The Authority of “I Say Unto You” (Matt 5:21-22)

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Authority of the Name, Fulfilled the Law

Advent Day 10

Ye have heard that it was said by them of old time…(22) But I say unto you (Matt 5:21-22).

In Matt 5:21-48, Scripture presents six antitheses to reframe the Law of Moses. These opposite statements pair “Ye have heard” with “But I say unto you” to form six contrasting, new thoughts about the Law that Jesus taught (e.g., 5:21-22, 27-28, 31-32, 33-34, 38-39, 43-44). He introduced the Law in a new frame of Kingdom culture with full Messianic authority as the Incarnate God who became the Law with the form and purpose of the Word to fulfill it.

On the heels of the beatitudes (vv 1-12), the God who gave the Law to Moses mediated through angels, incarnated Himself in Jesus to become the Law (cf. Gal 3:13). God with us needed no mediators since He took on the identity of the Son superior over angels in the form and purpose of the Word (John 1:1; Heb 1:4). For this reason, He Himself could reformulate prophetic and rabbinic declarations and teachings with greater authority to proclaim it Himself for the coming Kingdom at hand.

Under the old covenant, rabbinical Torah teachings began with “Thus saith Lord.” However, Emmanuel, God with us, came not to destroy the Law but fulfill it (5:17; 9:13; 10:34, 35; 20:28) to save His people (1:21). Therefore, through His words, deeds, death, resurrection, and ascension He demonstrated God’s presence among His people (1:23) Thus, He came to complete the Law and purpose for which it existed (Isa 55:10-11).

Jesus has the authority to promote the Law of God because He fulfilled the Law and the Prophets to culminate the Law (Rom 10:4). He declared the importance of His fulfillment by punctuating it with a verily, meaning amen (Matt 5:17)! His authority derives itself from the embodiment of the invisible God with us in Jesus, which gave Him full rights to state “But I say unto you.” Thus, Jesus’ fulfillment illustrates the King who descended from David, as God directly speaking and dealing with man. Jesus—Emmanuel, God with us—has scriptural authority through His kingly assent from the Davidic lineage and having a God identity.

Jan Paron, PhD

12-8-20

(Excerpt from the Incarnational Theology of Emmanuel in the Book of Matthew) #advent2020#apostolicpentecostal#onenessofGod

The Kingdom of Heaven Is at Hand (Matt 4:16)

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Advent Day 8, Emmanuel, Kingdom of Heaven, Matthew 4:16-17

Advent Day 8

The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. (17) From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand (Matt 4:16-17).

Picking up where John the Baptist ended due to His imprisonment, Emmanuel transitioned to His teaching ministry throughout Galilee of the Gentiles (Isa 9:1) in the center of Herod’s kingdom (vv. 14-17; cf. Mark 1:21; Luke 4:31). While John the Baptist announced the conclusion of the old covenant, Jesus revealed the new with the long-awaited kingdom of heaven (kingdom of God) at hand. In Jesus, the kingdom has come. He brought the kingdom’s mission and purpose to Capernaum, a densely populated village strategically located by the Sea of Galilee for ministry and ripe to meet the multitudes due to its many bustling crossroads. Gentiles also heavily populated Galilee.

Though the Jews rejected Him as such in Nazareth, He brought nigh the kingdom of heaven continuing His ministry in Galilee. Emmanuel’s presence–God with us–brought a broad light to a people darkened by oppression from Roman occupation. Converging on the crossroads of Galilee, He walked among people both diverse ethnically as well as politically, yet similar economically working the land or sea. As the monarch over the kingdom of heaven, it signifies Jesus’ rule and His unchallenged reign or authority (Ps 103:19). Jesus inaugurated the kingdom in the fullness of time–the arrival of Israel’s expected King (Mark 1:15); the Messiah redeemed it through His death and resurrection (Col 2:14-15); and He will return it during His final, righteous reign (Dan 7:14; Rev 19:16). 

The Light, both divine and human, comprises the full character, personality, and quality of the one God (John 10:30; 15:9-10). In Emmanuel, the invisible God revealed His express image (Phil 2:9-11; Col 1:1:15). Therefore, Jesus fulfilled Isa 9:12: “The people who walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined” (cf. Matt 4:16). The Light preached repentance of sin to prepare them for His kingdom (4:17). Emmanuel made His presence known to them (Luke 17:20-21) teaching, preaching, and healing all manner of sickness and disease throughout Galilee (e.g., Matt 4:23; Mark 1; Luke 4). He took on the human role of.servant “to give His life a ransom for many” (Mark 10:25). To the Gentiles, the Light would bring revelation in His first advent (Luke 2:32a). To the Jews, God with us walking among His people would deliver them offering the covenanted kingdom to Israel as the promised Redeemer and glory of His people Israel (Luke 2:32b). The  Light dawning in the darkness and shadow of death would return them from exile (Isa 9:12; cf. Matt 4:16-17), and shine in glory on Israel in His second advent (Luke 2:29-32).  

Jan Paron, PhD

12.6.20

(Excerpt from The Incarnational Theology of Emmanuel in the Book of Emmanuel)

Doctrine of Immutability

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Apostolic Pentecostal, Immutability, Incarnation, onenesstheology

Jan Paron, PhD|November 13, 2017     

          Malachi 3:6 offers a strong statement about God’s own revelation of His name, “I am the Lord, I change not; therefore ye sons of Jacob are not consumed.” Lord in Hebrew means Jehovah—The Unchangeable One: He Who is, He Who was, and He Who is to Come (cf. Isa 44:6). The New Testament ascribes this same title and purpose to Jesus (1 Tim 1:16; Rev 1:7-8).

  Image: shaynageorge

          God’s covenant restoration forms the basis of His name. The Unchangeable One has sought to reconcile His people into covenant with Him across the dispensations of time. Jehovah will fulfill His final covenant promise of crushing the serpent’s head and saving His people (Gen 3:15) to restore them to covenant with Him in His Millennial reign. As the immutable I AM, Jehovah vowed the promise of redemption to His people so “the sons of Jacob are not consumed” (Mal 3:6b), meaning perish (Brown, Driver, & Briggs, 2006). In an ever-changing world, Jehovah will remain unchangeable into the Everlasting.

Redemptive, Faithful Husband of Israel

          The Prophet Isaiah remarked, “For your husband is your Maker, The Lord of hosts is His name; And your Redeemer is the Holy One of Israel, Who is called the God of the whole earth” (Isa 54:5 AMP). The prophets described how God’s redemptive name revealed His unconditional love as the faithful Husband who sought to restore covenantal relationship despite His wife Israel’s adulterous actions.

          In Ezek 16, the prophet told of himself laying on the plywood with a model of Jerusalem on one side of his bed and him naked and facing away from her.  Israel played the harlot as the unfaithful bride to her Husband, putting herself out there to Egyptian, Assyrian, and Chaldean gods with spiritual adultery. Israel even sacrificed her own children and delivered them to the images of men (16: 21). The Prophet Ezekiel in chapter 16 painted a picture of Israel’s idolatry with blunt, graphic descriptors: harlot, fornication, whoredom, whore, whorish woman, abomination, and sin greater than Sodom’s. He cried out, “How weak is thine heart, saith the Lord God, seeing thou doest all these things, the work of an imperious whorish woman;” (v. 30 KJV). Yet, despite Israel breaking the marriage covenant, God kept His divine faithfulness by renewing covenant with her from the days of her youth and make it into an everlasting covenant (v. 60; cf. Gen 17:7-8; Jer 31:31-34).

          In the Book of Hosea, the prophet relayed God’s marital struggles with the wanton, whorish wife Israel. Despite her infidelity, God yearned for a renewed intimacy with His disobedient bride. Hosea described Israel as committing great whoredoms (Hos 2:2), indicating a departing from the Lord. His wife knew Baal (13:2). The God of Israel declared “Yet I am the Lord God from the land of Egypt, and thou shall know no god but me: but there is no savior beside me:” (Hos 13:4). Israel had turned from God by falling from their iniquity and backsliding (14:1).

          God’s showed mercy once again for Israel. Though He once called Israel children of a harlot, He would regather them as future sons of the living God. He likened their number to the sand of the sea that cannot be measured or numbered (Hos 1:10).  Even with Israel’s chronic unfaithfulness, God assured their restored covenant on the day of Jezreel (1: 11; cf. Rev 16:16).

          The unfaithful Israel also caused the Lord to lament in Jeremiah: “Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the Lord” (3:20). Once again the ever faithful Husband, the Holy One of Israel, robed Himself in flesh as Jehovah-Savior to redeem the House of Israel fulfilling His promise of a Messiah for His people.

Redemptive, Chosen Son of the Two Covenants

          God made covenants with Abraham and David (Gen 12:2; 2 Sam 7:8). When the Lord placed His expressed image behind Jesus, He revealed the Chosen Son of the two covenants—the descended Son of Abraham and David (Gen 22:17-19; 2 Sam 7:8; cf. Matt 1:1; 17; Luke 1:32; Acts 13:22, 23). God revealed His manifested character as well as His dual fulfillment when He raised Jesus from the dead and exalted Him as Lord (Eph 1:16-23). The title Lord attributed to Jesus in His exaltation and biblical expression “the God and Father of our Lord Jesus Christ” identified Jesus as the Incarnation of God and Father. Christ blessed us in Him as well as the God and Father of our Lord Jesus Christ blessed us in the person of Jesus who would bring forth a new and better covenant. The expression “The God and Father of our Lord Jesus Christ” recognizes Jesus as the Chosen Son of the covenants and the Incarnation of Jehovah, the God of Israel of the two covenants.

Redemptive Word Robed in Flesh

          “God is not a man, that he should lie; neither the son of man that he should repent:” (Num 23:19b). Repent means to change one’s mind. The I AM did not retract His promise of redemption when He revealed His nature in the person of Jesus Christ. Neither did God change His mind about His purpose for humanity when He robed Himself in flesh uniting divinity with humanity incarnated in Jesus. Rather, Jesus embodies all God’s divine (Phil 2:6a; cf. John 1:14d). Bernard explained Jesus’ divines essence “the incarnation of the fullness of God; in His deity He is the Father, Word, and Spirit” (2010, p. 210) while He also took on the nature of man (John 1:14b).

          Revelation 1:7-8 reveals the Lord subject to time through the Incarnation “the Lord which is; which was; and which is to come, the Almighty:”

• “The Lord which was” revealed the crucified Christ of the Gospels. Christ took on the form of God, the Word in robed in flesh. Jesus’ first birth of a virgin, conceived of the Holy Ghost brought Him forth into time from eternity (Reeves, 1984, Supreme Godhead 11, p. 47).
• “The Lord which is” expressed the Christ of the Gospels resurrected and exalted to the throne (Rev 3:21). Jesus’ birth out of death “who is the beginning, the first-born from the dead” brought time into eternity (Col 1:18).
• “The Lord which is to come” will identify Jehovah as Christ as the coming King of kings, also the Son of David (Isa 44:6; Rev 1:7, 8). In the fullness of the appointed time as the supreme and authoritative head over all things in the Church, Jesus will put in subjection all things in every realm under His feet (Eph 1:22 AMP).

          God’s nature does not change due to His immutability (Mal 3:6a; e.g., Num 23:19; Isa 46: 9-11; Jas 1:13). His nature remains unchanged across the dispensations of time grounding itself in the same redemptive purpose with humanity. Time cannot subject God because of immutability, but does through the Incarnation in the person of Jesus Christ for the benefit of humanity’s redemption. Thus, the redemptive, faithful Husband of Israel expressed in the Old Testament manifested Himself in the substance of Jesus Christ in the New as the redemptive chosen Son of the two covenants and redemptive Word robed in flesh (Exod 3:14-15; John 8:56-59).

References

Bernard, D. (2010). The essentials of oneness theology. Hazelwood, MO: Word Aflame Press.

Bernard, D. (2016). The glory of God in the face of Jesus Christ. Dorset, UK: Deo Publishing.

Bernard, D. (2007). The oneness of God. Florissant, MO: Word Aflame Press.

Bullinger, E. E. (2007). The divine names and titles: In the Old and New Testaments. Bible Students Press.

Carpenter, G. (2012). God’s covenants: A study guide in Bible symbolism. Thomas Nelson, Inc.

Conner, K. & Malvin, K. (1997). The covenants: The key to God’s relationship with Mankind. Portland, OR: Bible Temple Publishing.

Conner, K. (1980). Interpretation: The symbols and types. Portland, OR: Bible Temple Publishing.

Creswell, J. (2009). Research design: Qualitative, quantitative, and mixed methods approaches (3rd ed.). Thousand Oaks, CA: Sage Publications.

Ferguson, E. (2003). Backgrounds of early Christianity (3rd ed.). Grand Rapids, MI: William B. Eerdmans Publishing.

Graves, R. (2009). The God of two testaments. Hazelwood, MO: Word Aflame Press.

Haney, N. (2004). Daniel’s 70 Weeks. Stockton, CA: Nathaniel Haney Publishers.

Haney, N. (2006). The times of the Gentiles: Biblical prophecy series, volume 4. Stockton, CA: Nathaniel Haney Publishers.

Kaiser, W. (1995). The Messiah in the Old Testament. Grand Rapids, MI: Zondervan Publishing House.

Keener, D. (2003). The Gospel of John: A commentary, volume one. Grand Rapids, MI: Baker Academic.

Keener, D. (2003). The Gospel of John: A commentary, volume two. Grand Rapids, MI: Baker Academic.

Moltmann, J. The crucified God: A Trinitarian theology of the Cross. 278-299. Sage Publications. doi: 10.1177/002096437202600302

Norris, D. (2009). I AM: A Oneness Pentecostal theology. Hazelwood, MO: WAP Academic.

Paron, J. (2013, January 19). The three worlds of text. [Web blog post]. Retrieved from https://wordpress.com/post/specs12.wordpress.com/2017

Reeves, Kenneth. (1962). The Godhead, Book 1 (Revised) Seventh Printing. St. Louis, MO: Trio Printing Company.

Rydelnik, M. (2010). The Messianic hope. Chicago, IL: Moody Bible Publishers.

Segraves, D. L. (2008). Reading between the lines. Hazelwood, MO: Word Aflame Press.

Tate, W. R. (1997). Biblical interpretation: An integrated approach. Peabody, MA: Hendrickson Publishers.

Thayer, J. T. (2009). Thayer’s Greek-English lexicon of the New Testament (9th ed.) Peabody, MA: Hendrickson Publishers. 

Examining the Reality of Jesus

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Jehovah-Savior, Jesus, Oneness of God, power jesus, revelatory nature

What do the last events from Jesus’ earthly ministry to the Great Commission for disciple making tell us about His reality? Through each God revealed His greater character in the name of Jesus–Whose power originates from His divine nature as God manifested in flesh to be the Savior.  

Jan Paron/April 28, 2013

Theologian Richard Bauckham contends that a wide spectrum of people, ranging from believers to would-be believers, pursue the historical reality of Jesus.[1] These inquirers can broaden their knowledge of Jesus’ existence by studying His nature, life and missional agenda in the context of various events from His ministry. The Gospel evangelists authenticated the risen Savior with rich testimonies coming from eyewitness accounts of His redemptive works for humanity. To uncover Jesus’ being I explore His divine power, discipleship mandate and commission instructions (Matt 28:19-20) with select messianic turning points from His final days.

Jesus’ Power

Jesus told His disciples, “All power is given unto me in heaven and in earth” (28:18 KJV). Thayer’s lexicon defines power (Greek: exousia, ἐξουσία) in this verse to mean, “power of him whose will and commands must be submitted to by others and obeyed [generally translated as authority].”[2] Jesus’ power originates from His divine nature as God manifested in flesh to be the Savior. God revealed His greater character in the New Testament through the name of Jesus, “Jehovah-Savior” (Matt 1:21, 23; Acts 4:12; Phil 2:9).[3] We learn more about God’s revelatory nature from the last days during the life of Christ. One such occurred during the Last Supper when Jesus foretold His disciples of the glorious and resurrected “Son of man” (Matt 26:24; Mark 14:21; Luke 22:22; cf., Dan 7:13; Mark 14:62). In another, Jesus affirmed His identity to the high priest’s trial query as “Christ, the Son of the Blessed” (Mark 14:61). Thus, in both instances, God fully discloses His nature and authority in Jesus with the names Son of Man and Christ, “For in Him dwells all the fullness of the Godhead bodily” (Col 2:9 NKJV).

Jesus’ Mandate

“Go then and make disciples of all the nations” (Matt 28:19a AMP). The resurrected Jesus (i.e., Christ and Son of Man) commanded His apostles to continue His ongoing mission to spread salvation, and take on the role of disciples making disciples. In doing so, He imparted sweeping foundational principles for discipleship that extended into the future for all those who would believe on Him through their apostolic witness (John 17:20). They carried out His mandate with power. The word then (Greek: oun, οὖν; Matt 28:19a) shows Jesus empowering His apostles through Himself (28:18). With New Birth, all believers have Jesus’ authority through His incarnation as the living God in all fullness. He authorizes this power for the commission through the nature of His name.

Jesus’ Instructions

Jesus’ commissioned disciples to reproduce themselves. He instructed them to “go” (28:19a), “baptizing” (v.19b) and “teaching them to observe” everything He commanded them (v.20a). After spending three years with Jesus as He walked among the people, the original Twelve saw Him disciple others from Galilee to Jerusalem. Even during times of persecution, Jesus did not cease. For example, He proclaimed the good news (John 18:36-37); performed miracles (Luke 17:11-19; John 11:1-16); healed individuals and crowds (Matt 19:1-2); laid hands and prayed for children (Matt 19:15) and taught about kingdom of God ethics (i.e., Matt 19; Luke 18:18-27). Jesus even prayed for those who crucified Him (23:34) and pardoned the repentant thief (v.43) as He hung on the cross. Jesus modeled discipleship to the end.

Closing: Jesus at Emmaus

Therefore, what can we glean from Jesus’ nature, life and missional agenda from the latter periods leading to the Great Commission? Kevin J. Vanhoozer notes that, “Meaning is actualized not by the author at the point of the text’s conception but by the reader at the point of the text’s reception.”[4] Despite historical and spiritual proofs of Jesus’ existence, people receive Gospel testimonies at the point of its reception as Vanhoozer suggests. A sometimes unbelieving, postmodern world might reject eyewitness proofs; however, I recognize Jesus at Emmaus with eyes wide-open living within me today. “It is true! The Lord has risen” (Luke 24:34a NIV). As for me, I run to share this news and make disciples of all nations without end.

From the All Nations Leadership Institute class “Walking through the Word, Part Two,” reprinted with permission. All Rights Reserved, All Nations Leadership Institute, 2013.

ENDNOTES

[1] Richard Bauckham, Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (Grand Rapids: William B. Eerdmans, 2006), 2.

[2] Joseph H. Thayer, Thayer’s Greek-English Lexicon of the New Testament (Peabody: Hendrickson, 2009), 225.

[3] David, Bernard, The Oneness of God (Hazelwood: Word Aflame Press, 2000).

[4] Kevin J. Vanhoozer, Hearing the New Testament (ed. Joel Green; Grand Rapids: William B. Eerdmans, 1995), 301.

Photo credits: Go!– Sharefaith.com; Godhead–Pope of Pentecost

BIBLIOGRAPHY

Bauckham, Richard. Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony. Grand Rapids, MI: Eerdmans, 2006.

Beal, G. K. and D. A. Carson, eds. Commentary on the New Testament Use of the Old Testament. Grand Rapids: Baker Academic, 2007.

Bernard, David. In the Name of Jesus. Hazelwood, MO: Word Aflame Press, 1992.

______________. The Oneness of God. Hazelwood, MO: Word Aflame Press, 2000.

______________. Oneness View of Jesus Christ. Hazelwood, MO: Word Aflame Press, 1994.

Evans, Craig A. Matthew: New Cambridge Bible Commentary. New York: Cambridge University Press, 2012.

Han, Nathan E. A Parsing Guide to the Greek New Testament. Scottsdale: Herald Press, 1971.

Levine, Amy-Jill, Dale C. Allison and John Crossan, eds. The Historical Jesus in Context. Princeton: Princeton University Press, 2006.

Root, Orrin. A Survey of the Bible: Training for Service Student Book. Cincinnati: Standard, 1998.

Thayer, Joseph H. Thayer’s Greek-English Lexicon of the New Testament. Peabody: Hendrickson, 2009.

Turner, David L. Matthew: Baker Exegetical Commentary of the New Testament. Grand Rapids: Baker Academic, 2008.

Vanhoozer, Kevin J. Hearing the New Testament. Edited by Joel Green. Grand Rapids: William B. Eerdmans, 1995.

Wright, N.T. The Challenge of Jesus: Rediscovering Who Jesus Was and Is. Downers Grove: IVP Academic, 1999.