The Self-Donation of God. Jack D. Kilcrease

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The Self-Donation of God - Jack D. Kilcrease


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Hengstenberg, Christology of the Old Testament, 1:150–52; Leupold, Psalms, 41–58.

       Chapter 3: Christology and Atonement in the New Testament, Part 1

      The Christology of the Gospels

      Introduction

      Jesus Christ is the fulfillment of the entire Old Testament. He is the true mediator between God and humanity (1 Tim 2:5). He is the one who finally brought an end to universal exile brought by the fall of our first parents. This theme of exile and return, which we have traced throughout the Old Testament, will be important in our treatment of how the New Testament authors understood Jesus’s atoning work as the final end to the universal exile of creation from its creator God. This would take the form of the return of divine presence, renewal of creation, and fulfillment of the law through eschatological judgment. In order to reverse the state of universal exile, we will observe that Jesus is God’s own self-donation and entry into the story of Israel and humanity. As we saw in the previous chapters, God in his faithfulness elected mediators in the Old Testament period in order to fulfill the law and thereby represent himself in faithfulness to Israel. Mediators also served as an embodiment of Israel remaining faithful to him. Jesus is the true prophet, priest, and king, who fulfills God’s own faithfulness by coming in the flesh. As an ultimate fulfillment of his faithfulness, God literally gives himself to Israel by donating his person to them. From within our nature, God finally wins a victory over sin, death, the devil, and the law, thereby enacting a true and everlasting testament of his love.

      The Synoptic Gospels: Mark

      Mark begins his gospel with glory, by announcing his intention of informing his audience of the “Gospel about Jesus Christ, the Son of God” (Mark 1:1). In that Jesus brings a “gospel,” he must necessarily be divine, for as Ben Witherington III comments:


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