Podcast appearances and mentions of Simon J Kistemaker

What Jesus Suffered by Men      Jesus loved the Father (John 14:31) and submitted Himself to do the Father's will (Matt 26:39-44; cf. Rom 5:19; Phil 2:5-8), which included enduring the illegal trials of His accusers, as well as the eventual mockings, beatings, and crucifixion. All that Jesus suffered was prophesied in Scripture (Gen 3:15; Psa 22:16-18; Isa 50:4-7; 52:14; 53:3-12; Mark 10:32-34). God the Father was in complete control of the circumstances surrounding the trials and crucifixion of Jesus (Acts 2:23; 4:27-28). Though unjustly attacked, Jesus knew He was doing the Father's will (John 6:38; 10:14-18; 12:27; 18:11) and did not retaliate against His attackers (1 Pet 2:21-23). The four Gospels record the arrest, trials, mocking, crucifixion, death, burial and resurrection of Jesus. Matthew, Mark and Luke refer to events taking place according to Jewish time in which the day ends at sunset; whereas John relies on Gentile time in which the day ends at midnight. A brief chronology of Jesus' trials, mockings, beatings, crucifixion and burial is as follows: Jesus was arrested during the night—perhaps around midnight—and faced six illegal trials, three religious and three civil.[1] The trials must have happened relatively early, as they concluded “about six in the morning” (John 19:14 CSB).[2] During the religious trials, the chief priest and Sanhedrin tried to secure false testimony about Jesus so they might have grounds to crucify Him (Matt 26:59). Jesus was beaten in the face and mocked during His Jewish trial (Matt 26:67-68). After Pilate agreed to the demands of the mob (Matt 27:17-25), he had Jesus scourged (Matt 27:26a), and then “handed Him over to be crucified” (Matt 27:26b). Jesus was mocked and beaten by Roman soldiers (Matt 27:27-30), and then was led away to be crucified (Matt 27:31). Jesus was crucified by 9:00 AM (Mark 15:25). Jesus was judged by the Father and bore our sins on the cross from 12:00 to 3:00 PM (Matt 27:45; Mark 15:33; Luke 23:44). Jesus died about 3:00 PM (Matt 27:46-50; Mark 15:34-37). Jesus' body was placed in the grave before 6:00 PM (i.e. sunset) because the Jews did not want His body on the cross for the Sabbath (John 19:31, 38-42).[3]      The Jewish trials declared Jesus guilty, whereas the Gentile trials found Him innocent. Jesus was crucified by Gentiles because of the pressure of the Jewish leadership. The crucifixion of Jesus was physically horrendous and involved not only great physical pain, but also psychological anguish and social humiliation. According to William Hendriksen, crucifixion included “severe inflammation, the swelling of the wounds in the region of the nails, unbearable pain from torn tendons, fearful discomfort from the strained position of the body, throbbing headache, and burning thirst (John 19:28).”[4] What Jesus Suffered by the Father      As previously mentioned, Jesus was not a helpless victim, but willingly laid down His life for us. Jesus said, “I lay down My life for the sheep” (John 10:15), and “No one has taken it away from Me, but I lay it down on My own initiative” (John 10:18). Scripture reveals that God the Father sent His Son “as an offering for sin” (Rom 8:3), and once Jesus was on the cross, made Him “to be sin on our behalf” (2 Cor 5:21a), and was “smitten of God, and afflicted” (Isa 53:4), as “the LORD has caused the iniquity of us all to fall on Him” (Isa 53:6), and “the LORD was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering” (Isa 53:10). Thieme states: "At the third hour of crucifixion, noontime, ordinarily the brightest period of the day, an impenetrable “darkness fell upon all the land” (Matt 27:45; Mark 15:33; Luke 23:44). For the following three hours, so intense was the suffering of Jesus Christ that the Father hid the Son's face from view. Jesus had borne in silence the scourging, the ridicule, and the agony of crucifixion (Isa 53:7; Acts 8:32–35), but the anguish of bearing the sins of the world caused Him to scream out again and again, “My God, My God, why have You forsaken Me?” (Matt 27:46; Mark 15:34; cf. Psa 22:1). The Father had to turn His back on the Son in order to judge Him on our behalf (2 Cor 5:21)."[5] Geisler adds: "At the center of Christianity is the Cross; it is the very purpose for which Christ came into the world. Without Him salvation is not possible, and only through His finished work can we be delivered from our sins (Rom 3:21–26). Jesus suffered unimaginable agony and even separation from His beloved Father (Heb 2:10–17; 5:7–9); anticipating the Cross, His “sweat became as it were great drops of blood” (Luke 22:44). Why the Cross and all this suffering unless there is a hell? If there is no hell to shun, then the Cross was in vain. Christ's death is robbed of its eternal significance unless there is a hellish eternal destiny from which sinful souls need to be delivered."[6] Jesus Died Twice on the Cross      There are different kinds of death mentioned in Scripture. Biblically, death means separation. Three major kinds of death are mentioned in Scripture, and these include: 1) spiritual death, which is separation from God in time (Gen 2:16-17; 3:1-7; Rom 5:12; 1 Cor 15:22; Eph 2:1-2; Col 2:13-14), 2) physical death, which is the separation of the human spirit from the body (Gen 35:18; Eccl 12:7; 2 Cor 5:8; Phil 1:23-24; 2 Tim 4:6; Jam 2:26), and 3) the second death (aka eternal death), which is the perpetuation of physical and spiritual separation from God for all eternity (Rev 20:11-15). Spiritual and physical death were introduced into God's creation when the first human, Adam, sinned against God. God told Adam, “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). Adam's sin instantly brought spiritual death (Gen 2:15-17; 3:1-7), but not immediate physical death, as he tried to hide physically from God (Gen 3:8-10). Later, Adam died physically at the age of nine hundred and thirty (Gen 5:5). Though Adam was made spiritually alive again (Gen 3:21), his single sin introduced death, in every form, into the world (Rom 5:12-14; 1 Cor 15:21-22). Except for Christ, all are born in Adam (1 Cor 15:21-22), inherit his original sin (Rom 5:12), and are spiritually dead and separated from God in time (Eph 2:1-2). Those who reject Jesus as Savior will experience the second death in the lake of fire.      Because all humanity experiences spiritual and physical death as consequences of sin, it seems that if Jesus is to be our Savior, then He must experience the same kind of death that that we experience. Both physical and spiritual death relate to Jesus' humanity and not His deity. In His humanity, Jesus' fellowship with the Father was temporarily broken during the three hours He was being judged for our sin. This was while God the Father poured out His wrath upon His Son who paid the penalty for our sins. Jesus' spiritual death should not be understood to mean that there was a break in the essence of the Trinity, for that is not possible. In the hypostatic union, Jesus is undiminished deity and perfect humanity, and it was only His humanity that bore our sin, not His deity, for sin cannot be imputed to deity, for that would contaminate and corrupt God Himself. The writer to the Hebrews cites the words of God the Son as He was about to enter the world, saying, “Therefore, when He comes into the world [in hypostatic union], He says, ‘Sacrifice and offering You have not desired, but a body You have prepared for Me'” (Heb 10:5). Because animal sacrifices under the OT law code could never take away sin, a perfect and sinless body was prepared for Jesus, so that by His personal sacrifice, our sins could be atoned for. Peter tells us that Jesus “Himself bore our sins in His body on the cross” (1 Pet 2:24). Jesus' spiritual death meant His humanity was—for three hours—disconnected from the Father while He was on the cross bearing our sins. Geisler states, “Death is separation, and spiritual death is spiritual separation from God.”[7] W.E. Vine adds, “while the physical death of the Lord Jesus was of the essence of His sacrifice, it was not the whole. The darkness symbolized, and His cry expressed, the fact that He was left alone in the Universe, He was ‘forsaken.'”[8] According to Thieme, “Separated from God the Father, the humanity of Christ died spiritually, and this was the price paid to redeem fallen mankind from the penalty of sin (Rom 6:23a).”[9] Arnold Fruchtenbaum states, “The Righteous One suffered and died in place of unrighteous ones, in order to bring them to God. The Messiah died a violent physical death, and He also died a spiritual death.”[10] J. Dwight Pentecost states: "The penalty for disobedience to God was death (Gen 2:17). This death was the separation of the sinner from God—that is, spiritual death—and physical death was the result of prior spiritual death. Therefore if Jesus Christ was to satisfy the demands of God's holiness, righteousness, and justice to provide salvation for people who are dead, He would have to experience the same death that separated them from God. He must enter into spiritual death, as anticipated in the prophetic 22nd Psalm where the sufferer cried, “My God, My God, why have You forsaken Me?” (Psa 22:1)…Since only that kind of separation or spiritual death could satisfy the demands of a holy, just God, Christ could not have been praying that He would be spared that which was essential."[11] Paul Karleen adds: "Jesus actually died twice. He was first forsaken by the Father during His time on the cross. This is described in Psa 22:1–21, especially v. 1, the cry of dereliction He quoted on the cross: “My God, my God, why have you forsaken me?” (Matt 27:46). This separation from the Father was spiritual death, experienced for others as He was “made” sin (2 Cor 5:21)…The father/son relation had been broken for a few hours as sin was being dealt with…That period of forsaking, involving spiritual death, was what actually paid for sins."[12]      Jesus' physical death occurred afterwards, when “He said, ‘It is finished!' And He bowed His head and gave up His spirit” (John 19:30). When Jesus died physically, there was a separation of His human spirit from His body. To prove He was physically dead, Scripture records that a Roman soldier “pierced His side with a spear, and immediately blood and water came out” (John 19:34). William Hendricksen notes: "In order to insure that not the slightest possibility would exist that any life had remained in the body of Jesus, one of the soldiers with his lance or spear pierces the side of Jesus. If the spear was held in the right hand, as is probable, it was in all likelihood the left side of Jesus that was pierced. Immediately there came out blood and water. John enlarges upon this fact, devoting no less than four verses to it. He must have had a purpose in doing so. It is altogether probable that he was trying to tell his readers that Christ, the Son of God, actually died (according to his human nature). The death of Jesus was not a mere semblance; it was real. The apostle had been there himself, and had seen the blood and the water flowing from the side of the Lord."[13]      There is great complexity and mystery in the suffering of Jesus on the cross. The complexity of the issue is that Jesus is fully God and man. Sin cannot be imputed to deity, as that would corrupt His divine nature. Yet, without corrupting His divine nature, Jesus somehow “bore our sins in His body on the cross” (1 Pet 2:24) and died in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus died physically when “He bowed His head and gave up His spirit” (John 19:30). Our ability to reason these things takes us only so far, as our minds are woefully inadequate to grasp the infinitude of the matter. Here, faith must rest in what God has revealed through His written Word. Dr. Steven R. Cook   [1] Jesus' religious trials: 1) Annas (John 18:12-24), 2) Caiaphas (Matt 26:57-66), and 3) the Sanhedrin (Matt 27:1-2). Jesus' civil trials: 1) Pilate (John 18:28-40), 2) Herod Antipas (Luke 23:6-12), and 3) Pilate (Luke 23:11; John 19:1-16). [2] This CSB assumes John calculates events using Roman time (where the day begins after midnight) rather than Jewish time (where the day starts at sunrise). The ESV and NAU translate the Greek literally, “about the sixth hour,” whereas the NET and NIV translate it, “about noon.” If the sixth hour is calculated by Roman time, then it would be about 6:00 AM, and if calculated by Jewish time, it would be about 12:00 PM. This author favors the CSB translation. [3] After His death, Jesus was resurrected on the third day and appeared to numerous persons over a period of forty days (Matt 28:1-10; John 20:10-29; 1 Cor 15:5-7). Afterwards, Jesus ascended bodily into heaven (Acts 1:9-12). It is recorded that God the Father “raised Him from the dead and seated Him at His right hand in the heavenly places” (Eph 1:20). [4] William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, vol. 2, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 427. [5] Robert B. Thieme, Jr. “Cross and Crucifixion”,  Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 50. [6] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 336–337. [7] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 126. [8] W. E. Vine, Merrill F. Unger, and William White Jr., Vine's Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 149. [9] Robert B. Thieme, Jr. “Cross and Crucifixion”,  Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 50. [10] Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, Rev. ed. (Tustin, CA: Ariel Ministries, 1994), 999. [11] J. Dwight Pentecost and Ken Durham, Faith That Endures: A Practical Commentary on the Book of Hebrews, Rev. ed. (Grand Rapids, MI: Kregel Publications, 2000), 96. [12] Paul S. Karleen, The Handbook to Bible Study: With a Guide to the Scofield Study System (New York: Oxford University Press, 1987), 264–265. [13] William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, vol. 2, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 437.

     In the NT, God the Holy Spirit took on a new ministry after Jesus returned to heaven (John 16:7-15; cf., Acts 1:6-8; 2:1-4; 15:7-9). Part of His ministry is to believers, and part is to unbelievers. Concerning the Spirit's ministry to believers, Jesus said, “I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you” (John 16:7). The Helper is the Holy Spirit, whom Jesus will send (future tense of the Greek verb pempo) to believers. The Spirit's work in Christians would be multifaceted and would relate to their sanctification and godly influence in a fallen world. After Pentecost (Acts 2), God the Holy Spirit would work in and through His church to other Christians, to help with their sanctification, and to unbelievers, to share the gospel of grace that they might be saved. Wiersbe states: "The Holy Spirit does not minister in a vacuum. Just as the Son of God had to have a body in order to do His work on earth, so the Spirit of God needs a body to accomplish His ministries; and that body is the church. Our bodies are His tools and temples, and He wants to use us to glorify Christ and to witness to a lost world."[1]      This is very encouraging, because Christians know that God the Holy Spirit is working through them to help lead the lost to Christ. But there is also a special work the Holy Spirit is doing in the hearts of unbelievers to help prepare them to turn to Christ as Savior. Concerning this special work, Jesus said, “And He, when He comes, will convict the world concerning sin and righteousness and judgment” (John 16:8). Jesus' statement about the Holy Spirit is in the future tense (He will convict), which implies the Spirit's special ministry was not active at the time Jesus uttered His statement. This special convicting ministry would be inaugurated on the day of Pentecost. The word convict translates the Greek word elegcho (ἐλέγχω), which means, “to bring a person to the point of recognizing wrongdoing, convict, [or] convince someone of something.”[2] Jesus said the Spirit's convincing work would fall into three areas: 1) “concerning sin, because they do not believe in Me” (John 16:9), 2) “concerning righteousness, because I go to the Father and you no longer see Me” (John 16:10), and 3) “concerning judgment, because the ruler of this world has been judged” (John 16:11). Let's look at these in order. The Sin of Unbelief      The sin mentioned by Jesus in John 16:8 does not refer to a catalogue of sins one might be guilty of (i.e., lust, greed, worry, gossip, stealing, etc.), but rather, one specific sin, which is unbelief, as Jesus said, “because they do not believe in Me” (John 16:9). The word for sin is hamartia (ἁμαρτία), which in Jesus' statement is a singular noun that refers to a specific crime; namely, unbelief. Sylva notes, “Here sin is unbelief. Jesus faces people with a decision for or against himself: by belief or unbelief a person decides either for life or for death (John 8:24; 9:41; 16:8–9).”[3] There is only one sin that keeps a person out of heaven, and that's the sin of unbelief. Wiersbe states: "The Holy Spirit convicts the world of one particular sin, the sin of unbelief. The law of God and the conscience of man will convict the sinner of his sins (plural) specifically; but it is the work of the Spirit, through the witness of the believers, to expose the unbelief of the lost world. After all, it is unbelief that condemns the lost sinner (John 3:18–21), not the committing of individual sins. A person could “clean up his life” and quit his or her bad habits and still be lost and go to hell."[4]      The Spirit always performs His work perfectly in the hearts of the lost, but because people have volition, and their hearts are corrupt, the vast majority of people suppress His message (Matt 7:13-14; John 5:39-40; Rom 1:18-32). Only the Holy Spirit can reveal to the human heart the truth about Jesus, as well as the truth about their sin of unbelief. To suppress the Spirit's work about Jesus as the Son of God and Savior is the greatest of sins possible, as well as the most fatal sin that forever condemns a person to hell. Lightner states: "Apart from God the Father there would have been no plan of salvation. Without God the Son there would have been no provision for salvation. Apart from the work of God the Spirit there would be no application of this great salvation to man's needs. It is the third member of the Godhead who procures salvation for all who believe."[5] The Righteousness of Jesus      God alone sets the standard for righteousness, not people. Divine righteousness may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as just that which conforms to His righteousness and as sinful that which deviates. Borchert is correct when he states, “Humanity is not in control either of the future or of setting the standards for life. That is the work of God.”[6] And Merrill C. Tenney states, “Apart from a standard of righteousness, there can be no sin; and there must be an awareness of the holiness of God before a person will realize his own deficiency.”[7] Though Jesus was rejected and treated as a criminal, God the Father declared Him righteous and welcomed Him to heaven, His natural home. Jesus is “the Holy and Righteous One” (Acts 3:14), and throughout His life “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and in whom “there is no sin” (1 John 3:5). The rejection and crucifixion of Jesus was the greatest miscarriage of justice in the history of the human race. Jesus said those who rejected and crucified Him would “rejoice” (John 16:20), but as Borchert notes, “their rejoicing at being finished with Jesus turned out to be the rejoicing of the damned.”[8] William Hendriksen offers the following insights: "The world, represented by the Jews, was about to crucify Jesus. It was going to say, “He ought to die” (John 19:7); hence, in the name of righteousness it was going to put him to death. It proclaimed aloud that he was anything but righteous. It treated him as an evil-doer (John 18:30). But the exact opposite was the truth. Though rejected by the world, he was welcomed by the Father, welcomed home via the cross, the cross which led to the crown…By means of the resurrection the Father would place the stamp of His approval upon His life and work (Acts 2:22, 23, 33; Rom 1:4). He, the very One whom the world had branded as unrighteous, would by means of His victorious going to the Father be marked as the Righteous One (8:46; Acts 3:14; 7:52; 2 Cor 5:21; 1 Pet 3:18; 1 John 2:1; and cf., Luke 23:47). Thus, the world would be convicted with respect to righteousness."[9]      Christians do not need to struggle to convince people about the perfect righteousness of Christ, nor of the sinner's failed righteousness before a holy God. They need only to communicate the biblical truth about Christ and fallen humanity, and leave the Spirit to do what only He can do, to convince them of the truth about Christ as the only Savior of mankind. If unbelievers suppresses the work of the Holy Spirit in their hearts, then no amount of reasoning or argumentation on the part of Christians will advance the gospel even one inch. The Judgment of the Ruler of this World      A third area where the Holy Spirit is working in the hearts of unbelievers concerns judgment, “because the ruler of this world has been judged” (John 16:11). Satan has been judged and found guilty before God. This means that Satan and his world-system is condemned. Being the ruler of this world, Satan naturally rules in the hearts of all unbelievers. Three times Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9). Satan continues to attack God's people today (1 Pet 5:8), practices deception (2 Cor 11:13-15), and has well developed strategies of warfare (Eph 6:10-12). Furthermore, humanity is living in an “evil age” (Gal 1:4), under “the dominion of Satan” (Acts 26:18), whose sphere of influence is called “the domain of darkness” (Col 1:13). But Satan has been judged and his punishment is pending execution. Furthermore, those who side with Satan in this life will be judged with him in eternity. According to Ryrie, “At the cross, Christ triumphed over Satan, serving notice on unbelievers of their judgment to come.”[10] Radmacher notes, “Satan was judged at the Cross, and the Holy Spirit would convince people of the judgment to come. Satan has been judged, so all who side with him will be judged with him. There is no room for neutrality. A person is either a child of God or a child of the devil.”[11] Merrill Tenney states: "To convince any unbeliever of sin, righteousness, and judgment is beyond human ability. It may be possible to fix upon him the guilt of some specific sin if there is sufficient evidence to bring him before a jury; but to make him acknowledge the deeper fact, that he is a sinner, evil at heart, and deserving of punishment because he has not believed in Christ, is quite another matter. To bring a man to some standard of ethics is not too difficult; for almost every person has ideals that coincide with the moral law at some point. To create in him the humiliating consciousness that his self-righteousness is as filthy rags in comparison with the spotless linen of the righteousness of God cannot be effected by ordinary persuasion. Many believe in a general law of retribution; but it is almost impossible to convince them that they already stand condemned. Only the power of the Holy Spirit, working from within, can bring about that profound conviction which leads to repentance. The Spirit anticipates and makes effective the ministry of the disciples in carrying the message to unbelievers."[12] Dr. Steven R. Cook   [1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 362. [2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 315. [3] Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 260. [4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1, 362. [5] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 196. [6] Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 167. [7] Merrill C. Tenney, “John,” in The Expositor's Bible Commentary: John and Acts, ed. Frank E. Gaebelein, vol. 9 (Grand Rapids, MI: Zondervan Publishing House, 1981), 157. [8] Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 167. [9] William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, vol. 2, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 326. [10] Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1712. [11] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1350. [12] Merrill C. Tenney, John: The Gospel of Belief, The New International Commentary on the Old and New Testament (Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 1976), 237.

We welcome Dr. O. Palmer Robertson to discuss his new book, Christ of the Consummation, Volume 1: The Testimony of the Four Gospels (P&R Publishing, 2022). In this first of three volumes, Dr. Robertson emphasizes the eyewitness character of the four men who attest to the supernatural in-breaking of the Christ. In the rich tapestry of the Gospels, we see Christ overcome the powers of Satan, gradually unveil his identity by words and works, call and commission disciples, die on the cross, be raised, and ascend to heaven. By each witnessing distinctive aspects of the coming of the King and the establishment of his kingdom, the gospel writers boldly describe a new phase in redemptive revelation. O. Palmer Robertson (ThM, ThD, Union Theological Seminary, Virginia) is the founder of Consummation Ministries. Previously, he was director and principal of African Bible University in Uganda and taught at Reformed Theological Seminary, Westminster Theological Seminary, Covenant Theological Seminary, and Knox Theological Seminary. He has also served for many years as a teaching elder in various pastoral roles. He is the author of several books, including The Christ of the Covenants, The Christ of the Prophets, and The Christ of Wisdom, and The Israel of God. In 2008, a Festschrift was published in his honor. The Hope Fulfilled: Essays in Honor of O. Palmer Robertson, which includes contributions by Bruce Waltke, Richard Gaffin, George W. Knight III, Simon J. Kistemaker, Robert L. Reymond, and Morton H. Smith.

Enough introduction! The verse by verse study of Revelation begins. This episode cover the prologue in Chapter 1 verses 1-8. Consider supporting us on Patreon for extra content and exclusive merchandise! https://www.patreon.com/theologythursday Recommend resources for further study: Reading Revelation Responsibly by Michael J. Gorman https://www.amazon.com/Reading-Revelation-Responsibly-Following-Creation/dp/1606085603/ref=sr_1_1?crid=3DR6RJC9UUU21&keywords=reading+revelation+responsibly+by+michael+gorman&qid=1655143853&s=books&sprefix=reading+revelation+re%2Cstripbooks%2C83&sr=1-1 Revelation for Everyone by N.T. Wright https://www.amazon.com/Revelation-Wright-Everyone-Bible-Guides/dp/0830821996/ref=sxin_10_mbs_w_global_sims?content-id=amzn1.sym.167d0880-9da0-400b-938e-4382731a4102%3Aamzn1.sym.167d0880-9da0-400b-938e-4382731a4102&crid=XCPOVBFOL7JW&cv_ct_cx=revelation+for+everyone&keywords=revelation+for+everyone&pd_rd_i=0830821996&pd_rd_r=47377bce-70e6-4665-a094-ed8031bf9b00&pd_rd_w=0U8gR&pd_rd_wg=xv6tp&pf_rd_p=167d0880-9da0-400b-938e-4382731a4102&pf_rd_r=376ME03M835XT6WY0PS6&qid=1655143825&s=books&sprefix=revelation+for+everyo%2Cstripbooks%2C199&sr=1-1-9e7645f9-2d19-4bff-863e-f6cdbe50f990 Revelation Commentary by Simon J. Kistemaker https://www.amazon.com/Revelation-Testament-Commentary-Kistemaker-2001-06-01/dp/B01FGMVV9U --- Support this podcast: https://anchor.fm/theology-thursday/support

This episode is Part 2 of our intro to Revelation. We cover views on the millennium and the tribulation. Consider supporting us on Patreon for extra content and exclusive merchandise! https://www.patreon.com/theologythursday Recommend resources for further study: Reading Revelation Responsibly by Michael J. Gorman https://www.amazon.com/Reading-Revelation-Responsibly-Following-Creation/dp/1606085603/ref=sr_1_1?crid=3DR6RJC9UUU21&keywords=reading+revelation+responsibly+by+michael+gorman&qid=1655143853&s=books&sprefix=reading+revelation+re%2Cstripbooks%2C83&sr=1-1 Revelation for Everyone by N.T. Wright https://www.amazon.com/Revelation-Wright-Everyone-Bible-Guides/dp/0830821996/ref=sxin_10_mbs_w_global_sims?content-id=amzn1.sym.167d0880-9da0-400b-938e-4382731a4102%3Aamzn1.sym.167d0880-9da0-400b-938e-4382731a4102&crid=XCPOVBFOL7JW&cv_ct_cx=revelation+for+everyone&keywords=revelation+for+everyone&pd_rd_i=0830821996&pd_rd_r=47377bce-70e6-4665-a094-ed8031bf9b00&pd_rd_w=0U8gR&pd_rd_wg=xv6tp&pf_rd_p=167d0880-9da0-400b-938e-4382731a4102&pf_rd_r=376ME03M835XT6WY0PS6&qid=1655143825&s=books&sprefix=revelation+for+everyo%2Cstripbooks%2C199&sr=1-1-9e7645f9-2d19-4bff-863e-f6cdbe50f990 Revelation Commentary by Simon J. Kistemaker https://www.amazon.com/Revelation-Testament-Commentary-Kistemaker-2001-06-01/dp/B01FGMVV9U --- Support this podcast: https://anchor.fm/theology-thursday/support

Season 6 kicks off a brand new series on the book of Revelation. Today's episode covers the date and authorship of Revelation, the style of apocalyptic literature and the popular interpretive lenses for the famous letter. Consider supporting us on Patreon for extra content and exclusive merchandise!: https://www.patreon.com/theologythursday Recommend resources for further study: Reading Revelation Responsibly by Michael J. Gorman: https://www.amazon.com/Reading-Revelation-Responsibly-Following-Creation/dp/1606085603/ref=sr_1_1?crid=3DR6RJC9UUU21&keywords=reading+revelation+responsibly+by+michael+gorman&qid=1655143853&s=books&sprefix=reading+revelation+re%2Cstripbooks%2C83&sr=1-1 Revelation for Everyone by N.T. Wright: https://www.amazon.com/Revelation-Wright-Everyone-Bible-Guides/dp/0830821996/ref=sxin_10_mbs_w_global_sims?content-id=amzn1.sym.167d0880-9da0-400b-938e-4382731a4102%3Aamzn1.sym.167d0880-9da0-400b-938e-4382731a4102&crid=XCPOVBFOL7JW&cv_ct_cx=revelation+for+everyone&keywords=revelation+for+everyone&pd_rd_i=0830821996&pd_rd_r=47377bce-70e6-4665-a094-ed8031bf9b00&pd_rd_w=0U8gR&pd_rd_wg=xv6tp&pf_rd_p=167d0880-9da0-400b-938e-4382731a4102&pf_rd_r=376ME03M835XT6WY0PS6&qid=1655143825&s=books&sprefix=revelation+for+everyo%2Cstripbooks%2C199&sr=1-1-9e7645f9-2d19-4bff-863e-f6cdbe50f990 Revelation Commentary by Simon J. Kistemaker: https://www.amazon.com/Revelation-Testament-Commentary-Kistemaker-2001-06-01/dp/B01FGMVV9U --- Support this podcast: https://anchor.fm/theology-thursday/support

We begin our Advent and Christmas series this week with a look at one of the “waiting stories” that Jesus tells in the book of Matthew. This story, from Matthew 13, actually focuses more on waiting for the second coming of Christ, and his kingdom to be fully inaugurated into this world, and tells us much about our current condition. Sermon by Corey Widmer. Sermon Sources: - Matthew, A Commentary, by Dale Bruner - The Parables, by Simon J. Kistemaker - Matthew for Everyone, by Tom Wright - Tim Keller Sermon Archive, Logos Bible Software

Key Resources: Jesus through Middle Eastern Eyes, Kenneth Bailey. Interpreting the Parables, Craig Blomberg. Parables, Simon J. Kistemaker. Reid Jones sermon on Luke 6.

Key Resources: Jesus through Middle Eastern Eyes, Kenneth Bailey. Interpreting the Parables, Craig Blomberg. Parables, Simon J. Kistemaker. Kevin Twit sermon on Matthew 20.

Key Resources: Jesus through Middle Eastern Eyes, Kenneth Bailey. Interpreting the Parables, Craig Blomberg. Parables, Simon J. Kistemaker. Sermon on Luke 10.25-33, Russ Whitfield.

Key Resources: Jesus through Middle Eastern Eyes, Kenneth Bailey. Interpreting the Parables, Craig Blomberg. Sermon on Matthew 13.44-46, Reid Jones. Parables, Simon J. Kistemaker. Sermon on Matthew 13.44-46, Kevin Twit.

Key Resources: Jesus through Middle Eastern Eyes, Kenneth Bailey. Interpreting the Parables, Craig Blomberg. Sermon on Luke 15.1-10, Reid Jones. Parables, Simon J. Kistemaker. Sermon on Luke 15.1-10, Kevin Twit.

Would you rather have knowledge or wisdom? “Wisdom is, I suppose, the right use of knowledge. To know is not to be wise. Many men know a great deal, and are all the greater fools for it. There is no fool so great a fool as a knowing fool. But to know how to use knowledge is to have wisdom.” The Fourfold Treasure (1871) Who is wise and understanding among you? Let them show it by their good life, by deeds done in the humility that comes from wisdom. James 3:13 But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. Such “wisdom” does not come down from heaven but is earthly, unspiritual, demonic. For where you have envy and selfish ambition, there you find disorder and every evil practice. James 3:14-16 But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. Peacemakers who sow in peace reap a harvest of righteousness. James 3:17-18 Who is wise and understanding among you? Let them show it by their good life, by deeds done in the humility that comes from wisdom. James 3:13 Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds(A) and glorify God on the day he visits us. 1 Peter 2:12 But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. Such “wisdom” does not come down from heaven but is earthly, unspiritual, demonic. For where you have envy and selfish ambition, there you find disorder and every evil practice. James 3:14-16 Do not deceive yourselves. If any of you think you are wise by the standards of this age, you should become “fools” so that you may become wise. For the wisdom of this world is foolishness in God’s sight. As it is written: “He catches the wise in their craftiness”; and again, “The Lord knows that the thoughts of the wise are futile.” 1 Corinthians 3:18-20 “When the devil speaks a lie, it is bad. When he uses the world to perpetrate a lie, it is worse. But, when the members of the church become his instruments to spread devilish wisdom, it is the worst of all situations.” Simon J. Kistemaker and William Hendriksen, Exposition of James and the Epistles of John But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. Peacemakers who sow in peace reap a harvest of righteousness. James 3:17-18 The wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. James 3:17 “If you lack knowledge, go to school. If you lack wisdom, get on your knees! Vance Havner Where then does wisdom come from? Where does understanding dwell? It is hidden from the eyes of every living thing, concealed even from the birds in the sky…God understands the way to it and he alone knows where it dwells…then he looked at wisdom and appraised it; he confirmed it and tested it. And he said to the human race, “The fear of the Lord—that is wisdom, and to shun evil is understanding.” Job 28:20-21,23,27-28 The fear of the LORD is the beginning of wisdom; all who follow his precepts have good understanding. Psalm 111:10 I [wisdom] love those who love me, and those who seek me find me…For those who find me find life and receive favor from the LORD. But those who fail to find me harm themselves; all who hate me love death. Proverbs 8:17, 35-36 If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you. James 1:5 For the LORD gives wisdom; from his mouth come knowledge and understanding. Proverbs 2:6 (Mariners Church Chapel, Irvine, CA)