Gospel and Acts Final Flashcards
According to Ridderbos, does Jesus demand more than what the law and prophets demanded?
No less clear are the numerous data in which Jesus teaching also binds others to the revealed law of God. In addition to Matthew 712 where Jesus gives a summary of the law and the prophets as the content of his commandments, his conversation with the rich young ruler is especially important. To the young man’s question, “good master, what good things shall I do that I may have eternal life? “Jesus answers, “keep the Commandments.” They don’t know us to the Commandments. And then he repeats several of the 10 Commandments separately, together with the demand for love of one’s neighbor. So in these passages we are told what is needed to enter the kingdom of heaven, viz., the fulfillment of the lot. Even when in the continuing conversation, the young man is told by Jesus to sell all that he has and give it to the poor, this demand it does not exceed that which the law requires us to do. It is it actual application. Here, too, the issue is that of being perfect, i.e., doing good consistently; though it is nothing but the keeping of the law that Jesus requires, and is that which is needed to enter the kingdom of heaven.
Explain Ridderbos’ definition of hypocrisy.
This is also the meaning of Jesus is repeated qualification of official Judaism as hypocrites. This expression sheds light on what we are discussing here. For we must not think of some vulgar, consciously hypocritical attitude lacking any subjective sincerity, although such an attitude is also implied in the qualification so often used by Jesus. But the discord to noted by this word lies deeper. It is a disagreement between what a man seems to be in the opinion of his fellow men and what he is before God. On the one hand he scrupulously observes all kinds of prescriptions and commandments, but on the other he does not surrender himself to God. The real issue was a religious nature which is described in the gospel in all kinds of ways, e.g., in Matthew 15:8, “This people honor with me with their lips, but their heart is far from me. But in vain they do worship me teaching for doctrines the Commandments of men. “
From this point of you it appears that the fulfillment of the law is a matter of the heart. This does not mean that her heart is elevated to the source of our knowledge of the divine will. But it doesn’t imply that the soul possibility of all feeling the law is dependent upon our conversion to God, and any New Zealand behalf of the law without such conversion (i.e., while keeping our hearts far from God) is hypocrisy. Elsewhere Jesus speaks of the “11 of the Pharisees and scribes, “i.e., I have the all pervading principle of their “doctrine”. Even though the Pharisees were the upholders of Moses his law, and should be recognized as such, the spirit ruling their teachings was pernicious. For it was the spirit of hypocrisy in the above mentioned sense. It is this great religious antithesis with regard to the fulfillment of the law which dominated the relation between Jesus and the scribes.
According to Carson and Moo, Luke had intimate knowledge of what?
“intimate knowledge of the OT (in Greek) and Judaism”
What is Ridderbos’ view with regard to Peter and the rock in Matthew 16:18?
The use of the word “Petra” can be best explained by consulting the original meaning of the word. Petra means rock, whereas Petrus has the general meaning of stem. The feminine ending in Petra, however, was not suitable as a name for Simon, so that instead, he was called Petrus. But when the proper name is again made a substantive, as here, Petros must be replaced by Petra. The most natural view is that Petra is simply a repetition of petrus. Here, Christ certainly means Peter himself.
The question about the sense in which Peter can be the rock on which Jesus builds his church is not difficult to answer. He will be such an apostle, i.e., as the witness of what he and had seen and heard, and as the confessor of Christ’s glory; and not only because he would be the first stone of the new building to which later believers would have to be joined. The building of the church upon Peter can hardly mean anything else than Peter‘s future apostolic activity. The fact that it was he and not the other disciples here mentioned is explicable, on the one hand, by pointing to the circumstance that he and not the others made profession of Christ in answer to Jesus’ question. On the other hand, it is also in accord with the prominent place that Peter seems to have occupied both among the disciples in the first Christian church church.
What type of baptism does Ridderbos explain John’s baptism to be?
In the first part of our investigation we spoke of John’s baptism, which the gospel“ the baptism of repentance for the remission of sins.” This baptism like the whole of John’s preaching had a clearly eschatological character. It served to assure anyone who is baptized that in the way of conversion he would obtain remission of his sins in the face of “the wrath to come “. Recent investigations have pretty well established that this baptism at the ceremony is a continuation of the baptism of the so-called proselytes. John, however, administered this baptism in the circle of the Jewish nation, so that its connection with the baptism proselytes acquired a very pregnant meaning. Baptism this made a separation between the sons of Abraham and such, the idea of the new and a genuine people of God thereby coming to the fore.
At the same time John contrasted his baptism with that in the coming Messiah. His only baptism was one with water, I E, John was able to wash off soon only metaphorically. He did not have at his disposal what he represented in an image, and could only promise it in gods name; the coming Messiah was to baptized with the Holy Spirit and was fired, which to know that both the gift and the judgment of becoming time of salvation. No doubt these words and John’s preaching have a symbolic meaning, i.e., they do not refer to Christian Baptism (with water!), but to the eschatological Separation to be brought about by the Messiah in the manifestation of his glory. The baptism more day and by Christ cannot, therefore, he said to have been predicted by John, although the fulfillment of John’s prophecy concerning baptism of the Holy Spirit was to be realized on Pentecost, i.e., in the present era. The meaning of Christian baptism, thus, cannot be derived from this word of John’s.
According to Carson and Moo, Luke’s frequent use of the word dei underscores what?
Luke’s frequent use of the word dei “it is necessary” underscores “the central importance of God’s plan in Luke-Acts.”
What did Ridderbos present as the twofold motif of the Lord’s supper?
Two motifs come to the fore. The first is that of the expiatory death of Jesus, which we have already encountered in in another context. Jesus here points out his forthcoming death as the substitutionary sacrifice for the remission of sins. The second motif is the eschatological one, expressed by all the synaptic evangelists, but especially by Luke. It’s follows from Jesus‘s words, and close connection with the Lord supper, about the “new wine“ he will drink (with his disciples) in the kingdom of God; and also the words about the “fulfillment” of the Passover in gods kingdom. In the previous chapters of this book it has been saying that it is just these two motives in Jesus preaching which are the subjects of a ceaseless struggle. It is therefore understandable that this struggle is a bubble concentrated on the meaning of the Lord’s supper.
Does Ridderbos say that bread was used in rabbinical literature for unleavened bread? What does Dyer say about this?
Yes
Someone argued that because 1 Cor. 11 uses the word ἄρτοσ for bread and that this is a general word for bread so therefore we should use leavened bread in the Lord’s Supper.
If we’re going to argue something, we should make sure we’re arguing correctly. The Synoptic Evangelists all used the word ἄρτοσ in their presentation of the Lord instituting the Lord’s Supper. This must refer to unleavened bread.
Which cup of the Passover does Ridderbos say was the one Jesus had his disciples drink from?
From Luke it follows that this cup was taken after the meal. It was the third cup, over which thanksgiving took place after the meal, and which, therefore, was known as “the cup of blessing,” “the cup of thanksgiving.”
What did Ridderbos say Jesus meant when he said the kingdom would not come by observation?
The word used here is also used of watching the stars, so that here it’s in notes the anxious watching and searching of every phenomenon that might be an indication of the coming of the kingdom. In our opinion, the words saying that the kingdom “does not come with or in the way of close observation“ must be taken to mean that such observation will not be necessary in order to notice the coming of the kingdom. This exegesis is entirely in agreement with the following words, “neither shall they say, low here! Or, low there!“ These words are repeated in the sequel and there, as elsewhere, they are concerned with premature and false alarms as if the day of the Son of Man had already come. Jesus he refers to the messianic movements and rumors that arose again and again among the Jewish people. They originated in a nationalistic ideal of the Messiah and often made it difficult for its adherence to know what to think with respect to this ideal. This explains the question of the Pharisees about the time “when.“ When Jesus answers them by saying that the coming of the kingdom end of the Messiah “is not accompanied by observations,“ he does not mean that we should not “heed“ the signs of the times, but he rejects the idea Dash entertained by the adherence of the nationalistic expectation of the Messiah – that the coming of the kingdom itself is something that can only be detected by the Well trained eyes of the “observer.” It’s appearance will be so over powering that nobody will be in need of any indication nor will have any doubt at all.
That is why in our opinion the words, “for, behold, the kingdom of God is among you,” certainly refer to the eschatological coming of the kingdom. As appears from the word “for,” they explain why they shall not say, “lo here!, Or, lo there!” For when the kingdom comes it is in your midst, i.e., it will no longer need any indication, but will fill your whole horizon.
For the issue is not the suddenness of the coming over the kingdom but it’s unmistakable and overpowering character, so that we may paraphrase the whole of the passage as follows: “the kingdom will not come in such a way that only the expert observers can discern it; nor will anyone need to say, low here! Or, lo there!; But behold, when did appears it will be among you as the great work of God’s power!””
How does Ridderbos divide the eschatological speak to in Mark 13 into three phases?
A closer study of the so-called synoptic Gospel‘s to form a clearer picture of the character and the duration of the future foretold there will reveal three different phases. The first of them is “the beginning of sorrows,“ the second is about the great tribulation, and the third is the parousia of the son of man. The first phase is described in Mark 13 5 to 8; Matthew 2448; Luke 21 8 to 11. In all three Gospels they are accompanied by a warning about the fate of believers at that time and about the way they should behave in it. In this first part the chief emphasis lies on the warning to the disciples not to let themselves be let astray. They must not think too soon that the end has come, or even that it is immediately at hand. It is true that many will proclaim themselves to be the Christ. This no doubt refers to the action of the pretenders to the Messiah ship among the Jewish nation. Josephus mentions quite a series of Messiah‘s that came to the four shortly before and after Jesus. And the Jewish revolt of AD 70 seems to have been strongly influenced by the expectation that the parousia of the Messiah was at hand. In the Jewish revolt of 132 to 135 Bar-Cochba claimed to be the Messiah. The same morning that we find in an altered form in Luke 17:23, Is repeated further on in the speech. It shows how dangerous this false expectation was in the eyes of Jesus. In his days the minds of the people were filled with such ideas. He counteracts the power of this temptation by the demand for caution. When they hear of wars or rumors of work, end of the rise of one nation against another, and a great earthquakes in famines, pestilences in various places occurring at this time, Terrifying things and great signs from heaven, they must not be disconcerted. For these things “must” happen, but they do not get me in the end, nor do they prove that the end will be within a short time. They are only the beginning of sorrows and to this Jesus as his prophecy about the persecution the disciples will have to endure at the hands of men, the absolute lack of love that will be even within the most intimate relationships; many who at first seemed to be friends and believers will become traitors and enemies.
What is Ridderbos’ is understanding of the term “generation” in Mark 13:30 and parallels?
In addition, the intervening verse, “heaven and earth shall pass away, but my words shall not pass away,“ would hardly fit in between these two verses that has both speak of the time of the fulfillment. This is why, in our opinion, there is a great deal to be sad in support of the conception that Mark 13:30 (and parallels) is a pronouncement upon the certainty of the fulfillment, without any further limitation of the time. In this case, we must not attribute a Temporel meaning to the words, “this generation,“ but must conceive of it in the unfavorable sense in which it occurs also elsewhere, viz., the people of this particular disposition and frame of mind who are averse to Jesus and his words.
Name 7 characteristics of Luke’s Gospel.
- It is the most literary of the Gospels.
- It is the most comprehensive Gospel. It opens with the annunciations concerning John the Baptist and Jesus. Luke gives a fuller account of Jesus’ infancy, gives an account of Jesus’ childhood including His growth, waxing strong in the Spirit, being filled with wisdom, and His Father’s bestowal of grace. He takes his genealogy back to Adam. An account of the ascension, absent in Matthew, appears at the end of Luke’s Gospel. His Gospel is the longest book in the New Testament.
- It has an emphasis on prayer. Of the 15 references to prayers of Christ in the four Gospels, 11 of them are in Luke’s Gospel.
- It has an emphasis on women. Luke referred to 13 women not found in the other Gospels.
- It also has an emphasis on children. He points out those who were “only children.” In their accounts of the children who were brought to Jesus, Matthew and Mark use the term “children” (παιδία). Luke, however, used the term “infant” (Βρέφη)
- It has an emphasis on joy and worship. It begins and ends with rejoicing. There are frequent references to joy and rejoicing, and praising and blessing God. Men are often said to glorify God. Luke is also the only Evangelist who recorded the Magnificat, the Benedictus, the Gloria in Excelsis, and the Nunc Dimitis.
- It has an emphasis on the ministry of the Holy Spirit. Jesus was full of the Holy Spirit when lead out into the wilderness, was anointed by the Holy Spirit for His Messianic work, offered a prayer while rejoicing in the Holy Spirit, and instructed His disciples to wait for empowerment from on high.
Give seven evidences that Luke wrote his Gospel with an evangelistic purpose.
- In the preface, he explained to Theophilus that hew as writing so that he might know the certainty of the things he had been taught.
- His account of Peter’s sermon on the day of Pentecost concludes with his declaration to his audience that they can know “assuredly” that God had made Jesus both Lord and Christ. The word translated “assuredly” is the adverbial form of “certainty” in Luke’s preface. Since Peter’s sermon shows that the establishment of the certainty of Christian truth is an important aspect of evangelism, Luke’s declaration of his purpose suggests an evangelistic motive.
- He used more soteriological terms. He is the only Synoptic who used the word “savior” and John used it only once.
- Luke alone among the Synoptics refers to redemption and salvation.
- He used the words “sinner,” “repentance,” and “faith” more frequently than the others.
- He also added more soteriological material. For example, in his account of the parable of the sower, he is the only one who included the phrase “lest they believe and be saved.”
- More material on repentance is also included in his Gospel. He alone recorded Jesus’ call to repentance, the rich man and Lazarus, and the parables on repentance.
Give 6 evidences that the first two chapters of Luke’s Gospel have an introductory function to his Gospel and Acts.
- Names in the account of John the Baptist’s birth (John: Jehovah is Merciful; Zacharias: Jehovah Remembers; Elizabeth: My God is an Oath) The theology of these names is found in Zacharias’ prophesy in 1:72-73
- Gabriel mentions joy, gladness, and rejoicing at the birth of John. This is true, among other reasons, because John will bring a message of salvation and will prepare a people for the Messiah.
- The words of Gabriel to Mary also show Luke’s emphasis on salvation.
- The last four lines of the Magnificat continue the redemptive themes from Zacharias’ prophecy of remembrance, mercy, and oath.
- Zacharias’ prophecy is full of salvific language.
- Simeon declares that God had sent a light to bring revelation to the Gentiles and the glory of Your people Israel. The mention of “all peoples” and “the Gentiles” points to the Gentile mission in the second part of Acts.
