Written by O. Palmer Robertson |
Monday, October 30, 2023
The land of the Bible serves a purpose that will outlast its own existence. For eternity, people will praise God for many things. But high on the list will be significant praise for his handiwork in creating this land bridge of the continents, this place where he could carry out the work of redemption for sinners from all the nations of the world. As a grand stage set for carrying out the critical events of the drama of redemption, this land served God and man well.

Several different perspectives on the land of the Bible have arisen in the course of history. In many ways, these various views of the land belong distinctively to the age in which they developed. Yet it is also true that basic elements of these different ways of looking at the land have been present in every human era and are no less present today than they were when originally established. Five perspectives on the land of the Bible warrant special attention.
Five Perspectives on the Land
The Crusader Perspective
The energy spent and the blood spilt because of the Crusader perspective on Palestine is almost immeasurable. Almost a thousand years after the misguided Crusaders made their futile attempt to claim Palestine for Christianity, the land still shows the pockmarks that remain as a result of their presence. Remnants of walls, castles, churches, and cities protrude from the surface of the land wherever the traveler goes. At Caesarea, an impressive moat and fortress remain. With a spectacular view overlooking the Jordan valley, impressive remains of Belvoir Fortress still stand. This significant citadel withstood a four-year siege near the end of the twelfth century before it finally fell to Saladin. The shell of a Crusader castle dramatically occupies the peak of a mountain on the way toward snow-covered Hermon, and the ruins of another mark the halfway point on the way down to Jericho from Jerusalem. At Jerusalem itself, large parts of the city wall date back to the days of the Crusaders.
So what inspired this massive sacrifice of life, limb, fortune, and family? Obviously motivations must have been mixed. But undergirding the whole endeavor was the view that this land was holy and therefore could not remain in the hands of a Muslim community. To protect its sacredness, this holy ground must be wrenched from the infidels without regard for the cost.
Few people today would claim that their view of the land of the Bible agrees with the perspective of the Crusaders. Yet one wonders: is not the commonplace designation of this place as the “Holy Land” tainted with the twisted outlook of the Crusaders? Just what is it that makes this land “holy” in the minds of so many? So long as the “Glory,” the Shekinah, dwelt in the temple of Jerusalem, the land was made holy by the special presence of God. But the departure of the “Glory” meant that the land’s holiness, its sanctification by God’s abiding presence, was no more. Just as the burning bush in the wilderness sanctified the ground around it only so long as the glory of God remained, so this land was “holy” only so long as God was uniquely there.
Indeed, many people may affirm that they sense a special closeness to God as they ”walk today where Jesus walked.” But human feeling cannot be equated so simplistically with divine determinations. In fact, the specific teaching of Jesus was that the time would come when the presence of the holy God would be found neither in Jerusalem nor on the mount of Samaria, but wherever he was worshipped in Spirit and in truth (John 4:21, 23). Material locale simply does not have the capacity to retain divine holiness.
The Crusader perspective on the land of the Bible led well-meaning people astray for centuries. It cost countless families their husbands, their children, their fortunes, and their futures. The same misdirected zeal may not characterize people today who think of Palestine as the “Holy Land.” But this view can mislead severely and substitute a false form of worship for the true. Instead of accepting the biblical teaching that any location can be the most holy place on earth if the one true God is worshipped through Jesus Christ at that place, the land of the Bible is romanticized so that people suppose that if they are there God will be known with special power and truth.
The Pilgrim Perspective
All through the ages, people have felt a compulsion to travel to the land of the Bible. Most individuals make the trek because they naturally associate the land with the events recorded in the Bible. But throughout history, the motivation of many has been a sense of gaining merit with God. Even in the twentieth century, professing Christians travel halfway around the world to be “rebaptized” in the Jordan River, assuming that somehow this water has a greater capacity for cleansing from sins than any other. A yet more subtle version of this same view supposes that a pilgrimage to the land of the Bible will remove the soul’s haze and give a clear vision of the person of Christ.
But Scripture offers no specific blessing for the sinner as a consequence of his traveling to any particular place. Only faith in the sacrifice of God’s Son can bring peace between God and men, and this faith can be exercised equally from any place in the world. It actually brings into question the sufficiency of the sacrifice of Jesus Christ to suggest that some physical relocation of the sinner will contribute to restoring him to fellowship with God.
The Zionist Perspective
The rebirth of the state of Israel in 1948 has rejuvenated the belief on the part of many Jews and Christians that the land of Palestine belongs forever to the Jewish people, and that all this land should be returned to them as its rightful owner. On the basis of the promise given to Abraham that the land belonged to him and his offspring forever, it has been concluded that the whole of the land of the Bible remains irrevocably entrusted to the Israelite people. This view has received strong impetus since the termination of World War II. Having witnessed the Holocaust in which six million Jews perished under Adolf Hitler’s “final solution” to the Jewish “problem,” the Western nations of the world have sympathized with the concept of a Jewish homeland. Early considerations proposed Uganda, among other places, as a possible location for displaced Jews. But in the end, everything pointed to the land of their ancestors. First in trickles against armed opposition and then by the tens of thousands, Jews from every part of the world flowed into the land of the Bible. The visitor today cannot but be amazed at the determination of these people who have come to the land. On the tops of obscure mountains, in the midst of barren deserts, up high-rise apartments among others who do not understand their speech, Ethiopian Jews, Russian Jews, Moroccan Jews, British, Canadian, and Spanish Jews live together. Despite world criticism and complaint, the Jewish people continue to claim this land as their own.
But in what sense is the land, the whole of the land of the Bible, the property of the Jews by right of divine gift and covenant? This question is answered in different ways today even by the Jews themselves. Some among the Hasidim (the most devout of the Orthodox Jews) insist that, by the covenant with Abraham, God gave the whole of the land to Abraham’s descendants in perpetuity. Others would be more modest in their appeal to the promises given to the patriarchs. To them the promise of the Lord insures some right of possession for the Jewish nation today, although their claims would not exclude the possibility of political compromise.
There is of course the difficult, unsolved problem concerning the identification of a “Jew.” For as a Jewish commentator on Genesis has noted, the “Jewish” people never have known “purity of blood”1. Since the time that God established his covenant with Abraham, any Gentle could become a full-fledged Jew by confessing the God of Abraham and, in the case of a male, being circumcised (Gen. 17:12-13). The prevailing definition of a Jew as anyone who has a Jewish mother may have some functional appeal, But since the time of Abraham, a “Jewish” mother might have had not one single drop of Abrahamic blood running through her veins.
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Written by O. Palmer Robertson |
Wednesday, October 18, 2023
Worship according to the Word makes a huge difference in the life of every church. This difference will be clearly seen in the health of the church and its impact on the world. May the God of all grace enable his people to experience the fullness of his blessing as they gather for proper, biblical worship in every corner of each country throughout the world.

Be sure you make it according to the pattern shown you on the mountain.(Exodus 25:40; 26:30; Hebrews 8:5)
Introduction
A certain worship service lasted for three hours. An estimated 1000 people were in attendance. During that lengthy service, no Scripture was read, no prayers for the congregation were offered, no confession of sin was made. There was no congregational singing, no preaching of a sermon, no celebration of the sacraments.
You may ask, “So what did they do for three hours?”
They had a group dancing on “stage” for 45 minutes; they received various offerings for 45 minutes; they climaxed the service with everyone coming forward and repeating over and over, “I am healed! I am healed! I am healed!” The pastor assured them that this repetitive statement constituted a “prophetic saying.” If they believed as they chanted, they would be healed.
What was the effect of this worship service on the people? In terms of experiencing the presence of God in worship, the effect was absolutely nil. Nothing happened. Certainly nothing happened positively. Negatively, worse than nothing happened.
Remember David and the ark? Remember Uzzah and his well-meant intervention? David intended to provide a model for dedicated worship before the people. Because the ark of the covenant symbolized God’s throne on earth, he determined to bring the ark to a position of prominence in Jerusalem next to his own throne. But on the way, well-meaning Uzzah steadied the ark when the oxen stumbled, and God struck Uzzah dead (2 Samuel 6:6–7).
Why? Why did the Lord take this drastic action?
Because their approach to a holy God contradicted the Lord’s own revealed way for worship, that’s why. Rather than having the Levites alone transport the ark on their shoulders by its permanently positioned carrying poles, they presumed their imaginative ways could excel the way God himself had determined for his worship (Exodus 25:10–15; Numbers 4:15; cf. 1 Chronicles 15:15). Though well-meaning, they forgot the precise directive given by God through Moses concerning worship at the time of the building of the tabernacle in the wilderness: “Be sure you make it according to the pattern shown you on the mountain” (Exodus 25:40; 26:30; cf. Hebrews 8:5).
But may we not expect greater tolerance from God when his ordained way of worship is not so perfectly respected today? After all, are not we frail human creatures now living under the greater grace of the new covenant era?
In response, should it not be noted that many more people died for worship-abuse among church members in Corinth than the single man Uzzah at the time of David’s abortive bringing up the Ark? According to the Apostle Paul, “That is why many among you are weak and sick, and a number of you have fallen asleep in death” (1 Corinthians 11:30).
Because of improper worship practices, Paul reports that many people in the Corinthian church had gotten sick, and a number had died.
In the words of the sons of the reformers,
The acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scripture (Westminster Confession of Faith xxi, i).
So this matter of worship is a vital part of human life in relation to the Creator of heaven and earth that must not be treated lightly. As these biblical incidents indicate, proper worship is a life-and-death matter. It brings constant refreshment for life when done properly. But worship wrongly practiced removes life from the misdirected worshipper, no matter how devoted he may be. Absolutely critical is the consistent practice of true worship according to the Word by every individual and every congregation of professing believers.
So consider seven elements for worship prescribed by the Word. As often as possible, all seven of these elements should be present in every worship service. These seven biblical elements of worship are:

Singing
Reading Scripture
Prayer
Public Testimony and Profession of Faith
Preaching
The Sacraments
Offerings

Scriptural directions for each of these worship elements deserve specific attention.
1. Singing
Not just any singing. By the models of Scripture, singing should be congregational, substantial, and edifying.
(1) Firstly, proper singing in worship should be congregational. See that six-foot elder standing with his arms folded and his lips firmly set? By determination he never sings a note. He’s in church every Sunday, but his worship is deficient. See that clammed-up congregation? They have forfeited their right and their obligation to praise the Lord by worship in song. They’re letting the choir and the worship team do all the singing. So they fail to offer the sacrifice of praise to God that they owe.
Something unique happens when a human being sings. No other activity joins the right brain to the left, the mind to the heart, the body and soul in perfect harmony like singing. That’s why Scripture specifically states, “Let the word of Christ dwell in you richly with all wisdom, teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God” (Colossians 3:16). This verse does not necessarily lay down the rule that all singing must follow the wording of the book of Psalms in the Old Testament, though many saints have interpreted it that way. But it does present an unequivocal command that all worshippers are expected to sing.
Many hindrances new and old can stifle the singing of the congregation. Choirs can usurp the role of congregational singing. Indeed, choirs can offer great encouragement to the soul in worship. Uplifting music often elevates a person’s spirit. David organized choirs, wrote music and lyrics, appointed appropriate instrumental accompaniment and developed antiphonal responses (1 Samuel 16:18, 23; 2 Samuel 23:1; Amos 6:5; 1 Chronicles 23:5; 2 Chronicles 29:27, 30; Ezra 3:10; Nehemiah 12:24, 36). Yet as in everything else that is human, proper application tells the tale between blessing and curse. Without realizing it a choir can easily develop into a separate group in the church with its own agenda. Sometimes the greatest of choirs are so great that they stifle any and all singing by the person in the pew, while simultaneously overshadowing the sermon of the day.
Worship teams can encourage a congregation. But they can also overpower the singing of the people so that no voice can be heard but their own. They stand in front of the congregation, blasting with their loudspeakers, electronic keyboards, drums and guitars, while the congregation remains transfixed and numbed into silence. The worship team has practiced throughout the week. Its members are familiar with the words and tunes well before worship begins. So they regularly submerge the meagre effort of the “commoner” to praise the Lord in song.
Why huge amplifiers must magnify the music coming from the keyboard, the drums and the soloists is a great mystery. These amplifiers manufacture so many decibels of sound bites that they seriously threaten deafness to people sitting up front. “Do you not know that your body is the temple of the Holy Spirit,” including your bodily capacity to hear (1 Corinthians 6:19)? Furthermore, what’s the use of a member of the congregation singing when he cannot even hear his own voice, much less anybody else’s? A proper worship service will promote full participation of all the people in the singing of the service.
(2) Secondly, proper singing in worship must be substantial. Mindless repetitions of musical phrases, no matter how God-glorifying they may be in themselves, quickly degenerate into vain repetitions. Would you actually stand before a dignitary such as your governor or a member of parliament and say, “Praise the Lord, praise the Lord, praise the Lord” fifty times over without interruption or explanatory comment? How can you expect to communicate with the Almighty God with that kind of repetitive rhetoric? What do you think he is? Is your God nothing more than a parrot who can absorb what you say only when you repeat it a hundred times over?
You may choose to sing hymns and choruses as well as the Psalms. But the Psalms of Scripture set the standard, the model for proper singing in worship. Consider the depth of their sin-confession, the height of their praise, the breadth of their petition for the worldwide spread of the gospel among all peoples, lands and nations. When you can match the psalms in substance and poetic beauty with your singing, then you are singing in a scriptural manner. Allow no lesser substitutes.
(3) Thirdly, proper singing must be edifying. It must build up the saints in their most holy faith. It must take them beyond where they are to higher heights of glorifying God in worship. An old Jewish proverb says, “As a man sings, so is he.” If the church sings only songs capable of being sung by children, it will remain childish in its faith. No wonder the church continues so long in its infancy. It sings like a baby, refusing to savor strong meat in its music. But among the activities of biblical worship is the responsibility to “speak to one another in psalms and hymns and spiritual songs” (Colossians 3:16). By corporate singing each believer must build up others in their faith.
Have you ever seen a man, woman or child sing with such obvious enthusiasm that you instantly experience a great burst of blessing? Right now I can think of several people who bless me whenever I see or hear them sing to the Lord in worship!
So singing is one of the essential elements of Christian, biblical worship. From the song of Moses after the crossing of the Red Sea (Exodus 15) to the song of David at the bringing up of the ark-throne to Jerusalem (1 Chronicles 16; Psalm 96) to the song of the Lamb in Revelation (Revelation 15), God’s people have been a joyously singing community. No other religion can come close to matching it. Christianity at its core is a singing community.
It must never lose that distinctive. The Lord expects to hear us all singing when we come into his presence, for he himself is a singing God. As the prophet declares, “[The Lord] shall rejoice over you with singing” (Zephaniah 3:17).
2. Reading Scripture
Reading from the Bible obviously should be a part of every worship service. Yet it hardly ever is given its proper place as a vital part of worship these days. The preacher may read a few verses as his sermon text. But little or no place is given to the pure and purposeful reading of Scripture.
How strange! Here we have God’s inspired Word that contains everything necessary for fullness of life. Yet we give more time and attention in worship to announcements about meetings this coming week than to reading and hearing God’s own words. Does that really make sense?
Listen to these admonitions in the Bible that speak directly to the matter of the public reading of Scripture:
[Moses says]: “You shall read this law before them in their hearing. Assemble the people—men, women and children, and the aliens living in your towns—so they can listen and learn to fear the Lord your God and follow carefully all the words of this law. Their children, who do not know this law, must hear it and learn to fear the Lord your God as long as you live in the land you are crossing the Jordan to possess” (Deuteronomy 31:11–13).
When he commands that the people regularly read “this law” in their assemblies for worship, Moses refers to the entirety of the book of Deuteronomy. This book of the Bible would take several hours to read. Everyone in their community was required to be present throughout this reading, including men, women, children and aliens. Yet worshippers today would find it difficult to absorb even ten minutes of Scripture reading in a worship service.
A similar admonition recurs at the end of Old Testament history. God’s people are deeply involved in re-instituting their worship practices after seventy years of exile to Babylon:
Ezra the priest brought the Law before the assembly, which was made up of men and women and all who were able to understand. He read it aloud from daybreak till noon … in the presence of the men, women and others who could understand. And all the people listened attentively to the Book of the Law (Nehemiah 8:2–3).
Once more the whole congregation of God’s people assemble to hear the reading of the Word of God. Once more this reading involves an extended portion of Scripture, not merely a short selection. Ezra read “from daybreak to noon.” As much as six hours were taken up in nothing more and nothing less than reading the Word of God.
Of course, it would take time for a congregation to become accustomed to listening to Scripture being read for an extended period of time. Instant internet connections, coded text messages, one-line summaries of major news events do not prepare people today for listening attentively to a reading that continues “from daybreak to noon.” But even ten minutes of uninterrupted reading from Scripture in a worship service …? Fifteen minutes …?? Twenty …???
A third admonition directing the church in its reading of Scripture occurs in one of Paul’s letters:
Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching (1 Timothy 4:13).
Right alongside “preaching” and “teaching” is the “public reading of Scripture.” Yet regularly in worship the preacher tends to “rush to the sermon,” to move on to the “real thing,” which he regards as his preaching. Indeed, preaching must be viewed as a focal moment in worship. But should not God also have a chance to speak? Reading Scripture (without comment) is the one moment in worship when the Lord has an opportunity to speak for himself. Yet the tendency is to minimize Scripture reading, to “get through it” and move on to what may be regarded as the more important aspects of worship. But what could be more relevant in worship than to have God himself speak directly to his assembled people?
One person memorized the whole gospel of Mark and then regularly recited the book in a single setting. His recitations were so effective that the hearers hardly noted the passage of time. Yet could not this same effect be duplicated in every reading of Scripture, even though on a smaller scale? On one occasion, a Bible teacher read a passage from the gospel of John with such meaningful inflection that no need remained for him to interpret the passage. The word of God spoke for itself.
So read Scripture in worship. Read longer passages. Read with understanding. Practice reading beforehand so you know the points needing emphasis or a change of tone in the voice. Treat the reading of Scripture as one of the most vital portions of every worship service.
3. Prayer
Prayer in worship must be with substance. Prayer in worship is not the time for parroting commonplace phrases that communicate little in terms of meaningful interaction with the Almighty. These prayers in worship should embrace all the essential elements of prayer, including praise, confession, thanksgiving, intercession, and petition. The “five-finger exercise in prayer” may aid a person in being sure all these basic elements are covered. Consider more fully these various elements of proper prayer:3
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Written by O. Palmer Robertson |
Tuesday, September 26, 2023
In the end, the PCA did something that no other denomination had ever done before. “Committees of commissioners” were created to oversee the work of the permanent committees. In this manner, the presbyteries as courts of the church oversee the work of the committees through the ruling and teaching elders working as committees of commissioners. The courts of the church, not the committees or the administrators, lead the church. The presbyteries, the sessions, and the General Assembly as courts of the church will determine the future of the church.

Editors’ note: 
This article was adapted from an address originally presented at the 50th General Assembly of the Presbyterian Church in America. You may also read and download this article in PDF format.
I had the great privilege of being among the delegates to the first General Assembly of the Presbyterian Church in America (PCA), which was formed 50 years ago at Briarwood Presbyterian Church in Birmingham, Alabama. This current anniversary celebration provides an opportunity to think back to our origins and consider how those origins might point us toward our future as the Presbyterian Church in America, one among many true churches of our Lord Jesus Christ worldwide.
Consider three essential elements of the PCA’s past that will guide our future.
1. Bible
The PCA came into existence because its founders believed the Bible was “the only infallible rule” of what you are to believe and how you are to live. The Word of God alone is capable of creating among sinners a body of people that may be presented to Christ as a “pure virgin” (2 Cor. 11:2). Nothing else has the power to sanctify the church of the Lord Jesus Christ other than the Bible.
We have our secondary standards: the Westminster Confession of Faith and Catechisms. These beloved standards are essential to our life together. But let us never forget that our primary standard is the Bible and the Bible alone. If our church is ever to have peace and unity, it can only be achieved by the common commitment of all that are involved to a glad acceptance of what the Bible as the Word of God says.
We proud Presbyterians might benefit a little by humbling ourselves and learning from our Baptist brothers. Consider Billy Graham, the son of a North Carolina farmer, a good old Tar Heel. He was the counselor to five consecutive presidents of the United States. He preached to the Queen of England, and the rumor in England is that the queen was converted to true Christianity through his preaching. He lectured to the intellectuals at Oxford University. In one sermon, he preached to over a million people in Seoul, South Korea.
What was the trademark of the ministry of Billy Graham, our Baptist brother? If you ever heard him preach, you will never forget. Gesturing to an open Bible stretched forward to his hearers, he slashes the air with his hand and declares, “The Bible says!”
2. Confession
In the old denomination, the Presbyterian Church in the United States (PCUS), commonly known as the southern presbyterian church, persistent efforts were made to get rid of the Westminster Confession of Faith, or at least to water it down.
The PCA was born, in part, because we could not live in a denomination that no longer held to the Westminster Confession of Faith as its authoritative statement of what we believed.
The first General Assembly of the PCA adopted a message to the watching world. At the bottom of that statement, you will find 296 signatures of ruling and teaching elders. If you’re interested, you can find my signature in column two. But what is it that we wanted to communicate to the world by this statement?
We declare that we believe the system of doctrine found in the Word of God to be the system known as the Reformed faith. We are committed without reservation to the Reformed faith as set forth in the Westminster Confession and Catechisms. (emphasis added)
Compare this statement of our faith to the beautiful wool sweater you bought while you were visiting Scotland. Your precious sweater has one dangling thread that’s come loose.
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Written by O. Palmer Robertson |
Monday, July 25, 2022
Even beyond these testimonies of the miraculous works of Jesus, the most thoroughly supernaturalistic affirmations regarding the gospel, the good news of Jesus Christ, are the statements that attest his preincarnate state. Jesus Christ had an existence as God himself in all divine glory before he took on the nature of humanity. But how could this affirmation be regarded as reality in a naturalistic worldview? From a naturalistic perspective, only as myth and no more could the man Jesus have existed before the world in which we live from day to day. Yet the united testimony of Scripture repeatedly affirms his eternal pre-existence before his appearance in mortal flesh and blood.

Central to the whole of the gospel, the “good news” of Christianity, is the person of Jesus. Apart from Jesus, there would be no Christian religion. At the same time, a person’s view of Jesus will inevitably define the character of the “Christianity” that he propounds.
Essentially two basic views of Jesus may be proposed, although these two opposing views will come to expression in multiple ways. Jesus in his person and work may be viewed either from a naturalistic or from a supernaturalistic perspective. Either (1) God the Creator, Sustainer, and Redeemer of this cosmos has intervened in a miraculous manner through the person of Jesus or (2) Jesus, his teachings, and his actions are analyzed from the perspective of the boundaries imposed by the naturalistic realities commonly used to distinguish the “credible” (the believable) from the “incredible” (the unbelievable). Unless, of course, a person is quite happy to base his religious faith on mythology.
Without question the four Gospels—the Synoptics and particularly John—represent Jesus as a supernatural person manifesting supernatural powers. This man walks on water, stills the storm with a word, multiplies five loaves and two fishes to feed five thousand. He even raises the dead. He regularly functions well beyond the limitations of normal, natural reality.
Even beyond these testimonies of the miraculous works of Jesus, the most thoroughly supernaturalistic affirmations regarding the gospel, the good news of Jesus Christ, are the statements that attest his preincarnate state. Jesus Christ had an existence as God himself in all divine glory before he took on the nature of humanity. But how could this affirmation be regarded as reality in a naturalistic worldview? From a naturalistic perspective, only as myth and no more could the man Jesus have existed before the world in which we live from day to day.
Yet the united testimony of Scripture repeatedly affirms his eternal pre-existence before his appearance in mortal flesh and blood. Reading no further than the opening verses of John’s Gospel makes that fact apparent:
In the beginning [!] was the logos, and the logos was face to face with God, and the logos was God. . . . And the logos became flesh. (John 1:1, 14)
What is this logos? The logos is the divine personhood that gives purpose to and makes sense out of the whole of reality in this world. Jesus is this same eternal logos embodied in human flesh and spirit, situated in time and space. He resides eternally in inseparable unity with the essence of God the Father, he came from the Father, and he returned to the Father. This concept of the eternal logos who is the Son of God testifies to the true nature of Jesus and the Christian gospel as supernatural to the ultimate.
But how did Jesus view himself? What may be discerned in the Gospel records that define the self-consciousness of Jesus? The progress of revelation from the earliest stages of new covenant realization to the promise of the consummation encourages an exploration of Jesus’ testimony concerning himself. Before considering the distinctive witness of the writers of the four Gospels, it is necessary to explore Jesus’ self-testimony to his own personhood. Indeed, except for the witness of the Old Testament Scriptures (a witness that must be given its full weight), the testimony provided by the four Gospels is the only “Jesus” that can be known. Yet a careful analysis of the Gospels may enable us to uncover Jesus’ self-testimony concerning himself. His person, his teaching, his miracles, his death, resurrection, and ascension as perceived by himself must be explored if Jesus is to be rightly understood for who he actually is. Later the effort will be made to examine the distinctive witness of the various Gospel writers. But first, the self-testimony of Jesus concerning his person and work must be examined.
Jesus’ Self-Testimony regarding the Witness of the Old Covenant Scriptures concerning Himself
One aspect of the self-testimony of Jesus should not be overlooked. It is Jesus’ own assertions regarding the witness of the old covenant Scriptures concerning himself. This witness concerning his person as found in the old covenant Scriptures would have preceded his own appearance among humanity. He confronts his adversaries by saying:
You search the Scriptures because you think that in them you have eternal life. Yet these same Scriptures are the very ones that testify about me. (John 5:39–40)
In this same discourse Jesus declares, “If you were believing Moses, you would be believing me [ἐμοί], for it was concerning me [ἐμοῦ] that [Moses] wrote” (John 5:46). By these words Jesus claims a unique role in relation to the Scriptures of the old covenant. What other person could so boldly and convincingly claim that these old covenant writings speak so specifically and holistically about himself? Indeed, in generalities a claim may be made. Occasional prophecies about John the Baptist and Judas become evident. But in terms of prophetic words in the old covenant Scriptures that anticipate all the major elements of a person’s life and work, only Jesus can make this claim with any degree of credibility.
Is this witness of Scripture about Jesus, given five hundred, seven hundred, a thousand, fifteen hundred years before his appearance in history, to be regarded as a naturalistic phenomenon? Or is not this written testimony, by its very nature of anticipating persons and events centuries before their occurrence, to be viewed as supernaturalistic in its essence? Does not this phenomenon provide clear testimony to its divine origin by unfolding the eternal plan of God for the redemption of fallen humanity hundreds of years before the actual occurrence of these events?
Jesus goes one step further in defining his relationship to the old covenant Scriptures. People who do not genuinely believe the writings of Moses will not be able to believe Jesus’ words. As he says, “If you are not believing in the writings [of Moses], how will you be able to believe in my words [τοῖς ἐμοῖς ῥήμασιν]?” (John 5:47). In other words, anyone not truly believing in the old covenant Scriptures will not be able to believe in Jesus. Contrariwise, anyone truly believing in the old covenant Scriptures will inevitably believe in Jesus once the person hears of him.
These claims of Jesus regarding his relation to the old covenant Scriptures are indeed noteworthy. No other person could make these comprehensive claims with any semblance of authenticity. As this current study of progression within the New Testament proceeds, numerous particulars of the direct relation of Jesus to the Scriptures of the old covenant will be explored. But these generalized testimonies about Jesus’ own self-consciousness regarding his relation to the old covenant Scriptures may serve as an appropriate introduction to the subject. By this testimony, Jesus may clearly be regarded as unique.
If you have not done so in the past, do so now. Search the Scriptures of the Old Testament. If you truly desire to know God and understand his plan for delivering this world from its self-destructive inclinations, see for yourself what these writings say about Jesus. In them you may find fullness of life in relation to God the Creator and Redeemer.
Excerpt taken from Chapter 3: The Self-Testimony Of Jesus, Christ of the Consummation: A New Testament Biblical Theology, Volume 1: The Testimony of the Four Gospels by O. Palmer Robertson. Used with permission.
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