Fruit and Jesus

I was teaching on Galations 5 on Sunday and I had a cool thought about the fruit of the Spirit.

Galations 5:22-25

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit.

Paul makes it clear that the fruit comes from God and not from anything we do. We produce list A (impurity, idolatry, etc..) and God produces the fruit of the Spirit (love, joy, peace, etc..) This reminded me of the Messiah being like a tree bearing fruit in Psalm 1.

Psalm 1:3

He is like a tree planted by streams of water,
which yields its fruit in season
and whose leaf does not wither.
Whatever he does prospers.

Jesus is like a tree bearing fruit in the Psalms, and He gives us the fruit of the Spirit in Galations.

Lots of fruit and lots of Jesus.

Misquoting Joel

I was reading Acts chapter 2 the other day and I noticed this:

As Peter is giving his sermon at Pentecost, he shows Jesus’ Messiahship by going through some of the Hebrew Scriptures that were fullfilled in Christ’s death and resurrection. What I noticed is that when he shows that the coming of the Holy Spirit is fulfilling the prophet Joel, Peter throws in an extra phrase.

But Peter stood up with the eleven, raised his voice, and addressed them: “You men of Judea and all you who live in Jerusalem, know this and listen carefully to what I say. In spite of what you think, these men are not drunk, for it is only nine o’clock in the morning. But this is what was spoken about through the prophet Joel:

‘And in the last days it will be,’ God says,

‘that I will pour out my Spirit on all people,

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Even on my servants, both men and women,

I will pour out my Spirit in those days, and they will prophesy.

And I will perform wonders in the sky above

and miraculous signs on the earth below,

blood and fire and clouds of smoke.

The sun will be changed to darkness

and the moon to blood

before the great and glorious day of the Lord comes.

And then everyone who calls on the name of the Lord will be saved.’

It is easy to catch in the NET Bible, because “in the last days” is the only phrase of the quote that isn’t highlighted. If you go to Joel 2:28-32, you will find that Luke is directly quoting the prophet, except he is adding in the phrase “in the last days.” Is Luke simply misquoting Joel? Or maybe he is adding in this phrase to tell the reader something.

I’m not completley sure what Luke is doing here, but this is my stab at it.

Maybe Luke is showing that not only was the coming of the Holy Spirit spoken of by the prophet Joel, but that the coming of the Holy Spirit was part of YHWH’s awesome plan from the beginning. By adding the phrase “in the last days” to the quote, he could be making a textual connection to the eschatological King of the Torah- the king (the Messiah) that will come “in the last days” from the poems of the Torah (Gen 49, Dt 31, Num 24). My guess is that Luke is showing the reader that Jesus Christ is the King that will come “in the last days” that Moses spoke of, and that through his resurrection and sending of the Holy Spirit He has fulfilled Joel. In other words, Luke is showing the reader his interpretation of Joel which is this: the King that will come in the last days spoken of in the Torah is the same King that will bring God’s Spirit to Israel spoken of in the prophets. Jesus is that King, and He has fulilled both the Torah and the Prophets.

What do you guys think?

Synthetic Outline of Kings

I. David’s Last Days

II. Solomon’s Reign

III. Tearing of the Kingdom

IV. Divided Kingdom

V. Prophets Ministry

VI. Divided Kingdom Continued

VII. Kingdom in Captivity

The author of Kings seems to have arranged the story into seven major sections. The book begins with the death of King David, who lays out the instructions of how the King of Israel should reign. This is a crucial beginning because all of the following kings are judged according to how well they matched up to what David said. In the next section, as David’s son takes the throne, the reader is eager for the fulfillment of the Davidic covenant. The author, however, makes it absolutely clear that Solomon is not the coming King. The third section is small, but of vast importance. The author uses the tearing of the kingdom to set up the narrative for a contrasting of Israel and Judah. This remains a constant theme throughout the whole book. It is an especially present theme throughout the next section. As the kings reign over Israel and Judah, the author shows YHWH’s favor towards Judah, while Israel constantly does evil in His eyes. The “divided kingdom” section is interrupted by the ministry of the prophets, who speak the word of YHWH to the kings of His land. The narrative then jumps back into a heavy juxtaposition of the kings of Israel and Judah. Israel does evil in the eyes of YHWH and is taken into captivity. Judah follows in the same path and is defeated by the Babylonians. The author, however, continues to present YHWH’s favor towards Judah to the reader by the way the book ends. The king is set free, and the reader finds hope in the line of David.

I. David’s Last Days (I Kings 1:1-2:11)

A. Adonijah makes preparations to become king (I Kings 1:1-1:27)

B. David anoints Solomon king (I Kings 1:28-2:9)

C. David’s death and burial (I Kings 2:10-2:11)

The author sets up the book of Kings with the last days of David. Although he passes away at the beginning of the story, his role throughout the rest of the narrative is crucial. All of the kings in the rest of the book are judged by how well they matched up to King David. The author begins by first of all showing that Solomon (not Adonijah) is the rightful heir to David’s throne. Second, he has David tell Solomon how the King should rule over Israel. As this dialog is laid out, the author of Kings seems to assume that the reader is already familiar with the Davidic Covenant of II Samuel 7. In 1 Kings 2:3-4, David says, “Do the job the LORD your God has assigned you by following his instructions and obeying his rules, commandments, regulations, and laws as written in the law of Moses. Then you will succeed in all you do and seek to accomplish, and the LORD will fulfill his promise to me, ‘If your descendants watch their step and live faithfully in my presence with all their heart and being then,’ he promised, ‘you will not fail to have a successor on the throne of Israel.” (NET) The section concludes with King David’s death. At this point the reader is waiting for the coming King, and now has the means necessary to judge each of the following kings’ success throughout the rest of the narrative.

II. Solomon’s Reign (I Kings 2:12-11:43)

A. Solomon’s throne established (I Kings 2:12-2:46)

B. Solomon’s wisdom (I Kings 3:1-4:28)

i. Solomon requests wisdom (I Kings 3:1-3:15)

ii. Solomon’s wisdom displayed (I Kings 3:16-4:28)

C. Solomon constructs the temple (I Kings 4:29-7:51)

i. Solomon constructs his palace (I Kings 7:1-7:12)

D. Ark brought into the temple (I Kings 8:1-8:11)

E. Solomon’s blessing of Israel and prayer of dedication (I Kings 8:12-8:66)

F. YHWH appears to Solomon (I Kings 9:1-9:9)

G. Solomon’s riches and downfall (I Kings 9:10-11:43)

i. Solomon’s other activities and Queen of Sheba (I Kings 9:10-10:13)

ii. Solomon’s wealth and splendor- gold and silver, horses, foreign wives (I Kings 10:14-11:13)

iii. Solomon’s adversaries (I Kings 11:14-11:25)

iv. Jeroboam’s rebellion (I Kings 11:26-11:40)

v. Solomon’s death (I Kings 11:41-11:43)

Now that King David has died, the reader is awaiting his son’s rule (the coming King who will fulfill YHWH’s promise.) The author makes it evident in the text that Solomon believes himself to be this coming King. This is especially clear in verse 5:5. “So I have decided to build a temple to honor the LORD my God, as the LORD instructed my father David, ‘Your son, whom I will put on your throne in your place, is the one who will build a temple to honor me.’” (NET) Although Solomon is shown at points as pleasing to YHWH (verse 3:10), wise, wealthy, and even brining the Ark to the temple (which is yet another instance where Solomon is depicted as thinking that he is the coming King- verse 8:20); the author makes it absolutely clear that Solomon is not the King whose throne will be established forever. In chapters 6 and 7, Solomon takes twice as long, and spends twice as much on building his own palace than he does building YHWH’s temple. During Solomon’s prayer of dedication, he speaks of Israel being defeated by an enemy (verse 8:32), which shows that his rule will not be forever. To complete the disapproval, as the author is describing Solomon’s wealth and achievements, he also clearly presents Solomon as a direct antithesis of the kingship requirements of Deuteronomy 17. He accumulates large amounts of silver, gold, horses from Egypt, and foreign wives. Irony soaks the pages as the reader observes Israel at the peek of success (which is made clear in the story of the Queen of Sheba), and a king that falls miserably short of the requirements of the Torah. As Solomon sins and dies, the reader is left waiting for the tearing apart of the kingdom (as YHWH declared), and still anticipating the coming King.

III. Tearing of the Kingdom (I Kings 12:1-12:19)

A. Jeroboam challenges Rehoboam (I Kings 12:1-12:16)

B. Kingdom division (I Kings 12:17-12:19)

The initial tearing of the kingdom, although such a short section, is much like David’s last days in the aspect that it plays a crucial role throughout the book as a whole. The author uses the kingdom tearing to begin the contrast between the kings of Israel and the kings of Judah, which becomes one of the most prominent themes of the entire narrative. The reader, who is awaiting the Davidic King but is aware (due to Solomon’s prayer) that captivity is on its way, now reads on to evaluate each coming king.

IV. Divided Kingdom (I Kings 12:20- 16:34)

A. Kingdom split between Jeroboam and Rehoboam (I Kings 12:20-12:33)

i. YHWH orders Jeroboam to fight against Israel (I Kings 12:20-12:24)

ii. Jeroboam forms two golden calves (I Kings 12:25-12:33)

B. Prophecies against Jeroboam (I Kings 13:1-14:20)

i. Man of God from Judah (I Kings 13:1-13:34)

ii. Ahijah’s prophecy against Jeroboam and his death (I Kings 14:1-14:20)

C. Kings of Judah- Rehoboam, Abijah, Asa (I Kings 14:21-15:24)

i. Rehoboam and Abijah do evil in the eyes of YHWH (I Kings 14:21-15:8)

ii. Asa does what is right in the eyes of YHWH (I Kings 15:9-15:24)

D. Kings of Israel- Nadab, Baasha, Elah, Zimri, Omri, Ahab (15:25-16:34)

i. Nadab does evil in the eyes of YHWH (I Kings 15:25-15:32)

ii. Baasha does evil in the eyes of YHWH (I Kings 15:33-16:7)

iii. Elah does evil in the eyes of YHWH (I Kings 16:8-16:14)

iv. Zimri does evil in the eyes of YHWH (I Kings 16:15-16-20)

v. Omri does evil in the eyes of YHWH (I Kings 16:21-16:28)

vi. Ahab does more does evil in the eyes of YHWH than all before him (I Kings 16:29-16:34)

Now that the kingdom is divided, the author begins to show each king’s rule and failure. Sin covers the land, and sits on the throne both Israel and Judah. Over and over, evil is done in the eyes of YHWH and the reader observes that no king seems to match up to the kingship instructions of David or Moses. Although evil in the eyes of YHWH is done from both Israel and Judah, the author gives a glimpse of obedience from Asa of Judah in chapter 15. This gives the reader hope for line of David. Following Asa’s story is a section filled with sinful king after sinful king of Israel. Finally, the section concludes with Ahab of Israel, who does more evil in the eyes of YHWH than all before him. The juxtaposition of Israel and Judah makes it blatant to the reader that the author is portraying Judah in a distinct way. Even when the king falls short of David, YHWH remembers his promise and is pleased with Judah. The reader is still awaiting the coming King, and is drawn towards Judah.

V. Prophets Ministry (I Kings 17:1-II Kings 9:13)

A. Beginning of Elijah’s Ministry (1 Kings 17:1-19:21)

i. Elijah prophecies famine and is fed by ravens (I Kings 17:1-17:6)

ii. Elijah feeds a widow and raises her son (I Kings 17:7-17:24)

iii. Elijah meets Obadiah (I Kings 18:1-15)

iv. Elijah/YHWH vs. Prophets/Baal (1 Kings 18:16-18:40)

v. Elijah prophecies rain (1 Kings 18:16-18:45)

vi. YHWH appears to Elijah in Horeb (1 Kings 18:46-19:18)

vii. Elijah calls Elisha (1 Kings 19:19-19:21)

B. Prophet vs. Ahab (1 Kings 20:1-22:40)

i. Ahab defeats Ben Hadad with aid of a prophet (1 Kings 20:1-20:34)

ii. Prophet denounces Ahab’s actions (1 Kings 20:35-20:43)

iii. Ahab murders Naboth (1 Kings 21:1-21:16)

iv. Elijah prophecies against Ahab, Micaiah prophecies against Ahab (I Kings 21:17-22:28)

v. Ahab killed (I Kings 22:29-22:40)

C. Jehoshaphat, King of Judah, does good in the eyes of YHWH (1 Kings 22:41-50)

D. Ahaziah’s reign over Israel- does evil in the eyes of YHWH (1 Kings 22:51-II Kings 1:18)

i. Ahaziah’s reign (1 Kings 22:51-22:53)

ii. Ahaziah injures himself and sends men to Elijah (II Kings 1:1-1:9)

iii. Elijah calls down fire on Ahaziah’s men three times (II Kings 1:10-1:18)

E. Elijah is taken to Heaven (II Kings 2:1-2:12)

F. Elisha takes over after Elijah leaves (II Kings 2:13-8:15)

i. Elisha divides the Jordan, men search for Elijah (II Kings 2:13-2:18)

ii. Elisha heals the water, Elisha is jeered (II Kings 2:19-2:25)

iii. Jehoshaphat (Judah) joins forces with Joram (Israel) against Moab (II Kings 3:1-3:12)

iv. Elisha prophecies victory for Jehoshaphat (Judah), and the battle is won (II Kings 3:13-3:27)

v. Elisha provides for a widow and her sons (II Kings 4:1-4:7)

vi. Shunammite’s son restored to life (II Kings 4:8-4:37)

vii. Elisha cures death in a pot of stew, and feeds a hundred (II Kings 4:38-4:44)

viii. Elisha cures Naaman’s leprosy, Gehazi sin results in leprosy (II Kings 5:1-5:27)

ix. Elisha makes an ax head float (II Kings 6:1-6:7)

x. Elisha traps blinded Arameans (II Kings 6:8-6:23)

xi. Elisha prophecies victory for besieged Samaria (II Kings 6:24-7:20)

xii. Elisha restores the land of the Shunammite woman (II Kings 8:1-8:6)

xiii. Elisha declares Hazael as king of Aram, Hazael murders Ben Hadad (II Kings 8:7-8:15)

With apparent intentionality, the author places the prophets’ ministry directly in between the story of the kings of Israel and Judah. As the juxtaposition of Israel and Judah continues, it begins between the kings and YHWH’s prophets. While sin flows from the palace of the kings, the Word of YHWH is spoken through His prophets. The author constantly shows the reader YHWH’s evaluation of the kings’ success, based upon the Torah and David’s words (I Kings 2:3-4), through the mouth of His prophets. Elijah, who summons in the ministry of the prophets, is displayed by the author as a parallel to Moses. This leaves the reader wondering if he is the Prophet like Moses that the Torah has spoken of (Deut 18). Although Elijah’s character functions as Moses, the author clearly shows that Elijah is not the Prophet that is to come. In II Kings 2, Elisha is given a double portion of Elijah’s spirit, and throughout the narrative he does twice as many miracles. This plainly confirms to the reader, who is familiar with the Torah, that Elijah was not the Prophet like Moses (Deut 34:10-12). He does, however, give the reader hope. The author uses Elijah and the prophets to point the reader not only toward the coming King, but also the coming Prophet. As the story prolongs, YHWH continues to speak His Word and bring His judgment, based on the Torah and David’s words, through His prophets. Those who follow the prophets’ words (YHWH’s words) are blessed, and those who do not are cursed. The author continues to show favor with Judah, and the reader is now waiting for the coming King and Prophet.

VI. Divided Kingdom Cont… (II Kings 8:16-17:6)

A. Kings of Judah- Jehoram and Ahazia (II Kings 8:16-8:29)

i. Jehoram (8:16-8:24)

ii. Ahazia (8:25-8:29

B. Jehu rules Israel (II Kings 9:1-10:36)

i. Jehu is anointed king (II Kings 9:1-9:13)

ii. Jehu kills Joram, Ahaziah, Jezebel, Ahab’s family, and priests of Baal (II Kings 9:14-10:36)

C. Life of Joash- does right in the eyes of YHWH (II Kings 11:1-12:21)

i. Jehosheba hides Joash from Athaliah (II Kings 11:1-11:11)

ii. Joash is crowned king, and Athaliah is killed (II Kings 11:12-11:20)

iii. Joash repairs the Temple, and is assassinated by Jozabad Jehozabad (II Kings 11:21-12:21

D. Kings of Israel- Jehoahaz and Jehoash (II Kings 13:1-13:25)

i. Jehoahaz- does evil in the eyes of YHWH (II Kings 13:1-13:9)

ii. Jehoash- does evil in the eyes of YHWH, Elisha dies and is buried ( II Kings 13:10-13:24)

E. Amaziah (king of Judah) does right in the eyes of YHWH- but not as David (II Kings 14:1-14:22)

F. Jeroboam II- does evil in the eyes of YHWH (II Kings 14:23-14:29)

G. Azariah- does right in the eyes of YHWH (II Kings 15:1-15:7)

H. Kings of Israel do evil in the eyes of YHWH (II Kings 15:8-15:31)

i. Zachariah (II Kings 15:8-15:12)

ii. Shallum (II Kings 15:13-15:16

iii. Menahem (II Kings 15:17-15:22)

iv. Pekahiah (II Kings 15:23-15:26)

v. Pekah (II Kings 15:27-15:31)

I. Jotham rules Judah- does right in the eyes of YHWH (II Kings 15:32-15:38)

J. Ahaz rules Judah- does evil in the eyes of YHWH (II Kings 16:1-16:20)

K. The last king of Israel- Hoshea- does evil in the eyes of YHWH (II Kings 17:1-17:6)

i. King of Assyria invades Israel and deports Israelites (17:3-17:6)

The author resumes to the divided kingdom that started in section IV after his intentional interruption with the prophets. The kings of Israel and Judah are back in the spotlight. The thesis of this section is nearly identical to the divided kingdom before the prophets. Evil is continually done in the eyes of YHWH, but Judah is portrayed as doing what is right. This, again, leaves the reader with hope for the line of David. However, the author is clear to point out that the high places are not destroyed, and no king of Judah follows YHWH the way that King David did. But as always, YHWH remembers his promise to David. The reader continues waiting for the arrival of the coming King, and places hope in YHWH’s promise to Judah.

VII. Kingdom in Captivity (II Kings 17:7-25:30)

A. Summary of Kings (II Kings 17:7-17:41)

B. Hezekiah rules Judah- does right in the eyes of YHWH, tears down high places (II Kings 18:1-20:21)

i. Hezekiah restores Judah to YHWH (18:1-18:16)

ii. Assyria threatens Hezekiah, Hezekiah’s prayer, Isaiah prophecies victory for Judah (18:17-19:37)

iii. Hezekiah is healed (20:1-20:11)

iv. Isaiah prophecies Judah’s downfall (20:12-20:21)

C. Last kings of Judah

i. Manasseh- does evil in the eyes of YHWH, rebuilds high places (II Kings 21:1-21:18)

ii. Amon- does evil in the eyes of YHWH (II Kings 21:19-21:26)

iii. Josiah- does right in the eyes of YHWH, finds the law scroll, renews covenant (22:1-23:30)

iv. Jehoahaz- does evil in the eyes of YHWH (II Kings 23:31-35)

v. Jehoiakim- does evil in the eyes of YHWH (II Kings 23:36-24:7)

vi. Jehoiachin- does evil in the eyes of YHWH, Isaiah’s prophecy fulfilled- Babylon takes Judah into captivity (II Kings 24:8-24:17)

vii. Zedekiah- does evil in the eyes of YHWH (II Kings 24:18-24:19)

D. Fall of Jerusalem (II Kings 24:20-25:30)

i. Zedekiah rebels against Babylon, and is defeated (II Kings 24:20-25:7)

ii. Nebuchadnezzar destroys Jerusalem (II Kings 25:8-25:21)

iii. Gedaliah governs Judah, and is assassinated (II Kings 25:22-25:26)

iv. Jehoiachin is released (II Kings 25:27-30)

In II Kings 17, Israel is taken into captivity. Starting in verse 7, the author provides the reader a summary of the entire book of Kings, and a theological interpretation of all that has been previously read. Verse 7- “This happened because the Israelites sinned against the LORD their God, who brought them up from the land of Egypt and freed them from the power of Pharaoh king of Egypt…” (NET) The section continues to provide a summary of all the sins that Israel and the kings had done (an editorial comment in which the reader should interpret the narrative by). Solomon’s prayer from I Kings 8 is partially fulfilled now that YHWH’s people have gone into captivity. The author then continues with the contrast between Israel and Judah by showing Hezekiah of Judah doing right in the eyes of YHWH. This is perhaps the strongest contrast that has been read so far- Hezekiah restores Judah to YHWH and the high places are finally torn down right after Israel has been utterly defeated. However, Isaiah prophecies the downfall of Judah and much evil is done in the eyes of YHWH by the last kings. Judah is finally defeated by Babylon. At the very end of the book, after the reader has seen how much sin and failure fills YHWH’s people and kings, the author throws in the small story of Jehoiachin. Much like David, Jehoiachin plays a small but crucial role in the narrative as a whole. He is released, and the dedication prayer of Solomon (I Kings 8:46-50) is fulfilled. Just as the reader sees Judah in complete depravity, the author shows once again that there is hope in the Davidic line. No matter how much the kings fail, YHWH will not forsake his promise with David. The reader ends the narrative still waiting for the coming King.

What the heck is Paul saying?

1 Corinthians 5:1-5 (NIV)

Expel the Immoral Brother!

 1 It is actually reported that there is sexual immorality among you, and of a kind that does not occur even among pagans: A man has his father’s wife. 2 And you are proud! Shouldn’t you rather have been filled with grief and have put out of your fellowship the man who did this? 3 Even though I am not physically present, I am with you in spirit. And I have already passed judgment on the one who did this, just as if I were present. 4 When you are assembled in the name of our Lord Jesus and I am with you in spirit, and the power of our Lord Jesus is present, 5 hand this man over to Satan, so that the sinful nature may be destroyed and his spirit saved on the day of the Lord.

Hold on a second…hand this man over to Satan?…so he can be saved? Does this make sense to you at all? If it does, you’re a better theologian than I.

I have no idea what to do with this passage. Any thoughts?

Jesus recites Exodus 3:6 to the Sadducees

After reading N.T. Wright’s “Surprised By Hope”, I can’t help but find scripture dealing with the idea of heaven interesting. I was reading the classic “marriage in heaven” piece with Jesus and the Sadducees (who are so sad, you see) and these are some thoughts. I believe Wright brings this up at one point in his book, but very briefly.

Matthew 22:23-33 (NIV)

23That same day the Sadducees, who say there is no resurrection, came to him with a question. 24“Teacher,” they said, “Moses told us that if a man dies without having children, his brother must marry the widow and have children for him. 25Now there were seven brothers among us. The first one married and died, and since he had no children, he left his wife to his brother. 26The same thing happened to the second and third brother, right on down to the seventh. 27Finally, the woman died. 28Now then, at the resurrection, whose wife will she be of the seven, since all of them were married to her?”

 29Jesus replied, “You are in error because you do not know the Scriptures or the power of God. 30At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven. 31But about the resurrection of the dead—have you not read what God said to you, 32‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living.”

 33When the crowds heard this, they were astonished at his teaching.

     First of all, the point of this passage seems to be the ressurection itself, not marriage in the afterlife. Matthew notes that the Sadducees say there is no resurection even before the discussion begins. In verse 31 Jesus says, “Now as for the resurrection of the dead, have you not read what was spoken to you by God,” and then He quotes Exodus 3:6. That seems like a strange verse to quote when dealing with the resurection. What are you doing, Jesus? “I am the God of Abraham, the God of Isaac, and the God of Jacob.” What does that have to do with the resurection?

Exodus 3:6-10 (NIV)

6 Then he said, “I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.” At this, Moses hid his face, because he was afraid to look at God.

 7 The LORD said, “I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering. 8 So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey—the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites. 9 And now the cry of the Israelites has reached me, and I have seen the way the Egyptians are oppressing them. 10 So now, go. I am sending you to Pharaoh to bring my people the Israelites out of Egypt.”

     I find this incredibly interesting because Jesus seems to be reading this in light of the ressurection, which is definately not the way the Sadducees read it, nor the way I have ever read it. Maybe that’s what Jesus was talking about in Matthew 22:29…the whole “you don’t know the scriptures” thing. But anyways, God declares himself as the God of Abraham, Isaac, and Jacob, and then promises deliverance of His people. He talks of the promise land.

 7 The LORD said, “I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering. 8 So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey—the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites.

     I don’t think Jesus just picked out a random verse from Exodus to recite to the Sadducees. He is reading Exodus completley different then they do. Jesus seems to be associating the promise land with the ressurection! Now that’s cool. That’ll change the way you read things.