “hear a pin drop”. Did they “hold their breath” waiting for what Jesus would say next about their “Messiah”? Was he hinting at a claim? This was Jerusalem at the time of the festival. How much would it take to get the people roused against the Romans (and the Jewish elite)? Did the governor (Pontius Pilate) have ears listening and reporting? (Very likely - how could he not?) Was there a sigh of relief as the “Christ” topic lapsed for a while until Jesus’ trial? (Then, at that juncture, despite the brevity of the account, does not Pilate appear informed on the political?)

The Psalm quotation brings up the “lord” word. The Greek Old Testament (OT) of the Psalm, known as the Septuagint (LXX), uses in both instances the one Greek word, “kurios/kyrios”. The Hebrew Psalm 110 text has different words. The first Hebrew word may be transliterated and perhaps represented by the unpronounced (see footnote) consonants “YHWH” (no vowels). The second word is the Hebrew equivalent of “lord”.

Two (at least) issues now come up. In over 6,000 places the translators of the old King James Bible represented the YHWH by “LORD”. (For example, Jeremiah includes the word over 600 times; Deuteronomy 438 times.) It is true that Exodus 6:4 says that Abraham, Isaac and Jacob did not know God by God’s special name (“YHWH”) - see chapters 3-6 of Exodus. However, starting from 2:4, Genesis has the “YHWH” word 141 times; note especially 12:8. Superficially at least there is a conundrum here which can yield a fertile field for exploration and theorising.

In the NT (Jesus') quote from the Psalm above, the NLT, like the King James Version, retains the approach of representing the Hebrew Psalm’s word, “YHWH”, by LORD, even though the Greek (LXX and NT) uses the one and the same “kyrios” word (twice). We know this Greek word as “lord”. The “lord” word is used in differing ways, as for sir/Sir in English.

Here are two simple examples of words sharing the notion of subservience but used differently: “Yes, sir”, and, “Sir Dick Jones”. The word “lord” (“kyrios”) is similarly used differently and it requires thought as applied to Jesus. Leaving aside the matter of doing full justice to the OT LORD, notice that the use (or not) of capitalisation (Lord/lord) is interpretative - no help there in the original.

Jesus' contemporary, the powerful Roman "General" we know as Augustus reportedly would not allow the (Latin) word for "Lord" to be addressed to him.  He preferred "Caesar". This was in keeping with the public picture of his "first citizen" role being by "consent of the governed", or even desire of the citizens. (Despite expert opinion, I actually think it unlikely Augustus discouraged that word from slaves.)

Jesus brought up the word "Lord": Was there a tension at that time due also to that word?

Another well-known if unrecognised example of the use of the Greek “kyrios” to represent the OT’s “YHWH” had come in the quotation on the start of Jesus’ final week. Matthew 21, verse 9 includes words from Psalm 118:

 Jesus was in the center of the procession, and the people all around him were shouting,
“Praise God[a] for the Son of David!
    Blessings on the one who comes in the name of the LORD!
    Praise God in highest heaven!”[b] (NLT)

Once again translations take different approaches to the “kyrios”. NLT retains their Psalm rendition, though the Matthew text does not (can not) make the distinction.

Consider also this extract from the resurrection scene:

As soon as Mary said this, she turned around and saw Jesus standing there. But she did not know who he was. Jesus asked her, “Why are you crying? Who are you looking for?”
She thought he was the gardener and said, “Sir, if you have taken his body away, please tell me, so I can go and get him.”
Then Jesus said to her, “Mary!”
She turned and said to him, “Rabboni.” The Aramaic word “Rabboni” means “Teacher.”
Jesus told her, “Don’t hold on to me! I have not yet gone to the Father. But tell my disciples that I am going to the one who is my Father and my God, as well as your Father and your God.” Mary Magdalene then went and told the disciples that she had seen the Lord. She also told them what he had said to her. (John 20: 14-18, CEV)

The same “kyrios” (lord) word is translated as “sir” (to the supposed “gardener”) and as “Lord” - the one whom she had seen. Now look a little further on:

Thomas answered him, “My Lord and my God!” Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.” (John 20:28-29, NRSV)

That same “kyrios” word is given greater weight in the speech of the convinced Thomas. A title for Jesus - yes - but Thomas is making a personal commitment. This same commitment with Jesus’ blessing is open to you today.

Like in the case of “Christ”, the word “Lord” was closely identified with the person of the (risen) Jesus. The newly convinced Cleopas rushed back to Jerusalem with his friend to share their news.

And within the hour they were on their way back to Jerusalem. There they found the eleven disciples and the others who had gathered with them, who said, “The Lord has really risen! He appeared to Peter.[e]” (Luke 24: 33-34, NLT)

A report from the day of Jesus’ resurrection gives one clear New Testament (NT) use of “Lord” meaning “Almighty God”, or “The God of Heaven”. In Matthew 28: 2 we have:

There was a violent earthquake, for an angel of the Lord came down from heaven and, going to the tomb, rolled back the stone and sat on it. (NIV)

There was a time (or period) of ambivalence about the meaning of “Lord”, as addressed to Jesus. Here is a report from a highly significant moment:

From then on, Jesus began telling his disciples what would happen to him. He said, “I must go to Jerusalem. There the nation’s leaders, the chief priests, and the teachers of the Law of Moses will make me suffer terribly. I will be killed, but three days later I will rise to life.”
Peter took Jesus aside and told him to stop talking like that. He said, “God would never let this happen to you, Lord!”
Jesus turned to Peter and said, “Satan, get away from me! You’re in my way because you think like everyone else and not like God.” (Matthew 16: 21-23, CEV)

Peter is using the title “lord” (or, “Lord”) but - he rejects what Jesus has said and corrects him!

After the resurrection it is impossible to imagine Peter taking such an attitude. The truth about Jesus was plain to see - if one had eyes to see, that is. Still today, those with eyes to see can know him.

Here is Peter speaking for himself (post resurrection and post Pentecost):

Therefore let the entire house of Israel know with certainty that God has made him both Lord and Messiah,[a] this Jesus whom you crucified.” Acts 2:36 (NRSV).

The book of Acts contains similar statements of conviction, as do almost all the other NT writings.

A convinced, dedicated, energetic and able man (Saul) was sincerely wrong and determined to overthrow any idea that Jesus was Lord, or Messiah, or Saviour.  He experienced an astonishing confrontation (Acts 9) and later as Paul was able to write of Jesus that he had been truly Servant and is indeed truly Lord (LORD) - see following. By reading the Gospels you may understand Jesus as the Servant of the Lord and the Lamb of God, humbly giving his life for your redemption and mine. I see the contrast between Jesus and the late Augustus' political "humility" and final end (still dominant). I wonder if Paul did not know of the Caesars' ways.

... Jesus Christ, who

though he was in the form of God,
did not regard equality with God
as something to be exploited,

but emptied himself,
taking the form of a slave,
being born in human likeness.

And being found in human form,
he humbled himself
and became obedient to the point of death—
even death on a cross.

Therefore God also highly exalted him
and gave him the name
that is above every name,

so that at the name of Jesus
every knee should bend,
in heaven and on earth and under the earth,

and every tongue should confess
that Jesus Christ is Lord,
to the glory of God the Father. Philippians 2:6-11 (NRSV)

ADDENDUM

Here now are two reports in which Jesus has severe words for community service under his “brand”, however intentioned, or even lip-service, and he has no time for trading on his title. (The same word “Lord” occurs in both places.) First see this grim warning contains a more central issue than questions about titles actually uttered…

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?’ Then I will declare to them, ‘I never knew you; go away from me, you evildoers.’  (Matthew 7:21-23, NRSV)

And we may compare Luke’s brief question:

“Why do you call me ‘Lord, Lord,’ and do not do what I tell you? (Luke 6:46, NRSV)

Luke’s comparable passage has similar context but is clearly not identical. We can hardly miss the similarity. (Do you know any substantial reason to exclude the possibility of Jesus saying similar things at different points in the chronology?)

The name you or I use for Jesus fades into insignificance beside what you or I "do with" him, what you or I do about what he said, what relationship you or I have with him (e.g., my Saviour, or, the Saviour?).

Footnote
The Unpronounced Name of God
The old translations understood JHVH to represent the Hebrew. Vowels (pointings) of another substituted Hebrew word (for "Lord") were attached (in the text) to the consonants. (This indicated the word to be pronounced.) Using those vowels and the consonants our translators later created our word “Jehovah”, though they included the word sparingly. More recently the representation is YHWH and the researchers believe the vowels needed are provided by rendering the name as “Yahweh”. Wld Mss rcgns tht wrd f prnncd b n f s d nt knw nd dbt thr s n wy t tll. = Would Moses recognise that word if pronounced by one of us? I do not know and doubt there is any way to tell.

Language is a multi-faceted phenomenon and other language direct equivalence and correct pronunciation are difficult. Even for those with English as their first language spoken English can be hard - ever heard someone with an impenetrable “accent”? A Scot speaking may be hard for me to understand, but if the same words are sung (eg, in a hymn) - no problem.

I find no hint in the NT that Jesus or his followers spent any time on the (puzzle of the) unpronounced name. As shown above, in their translated form, words which originally were of the God of Abraham, Isaac and Jacob are used of Jesus. 

Do not misuse my name. I am the LORD your God, and I will punish anyone who misuses my name. (Exodus 20:7, CEV)

How and when did the “unique” name of Exodus 3 become unpronounced? A puzzle indeed, to which answers are given. But, would ceasing to pronounce “God” or “Lord”, and instead using another substitute word, enable the sanction to be avoided? Is there more to it?

God is wanting those who will give their trust to communicate directly with God.

*Aramaic? IF the Aramaic language was used between Jesus and the Pharisees, that could make a different question. However, although there are trace Aramaic words in the Greek New Testament, no Aramaic version has yet been published. Our oldest version of the New Testament documents are Greek. They are represented in vary large quantity; far, far, more I think than any other writing from the era.

Scripture quotations marked (CEV) are from the Contemporary English Version Copyright © 1991, 1992, 1995 by American Bible Society, Used by Permission.

Scripture quotations marked (NIV) are taken from the Holy Bible, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2007, 2013 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NRSV) are from the New Revised Standard Version Bible, copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

AL

16/08/24

Carpenter!

The Carpenter who was Different

This is good and pleases God our Savior,  who wants everyone to be saved and to understand the truth.  For, there is one God and one Mediator who can reconcile God and humanity—the man Christ Jesus.  He gave his life to purchase freedom for everyone. This is the message God gave to the world at just the right time. 1 Timothy 2: 3-6 (NLT)