Harmony #102: An Emmaus Road Reading of the Old Testament

“And he said to them, "O foolish men, and slow of heart (and mind) to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into the ‘weight’ of his glory?" And beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself.” (Luke 24)

 We mentioned last week that Jesus was prophesied, foreshadowed and revealed (#Godcreed) all along in the Old Testament, with a focus on how the God Creed described the character and nature of God over and over

Then Jesus arrived, and he perfectly embodied what God is like. To see Jesus is to see God; to know God is to know Jesus and vice versa, because they are one in Trinitarian essence. And since there is no shadow of turning in God (James 1), who is the same yesterday, today and forever (Hebrews 13), we know that God has always been just like Jesus.

So, let’s try the approach of going back into the Old Testament to find God revealed this way in the Old Testament as we study the printed word through the lenses of the Living Word. I want to stress: this is a way to read the Old Testament. I just want to add a tool to our Bible study toolbox.

I am going to focus on Genesis today. Think of Genesis (“Beginnings”) as the prologue to the Bible. It’s going to tell hugely important stories about what God is like that set the stage for the rest of the Old Testament. Then, think of Genesis 1-11 as the prologue with stories that are going to be really, really important, because they are the foundation of the foundation that gives us the tools to understand what follows. They are going to clarify what God is like on the way to the full revelation of God in the person of Jesus Christ.

When we read the Old Testament, it’s important to remember that every one of the five main stories in Genesis 1-11 - Creation, the Fall, Cain and Abel, the Flood, and Babel - have ancient Near Eastern (ANE) parallels in the stories and literature. Some people describe this as “historical cultural memory” of things that happened. This just means that history unfolded, and different cultures recorded it through their national and spiritual framework.

Others talk about how writers often told ‘archetypal” stories, which just means that the inspired biblical writers are going to tell real stories in a way that takes history and points to something bigger — like patterns or lessons about God, people, and the world.

So while Genesis 1-11 has ‘literary cousins’ all around, the writer of Genesis always reframes and redirects them to introduce the character and nature of Yahweh, the true God. And (hint) what they learn about what God is really like is going to point toward Jesus. We will take our time on these 5 stories because it will establish the pattern throughout the Old Testament.

Does anyone remember overhead projectors? You could put down layers of overheads if you wanted to and make very colorful pictures on the screen. Think of the biblical writers as sharing the first slide of “historical cultural memory” with their neighbors: creation, a Fall of some sort, increasing violence, Flood sent by God (the gods), a pride-filled Tower-building endeavor. On that foundation, the writers of the Old Testament are going to build a view of Yahweh that a) differentiates Yahweh from all the other gods, and b) reveals the God Creed, and c) points toward Jesus with those points of difference.

Creation: Genesis 1-2

·    Mesopotamian gods create through violence and struggle; Yahweh creates peacefully, orderly and purposefully by speaking.

·    Mesopotamian gods are part of nature and bound by it; Yahweh is outside of and sovereign over time and space.

·    Mesopotamian gods made human slaves as an afterthought; in Genesis, humans are the living image of God, the apex of his creation, sharing His role in ruling and stewarding creation.

·    Unlike gods who selfishly exploited their creation, Yahweh creates a world to be stewarded for humanity’s flourishing (Genesis 1–2).

So, how does this point toward Jesus?

·    His words calmed the stormy waters (much like Genesis 1);

·    He walks on water: he controls nature and is not bound by it.

·    God not only has living image bearers; He shows their value by becoming one of them.

·    Jesus does not exploit humanity; he provides for it. He gives not just a little, but the most one can give.

That‘s how an Emmaus Road reading works. We are looking very narrowly at how the inspired biblical writers a) differentiated Yahweh from all the other gods, and b) pointed toward a God who is just like Jesus with those points of difference.

Genesis 3: The Fall

ANE myths: Humans were once offered eternal life but lost it due to disobedience or deception. The gods are unforgiving and even more distant as a result. Humanity becomes increasingly troublesome and annoying to the gods.

Genesis: God is grieved at what happens, not annoyed. God seeks Adam and Eve out with a sad question, not angry one: “Where are you? Why aren’t you where you are supposed to be?” While there are consequences, Yahweh covers their shame (3:1) and protects the way to the tree of life (3:24).[1]

So, how does this point toward Jesus?

·    Jesus was grieved at sin (weeping over Jerusalem; woes to Pharisees)

·    Jesus seeks the lost (until he finds that last lost sheep!)

·    Jesus covers the shame of our sin with His blood

·    Jesus retains relationship (“He loved [even Judas] until the end…”)

·    God himself in the person of Jesus will reopen the gate to Eden on the Cross, (Luke 23:43; Revelation 22) for all of humanity.

Genesis 4: Cain and Abel

In the ANE, sacrificial rituals and sibling rivalries appear often, mostly involving earning and/or fighting for divine favor – which was often encouraged by the gods. The chaos that followed just made the gods push these pesky humans further away yet again.

In Genesis, God favors friendship, noting that Cain is not a rival with Abel: “If you do what is right, will it not be accepted?” People aren’t competing for the limited provision and attention of God.

God warns Cain before the murder: “Sin is crouching at your door… but you must master it.” Cain can resist, and God will help him. God is relational. Still caring…

After the murder, God doesn’t strike Cain down. Instead, God protects him with a mark so he won’t be killed as Cain experiences the fallout from his sin. The mark of Cain is not a curse but a mercy, a grace to restrain the vengeance of others.

How does this point toward Jesus?

·    People aren’t competing for the limited provision and attention of Jesus. He rebukes rivalry among the disciples and instead encourages loving friendship.

·    Jesus warns sinners repeatedly about the wages of sin out of care for them.

·    Jesus demonstrates mercy repeatedly, offering grace instead of vengeance.

Genesis 6–9: The Flood

First, in the earliest Mesopotamian version the gods flood the earth because the annoying humans are just too much. Meanwhile, Genesis says God’s heart was deeply grieved (as with Cain) by all the violence on the earth. It must be dealt with. God’s love is just.

Second, the ANE gods flooded the earth out of irritation and frustration; Yahweh deals with human evil purposely, with a redemptive intent for creation as a whole.[2]

Third, God Himself helps to bring provision; he basically gives Noah detailed blueprints and plenty of ‘heads up.’  In contrast, the Sumerian version of Noah had to trick the gods to get them to help.

Fourth, God makes a relational covenant afterward and hangs up his “bow” (a symbol of war) in the sky pointing upward and vows to never repeat the flood (9:13–17). It’s a commitment to mercy. At the start of Gensis 6, “God regretted making humanity because every inclination of the human heart was evil all the time.” By the end, God says, “Even though every inclination of the human heart is evil, I will not destroy the earth.” 

Finally, ANE gods regret human survival, fearing that humans will multiply again and become disruptive. But Yahweh blesses Noah, encouraging fruitfulness so humanity multiplies (Genesis 9:1). It turns out God likes people 

How does this point toward Jesus?

·      Jesus is grieved at sin and its consequences.

·      Jesus brings practical and spiritual provision.

·      Jesus initiates a new covenant from his own blood, a covenant of salvation and mercy for all.

·      Jesus clearly loves human beings. He blesses children; he shows hospitality to insiders and outsiders; he offers visions of the Kingdom as a huge feast to which all are invited.

Genesis 11: Tower of Babel

Temples (ziggurats) were like small pyramids built to connect heaven and earth by kings who wanted “to make a name for themselves” by their own apparently god-like strength. The response of Yahweh, will set him apart once again.

First, Marty Solomon notes that this scattering of people and fragmenting of languages is for their benefit. When God notes they can do anything they put their mind to, He is not surprised. He gave them their ability. They just lack patience, temperance, humility, and wisdom. How will God bring this about? Brilliantly.

“You cannot learn the language of another culture or a people without learning something about their perspective. Learning the diversity of perspectives always provides one with a sense of pause and consideration. It requires a sense of learning how to control one’s desires in order to reach a common goal together. In the confusion of Babel, God has not so much slapped our hands as He has given us a new redemptive project that will cause us to be the people that grow into the humanity that bears His image.” (Marty Solomon)

While ANE gods often acted to suppress human ambition out of fear of humanity’s strength, Yahweh is a God that doesn’t crush humanities God-given gifts and talents but redirects it with grace. He is there to fix a problem, not just punish them. This follows the story arc. God had just pointed the bow toward himself and not humanity, and established a covenant with them.

How does this point toward Jesus?

·    Jesus, God in the flesh, comes down to prideful people to intervene in such a way as to prevent further ruin and avoid the fallout of sin.

·    Jesus doesn’t crush humanity’s God-given gifts and talents but redirects it with grace. “Matthew, you’re a tax collector with a mind for money and budgets? Why don’t you join my group of disciples. The Kingdom needs that. Peter, you are full of zealous fire? Why not use that fire to spread the gospel? You guys know how to fish? Let’s fish for people.”
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So, that’s our intro to an Emmaus Road reading of the Bible. We see God separated from the other pretenders to the throne, but we also see God beginning the revelatory process to point toward Jesus.

        God’s Character Revealed

Creation   Orderly, good, calm

 The Fall relational, grieved, merciful

 Cain & Abel  just, involved, protective

 The Flood  covenantal, redemptive

 Babel   guides and directs

We will continue to see Yahweh being defined and differentiated from the gods of the ANE. Let’s do a more condensed flyover of the rest of Genesis. Once again, we are looking for specific ways in which Yahweh is being introduced to His people by highlighting what (to them) was new information about God.

The Call of and Covenant with Abraham (Genesis 12). God plans to bless the entire world and will use people to do it. Once again, he loves his image bearers and wants them to be fruitful and multiply.

Hagar and Ishmael (Genesis 16:7–13; 21:14–20). God cares for the marginalized and discarded with love and faithfulness. He does not simply care for the powerful and privileged. He offers provision to all.

Sodom and Gomorrah (Genesis 19) In the ANE stories, the gods destroyed cities because they were annoyed.There reasons were often petty and unpredictable with no compassion, and they seem eager to punish.

The outcry against Sodom (Gen. 18:20) indicates that God’s action is a response to injustice, not random irritation. Then God listens to the intercession of Abraham and is abounding in mercy (for even 10 out of approximately 10,000? For just .01% righteous?).[3]

In ANE myths, when cities are destroyed, everyone—good or bad—perishes without distinction. God’s angelic messengers actively rescue Lot and his family (Gen. 19:15-16), emphasizing God’s commitment to the righteous even within a corrupt city.

The Test With Isaac (Genesis 22-23)

In the ANE, child sacrifice was common. The gods often demanded harsh, sacrificial offerings to appease their wrath or secure favor. When Abraham is asked to offer Isaac, this seems consistent with ANE expectations. However, God ultimately provides a ram instead (Gen. 22:13). This is radical new territory: God’s provision replaces human sacrifice.

Unlike distant ANE deities, God calls Abraham by name (Gen. 22:1), engages in dialogue (relationship), and then reaffirms His covenant.

Jacob Wrestles With God (Genesis 32)

In many ANE myths, wrestling with gods often resulted in death or punishment, as humans were seen as lesser beings unworthy of direct contact with the divine. Instead of smiting Jacob for challenge, God engages him.

Jacob does not receive wrath but a new name (Israel) and a blessing (Gen. 32:28-29). This encounter is transformative rather than destructive. God invites struggle rather than demanding blind submission, highlighting a relational rather than domineering nature.

Joseph (Genesis 32-47)

In ANE stories, the gods often favored powerful kings and rulers, not slaves or prisoners. Divine favor was associated with strength and dominance. Treachery and power plays were common if not expected.

God’s presence is evident with Joseph, even when he is a slave and a Joseph’s brothers sell him into slavery,

Joseph rises to power not treachery or power plays but through God’s guidance and blessing. His integrity and faithfulness—traits valued by God.

Once again, we see God separated from the other pretenders to the heavenly throne, but we also see God beginning the revelatory process to point toward Jesus.

Abraham God loves His image bearers

Hagar  God cares for those others despise

Sodom God does justice, and loves mercy

Isaac’s Test  “I will provide the sacrifice”

Jacob God blesses, not punishes, the wrestler

Joseph          God stays with the lowly, blesses integrity, not treachery

 Sound like Jesus? Of course, because God is the same yesterday, today and forever. There is no shadow of turning. God is like Jesus. God has always been just like Jesus. The Emmaus companions of Jesus just didn’t always know that – and then they did. And now we do too. 

Jesus revealed that the story of the Bible—from Genesis to the prophets, from creation to the cross—is the story of a God who is compassionate, gracious, slow to anger, and abounding in love. This is the God Creed, and it finds its fullest expression in Jesus, the one who took the wages of our sin upon Himself and offers us the gift of eternal life.

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[1] “Cherubs appear just twice in the entire Five Books of Moses. The only other time we find them is when their likeness adorns the top of the Holy Ark in the Tabernacle, where they guard the Tablets of the Law. Aptly, the Book of Proverbs describes these tablets, or the Torah they represent, as another Tree of Life, “a tree of life to all who grab hold of it” (Prov. 3:18). Evidently, the same cherubs who keep us away from one Tree of Life grant us access to another one. In a sense, the Torah may be seen as a replacement Tree of Life.” (The Beast That Crouches At The Door: Adam and Eve, Cain and Abel, And Beyond. By Rabbi David Fohrman)

[2] It’s a re-creation story: waters of chaos, land emerges, etc.

[3] Ezekiel’s declared restoration of Sodom (Ezekiel 16:53–55) and Isaiah’s universal vision (Isaiah 19:24–25) reveal a broader plan, where judgment serves restoration, not annihilation.

Harmony #101: The Emmaus Road (Luke 24:13-35)

That very day two of them[1] were going to a village named Emmaus, about seven miles from Jerusalem, and talking with each other about all these things that had happened. While they were talking and reasoning together, Jesus himself drew near and went with them.  But their eyes were kept from recognizing him. 

And he said to them, "What is this conversation which you are holding with each other as you walk?" And they stood still, looking sad. Then one of them, named Cleopas (probably the father of James), answered him, "Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?"  And he said to them, "What things?" 

And they said to him, "Concerning Jesus of Nazareth, who was a genuine prophet[2] mighty in deed and word before God and all the people, and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. But we had hoped that he was the one to redeem/liberate Israel.” 

Yes, and besides all this, it is now the third day since this happened. Moreover, some women of our company amazed us.  They were at the tomb early in the morning and did not find his body; and they came back saying that they had even seen a vision of angels, who said that he was alive. Some of those who were with us went to the tomb, and found it just as the women had said; but him they did not see.” 

And he said to them, "O foolish men, and slow of heart (and mind) to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into the ‘weight’ of his glory?"  And beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself.

 It looks like Jesus kept pointing at the Old Testament saying, “Look, I am all over the place.” There could have been different ways in which Jesus did this. Here are two very common approaches, at least from the tradition in which I was raised (American Protestant Evangelicalism).

The first approach focuses on fulfilled Messianic prophecy.

·  From the tribe of Judah Genesis 49:10 – “The scepter will not depart from Judah... until he to whom it belongs shall come.”

·  Born of a virgin Isaiah 7:14 – “The virgin will conceive and give birth to a son, and will call him Immanuel.”

·  Born in Bethlehem Micah 5:2 – “But you, Bethlehem... out of you will come for me one who will be ruler over Israel.”

·  A prophet like Moses  Deuteronomy 18:15 – “The Lord your God will raise up for you a prophet like me from among you.”

·  Light to the Gentiles Isaiah 49:6 – “I will also make you a light for the Gentiles, that my salvation may reach to the ends of the earth.”

·  Zeal for God’s house Psalm 69:9 – “Zeal for your house consumes me.”

·  The Suffering Servant Isaiah 53  – “He was pierced for our transgressions... by his wounds we are healed.”

·  Sold for 30 pieces of silver  Zechariah 11:12-13 – “They paid me thirty pieces of silver...”

·  Silent before his accusers  Isaiah 53:7 – “He was oppressed and afflicted, yet he did not open his mouth.”

·  Hands and feet pierced Psalm 22:16 – “They pierce my hands and my feet.”

·  Mocked and insulted Psalm 22:7-8 – “All who see me mock me... ‘He trusts in the Lord,’ they say.”

·  Cast lots for his clothing  Psalm 22:18 – “They divide my clothes among them and cast lots for my garment.”

·  Not one bone broken  Psalm 34:20 – “He protects all his bones, not one of them will be broken.”

·  Not abandoned to the grave  Psalm 16:10 – “You will not abandon me to the realm of the dead, nor will you let your faithful one see decay.”

Christian apologists have had a field day with this, and rightly so. God gave prophetic insight to the writers of Scripture, and it’s one of the tools in our Defense of the Faith toolbelt that is really helpful.[3]

 The second approach points out that Jesus lived in such a way that there was an obvious connection with Jesus and revered people in Jewish history. Tim Keller liked to call this the “new and better” approach.

• Adam brought death through disobedience; Jesus brings life and resurrection (Romans 5:12–21)

• Abraham was the father of many nations; Jesus brought blessing to all nations (Genesis 22; John 3:16)

• Joseph was betrayed and sold by his brothers; rose to save them. Jesus was betrayed by his people; brings salvation through resurrection

• Moses led the Exodus; gave the Law from a mountain. Jesus leads a greater Exodus; gives the Law of love (Matt 5–7; Heb 3:3)

• Joshua brought Israel into the Promised Land. Jesu sBrings eternal rest in the Kingdom (Hebrews 4:8–9)

• David was a Shepherd and King; defeated Goliath. Jesus is the Good Shepherd; eternal King who conquers sin and death

• Elijah performed miracles; raised the dead. Jesus performed miracles, raises the dead – and raises himself.

• Elisha healed the sick; multiplied food; helped outsiders. Jesus heals the sick; feeds thousands; welcomes Gentiles

• Jonah spent 3 days in the fish; preached to Gentiles. Jesus 3 days in the tomb; brings mercy to all (Matt 12:40)

• Isaiah described the Suffering Servant; Jesus embodies the Suffering Servant

• Melchizedek was a priest and king; offered bread and wine. Jesus is the Eternal Priest-King; offers His body and blood (Hebrews 7)

Add that to the fulfilled prophecy, and you have an even more compelling way to look at Jesus as the one prophesied and foreshadowed in the Old Testament.

There is a third way, a Christological or Christ-centered reading, that’s going to expand this even more. Some call this an Emmaus Road reading of the Old Testament. This reading insists that if Jesus is using the Old Testament to point to himself, he is likely showing how God is just like Jesus. God has always been just like Jesus, because, as Jesus said, “I and the Father are one.” (John 10:30) With this addition, Jesus was prophesied, foreshadowed and revealed all along.

When people ask us what God is like, systematic theology has given us a lot of definitions: omnipresent, omniscient, omnipotent, etc. When Moses asked to see God, God Himself tells us what God is like:

"The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in loving kindness and faithfulness, maintaining loving kindness to thousands of generations, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty absolved; visiting the consequences of the sins of the parents to the third and fourth generation.” (Exodus 34:6–7)

I mentioned several week ago that the point of the contrast between loving kindness for 1000 generations and just consequences for 3-4 generations is the contrast. What is God like? 1000 to 3, God favors lovingkindess. 

As I have said before, the “generational” language this was a Hebrew idiom, a way of speaking which notes the ripple effect of our choices. John Walton, for example, notes that “third and fourth generation” was like saying that the consequences of sin don’t last forever—but they are real and impactful for a time.  It wasn’t about guilt being inherited so much as patterns and consequences of sin carrying downstream effects—economically, socially, and spiritually. God does not make our actions consequenceless - but God is abounding in loving kindness and mercy to help us even in the midst of the messes we have created!!!

You will see this kind of “God Creed” language a lot in the OT.

·    Numbers 14:18: "The LORD is slow to anger, abounding in love and forgiving sin and rebellion. Yet he does not leave the guilty unpunished..."

·    Nehemiah 9:17 "But you are a forgiving God, gracious and compassionate, slow to anger and abounding in love. Therefore you did not desert them."

·    Psalm 86:15 "But you, Lord, are a compassionate and gracious God, slow to anger, abounding in love and faithfulness."

·    Psalm 103:8 "The LORD is compassionate and gracious, slow to anger, abounding in loving kindness (love, mercy, favor)."

·    Psalm 145:8 "The LORD is gracious and compassionate, slow to anger and rich in love. The LORD is good to all, and his mercy is over all that he has made."

·    Joel 2:13 "Return to the LORD your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity."

·    Jonah 4:2 "I knew that you are a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity."

This is the God Creed, over and over. I wonder if Jesus was walking these men through how they could see this over and over, and then see it again in Jesus. Next week I am going to tiptoe with fear and trembling into the Old Testament to show how an Emmaus Road reading works on specific situations in the Old Testament. Today, let’s just look at how God’s language describing himself clearly applies to Jesus.

Jesus is Compassionate

·      In Matthew 14:14, when He sees a large crowd, “he had compassion on them and healed their sick.”  

·      In Matthew 15:32, He had “compassion for these people; they have already been with me three days and have nothing to eat,” leading to the feeding of the four thousand. 

·      In Luke 19:41–42, Jesus weeps over Jerusalem, longing to gather its people “as a hen gathers her chicks,” as they prepared to follow the way of the Zealot to bring about the kingdom of God on earth. 

Jesus is Gracious (showing favor)

·      In Luke 15:1–2, Jesus eats with tax collectors and sinners, followed by parables like the Lost Sheep and Prodigal Son (Luke 15:3–32), which is surely not coincidental. They both illustrate God’s loving and gracious pursuit and embrace of the lost.

·      Jesus showed grace to the woman caught in adultery. He welcomed tax collectors and Zealots into his band of disciples.  He cast demons out of those who scared everybody else away.

Jesus is Slow to Anger

·      After explaining the parable of the Sower, Jesus asked His disciples, “Do you not understand this parable? How then will you understand all the parables?” (Mark 4:13). Then he explains it 

·      In Luke 9:51–56, when a Samaritan village rejects Him, the disciples suggest calling down fire, but Jesus rebukes them, choosing to move on peacefully, demonstrating restraint. 

·      In Matthew 18:21–22, when Peter asks how often to forgive, Jesus teaches forgiveness “seventy-seven times,” reflecting God’s patient forbearance with us.

Jesus is us Abounding in loving kindness for thousands of generations (vs. a punishment for guilt for three generations)

·      In Matthew 5:43–48, Jesus teaches, “Love your enemies and pray for those who persecute you,” reflecting God’s expansive love.

·      He showed love beyond just Israel: he healed a Samaritan leper (Luke 17:11–19) and praised the faith of a Canaanite woman. He engaged the Samaritan woman at the well – who went and brought her whole village back.

·      The parable of the Great Banquet (Luke 14:15–24) depicts God inviting the marginalized and outcasts to His feast, illustrating His expansive love.

·      Luke 23:34, while being crucified, Jesus prays, “Father, forgive them, for they do not know what they are doing,” extending redemptive and hopeful love even to those who crucified Him. 

Jesus is Abounding in Faithfulness

·      Despite temptation and suffering, Jesus remains faithful to His purpose. In John 17:4, He speaks of “finishing the work [God] gave me to do.” 

·      Even when he knew Judas would betray him, he “loved him until the end.”

·      Paul will later say of Jesus, “If we are faithless, He remains faithful [true to His word and His righteous character], for He cannot deny Himself.” (2 Timothy 2:13)

Jesus is Just (does not leave the Guilty Unpunished)

·      Jesus holds religious leaders accountable for their hypocrisy. In Matthew 23:13–36, He pronounces “woes” on the Pharisees for their injustice and spiritual neglect, warning of judgment. 

·      He weeps for Jerusalem and warns the women on the way to the cross of the impending doom coming to Jerusalem and the Jewish people because of the Zealot love of the sword.

·      And then, in a cross-centered twist, Jesus Himself takes on the punishment for humanity’s guilt on the cross (Isaiah 53:5; 1 Peter 2:24). His death satisfies justice while extending mercy, reconciling both facets of God’s love.

Jesus forgives Wickedness, Rebellion, and Sin

·      In addition to multiple times where Jesus told people their sins were forgiven, the crucifixion is the ultimate act of forgiveness, where Jesus takes on the sin of the world. Colossians 2:13–14 reflects this: “He forgave us all our sins, having canceled the charge of our legal indebtedness, which stood against us.” 

·      He restores Peter. Tradition says Pilate and his wife became followers of Jesus, as well as some of the soldiers who crucified him. If the Easter view of the “harrowing of hell” is correct, Jesus presented himself as Christ Victorious to Judas before his Resurrection. We will read in acts that Jesus directly confronts and saves Paul, killer of Christians.

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As the “exact representation of [God’s] being” (Hebrews 1:3), Jesus reveals a God who is compassionate, gracious, and just—perfectly aligning with the Old Testament God Creed and confirming that God is indeed like Jesus. So I’ve been thinking about that this week. I don’t have to wonder what God is like. I know what Jesus is like, and God is just like Jesus.

I’ve also been thinking about this: I want to be more and more like Jesus. I assume you do to  If that’s true, are we actually looking more like Jesus?

Compassionate. Do we see people -even whole crowds of people - and weep for them if they are hurting; do we give provision if they are lacking? Do we do this even if they are bad or wrong or hurtful or sinful?

Gracious (showing favor). Do we eat with today’s tax collectors and sinners? Do we push away those exposed and maybe lost in their sin or do we draw them into healing community? Do we bring healing and hope to those who have scared everyone else away?

Slow to Anger. Literally, “slow to flare the nostrils” like an angry bull. Do we ever see Jesus angry? Yes. Do we ever see him blow a gasket? No. His anger is not impulsive; it’s purposeful. It wasn’t merely reactive; it was redemptive. It wasn’t bitter; it was burdened. For Jesus anger was never vengeful or chaotic; it was always purposeful and hopeful, pointing toward a better and more holy way. His anger was not a tool to belittle shame, or control people; his goal was to convict with a godly sorrow that brings repentance. He sought to correct them toward righteousness.

Abounding in loving kindness (devotion, loyal deeds) When we are angry, does it last for a moment compared to our loving kindness? Do we show loving kindness to just those who are nice to us, or to everybody? Do we offer a Great Banquet on behalf of Jesus? Who all is welcome at our table both literally and spiritually? Is it every kind of person?

Abounding in Faithfulness. Will we love each other until the end? Will we love our neighbor until the end? Will we join in the search for the lost sheep until we find them? We will refuse to give up hope in the restorative power of Jesus in any situation or with any person?

Not Leaving the Guilty Unpunished (Justice) Do we call out hypocrisy and injustice to bring about integrity and justice? Does it begin at home – in the house of God? Does zel for the purity and holiness of the house of God consume us as it did Jesus? Do we have hearts burdened for justice in our community and our country? Then, do we step into the places where people are experiencing the consequences of “justice rolling down” and introducing them to the lovingkindness of Jesus in our words and our lives?

Forgiving Wickedness, Rebellion, and Sin. I’ve been wondering: if Jesus himself didn’t come to condemn the world[4] but to save it, maybe we should lead with what’s been modeled. The idea is not original with me.

“Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them.

And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. (2 Corinthians 5:17-20)

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[1] One of them likely being Luke himself.

[2]  This has been considered as a Hebraism: "Who made thee a man prince (i.e. a mighty sovereign) and a judge over us! Exodus 2:14. And, the battle went sore against Saul, and the men archers (the stout, or well aiming archers) hit him, 1 Samuel 31:3.” (Adam Clarke)

[3] Many will note that not every passage seems to have been written consciously as a prophecy about Jesus; often they are about somebody else. Yet that very person was a foreshadowing of the true and greater person of Jesus. Either way, it’s pointing toward Jesus, and the New Testament writers have no problem pointing to those passages as prophecy.

[4] Jesus once said,“Now is the time for judgment on this world; now the prince of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself.” (John 12:31-32) What seems to be condemned here is the World Order and the power of Satan behind it, which was judged and condemned on the cross. We see the same idea elsewhere in John: “But very truly I tell you, it is for your good that I am going away. Unless I go away, the Advocate will not come to you; but if I go, I will send him to you. When he comes, he will prove the world to be in the wrong about sin and righteousness and judgment: about sin, because people do not believe in me; about righteousness, because I am going to the Father, where you can see me no longer; and about judgment, because the prince of this world now stands condemned.” (John 16:7-11)