The passages in John 13, 18, and 19 taken together seem to indicate that the Passover supper had not been eaten before Jesus was crucified. However, it is clearly taught in Matt., Mark and Luke that Jesus instituted the Eucharist after the Passover supper, which he consumed with His closest disciples. I suggested that the contradiction is only interpretive and that the text in John's account does not teach that Jesus was crucified before the Passover. Let's take a look at each verse:
1. John 13:1 - "Now before the Feast of the Passover, when Jesus knew that his hour had come...." This verse is not setting up the timeline of the footwashing, but is telling the time when Jesus knew that His hour had come. In the original language, the participle "knowing" (translated "knew" in the ESV) refers to the time when the knowing took place. In this case, "Before the Feast of the Passover." John was pointing out that the events about to take place were no surprise to Jesus. He knew them before they came. The context reinforces this. The second point will make this a little more clear, but if the footwashing took place "before the feast of the Passover," then it could have been before Jesus was annointed at Bethany. But that doesn't flow with the text.
2. John 13:29 & 18:28 refer to "the feast" and "eat the Passover." It is an interpretive error to force these versus to refer strictly to the day when the Passover supper took place. Passover was a 7 day Feast (Ex. 12, Lev. 23, Deut. 16:1-3), much like the other multi-day feasts throughout John's account. The Lamb's were slain and consumed (Passover supper) and unleavened bread was to be the feast for seven days.
In John 13, the disciples could anticipate (even after the Passover supper) that more would be needed to continue the feast, especially in light of how hastily the supper was planned.
In John 18, the officers and chief priests and Pharisees would not want to participate in anything that would prohibit them from continuing to participate in the Passover feast.
3. John 19:14 states, "Now it was the day of Preparation of the Passover..." and Jesus is rejected by the chief priests and sent to be crucified. Again, the text is not stating that this was the preparation "for the Passover," and if you notice, "Preparation" is capitalized. The reason is because the Preparation day was for the Sabbath on Passover week (i.e. Friday). We get this explanation in several other passages (Mark 15:42, Luke 23:54 and even in John 19:31).
The only way to get the text to teach that the Passover supper had not taken place is to make some interpretive mistakes. Hopefully, looking at this a little more carefully will instill in your faith an uncompromising, steadfast hope in God's Word to us. It is reliable and without error and you can trust it.
Monday, October 13, 2008
Thursday, October 9, 2008
Human Slavery
Missio Dei Church is joining up with InterVarsity Christian Fellowship and Montreat College to bring in Victor Butros of International Justice Mission to present his work.
We are also taking a look at the domestic problem of Human Slavery and Sex Trafficing by inviting Susan Hinz of the Hope House Project to present ways that we can get involved in assisting those who have been devastated by this horror.
The Hope House Project
International Justice Mission
Wednesday, October 8, 2008
John 13: Did Jesus Eat the Passover Supper or Not?
This week, we are approaching yet another controversial passage in John's account of Jesus' life, death and resurrection. A cursory read of a few passages seem to indicate that John, the beloved disciple of Jesus, didn't accurately record the details of Jesus' last night before his brutal murder, or that he changed the details so that he could emphasize a certain theology about Jesus.
If you consider the accounts in the Synoptic Gospels (Matthew, Mark and Luke), it is very clear that on the first day of Unleavened Bread, the day when the Passover Lambs were sacrificed, that Jesus and His disciples ate the Passover supper the night before His arrest, trial, and crucifixion. The accounts can be found in Matt. 26:17-25 (which mentions the first day of Unleavened Bread, but not the lamb. This was because the Hebrew audience to whom Matthew was writing would know the details of the day of Unleavened Bread), Mark 14:12-21, and Luke 22:7-23.
When we arrive at John's account, several passages seem to indicate that the Passover meal is a day later. John 13:1 starts, "Now before the Feast of the Passover..." and then tells the story of the footwashing, the betrayal by Judas and the denial by Peter. In John 13:29, after Judas has left the supper, the disciples think that Jesus told him "Buy what we need for the feast," indicating that they had not yet eaten the Passover supper. A few chapters later, after Jesus had been arrested and was being taken to the governor's headquarters, those who arrested Jesus refused to enter, "so that they would not be defiled, but could eat the Passover." And finally, in 19:14, John mentions that "it was the day of Preparation of the Passover" when Jesus is delivered to be crucified.
I am of the persuasion that there is no disagreement. Contradiction can only be found in interpretation, but not in the text. In the next post I'll explain how and why this works.
Tuesday, October 7, 2008
September Sessions
September was a busy month for Missio Dei Church. To bring you up to date (and to give you an excuse as to why I haven't posted anything for nearly 7 weeks), here's what's been happening.
1. We've moved into our new building and I have been praying through and writing out a theology of ministry to "walk-ins."
2. We've nearly doubled in attendance at our Sunday morning gatherings (around 80 or so adults in worship gathering)
3. We have been enfolding our people into community groups (60 adults committed and 5 groups around the city).
4. We did a four part series called "The Space Between" exploring our experience from the tree in the garden at Eden to the tree in the city of God.
5. We conducted a Free "Sale," which was a huge yard sale where we gave everything away for free to be a blessing to the working folks in the neighborhoods around our building. A tremendous success.
6. We conducted a baptism and baby dedication.
7. We are organizing a river clean up for this weekend and have a speaker from the Dept. of Jusice to present his work with the International Justice Mission at UNCA
It's been a busy month.
1. We've moved into our new building and I have been praying through and writing out a theology of ministry to "walk-ins."
2. We've nearly doubled in attendance at our Sunday morning gatherings (around 80 or so adults in worship gathering)
3. We have been enfolding our people into community groups (60 adults committed and 5 groups around the city).
4. We did a four part series called "The Space Between" exploring our experience from the tree in the garden at Eden to the tree in the city of God.
5. We conducted a Free "Sale," which was a huge yard sale where we gave everything away for free to be a blessing to the working folks in the neighborhoods around our building. A tremendous success.
6. We conducted a baptism and baby dedication.
7. We are organizing a river clean up for this weekend and have a speaker from the Dept. of Jusice to present his work with the International Justice Mission at UNCA
It's been a busy month.
Wednesday, August 20, 2008
John 8: Part 4
Most of you have lost interest in this thread, but I am no quitter and I mean to finish sharing my thoughts.
Let me recap the arguments against the inclusion of the story regarding the woman caught in adultery at John 8.
1. The author couldn't be John because of the use of uncommon words.
2. Oldest collections of the text put it somewhere else in John, the NT, or do not include it.
3. No comments are made about the story from bible commentators in the first and second centuries.
The first argument was already concluded to be unsatisfying as it proved too restrictive to limit an author's vocabulary, fails to note that there are other places where the author uses unique word choice, and does not explain how the story fits so well into the context.
In dealing with the second and third arguments, it should be noted that by the time the Bible was being circulated as a whole (the 66 books of the OT and NT), the episode was included at its location in John 8 and was received as authoritative.
In the early 300's AD, Eusebius, a critic of Constantine's administration (he felt Constantine made it too easy to take on the name "Christian"), "the most eminent of early Church historians” and “usually discriminating in his evaluation of data” believes that this story is a part of John’s gospel and should be included in the text (Latourette, Kenneth Scott. A History of Christianity, vol. 1, p. 91-92). He equates it with a story that is told by one of John’s disciples (Papias) in other places.
St. Augustine explains why it is difficult to find the earliest copies of the story. He states, "Certain persons of little faith or rather enemies of the true faith, fearing, I suppose, lest their wives should be given impunity in sinning, removed from their manuscripts the Lord's act of forgiveness toward the adulteress, as if He who had said 'sin no more' had granted permission to sin." If the story was removed from the lessons, then early teachers would not make comment on the text.
Given the wide support for the historicity and the likelihood that the event took place, the fact that it follows the nature of Jesus' attitude toward sinners, the fit into the context, the tie to Papias (a disciple of the Apostle John), and the inclusion into the formal Scriptures, the burden lies with detractors to prove from where the story came, and why it became associated with the Apostle John and his gospel if it were not part of the original.
We follow the conclusion of William Hendricksen who writes, "Though it cannot now be proved that this story formed an integral part of the Fourth Gospel, neither is it possible to establish the opposite with any degree of finality. We believe, moreover, that what is here recorded really took place, and contains nothing that is in conflict with the apostolic spirit. Hence, instead of removing this section from the Bible it should be retained and used for our benefit” (Hendricksen, William. New Testament Commentary, The Gospel According to John, Vol. 2, p. 35).
Let me recap the arguments against the inclusion of the story regarding the woman caught in adultery at John 8.
1. The author couldn't be John because of the use of uncommon words.
2. Oldest collections of the text put it somewhere else in John, the NT, or do not include it.
3. No comments are made about the story from bible commentators in the first and second centuries.
The first argument was already concluded to be unsatisfying as it proved too restrictive to limit an author's vocabulary, fails to note that there are other places where the author uses unique word choice, and does not explain how the story fits so well into the context.
In dealing with the second and third arguments, it should be noted that by the time the Bible was being circulated as a whole (the 66 books of the OT and NT), the episode was included at its location in John 8 and was received as authoritative.
In the early 300's AD, Eusebius, a critic of Constantine's administration (he felt Constantine made it too easy to take on the name "Christian"), "the most eminent of early Church historians” and “usually discriminating in his evaluation of data” believes that this story is a part of John’s gospel and should be included in the text (Latourette, Kenneth Scott. A History of Christianity, vol. 1, p. 91-92). He equates it with a story that is told by one of John’s disciples (Papias) in other places.St. Augustine explains why it is difficult to find the earliest copies of the story. He states, "Certain persons of little faith or rather enemies of the true faith, fearing, I suppose, lest their wives should be given impunity in sinning, removed from their manuscripts the Lord's act of forgiveness toward the adulteress, as if He who had said 'sin no more' had granted permission to sin." If the story was removed from the lessons, then early teachers would not make comment on the text.
Given the wide support for the historicity and the likelihood that the event took place, the fact that it follows the nature of Jesus' attitude toward sinners, the fit into the context, the tie to Papias (a disciple of the Apostle John), and the inclusion into the formal Scriptures, the burden lies with detractors to prove from where the story came, and why it became associated with the Apostle John and his gospel if it were not part of the original.
We follow the conclusion of William Hendricksen who writes, "Though it cannot now be proved that this story formed an integral part of the Fourth Gospel, neither is it possible to establish the opposite with any degree of finality. We believe, moreover, that what is here recorded really took place, and contains nothing that is in conflict with the apostolic spirit. Hence, instead of removing this section from the Bible it should be retained and used for our benefit” (Hendricksen, William. New Testament Commentary, The Gospel According to John, Vol. 2, p. 35).
Friday, August 8, 2008
The Urban South
Missio Dei moved into our new building at the beginning of July in time to gear up from a core group to a church "in the city, for the city." But moving from our West Asheville location to the edge of downtown is causing me to pray very differently.
Our building is located just two doors down from the Western Carolina Rescue Mission and the Labor Ready Building. We're around the block from the Salvation Army and from the ABCCM (a relief organization funded by many of the churches in Asheville and around the county). That said, most of the physical needs of the homeless can be met (food, clothes, work, a place to sleep), and yet, on nearly a daily basis, I've got people showing up needing some assistance.
I've not wanted to turn anyone down, but as the pastor of a church start up with little financial stability and as the father of three kids, I'm going broke trying to help.
Thankfully, we've got some big hearted creative thinkers at Missio and we are develop a system to build bridges and restore the dignity to many of our friends on the streets.
My confusion, anger, and frustration with the problem grew today on my walk from the building to meet one of our guys for lunch (only about a 6 block walk).
First, I ran into a guy whom I bought lunch for a few weeks ago. I was glad I could remember his name and when I asked him how he was doing, he tapped on his ear and walked away saying, "I'm on the phone." He was talking on a mobile phone with an earpiece. Too poor to buy food, but not to own a mobile phone.
Then, after about a block, I watched as three police darted across Patton Ave. to arrest a homeless man who was being fed by someone sitting outside a restaurant. The guy offering the food tried to defend the guy eating, but the police instructed him to "keep your mouth shut...sir."
About 2 blocks later I saw a guy sitting in front of the Sister's McMullen with a cup, begging for change. Having just watched a dude get cuffed for getting some food and knowing that it's against the law in our city to panhandle, I thought I'd let the guy know he needed to watch out. As I dropped some change into his cup I told him, "Be careful, the police are right down the street making arrests." At that point, the dude started yelling, "well then get going...I know what I'm doing...just because you're white and I'm black don't mean anything." I thought to myself, "your welcome."
All in all, I ran into a guy I helped who doesn't seem to need help, a guy who was being helped that constituted a crime, and a guy who resists when help is offered. All this in a 10 minute walk in the urban South.
Our building is located just two doors down from the Western Carolina Rescue Mission and the Labor Ready Building. We're around the block from the Salvation Army and from the ABCCM (a relief organization funded by many of the churches in Asheville and around the county). That said, most of the physical needs of the homeless can be met (food, clothes, work, a place to sleep), and yet, on nearly a daily basis, I've got people showing up needing some assistance.
I've not wanted to turn anyone down, but as the pastor of a church start up with little financial stability and as the father of three kids, I'm going broke trying to help.
Thankfully, we've got some big hearted creative thinkers at Missio and we are develop a system to build bridges and restore the dignity to many of our friends on the streets.
My confusion, anger, and frustration with the problem grew today on my walk from the building to meet one of our guys for lunch (only about a 6 block walk).
First, I ran into a guy whom I bought lunch for a few weeks ago. I was glad I could remember his name and when I asked him how he was doing, he tapped on his ear and walked away saying, "I'm on the phone." He was talking on a mobile phone with an earpiece. Too poor to buy food, but not to own a mobile phone.
Then, after about a block, I watched as three police darted across Patton Ave. to arrest a homeless man who was being fed by someone sitting outside a restaurant. The guy offering the food tried to defend the guy eating, but the police instructed him to "keep your mouth shut...sir."
About 2 blocks later I saw a guy sitting in front of the Sister's McMullen with a cup, begging for change. Having just watched a dude get cuffed for getting some food and knowing that it's against the law in our city to panhandle, I thought I'd let the guy know he needed to watch out. As I dropped some change into his cup I told him, "Be careful, the police are right down the street making arrests." At that point, the dude started yelling, "well then get going...I know what I'm doing...just because you're white and I'm black don't mean anything." I thought to myself, "your welcome."
All in all, I ran into a guy I helped who doesn't seem to need help, a guy who was being helped that constituted a crime, and a guy who resists when help is offered. All this in a 10 minute walk in the urban South.
Tuesday, August 5, 2008
Men's Midrash (מדרש)
I will try to conclude the John 8 post in the next week or so, but have been sidetracked by various events at Missio lately.
We have been planning to kick off the fall with our first "public" gatherings. Up to this point, we have been trying to develop a core group to develop a Gospel embracing community. Over the past several weeks, I have been developing our theology of community and Bryan and I have been teaching the various aspects of that community (possibly fodder for more posts on this blog). Two of the main aspects we have been developing include small group life and service to the city. Developing these has been time constraining, and has kept me from blogging, but as things are being put into place, I will have more time to publish.
That said, we are holding our first Midrash tonight at Barley's Taproom. Midrash is a Hebrew term that involves study, interpretation, and commentary. For four weeks, we will discuss various questions about Jesus. tonight we will ask, "Is Jesus the only God?" We've had a decent number of our guys sign up and look forward to some good discussion.
We have been planning to kick off the fall with our first "public" gatherings. Up to this point, we have been trying to develop a core group to develop a Gospel embracing community. Over the past several weeks, I have been developing our theology of community and Bryan and I have been teaching the various aspects of that community (possibly fodder for more posts on this blog). Two of the main aspects we have been developing include small group life and service to the city. Developing these has been time constraining, and has kept me from blogging, but as things are being put into place, I will have more time to publish.
That said, we are holding our first Midrash tonight at Barley's Taproom. Midrash is a Hebrew term that involves study, interpretation, and commentary. For four weeks, we will discuss various questions about Jesus. tonight we will ask, "Is Jesus the only God?" We've had a decent number of our guys sign up and look forward to some good discussion.
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