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The hour of Jesus is a fundamental theme running throughout John’s Gospel (2:4—19:27) referring to Jesus’ glorification (7:39; 12:16, 23, 28; 13:31, 32; 16:14; 17:1, 5) in his passion and death (3:14; 8:28; 12:32, 34). Immediately after the culmination of Jesus’ hour (19:25–30) John provides a unique account of things that took place following Jesus’ death (19:31–34), apparently important to his audience (19:35), in which he recognizes scriptural fulfillment (19:36–37). At first glance, the fulfillment attested by the scriptures explicitly provided seems straightforward and of little significance, simply corresponding with the fundamental elements of the narrative in 19:32–33. Yet such an understanding runs contrary to John’s limited use of explicit Scripture citations (compared with the other evangelists) at a most critical moment in the Gospel. Rather, consistent with his allusive and engaging style, the evangelist relies on his audience to utilize the context he provides and the contexts he has presumed throughout his Gospel to perceive the depth and the expansiveness of the fulfillment he has recognized in Jesus’ hour. It is through these contexts that we gain greater insight into the fulfillment attested by John 19:36–37, illuminating Jesus’ hour and the entire Gospel.
The hour of Jesus is a fundamental theme running throughout John's Gospel (2:4--19:27) referring to Jesus' glorification (7:39; 12:16, 23, 28; 13:31, 32; 16:14; 17:1, 5) in his passion and death (3:14; 8:28; 12:32, 34). Immediately after the culmination of Jesus' hour (19:25-30) John provides a unique account of things that took place following Jesus' death (19:31-34), apparently important to his audience (19:35), in which he recognizes scriptural fulfillment (19:36-37). At first glance, the fulfillment attested by the scriptures explicitly provided seems straightforward and of little significance, simply corresponding with the fundamental elements of the narrative in 19:32-33. Yet such an understanding runs contrary to John's limited use of explicit Scripture citations (compared with the other evangelists) at a most critical moment in the Gospel. Rather, consistent with his allusive and engaging style, the evangelist relies on his audience to utilize the context he provides and the contexts he has presumed throughout his Gospel to perceive the depth and the expansiveness of the fulfillment he has recognized in Jesus' hour. It is through these contexts that we gain greater insight into the fulfillment attested by John 19:36-37, illuminating Jesus' hour and the entire Gospel.
"That the Scriptures Might Be Fulfilled" through Perfect Worship: John 19:36-37The evangelist implicitly attaches an immense importance to the two OT fulfillment citations in John 19:36-37 by placing them as the final scriptural quotations in his Gospel. In offering no explicit guidance for comprehending the fulfillment he acknowledges with 19:36-37 (cf. 12:37-43) after the culmination of Jesus's hour (19:25-30) and the things that took place following his death (19:31-35), John requires his audience to rely entirely on contextual information. This study examines the implications of fundamental aspects of first-century Judaism presumed by John in light of the Gospel's proximate context of early Christian worship to gain greater insight into the fulfillment attested by 19:36-37. The study identifies elements of first-century Jewish worship and the OT that provide valuable contextual information for the Gospel and 19:36-37, in particular. It addresses exegetical methods utilized by ancient author-exegetes that are relevant to John's use of the OT in 19:36-37 and their implications on the fulfillment it attests. The study also provides evidence to substantiate the abovementioned claim that Christian worship is the proximate context for the Gospel and identifies aspects of its theme of worship that are valuable for understanding the fulfillment conveyed by John through his presentation of the Scriptures in 19:36-37. After performing a textual analysis of the passage, it utilizes the external contexts that John presumes (i.e., first-century Judaism and Christian worship) and the literary context he provides to gain greater insight into the fulfillment attested by 19:36-37. This study demonstrates that these final OT fulfillment citations in conjunction with the things that happened following Jesus's death (19:31-34) establish that he offered and enabled the true worship (19:25-30, 34) prefigured in the worship of Israel and collectively foretold by the OT and Jesus himself (4:21-24) as the work given him by the Father (4:34). The recognition of the combined testimony of the OT (19:36-37) and "these things" that happened following Jesus's death (19:32-34) illuminate the culmination of his hour and attest to the fulfillment he accomplished through perfect worship
This DVD and study guide will help believers journey toward a better understanding of how seriousness and happiness blend in godly worship. Perfect for Bible studies and community groups.
How do Israel’s Scriptures inform the account of Jesus’s cruciform death in the Gospel of John? What does it mean for John’s portrayal of Jesus’s death to be “according to the Scriptures”? The Use of the Jewish Scriptures in the Johannine Passion Narrative: That the Scripture May Be Perfected argues that they are the focal element of the Johannine portrayal, and without them, John’s Passion Narrative simply makes no sense. Whether through the evangelist’s appeal to the fulfilment of Scripture (with such fulfilment accompanying the very moment of Jesus’s death) or whether through allusions to the narratives of Creation or Passover, Israel’s Scriptures provide the Passion Narrative’s veritable heartbeat. This book also considers the impact of John’s scriptural usage on the very concept of Scripture itself, contending that Scripture is brought to perfection by Jesus’s actions and to a new standing or status in this regard. David M. Allen examines how the use of Scripture in the Passion account impacts the Fourth Gospel’s own self-understanding, arguing that its capacity to pronounce on Scripture’s fulfilment attests to the Gospel’s own self-avowed, scriptural credentials.
Abandon dead, dry, religious rule-keeping and embrace the promise of being truly known and deeply loved. Jefferson Bethke burst into the cultural conversation with a passionate, provocative poem titled "Why I Hate Religion, But Love Jesus." The 4-minute video became an overnight sensation, with 7 million YouTube views in its first 48 hours (and 23+ million in a year). Bethke's message clearly struck a chord with believers and nonbelievers alike, triggering an avalanche of responses running the gamut from encouraged to enraged. In his New York Times bestseller Jesus > Religion, Bethke unpacks similar contrasts that he drew in the poem--highlighting the difference between teeth gritting and grace, law and love, performance and peace, despair, and hope. With refreshing candor, he delves into the motivation behind his message, beginning with the unvarnished tale of his own plunge from the pinnacle of a works-based, fake-smile existence that sapped his strength and led him down a path of destructive behavior. Along the way, Bethke gives you the tools you need to: Humbly and prayerfully open your mind Understand Jesus for all that he is View the church from a brand-new perspective Bethke is quick to acknowledge that he's not a pastor or theologian, but simply an ordinary, twenty-something who cried out for a life greater than the one for which he had settled. On this journey, Bethke discovered the real Jesus, who beckoned him with love beyond the props of false religion. Praise for Jesus > Religion: "Jeff's book will make you stop and listen to a voice in your heart that may have been drowned out by the noise of religion. Listen to that voice, then follow it--right to the feet of Jesus." --Bob Goff, author of New York Times bestsellers Love Does and Everybody, Always "The book you hold in your hands is Donald Miller's Blue Like Jazz meets C. S. Lewis's Mere Christianity meets Augustine's Confessions. This book is going to awaken an entire generation to Jesus and His grace." --Derwin L. Gray, lead pastor of Transformation Church, author of Limitless Life: Breaking Free from the Labels That Hold You Back
The final book of the Bible, Revelation prophesies the ultimate judgement of mankind in a series of allegorical visions, grisly images and numerological predictions. According to these, empires will fall, the "Beast" will be destroyed and Christ will rule a new Jerusalem. With an introduction by Will Self.
CD included with PDF files of the book and other materials. MP3 files of Author's lectures.
The publication of the King James version of the Bible, translated between 1603 and 1611, coincided with an extraordinary flowering of English literature and is universally acknowledged as the greatest influence on English-language literature in history. Now, world-class literary writers introduce the book of the King James Bible in a series of beautifully designed, small-format volumes. The introducers' passionate, provocative, and personal engagements with the spirituality and the language of the text make the Bible come alive as a stunning work of literature and remind us of its overwhelming contemporary relevance.
Why is God's beauty often absent from our theology? Rarely do theologians take up the theme of God's beauty—even more rarely do they consider how God's beauty should shape the task of theology itself. But the psalmist says that the heart of the believer's desire is to behold the beauty of the Lord. In The Beauty of the Lord, Jonathan King restores aesthetics as not merely a valid lens for theological reflection, but an essential one. Jesus, our incarnate Redeemer, displays the Triune God's beauty in his actions and person, from creation to final consummation. How can and should theology better reflect this unveiled beauty? The Beauty of the Lord is a renewal of a truly aesthetic theology and a properly theological aesthetics.