Olivet Discourse Matthew 24:34 Part 3

Does generation really refer to race? Let’s plunge into the Deeper Waters and find out.

One possible way that some people look at Matthew 24:34 and explain it is by saying that generation refers to a specific people and race, namely the Jewish people. It’s saying that the Jewish people will not pass away until all of these things take place. This might possibly avoid the timing aspect as you can say that things started in the first century and will continue until things predicted in the later verses of the passage covered happen in a literalistic way. That can sound plausible, but it doesn’t really work.

For one thing, if you do a word search of the word genea which is translated as generation, every time it is used in the New Testament it refers to people of a specific time. If anything, just doing that will show how important it was to not be a part of this generation. This doesn’t mean in the sense of a people group, but of a mindset. After all, consider what Peter says in Acts to the Jews from all over the world in attendance. Let’s look at 2:40.

And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.”

Is Peter telling them to cease being a part of the Jewish race? Not at all. Peter is telling them to separate from the wickedness of the people of the time. We could say he’s telling them to be part of the remnant well-known from the time of Elijah, a righteous minority that has always existed in Israel.

Further, if this generation will not pass away until all these things happen, does that mean that this generation, the Jewish race, could pass away after that? If so, then that presents a problem for Jews being there at the end of the millennium and any possibility that the covenant could come to an end.

But let’s return to the remnant. Consider near the end of Matthew 23.

29 “Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, 30 saying, ‘If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.’ 31 Thus you witness against yourselves that you are sons of those who murdered the prophets. 32 Fill up, then, the measure of your fathers. 33 You serpents, you brood of vipers, how are you to escape being sentenced to hell? 34 Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, 35 so that on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. 36 Truly, I say to you, all these things will come upon this generation.

The “you” here is quite pointed. Jesus is pointing to the Pharisees and scribes and others. They are the ones who will be judged. If you make it a race, then someone is saying that Jews of all time are guilty of the death of the Messiah and all Jews are going to be receiving this judgment.

There is an easy way to avoid this. Just simply embrace Orthodox Preterism and accept that Jesus is talking about the generation that He was with.

In Christ,
Nick Peters

Deeper Waters Podcast 4/8/2017: Michael Brown

What’s coming up? Let’s plunge into the Deeper Waters and find out.

Open up your New Testament and you’ll find references to Christ Jesus everywhere. A big debate going on in the time of Jesus about Him was if He was the Messiah or not. We so often speak about the deity of Christ (And we should) that we often forget the fact that Jesus was the Messiah. Some people even take it to mean that Jesus is the son of Mr. and Mrs. Christ.

If you’re a gentile, it sadly probably doesn’t mean much to you to hear that Jesus is the Christ. What you need to do is see it from a Jewish perspective. Jesus being the Messiah means that He is the hope of Israel. He is the fulfillment of the covenant promises of YHWH. If you want to understand a Jewish perspective, perhaps you should talk to a Jew.

So why not do the best that you can? Why not get the person on who’s the leading Jewish defender of the Messiahship of Jesus? For that, I decided to have on Michael Brown, author of the multi-volume series Answering Jewish Objections To Jesus. Who is he?

According to his bio:

Michael L. Brown is the founder and president of FIRE School of Ministry in Concord, North Carolina, Director of the Coalition of Conscience, and host of the daily, nationally, syndicated talk radio show, the Line of Fire, as well as the host of the apologetics TV show, “Answering Your Toughest Questions,” which airs on the NRB TV network. He became a believer in Jesus 1971 as a sixteen year-old, heroin-shooting, LSD-using Jewish rock drummer. Since then, he has preached throughout America and around the world, bringing a message of repentance, revival, reformation, and cultural revolution.

He holds a Ph.D. in Near Eastern Languages and Literatures from New York University and has served as a visiting or adjunct professor at Southern Evangelical Seminary, Gordon Conwell Theological Seminary (Charlotte), Trinity Evangelical Divinity School, Fuller Theological Seminary, Denver Theological Seminary, the King’s Seminary, and Regent University School of Divinity, and he has contributed numerous articles to scholarly publications, including the Oxford Dictionary of Jewish Religion and the Theological Dictionary of the Old Testament.

Dr. Brown is the author of 27 books, including, Our Hands Are Stained with Blood: The Tragic Story of the “Church” and the Jewish People, which has been translated into more than twelve languages, the highly-acclaimed five-volume series, Answering Jewish Objections to Jesus, a commentary on Jeremiah (part of the revised edition of the Expositor’s Bible Commentary), and several books on revival and Jesus revolution. His newest books are The Fire that Never Sleeps: Keys for Sustaining Personal Revival (2015, with John Kilpatrick and Larry Sparks), Outlasting the Gay Revolution: Where Homosexual Activism is Really Going and How to Turn the Tide (2015), and Breaking the Stronghold of Food: How We Conquered Food Addictions and Discovered a New Way of Living (2017, with Nancy Brown).

Dr. Brown is a national and international speaker on themes of spiritual renewal and cultural reformation, and he has debated Jewish rabbis, agnostic professors, and gay activists on radio, TV, and college campuses. He is widely considered to be the world’s foremost Messianic Jewish apologist.

He and his wife Nancy, who is also a Jewish believer in Jesus, have been married since 1976. They have two daughters and four grandchildren.

What does it mean for Jesus to be the Messiah? What about Jewish objections? After all, shouldn’t we have universal peace right now if the Messiah has come? We’ll have an hour long show so there won’t be time for everything, but we will use the time we have to the fullest.

Please be watching your podcast feed. Also, I want to remind you to leave a positive review for the Deeper Waters Podcast. Thank you for your support!

In Christ,
Nick Peters

Book Plunge: Paul Was Not A Christian. The Original Message Of A Misunderstood Apostle

What do I think of Pamela Eisenbaum’s book published by HarperCollins? Let’s plunge into the Deeper Waters and find out.

I often read mythicist material so when I see a book titled “Paul was not a Christian” I immediately start to suspect that this is the kind of material I’m going to be looking at. I must say I was pleasantly surprised. She is actually a rarity in that she is a Jewish New Testament scholar and she does have a Ph.D. in the field. If someone comes here thinking they will find something along the lines of a mythicist argument or conspiracy theory nonsense, they will not find it. Instead, one will find interaction with other leading scholars in the field and a scholarly argument from Eisenbaum’s side.

And yet, if the title is an indication of the message she wants us to get, I ultimately think she fails. Before I say why that is, let’s look at what she does say.

Eisenbaum is rightly concerned about a negative view of Judaism that too many Christians have. In this, she is correct. We often have this idea that Jews were suffering under the weight of the Law and wondering how they could be holy before a God who was just demanding so much of them and would have loved any chance of grace. This in spite of the fact that the OT regularly speaks about forgiveness and grace. This despite the fact that in Philippians 3 Paul describes himself as blameless with regard to the Law. Sure, there were disputes in Judaism over who was and wasn’t a Jew and what got one to be considered a Jew, but it was not really the legalistic system that some Christians make it out to be. More power to Eisenbaum in critiquing this view.

I also agree with Eisenbaum that too often we make the central message of Paul to be justification by faith. Is this a message of Paul? Yes. Is it the main message? No. His message would have also been that of Jesus and justification by faith was an outworking of that message. Paul’s message would have centered around Jesus being crucified and resurrected. The emphasis on justification by faith assumes the point above being contested, that Paul lived in a world where Jews were struggling under the Law and that they just wanted a way to be righteous before God. Most of them already saw themselves as righteous before God. The Law was not followed so they would be righteous, but to show that they were righteous.

Eisenbaum is certainly also right that we should take Paul’s identity as a Jew seriously, especially since he himself said he was one. Paul should be seen as a Jew who was well-learned in the Hellenistic culture of the time. One of the great realities that has had to be learned in the quest for the historical Jesus is that Jesus was a Jew. The same needs to be said about Paul as well. Paul was a Jew. It’s important also to note that while Eisenbaum wants to make sure Paul is not seen as anti-Jewish, and he is not, Eisenbaum herself is not anti-Paul. Nothing in the book is meant to put Paul in a negative light. In fact, Paul is highly respected throughout Eisenbaum’s work and she seriously wrestles with what he says.

Eisenbaum does say that the social context Paul wrote in was not monolithic or homogeneous due to multiple writings going around and the canon was a fourth-century development, but this could be a kind of all-or-nothing thinking. Were there disputes and factions and such? Yes. Were there however unifying beliefs that we find? Yes. We could be sure Paul would not include anyone in the body who did not believe in the resurrection of Jesus in a bodily sense. After all, in 1 Cor. 15 if Jesus has not been raised then our faith is in vain, which has the assumption that the faith of all of us is that Jesus has been bodily raised.

Eisenbaum is also right that Paul does not use the language of conversion. Does he speak of a call of Jesus and the appearance of Jesus to Him? Yes. Eisenbaum is certainly right that this does not mean that Paul ever ceased to be a Jew and too often we have used the language of conversion. In fact, Richards, Reeves, and Capes in their book Rediscovering Paul also agree and say we should speak more of the call of Paul than we should speak of the conversion.

I also agree with Eisenbaum that Romans 7 is not an autobiographical account of Paul’s personal struggles. I see it more at this point as a description of Adam who was the last named character. Paul would not have described himself as alive apart from the Law for instance and when we read his account in Philippians 3, we see no such idea of a struggle with Paul. This is something in fact that Westerners have read into the text.

Throughout the book then, the reader will find relevant material on the new perspective on Paul, what makes a Jew a Jew, and the early Christian view of Jesus. Now there were some points I did disagree with. I disagree with her view on Christology and I think the work of scholars like Bauckham, Tilling, Hurtado, and others have definitely shown that the earliest Christology is the highest Christology. I also disagree with her that the crucifixion would not necessarily have been seen as falling under the Deuteronomic condemnation of those who were hung on a tree. I think Evans has made an excellent case in his latest book, though to be fair this definitely came out after Eisenbaum’s writing.

So in all of this, why is it then that I disagree with Eisenbaum’s claim that Paul was not a Christian? There’s a very simple reason.

Nowhere did I see Eisenbaum state what a Christian is.

It could be tempting to say that of course we all know what a Christian is, but that still needs to be addressed. For instance, if being a Christian means citing the Nicene Creed and affirming a formulaic view of Trinitarian theology, then would we say that it could be there were no Christians and no Christianity until later in church history? This sounds like an absurd position to take. If we say that a Christian for Paul would be someone who saw Jesus as the resurrected Messiah and Lord of all, then we could definitely say that Paul was a Christian. The problem is that Eisenbaum argues throughout that Paul never ceased to be a Jew so he would not have been a Christian, but this makes it be that if one is a Jew, one cannot be a Christian, and vice-versa. Ironically, Eisenbaum who is arguing that Christianity does not mean opposition to Judaism has herself created an opposition to Christianity in her work. That one cannot be a Jew and a Christian both would certainly be news to many Messianic Jews today.

This is the main problem then I find. Eisenbaum has written that Christians have imposed a split and she herself has that exact same split the other way. This should not detract from the excellent material in her work and we should take the views of Judaism from such a scholar seriously and we should learn to read Paul as a Jew, but we should still also read Paul as a Christian and in fact, because he was a Christian, he was exceptionally Jewish. After all, if Jesus is the Jewish Messiah, and He is, what could be more in line with being a Jew than believing in the Messiah of the Jews?

So by all means go out and read this work for the scholarly insights within, but the main point is still not established. Much of what Paul said has been misunderstood due to what our culture has imposed onto the text, but the dichotomy is not really there and we as Christians should embrace the Jewishness of our Christian brother Paul.

In Christ,
Nick Peters