Life of Christ in Gospels Course Notes by Stephen Hague (2024)

Five peculiar elements of the Gospel pericopes about the anointment of Jesus’ head in Bethany show that the woman who performed this anointing was Jesus’ immaculate mother Mary. These elements are, besides Jesus’ designation “the woman” for her, his designations “a beautiful work”, “(she has worked ...) in Me”, “what she had, she did”, “this Gospel”, and “a memorial of her”. Only the Virgin Mary, the Immaculate Conception and Mother of God, was ‘in Christ’ before He gave us his flesh and blood to eat and drink in the Holy Eucharist (cf. John 6:56). That this anointment is not the same as the anointment of the feet by Mary of Bethany is confirmed by their different timing relative to Jesus’ festive entry into Jerusalem. Jesus’ virgin mother Mary is the bride of the Holy Spirit and had the full knowledge and prophetic right and maternal authority to anoint her Son both the dynastic triumphant Messiah and beforehand for burial and thus give her maternal consent to his high priestly sacrificial death. The very precious ointment she used for the anointment she may have kept as a part of the myrrh that the wise men from the East had given to the new-born King of the Jews and his mother, probably also in Bethany. The memorial of her that Jesus decreed right after the anointment, could be made a reality by the promulgation of the Dogma of Mary Coredemptrix, Mediatrix and Advocate. Jesus acknowledged the anointment of his head in Bethany as his Messianic anointment, for in the following days, when He stands bound before the high priest, He confirms that He is “the Christ”, and before the governour Pilate He confirms that He is “the King of the Jews” (Mt 26:63-65 Mt 27:11 Mr 15:2 Lu 23:3).

Journal of the Evangelical Theological Society, 1999

The Cana Miracle: John 2:1-11

The following are some propositions that I attempt to support in this interpretation of John 2:1-11, alias "the Cana Miracle", as a fictional allegory:1) The Cana Wedding Story is a continuation of the New Creation story that the author of the gospel had begun in Jn 1:1. As such, it speaks symbolically of the New Creation (“water” [the Law and the Prophets] transformed into “wine” [the Holy Spirit]) that has come about via Jesus’ death and resurrection (= the filling of the jars with water “to the brim” [“the end of a period of time”]).2) The Cana Wedding Story is a symbolic story of Jesus the Lamb wedding/marrying the people of God via his death and resurrection (= the filling of the jars with water “to the brim”).3) The Cana Wedding Story is a symbolic story of Jesus both uniting and transforming the dispensation of the Law and the Prophets (= “water”) into the dispensation of the Holy Spirit (= “wine”) via his death and resurrection (= the filling of the jars with water “to the brim”).4) The Cana Wedding Story symbolizes a spiritual famine for the Word of God (= the lack of “wine”) now having been quenched (= the abundance of wine”) via Jesus’ death and resurrection (= the filling of the jars with water “to the brim”). 5) The phrase “the third day” in Jn 2:1 serves at least three purposes: a) it gives meaning to the story on its literal level; b) when summed together with the three previous “the next day” phrases, it completes the 7-day creation in the New Creation motif that John had begun in Jn 1:1; and, most importantly, c) it alludes to Jesus’ resurrection (while also, at the same time, reminding the readers of his crucifixion).6) The phrase “What between me and you” is taken from I Kings 17:18, thus serving as an allusion to one O.T. famine situation and conveying that famine theme to the Cana Miracle text.7) The phrase “Do whatever he tells you” is borrowed from Genesis 41:55, a second O.T. famine situation, again projecting the O.T. famine theme onto the Cana Miracle text.8 ) John alludes to another O.T. famine situation, and to its quenching, as described in Amos 8:11ff and 9:13ff, via his lack, and then abundance, of wine in the Cana Miracle, further defining his famine situation as a spiritual famine (a famine for the Word of the Lord) .9) This is the most significant discovery in this paper. The word “water” in Jn 1:26,31,33; 2:7,9; 3:5; 4:7,13,15; and 1 Jn 5:6,8 symbolizes “the Law and the Prophets” or “the Father’s means of revelation”. It receives this symbolic meaning from two sources that John has used: Ex 2:10, which tells where Moses received his name (he was “drawn from the water”), and the Synoptic material as found in Mt 3:11; Mk 1:8; and Lk 3:16, where John the Baptist proclaims that he came baptizing with water. Thus the two greatest of the Law and the Prophets- significantly the first and the last- are identified with the word “water”. If this interpretation is correct (that “water” = “the Law and the Prophets” or “the Father’s way of revealing Himself”), then what we have in I John 5:6-8 is a Trinitarian statement.10) Both John the Baptist and Moses, having been identified with “water”, are personifications of “the Law and the Prophets” in John’s gospel. Thus, for example, when we read of the Baptist’ testimony that Jesus is the Christ we are really reading of the testimony of “the Law and the Prophets”.11) The word “wine” in Jn 2 symbolizes “the dispensation of the Holy Spirit”, and as such, is being compared/contrasted to “the dispensation of the Law and the Prophets” even as John the author had compared/contrasted the two in Jn 1:33; 3:5; 4:13-14 and 1 Jn 5:6-8.12) The word “wine” in Jn 2 alludes to Amos 9:13-14, Joel 1:5,10; 2:19,24; and 3:18. Performing such function, it further alludes to the prophecy in Joel 2:28-32, which speaks of the outpouring of the Holy Spirit. It is from Joel where John draws the symbolic meaning “Spirit” for the word “wine”.13) Luke, in Acts 2, reveals his knowledge of John’s Cana Miracle Allegory. There Luke plays on the words “wine” to symbolize “the Holy Spirit”, the phrase “the third day”, and the Joel 2 prophecy to speak of what Jesus accomplished via his death and resurrection.14) The “mother of Jesus”, also referred to as “woman”, symbolizes both the New Eve who gives birth to the New Adam, and the OT people of God who give birth to Jesus and those who believe in him.15) The phrase “the Jews” in John’s gospel refers to a specific group in John’s day that misinterpreted “the Law and the prophets” and refused to see Jesus as the Christ.16) The phrase “my hour” in Jn 2:4 refers to Jesus’ hour of crucifixion and resurrection.17) The phrase “his glory” in Jn 2:11refers to Jesus’ glorification on the cross and to his resurrection.18) The “six, stone jars, the kind used by the Jews for ceremonial cleansing” in Jn 2:6 symbolizes the “imperfect Law as administered by the Jews” as described in II Cor 3.19) The filling of these jars with “water” symbolizes “time” passing before our eyes. When the jars are “filled to the brim”, which should be interpreted “to the end of a period of time”, then has the dispensation of “the Law and the prophets” come to an end, then has Jesus’ “hour” come (cf Jn 2:4), then is the “water” (the Law and the Prophets) transformed into “wine” (the Holy Spirit), and then is his “glory” revealed.20) John uses as some of his source materials in the writing of the Cana miracle a conglomeration of the following: Genesis 1-3; Mk 2:13-22; Mt 9:9-17; 22:1-4; Lk 5:27-39, I Kings 17:18; Genesis 41:55; Amos 8:11-12; 9:13-15; Joel 1:5,10; 2:19,24, 28-32; 3:18; II Cor 3; Gal 4:4-6; Ex 2:10-25, and 4:30-31.

Renewal Journal, 2014

Summary studies about Jesus, the Lion of the Tribe of Judah.1. The Titles of Jesus2. The Reign of Jesus3. The Life of Jesus4. The Death of Jesus5. The Resurrection of Jesus6. The Spirit of JesusConclusion: The Lion of JudahAppendix 1: Alternate Chronology - Thursday crucifixionAppendix 2: The Shroud of Turin

Wilmington's Guide to the Bible (with Setswana translation)

The righteousness of God (δικαιοσύνη θεοῦ) is revealed in the gospel which brings salvation to everyone who believes in Jesus Christ (Rom 1:16-17). In Romans 3:21-26, Paul explains that this righteousness of God, as witnessed by the Law and the Prophets, comes to all who believe in Jesus Christ. Christ atoned for the sins of the children of God by shedding his blood (Eph 1:7; Col 1:14). By the grace of God, believers in Jesus Christ are justified freely through the forgiveness of sins that is in Christ Jesus (Rom 3:24). In short, the term δικαιοσύνη θεοῦ correlates with faith and atonement in Jesus Christ. Moreover, it originates in certain antecedent term (s) in the Old Testament (specifically the Law and the Prophets). Therefore, in the content of the Law and the Prophets, the antecedent term for δικαιοσύνη θεοῦ must be identified and explained in terms of faith and atonement in Jesus the Messiah.

A detailed look at the first verse of Matthew 1

The separation of Church from Synagogue was not a one-time act, but a long-lasting, multi-layered, and diversified process. The attempt to explain this process, namely the process of parting of the ways between Judaism and Christianity in the years 30 – 313, constitutes the main research subject of this publication.The aim of this study is the presentation of the dynamism of Christian-Jewish relations in the first three centuries of the existence of the Church taking into account mainly historical and theological (but not only) factors which influenced these relations and finally led to the creation of two separate religions.It must be added: religions existing side by side, in many aspects connected with each other mostly because both originate from biblical Judaism.

The theology of the land must start in the Garden of Eden. Eden is a sanctuary, a covenanted land, and a royal garden. Eden is proto-land, and Adam is proto-Israel. Starting in Eden underlines the universal dimension of the land promise and its conditionality. It also elevates ethical behaviour above the gift. The theology of the land in the OT reflects these Edenic themes: holiness, covenant, and kingdom. First, the holiness of the land depends on the presence of God in the land, and on the holiness of its dwellers; there is no permanent holy place in the OT. Secondly, the land is a gift under treaty; the goal of the gift is establishing an ideal covenantal community that witnesses to other nations in other lands. Thirdly, the land is the sphere of God’s reign on earth through his vicegerent. The vicegerent brings justice and peace to the land. God remains the ultimate king in the land. The original promise to Israel is a promise of universal dominion. After the exile, the prophets...

In this book the following chapters are covered:Chapter 1 Theology under the Word of God, p. 1Chapter 2 Theology - One God Revealed in Three Persons, p. 124Chapter 3 Creation, p. 215Chapter 4 Christology - about the Person and Work of Jesus Christ, p. 353Chapter 5 Soteriology - about Salvation, p. 447Chapter 6 Pneumatology - about God's Spirit, p. 631Chapter 7 Ecclesiology - about God's People, p. 909Chapter 8 Eschatology - about the Last Things, p. 1013Appendices p. 1197-1344.

The writer of the Fourth Gospel incorporated soteriological materials into his Gospel not included by the Synoptic penmen in their Gospels. John revealed aspects of saving faith not clearly delineated in Matthew, Mark, and Luke. This paper proposes the rudiments of a composition theory to account for the distinctive soteriological materials in the Fourth Gospel founded upon the hermeneutic principle that presupposes the historicity of the story of Jesus in the Four Gospels and the relevancy of the covenant promises to the Messianic mission of Jesus to Israel.

The International Critical Commentary on the Holy Scriptures edited by: Briggs, Charles Augustus; Driver, Samuel Rolles; Plummer, Alfred; Brown, Francis, 1953

Part of the International Critical Commentary. The author is Allen, Willoughby Charles, 1867-1953. As far as I know this book is in the public domain and I freely publish it here for people who search for a free but older commentary on the Gospel of Matthew. It is also available in archive.org in many other formats. Published 1907 by C. Scribner's sons, New York. (Openlibrary Edition: OL23291838M, Openlibrary Work: OL252717W)

A Study Guide to MARK: A Call to Discipleship - Outlined with Sectional Summaries, 2023

Rather than a verse-by-verse commentary, this is a Study Guide to the Gospel According to Mark as A Call to Discipleship. This Study Guide covers the entire contents of Mark but does so from a Sectional Summary perspective. In other words, this is an outlined, structured analysis of Mark where the basic contents of each structured section of scripture is summarized. After introductory comments on the Nature of the Gospels, the Synoptic Gospels, Authorship, and Date, the primary purpose of Mark is then set forth. This paper should provide an overall wholesome picture of this gospel narrative and may generate interest in a more detailed study by the readers. This was written in 2016 and is now presented to the public.

My homilies for the 5 Sundays of Lent and Passion Sunday with the following titles "Temptation in the Wilderness" (1st Sunday of Lent), Transfiguration (2nd Sunday of Lent), "Stagnant versus Living Water" (3rd Sunday of Lent), "Blind Since Birth" (4th Sunday of Lent), "Lazarus" (5th Sunday of Lent) and "Lord's Passion (Passion Sunday).

A spiritual survey of the Old Testament.

The burning interest to pursue an exploratory study about rebirth and baptism was aroused by the desire to understand Jesus Christ’s statement as recorded in John 3:3,5 which says: “Unless a man is reborn, he cannot see the kingdom of God.” For a christian, there is only one way to enter the kingdom of God. This is through baptism. Hence, the present study is undertaken to see how christian baptism is related to the idea of rebirth as reflected in the above statement of Jesus Christ. The idea that the world, and the whole universe, will be reborn is brought about by the hope for an establishment of a “new heaven and a new earth,” where righteousness will find a home and where suffering and corruptibility will end.As a rite of initiation into the Christian mysteries, baptism has twofold functions: first, to capture the concept of rebirth to immortality through the sharing by the adult Christian in the resurrected life of Christ by experiencing the same suffering and death of his on the cross, and, second, to signify the purification or washing of a mature, or perfect, soul from moral dirt (sin and evil).

The International Critical Commentary on the Holy Scriptures edited by: Briggs, Charles Augustus; Driver, Samuel Rolles; Plummer, Alfred; Brown, Francis, 1929

Part of the International Critical Commentary. The author is John Henry Bernard, (27 July 1860 – 29 August 1927). He was an Irish Anglican clergyman. As far as I know this book is in the public domain and I freely publish it here for people who search for a free but older commentary on the Gospel of John. It is also available in archive.org in many other formats. Published in 1929 by Charles Scribner's Sons, New York.

Romans 10 and Israel’s Unbelief

This study focuses on the testimony of John the Baptist—“Behold, the Lamb of God, who takes away the sin of the world!” [ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου] (John 1:29, 36)—and its impact on the narrative of the Fourth Gospel. The goal is to provide a deeper understanding of this rich image and its influence on the Gospel. In an attempt to do so, three areas of concentration are explored. First, the most common and accepted views of the background of the “Lamb of God” title in first century Judaism and Christianity are reviewed. An effort is made to determine the intended reference underlying the word “lamb,” whether taken literally or figuratively, and to analyze the title in light of the use of the lamb in the Old Testament Jewish animal sacrifices. The New Testament and Christian first century writings are also examined. Second, the study analyzes the literary structure of John 1, includes an exegesis of John 1:29-34, and discusses the Lamb of God title as well ...

Comments on Matthew 1:18-25.

Romans 10 and the Righteousness of God - the Great Need