Jesus often referred to the Bible. In one instance (Matt 4: 4, 7, 10; Luke 4: 4, 8, 12) , he countered the voice of the tempter three times with scriptural references. No, there would be no turning stones to bread at the suggestion of an adversary because human life isn’t sustained only by food but more specifically by every word that comes from the mouth of God (~Deut 8:3).
No, he wouldn’t throw himself from the pinnacle of the temple and create a sensation of angelic intervention because the law declares, “You shall not tempt the LORD your God” (Deut 6: 16 NKJV).
When Jesus is taken to the top of a high mountain and offered “all the kingdoms of the world and their glory” (Matt 4: 8) if he would worship “the ruler of this world” (John 14: 30), Jesus says, “You shall worship the Lord your God, and him only shall you serve.” Again he quotes Deuteronomy 6, this time verse thirteen.
Jesus often quotes the OT. In Nazareth, “as his custom was, he went into the synagogue on the Sabbath day and stood up to read. He was handed the book of the prophet Isaiah . . . and found the place where it was written, ‘The Spirit of the LORD is upon me/ Because he has anointed me/ To preach the gospel to the poor’ ” (Isa 61: 1a). Then he said, “Today this Scripture is fulfilled in your hearing” (Luke 4: 16-21).
Later, when asked about the greatest commandment, he answered, “You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself’ ” (Matt 22: 37-39; Deut 6: 5 and Lev 19: 18b).
Jesus speaks of “the sign of Jonah”—those three days and nights “in the belly of the great fish” (Matt 12:39-40; Jonah 1: 17). He later faults a preference for human tradition when God’s law commands something else. Denouncing Corban, assets dedicated to God as an excuse for not helping a father or mother in need (Matt 15: 1-9), Jesus references Exodus 20: 13; 21: 17 and Deuteronomy 5: 16, all commanding respect for parents.
In John 10, Jesus talks at some length about good shepherds, the opposite of those who neglect or steal. He contrasts the “hireling,” who runs away from a wolf threatening the sheep. In Jesus’ parable of the lost sheep (Luke 15: 4-7), he describes a shepherd who, though still possessing ninety-nine, risks danger and trouble to himself to go out after the single sheep that wandered away.
Jesus seems to have in mind what God said to Jeremiah: “I will raise up shepherds over them who will tend them, and they will no longer be afraid or dismayed, nor will any go missing, declares the LORD” (Jer 23: 4). When Jesus says, “I am the good shepherd. The good shepherd gives his life for the sheep” (John 10: 11), we recall Jeremiah’s prophecy, fulfilled in Jesus’ life and ministry.
These aren’t the only links between the Greek New Testament and the Hebrew Bible. The predictions and descriptions of the Messiah by Hebrew prophets are even more striking. Jesus and his disciples refer to them, and the Gospel writers record these references. We will look into them, as well.
from The Edgefield Advertiser, oldest newspaper in South Carolina.
March 25, 2019
Photo credits: Bible open to Psalms by Aaron Burden, dark mountains by Matteo Grando, sheep by Jasmin Schreiber. All from unsplash.com
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