Quoting Scripture In the Apostolic Text

Here is the lesson from Church on Sunday (9/5/10)

Watch any sporting activity on television and chances are you will see someone holding up a sign with the verse John 3:16. Of all the passages in the Bible, this is the one most likely for a given believer to know by memory. For this reason, just the reference is sufficient to convey an understanding desired by the person holding up the sign. In the first century, the Jewish cannon had not been divided into chapter and verse so this method of reference was unavailable. The Bible would not be divided into chapter and verse until the middle ages.

The prophet Ezra is credited with the first division of the Bible in the fifth century before Christ as he divided the books of Moses into fifty-four portions (“parashats” in Hebrew) to be read during the annual cycle. Each reading was identified by a single word or brief phrase, typically in the first sentence of the passage. Therefore, a person could reference several chapters of scripture by quoting a single word. For example, the parashat reading for the week beginning September 4, 2010, is “Nitzavim,” meaning “You are standing,” which is derived from the first sentence of the reading Deuteronomy 29:9-30:20, “You stand today, all of you before the LORD your God.”

This method of scripture reference on worked only because the average Jew knew much of the Bible by memory having been schooled in the scriptures since an early age. It was necessary to know the word of God in this manner because few people could afford the high cost of a hand written scroll. At best, most towns had a community scroll in the synagogue where people came on the Sabbath to hear the word of the LORD. This pattern is reflected in the words of Paul to Timothy, “Devote yourself to the public reading of Scripture,” (1 Tim 4:13).

Since the listener was expected to be intimately familiar with scripture, the complete quotation of a biblical passage was not required by the speaker. Simply saying “John 3:16” was sufficient to convey the desired point. As a result, many quotations in the New Testament are really just partial quotations intended to direct the listener to the greater context of the passage. Often the primary point being conveyed is found in the verse preceding or following the verse that was quoted. Unfortunately, this method falls short of the desired objective when the listener does not have the expected knowledge of scripture. I question the benefit of holding up a “John 3:16” sign since an audience of unbelievers would have no concept of the passage.

QUOTING SCRIPTURE IN THE NEW TESTAMENT

The apostolic text frequently quotes the Jewish text as it builds on the original promises given to Abraham, Moses, and the prophets. Sometimes the quotations are long passages and easily recognized by the reader. These quotations are typically annotated with references to the source passage in the Jewish text. It is always good to read the original text because the reference in the apostolic text may not be the complete story, but is given to a reader who already is intimately familiar with the passage.

At other times, only a few words are required to make an association between what is being discussed and a principle found in the Jewish text. For example, when the Roman cohort and officers from the chief priests and Pharisees came with lanterns seeking to identify and arrest Jesus, he responded by saying, “I am He,” (John 18:5, NAS). The New American Standard italicizes the word “He” to show that this word is not in the original Greek. The statement of Jesus is simply, “I AM” takes on a different and much deeper meaning as it stands as one of the strongest proclamations of that Jesus is God, drawing on the words of the LORD to Moses, “I AM WHO I AM,” (Ex 3:14).

The teaching technique of connecting a statement to another passage in scripture is sometimes referred to as allusion and the connection as a kesher. You are probably already familiar with a number of kershers in scripture. A lesser recognized kesher is the often repeated phrase spoken by Jesus, “My Father,” as “In my Father’s house are many rooms,” (John 14:2). This phrase draws on the prophetic proclamation of the Psalmist,

“He will cry to Me, ‘You are my Father, My God, the rock my Salvation.’ ‘I also shall make him My firstborn, the highest of the kings of the earth. My lovingkindness I will keep for him forever, and My covenant shall be confirmed to him. So I will establish his descendant forever and his throne as the days of heaven.” (Psa 89:26).

The statement is full of Messianic implications and apparently sufficient for the Jews to pick up stones to stone him after he used the phrase, “but Jesus said to them, ‘I have shown you many great miracles from the Father. For which of these do you stone me?’ ‘We are not stoning you for any of these,’ replied the Jews, ‘but for blasphemy, because you, a mere man claim to be God.’” (John 10:32-33). (John 18:5). So when did Jesus first reveal to men the purpose of his life? In the temple at the age of twelve when he said, “Why is it that you were looking for Me? Did you not know that I had to be in My Father’s house?” (Luke 2:49).

Another New Testament connection to existing scripture came in the description some Jews spoke of Jesus.

“The Son of Man came eating and drinking, and they say, 'Here is a glutton and a drunkard, a friend of tax collectors and "sinners." (Matt 11:18)

The phrase “a glutton and a drunkard” is more than a derogatory statement. This phrase is associated with the conditions of a rebellious and undisciplined son.

"If any man has a stubborn and rebellious son who will not obey his father or his mother, and when they chastise him, he will not even listen to them, 19 then his father and mother shall seize him, and bring him out to the elders of his city at the gateway of his hometown. 20 "They shall say to the elders of his city, 'This son of ours is stubborn and rebellious, he will not obey us, he is a glutton and a drunkard.' 21 " Then all the men of his city shall stone him to death; so you shall remove the evil from your midst, and all Israel will hear of it and fear. (Deut 21:18-21)

More than just a derogatory statement, the people who called Jesus a “glutton and drunkard” were laying the case that he was a rebellious son worthy of death.

THE DISCUSSION BETWEEN JOHN AND JESUS

A fairly cryptic exchange occurs between Jesus and John near the end of John’s life. I say cryptic because people are fairly certain that keshers are being used, but people disagree on what specific texts are being quoted. While John was in prison, he sent his disciples to ask Jesus,

“Are you the one who was to come, or should we expect someone else?” (Matt 11:3).

The question was not a lack of faith on John’s part, but an inquiry into the specific activities Jesus would perform. Would Jesus fulfill all the expectations of the prophets? Among these expectations, “to open the eyes that are blind, to free captives from prison and to release from the dungeon those who sit in darkness.” (Isa 42:5). John is asking if he will be set free from prison.

The answer from Jesus seems no less clear than the original question,

“Go back and report to John what you hear and see. The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, and the dead are raised, and the good news is preached to the poor. Blessed is the man who does not fall away on account of me.”
(Matt 11:5-6).

Rather than straight forward answer, Jesus is quoting scripture that has an implied answer. Jesus appears to be quoting the following passages from scripture.

Then will the eyes of the blind be opened and the ears of the deaf unstopped. 6 Then will the lame leap like a deer, and the mute tongue shout for joy. (Isa 35:5-6)

But your dead will live; their bodies will rise. You who dwell in the dust, wake up and shout for joy. Your dew is like the dew of the morning; the earth will give birth to her dead.
(Isa 26:19)

“The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners.” (Isa 61:1)

In his response, Jesus offers six miracles that will be accomplished during his ministry. However, one miracle that is noticeably missing, the release from darkness for the prisoners. By excluding this prophecy, Jesus is telling John that he will die in prison. This position is reinforced by the exhortation, “Blessed is the man who does not fall away on account of me,” a statement that otherwise seems out of context with the miracles of the blind receiving their sight, the lame walking, and the good news preached to the poor.


COMBINING MULTIPLE KESHERS IN ONE SENTENCE

The technique of incorporating bits of scripture into statements became one of the teaching techniques of the rabbis. They became very good at linking multiple passages in scripture together to make one statement. This technique is even demonstrated by God on the mountain where Jesus was transfigured before Peter, James, and John.

There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. 3 Just then there appeared before them Moses and Elijah, talking with Jesus.

4 Peter said to Jesus, "Lord, it is good for us to be here. If you wish, I will put up three shelters — one for you, one for Moses and one for Elijah."

5 While he was still speaking, a bright cloud enveloped them, and a voice from the cloud said, "This is my Son, whom I love; with him I am well pleased. Listen to him!" (Matt 17:2-5)

Sometimes the reader does not even realize that the Greek text is quoting the Jewish text. Twice while Jesus was on the earth, a voice from heaven (God the Father) proclaimed Jesus as Messiah. First, at the baptism of Jesus (Mark 1:11) and then again when he was up on the mountain with Peter and John (Matt 17:5). Hidden to the average reader is the specific nature of this proclamation. The proclamation of Matthew 17:5 is actually the combination of four statements from the Jewish text.

“This is my Son” (Psa 2:7)(Writings)
“whom I love” (Gen 22:2)(Moses-Law)
“with him I am well pleased” (Isa 42:1)(Prophets)
“listen to him!” (Deut 18:15)(Moses-Law)

Notice how the voice from heaven draws on the entire Jewish text to testify that Moses, the Prophets, and the Writings proclaim Jesus as the Messiah. This is a demonstration of Jesus’ words to his eleven disciples after his resurrection,

“Everything must be fulfilled that is written about me in the Law of Moses and the Prophets and the Psalms” (Luke 24:44)(Matt 26:56).

The last part of the phrase has additional significance because it is taken from the proclamation of Moses who foretold of a coming prophet patterned after Moses.

“The LORD your God will raise up for you a prophet like me from among your own brothers. You must listen to him.” (Deut 18:15)

By recognizing the words as a quotation from the Jewish text, the reader gains the additional understanding that the voice from heaven is proclaiming Jesus as the prophet foretold by Moses. Just as Israel was commanded to listen to the words of Moses and we are commanded to “listen to him (Jesus).”

THE FINAL EXAMINATION: THE BOOK OF REVELATION

A believer will find the use of keshers in almost every chapter of every book in the Bible. Whereas entire scripture quotations are easy to identify, scripture fragments are more easily hidden. The teaching technique of using keshers falls short when the audience is not sufficiently familiar with the text to recognize and place a scripture fragment in context.

One of the great difficulties in understanding the Book of Revelations is that it is full of imagery and references to events and people in the Jewish text. The Book of Revelations is analogous to the final examination on this teaching technique. To have a chance at understanding the book, a person must have some knowledge of the Jewish text. For example, at the beginning of the eleventh chapter, John was given,

“a measuring rod like a staff; and someone said, "Get up and measure the temple of God and the altar, and those who worship in it. 2 Leave out the court which is outside the temple and do not measure it, for it has been given to the nations; and they will tread under foot the holy city for forty-two months.” (Rev 11:1-2)

What is fascinating about the passage, although John is told to measure, no measurements are recorded. Therefore, the dimensions are not important, only the process of measuring. When we look for an example in the Jewish text, we find one in the book of Zechariah and one in the book of Ezekiel. Zechariah records,

Then I looked up — and there before me was a man with a measuring line in his hand! 2 I asked, "Where are you going?" He answered me, "To measure Jerusalem, to find out how wide and how long it is. 3 Then the angel who was speaking to me left, and another angel came to meet him 4 and said to him: "Run, tell that young man, 'Jerusalem will be a city without walls because of the great number of men and livestock in it. 5 And I myself will be a wall of fire around it,' declares the LORD, 'and I will be its glory within.' (Zech 2:1-5)

The story continues later in the chapter…

"Shout and be glad, O Daughter of Zion. For I am coming, and I will live among you," declares the LORD. 11 "Many nations will be joined with the LORD in that day and will become my people. I will live among you and you will know that the LORD Almighty has sent me to you. 12 The LORD will inherit Judah as his portion in the holy land and will again choose Jerusalem. 13 Be still before the LORD, all mankind, because he has roused himself from his holy dwelling." (Zech 2:10-13)

If you read the entire chapter, you will find out that no measurements are given. The purpose of measuring is to prepare the city of Jerusalem for the return of the LORD to dwell among the nations of the world. The fortieth chapter of the book of Ezekiel begins with the vision of another man holding a measuring rod and commanded to measure.

In the visions of God He brought me into the land of Israel and set me on a very high mountain, and on it to the south there was a structure like a city. 3 So He brought me there; and behold, there was a man whose appearance was like the appearance of bronze, with a line of flax and a measuring rod in his hand; and he was standing in the gateway. 4 The man said to me, " Son of man, see with your eyes, hear with your ears, and give attention to all that I am going to show you; for you have been brought here in order to show it to you. Declare to the house of Israel all that you see." (Ezek 40:2-4).

In this chapter and the four to follow, Ezekiel details the temple and associated fixtures, which many scholars believe is a description of the temple that will exist subsequent to the LORD’s return.

So what is John depicting by his measuring? The preparation for the imminent return of the LORD. Or said another way, when you see a temple standing where the original temple stood, the return of the LORD is very near. The LORD will reclaim this area for His own, a fact that is supported by an additional measuring from the book of Jeremiah.

“The measuring line will stretch from there straight to the hill of Gareb and then turn to Goah. 40 The whole valley where dead bodies and ashes are thrown, and all the terraces out to the Kidron Valley on the east as far as the corner of the Horse Gate, will be holy to the LORD. The city will never again be uprooted or demolished." (Jer 31:39-40)

Another example out of the book of Revelations deals with the false miracles of the beast (the dragon). “He performed great and miraculous signs, even causing fire to come down from heaven to earth in full view of men.” (Rev 13:13).

On at least three occasions in scripture, fire came from the presence of the LORD to consume a sacrifice on the altar in front of the Israelites. At the dedication of the tabernacle after Moses and Aaron blest the people, “Fire came out from the presence of the LORD and consumed the burnt offering and the fat portions on the altar. And when all the people saw it, they shouted for joy and fell facedown,” (Lev 9:24). At the completion of the temple after Solomon finished praying, “fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the LORD filled the temple,” (2 Chron 7:1-3). “When all the Israelites saw the fire coming down and the glory of the LORD above the temple, they knelt on the pavement with their faces to the ground, and they worshiped and gave thanks to the LORD,” (2 Chron 7:3). Fire was the miracle that convinced the Israelites that they were in the presence of the LORD.

Once started, the LORD instructed Moses, “the fire on the altar must be kept burning; it must not go out. Every morning the priest is to add firewood,” (Lev 6:12). People were responsible to bring the sacrifices, but the LORD provided the continuous flame because "God is a consuming fire,” (Heb 12:29). The altar was never intended to be a BYOF (bring your own fire). When the two sons of Aaron attempted to bring their own fire, contrary to the LORD’S command, they died before the LORD (Lev 10:1).

The pattern repeats for a third time in the story of Elijah and the prophets of Baal. After calling out to the LORD, “fire of the LORD fell and burned up the sacrifice, the wood, the stones and the soil, and also licked up the water in the trench. When all the people saw this, they fell prostrate and cried, "The LORD-he is God! The LORD-he is God!" (1 Kings 18:38-39). James and John wanted to “call fire down from heaven,” (Luke 9:54), a demonstration of their belief that Jesus was God, but other aspects of their hearts were not right. On the Day of Pentecost (Feast of Weeks, Shavout in Hebrew), the Holy Spirit came down and was distributed as “tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them,” (Acts 2:3-4).

Fire from heaven is one of the ultimate miracles to demonstrate the power of God. In the future, a new temple will be constructed, not of God, but by one who “will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God's temple, proclaiming himself to be God,” (2 Thess 2:3-4). It is all part of the Adversary’s plan to receive the praise and admiration that is only due the LORD. Is the Adversary capable of bringing down fire from heaven? “The fire of God fell from the sky and burned up the sheep and the servants, and I am the only one who has escaped to tell you!" (Job 1:16). Incorrectly reported by the servant of Job, this fire was not from “God,” but from Satan as part of the trials brought on Job.

Many will believe the deception, but a few will understand that the collective actions of the Adversary are not consistent with the word of God. These faithful few are referred in scripture as “a remnant chosen by grace” (Rom 11:5-6) and "Though the number of the Israelites be like the sand by the sea, only the remnant will be saved,” (Rom 9:27).

TEACHING ON THE WAY TO THE CROSS

Although he was suffering greatly and weakened from the scourging, Jesus took the opportunity to teach even on the way to the cross. As women mourned and wailed for Jesus along the road to the cross, he turned to them and said,

"Daughters of Jerusalem, do not weep for me; weep for yourselves and for your children. 29 For the time will come when you will say, 'Blessed are the barren women, the wombs that never bore and the breasts that never nursed!' 30 Then "'they will say to the mountains, "Fall on us!" and to the hills, "Cover us!"' 31 For if men do these things when the tree is green, what will happen when it is dry?" (Luke 23:28-31)

The words of Jesus contain a reference to Hosea and the judgment he prophesized would come upon Israel that would be so severe “They will say to the mountains, ‘Cover us!’ and to the hills, ‘Fall on us!” (Hos 10:8). That judgment came from the Babylonians and Jesus is telling the Jews that similar judgment awaits Jerusalem and Israel. The balance of the passage comes from twentieth chapter of the book of Ezekiel and reinforces the coming judgment on Israel.

“I am about to set fire to you, and it will consume all your trees, both green and dry. The blazing flame will not be quenched, and every face from south to north will be scorched by it. 48 Everyone will see that I the LORD have kindled it; it will not be quenched.'"
(Ezek 20:47-48)

Forty years later, this prophesy was fulfilled at the Roman army destroyed Jerusalem and burned down the temple.

Even as Jesus was hung on the cross, He continued to quote scripture. The twenty second chapter of Psalms is considered to be the “death” psalms spoken by many righteous prophets on their deathbed. Jesus also quoted from this Psalm, as it testified to the type of death he would die, “My God, my God, why have you forsaken me?”

Psalm 22 Apostolic Text
My God, my God, why have you forsaken me? (Psa 22:1) About the ninth hour Jesus cried out in a loud voice, "Eloi, Eloi, lama sabachthani?"-which means, "My God, my God, why have you forsaken me?" (Matt 27:46)(Mark 15:34)

All who see me mock me; they hurl insults, shaking their heads: “He trusts in the LORD; let the LORD rescue him. Let him deliver Him since he delights in him.” (Psa 22:7-8) In the same way the chief priests, the teachers of the law and the elders mocked him. 42 "He saved others," they said, "but he can't save himself! He's the King of Israel! Let him come down now from the cross, and we will believe in him. 43 He trusts in God. Let God rescue him now if he wants him, for he said, 'I am the Son of God.'" (Matt 27:41-43)

I am poured out like water, all my bones are out of joint. My heart has turned to wax; it has melted away within me. (Psa 22:14) The soldiers therefore came and broke the legs of the first man who had been crucified with Jesus, and then those of the other. 33 But when they came to Jesus and found that he was already dead, they did not break his legs. 34 Instead, one of the soldiers pierced Jesus' side with a spear, bringing a sudden flow of blood and water. (John 19:32-35)

Dogs have surrounded me; a ban of evil men has encircled me, they have pierced my hands and my feet (Psa 22:16) Remember how he told you, while he was still with you in Galilee: 7'The Son of Man must be delivered into the hands of sinful men, be crucified and on the third day be raised again.'" 8 Then they remembered his words. (Luke 24:6-8)

They divide my garments among them and cast lots for my clothing. (Psa 22:18) When the soldiers crucified Jesus, they took his clothes, dividing them into four shares, one for each of them, with the undergarment remaining. This garment was seamless, woven in one piece from top to bottom. 24 "Let's not tear it," they said to one another. "Let's decide by lot who will get it." This happened that the scripture might be fulfilled which said, "They divided my garments among them and cast lots for my clothing." So this is what the soldiers did. (John 19:23-24)

Future generations will be told about the Lord. They will proclaim his righteousness to a people yet unborn – for he has done it. (Psa 22:30-31) "Because you have seen me, you have believed; blessed are those who have not seen and yet have believed." (John 20:29)

Jesus is telling us from the cross that he is the living embodiment of Psalms 22. It is only necessary to quote only one passage from the cross to paint the entire imagery of his crucifixion and the purpose of his life, that people “will proclaim his righteousness to a people yet unborn – for he has done it.”

Believers are often guilty in framing the words of the Bible by “what they mean to me.” The Bible is not, and has never been, a book of “what it mean to me.” The Bible is the revelation of the creator to the creation and must be understood from the perspective of the creator. The Bible is the ultimate authority given to define what the Bible is speaking. If the quoting of scripture on the road to the cross continued while Jesus was hanging on the cross, the believer can be assured that the apostolic text is packed full of references given to teach us about our LORD and Master. The believer would be greatly rewarded in his normal devotional to sift through the words of ever chapter in every book to find these hidden treasures. Now go and study.