Last weekend we held an evangelism conference at Living Hope Community Church in upstate NY. During the conference we focused on what the biblical gospel is and how to speak the gospel of the kingdom and the cross to a world in desperate need. The weekend included teachings, an interactive video workshop, role playing, and an evening out at the park. We wanted to provide an opportunity for those who wanted to try out what they had learned while at the same time not forcing anyone who wasn’t ready to do evangelism. Fortunately a good number of people did speak to people at the park and we had a wonderful time discussing these encounters as well as some related questions regarding evangelism in general Saturday night. The teachings from the conference are now available for free download.
Click here to listen to Jesus and Atonement delivered by John Obelenus, Apr 28th 2008, Atlanta Georgia. Commentary by Sean Finnegan.
John’s big idea is summarized in this statement, “We must make sense of Jesus’ crucifixion in light of his ministry, and his ministry in light of his crucifixion.”
His outline followed these points
- Jesus’ ministry defined by Isaiah
- Substitution from Isaiah
- Jesus’ actions as substitution
- Jesus’ claims about power in light of atonement
- Jesus’ authority challenge leads to trial
- Crucifixion as substitution
- Resurrection
- Conclusion
Jesus’ self understanding of his ministry is founded upon Isaiah 61 (as reflected both in his first sermon (Lk 4) and in his response to John the Baptist’s inquiry (Mt 11).
Click here to listen to The Sacrifice of the Son of God as delivered by Alex Hall, Apr 27, 2008 in Atlanta Georgia. Commentary by John Obelenus
In the introduction Alex brings up a good point about assumptions and how they guide how we assimilate information into our pre-existing belief structure.
Next he brings a strong counterpoint to the common belief that Jesus had to be God to die for our sins. Based on a survey of the New Testament, it is in fact Jesus’ humanity that was a necessity for forgiveness, not any divinity.
The Gnostic dualism of matter vs spirit influenced the doctrine of the Person of Jesus needing to be God. God, that is spirit, which is good, must be present to “save” the flesh, matter, which is bad. Only by God becoming Jesus (not Jesus being God) was anything accomplished.
I have to admit I love posting after Jason. He asks two pointed questions - am I aware of the Love of God? and am I born again?.
As I sat in an Easter service today, I couldn’t help but dwell on the idea that the understanding that the writers of the New Testament are working out a theology to deal with reality. They didn’t sit down and craft how they could get from a nationalistic warrior Messiah theology to a peaceable wisdom teacher calling Israel to repent, who is then killed by his countrymen. Nor, did they have to figure out a way to justify the idea of a Messiah being, not only vivified, but resurrected from the dead into glory. They didn’t have to figure out how they would admit Gentiles into their Jewish religion, without going through the standard Jewish ways - they just did because of reality.
This weekend is the date on the calendar for Easter and even though I believe that it should be next month and lined up with Passover (since the NT tells us Jesus arose after Passover), my thoughts still have been on the crucifixion and resurrection of Jesus this week. So I thought I would write a post on that subject.
What day of the week was Jesus crucified on?
The majority of Christianity has accepted that Jesus was crucified on Friday (since that is the day just before the weekly Passover on Saturday). But does this match Jesus’ prediction that he would “be in the heart of the earth for 3 days and 3 nights”? Can a Friday crucifixion provide 3 days and 3 nights in the grave? I’ve never thought that it does, so let’s take a look at it in more detail.
I was reading through the book of Mark the other day, and I could not help but notice a pattern. Several times when Jesus talks about his crucifixion the surrounding context is about power.
Unfortunately, as I now realize, I should have started with this post. However, I was not prepared enough to do it. Now we get to examine not an abstract theology of atonement - but rather look at the history. In a way, this is sidestepping the more traditional methods of grasping the atonement. Yet it proves, at least to me, to be fundamental for understanding anything about the atonement. And it answers the perpetual question that every Christian and historian must account for: why did Jesus die?
Now we get to focus on why the Resurrection is salvific and live-giving. The NT, and definitively the end of Matthew, declare Jesus to have the victory in his resurrection. Because of the resurrection he has defeated evil. The world pulled out all the stops to destroy the Messiah, and the Messiah bore their sin, and came out the other side. And now Jesus, legitimately by fact and appointment, is above all principalities and powers, the lord of all. As we identify with Jesus’ death and resurrection we take part in what it has to offer. By dying, in repentance and loving obedience - carrying our cross, and being resurrected as a new creature freed from slavery to sin, we come out the other side as well.