Two brothers. One people. One God. (Part II)

On to the New Testament writings concerning Aaron and Moses. How were these two figures remembered by the modern (Roman era) Jews? Were Moses and Aaron merely characters useful for theological debate? Was their story of leading the Israelite people up from Egypt merely a parable?

Ok, this will again be difficult. I just scrolled through (on the Bible Hub website) the New Testament references to Moses, and I will definitely need to condense. If the following seems long, well, I still did condense.

"Whom Shall I Fear" by Chris Tomlin

New Testament references to Moses and Aaron:

• Mark 9:2-8, "Six days later, Jesus took with Him Peter and James and John, and brought them up on a high mountain by themselves. And He was transfigured before them; and His garments became radiant and exceedingly white, as no launderer on earth can whiten them. Elijah appeared to them along with Moses; and they were talking with Jesus. Peter said to Jesus, 'Rabbi, it is good for us to be here; let us make three tabernacles, one for You, and one for Moses, and one for Elijah.' For he did not know what to answer; for they became terrified. Then a cloud formed, overshadowing them, and a voice came out of the cloud, 'This is My beloved Son, listen to Him!' All at once they looked around and saw no one with them anymore, except Jesus alone."
• Moses - portrayed as a historical man.
• How could Jesus speak to imaginary men?
• Why would Jesus associate with imaginary characters before his disciples? How would that help His credibility?
• Why would Peter suggest building a real tabernacle/tent/dwelling for an imaginary Moses?
• Why would Peter, James, and John be terrified, at the same time, unless they really observed something extraordinary (i.e. the transfiguration of Christ and the appearance of ancestors)?
• Why would Peter identify an imaginary Moses?
• Luke 1:1-7, "Inasmuch as many have undertaken to compile an account of the things accomplished among us, just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word, it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus; so that you may know the exact truth about the things you have been taught.
        In the days of Herod, king of Judea, there was a priest named Zacharias, of the division of Abijah; and he had a wife from the daughters [descendents] of Aaron, and her name was Elizabeth. They were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord. But they had no child, because Elizabeth was barren, and they were both advanced in years."
• Aaron - portrayed as a historical man.
• Why would an eyewitness account of Christ begin with reference to descendents (Zacharias and Elizabeth) of an imaginary person Aaron?
• Why would the author profess to teach the "exact truth" and then reference an imaginary Aaron?
• Why retain the priesthood of Aaron from the conquest/settlement of Canaan through to Roman rule, if Aaron was an imaginary figure?
• Why bother with writing out an acount of Christ "in consecutive order" if you're starting with imaginary ancestry which has no place in human history?
• Why note details such as the priestly division of Abijah, when the whole priesthood had fictitious origins in an imaginary Aaron?
  
• John 5:39-47, "[Jesus speaking to the Jews seeking to kill Him] 'You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life. I do not receive glory from men; but I know you, that you do not have the love of God in yourselves. I have come in My Father’s name, and you do not receive Me; if another comes in his own name, you will receive him. How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God? Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. For if you believed Moses, you would believe Me, for he wrote about Me. But if you do not believe his writings, how will you believe My words?'"
• Moses - portrayed as a historical man.
• How could an imaginary man Moses accuse the Jews seeking to kill Christ?
• Why would the Jews set their hope in an imaginary man?
• How could the Jews possibly "believe" the words/writings of an imaginary man? Yet, Jesus implied that they should.
• Why would Jesus inseverably tie belief in the testimony of an imaginary man Moses to belief in His own real testimony? Wouldn't this be self-defeating?
• Why would Jesus attribute "writings" to Moses, if Moses never lived?
• Acts 7:2-53, "And he said [Stephen speaking before the Jewish Council and the high priest], 'Hear me, brethren and fathers! The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran . . . But as the time of the promise was approaching which God had assured to Abraham, the people increased and multiplied in Egypt, until THERE AROSE ANOTHER KING OVER EGYPT WHO KNEW NOTHING ABOUT JOSEPH. It was he who took shrewd advantage of our race and mistreated our fathers so that they would expose their infants and they would not survive. It was at this time that Moses was born; and he was lovely in the sight of God, and he was nurtured three months in his father’s home. And after he had been set outside, Pharaoh’s daughter took him away and nurtured him as her own son. Moses was educated in all the learning of the Egyptians, and he was a man of power in words and deeds . . . MOSES FLED AND BECAME AN ALIEN IN THE LAND OF MIDIAN, where he became the father of two sons. After forty years had passed, AN ANGEL APPEARED TO HIM IN THE WILDERNESS OF MOUNT Sinai . . . THE LORD SAID TO HIM, "TAKE OFF THE SANDALS FROM YOUR FEET, FOR THE PLACE ON WHICH YOU ARE STANDING IS HOLY GROUND. I HAVE CERTAINLY SEEN THE OPPRESSION OF MY PEOPLE IN EGYPT AND HAVE HEARD THEIR GROANS, AND I HAVE COME DOWN TO RESCUE THEM; COME NOW, AND I WILL SEND YOU TO EGYPT." . . . This man led them out, performing wonders and signs in the land of Egypt and in the Red Sea and in the wilderness for forty years. This is the Moses who said to the sons of Israel, "GOD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR BRETHREN." [see also Acts 3:17-24] This is the one who was in the congregation in the wilderness together with the angel who was speaking to him on Mount Sinai, and who was with our fathers; and he received living oracles to pass on to you. Our fathers were unwilling to be obedient to him, but repudiated him and in their hearts turned back to Egypt, SAYING TO AARON, "MAKE FOR US GODS WHO WILL GO BEFORE US; FOR THIS MOSES WHO LED US OUT OF THE LAND OF EGYPT—WE DO NOT KNOW WHAT HAPPENED TO HIM." At that time they made a calf and brought a sacrifice to the idol . . . Our fathers had the tabernacle of testimony in the wilderness, just as He who spoke to Moses directed him to make it according to the pattern which he had seen . . . You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become; you who received the law as ordained by angels, and yet did not keep it.'"
• Moses and Aaron - portrayed as historical men.
• Why would Stephen speak of the enslavement of real Jewish forefathers ("our fathers") and then describe their deliverance through an imaginary man Moses?
• How could the birth of an imaginary man Moses answer the "time of promise"?
• Why describe the details of Moses' birth and education, if Moses was merely an imaginary figure, when he wasn't doing anything to save Israel from bondage at that point?
• How could an imaginary man Moses be a "prophet"?
• Why would a real, coming Messiah be likened to an imaginary man? If deliverance through Moses was imaginary, would that not imply imaginary salvation through a coming Messiah?
• How could real Jewish forefathers ("Our fathers") speak to an imaginary Aaron?
• How could an imaginary Aaron lead Israel into real idolatry by fashioning idols?
• What meaning would there be for Stephen to say that his listeners were rebelling in the same manner as imaginary forefathers, such as Aaron?
• How could Israel receive the law and pattern for the tabernacle directly from God, if Moses wasn't there in person to receive God's instructions?
• Hebrews 7:11-14, "Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron? For when the priesthood is changed, of necessity there takes place a change of law also. For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar. For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests."
• Moses and Aaron - portrayed as historical men.
• How could you have the real "order of Aaron", if Aaron, the originator of that order, never lived?
• How could the Levitical priesthood be tied to the real law at the same time as it was tied to an imaginary Aaron?
• If the Jewish genealogies are historically accurate in describing how Jesus was descended from Judah, why would they be merely imaginative in saying that Aaron was descended from Judah's brother Levi?
• How could an imaginary Moses' be the religious authority regarding the real priesthood?
• Why would anyone refer to the speech/writings of an imaginary man Moses?
• Hebrews 11:22-40, "By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones. By faith Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king’s edict. By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin, considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward. By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen. By faith he kept the Passover and the sprinkling of the blood, so that he who destroyed the firstborn would not touch them. By faith they passed through the Red Sea as though they were passing through dry land; and the Egyptians, when they attempted it, were drowned . . . And all these, having gained approval through their faith, did not receive what was promised, because God had provided something better for us, so that apart from us they would not be made perfect."
• Moses - portrayed as a historical man.
• How could an imaginary Moses exemplify faith?
• Why such detailed consistency on how Moses was hidden "three months" if the story about Moses is imaginative? Moses was a baby at that point and was doing nothing to save the Israelites.
• Why mention the real Egyptian Pharaohs and speak at the same time of an imaginary Moses?
• How could an imaginary Moses keep the first real Jewish Passover and motivate succeeding generations to do so also?
• How could an imaginary Moses "gain approval" through his faith?
• How could an imaginary Moses be linked to New Testament Christians ("apart from us they would not be made perfect")?

Two brothers. One people. One God.

Exodus 1:1-12, "Now these are the names of the sons of Israel [Jacob] who came to Egypt with Jacob; they came each one with his household: Reuben, Simeon, Levi and Judah; Issachar, Zebulun and Benjamin; Dan and Naphtali, Gad and Asher. All the persons who came from the loins of Jacob were seventy in number, but Joseph was already in Egypt. Joseph died, and all his brothers and all that generation. But the sons of Israel were fruitful and increased greatly, and multiplied, and became exceedingly mighty, so that the land was filled with them. Now a new king arose over Egypt, who did not know Joseph. He said to his people, 'Behold, the people of the sons of Israel are more and mightier than we. Come, let us deal wisely with them, or else they will multiply and in the event of war, they will also join themselves to those who hate us, and fight against us and depart from the land.' So they appointed taskmasters over them to afflict them with hard labor. And they built for Pharaoh storage cities, Pithom and Raamses. But the more they afflicted them, the more they multiplied and the more they spread out, so that they were in dread of the sons of Israel."

According to Exodus, after Joseph and the Pharaoh he ruled alongside died, things changed for the sons of Israel. They first surpassed the Egyptians in either population, possessions, or both. Then, in fear of their power, the current Egyptian Pharaoh enslaved the descendents of Jacob. Yet, in the midst of this narrative, two names stand out--Moses and Aaron.

Exodus 2:1-10, "Now a man from the house of Levi [descendents of Levi] went and married a daughter of Levi. The woman conceived and bore a son; and when she saw that he was beautiful, she hid him for three months [since the Pharaoh had ordered that newborn Israelite sons be put to death]. But when she could hide him no longer, she got him a wicker basket and covered it over with tar and pitch. Then she put the child into it and set it among the reeds by the bank of the Nile. His sister stood at a distance to find out what would happen to him.

      The daughter of Pharaoh came down to bathe at the Nile, with her maidens walking alongside the Nile; and she saw the basket among the reeds and sent her maid, and she brought it to her. When she opened it, she saw the child, and behold, the boy was crying. And she had pity on him and said, 'This is one of the Hebrews’ children.' . . . and he became her son. And she named him Moses, and said, 'Because I drew him out of the water.'"

Exodus 3:4-4:16, "When the LORD saw that he turned aside to look, God called to him from the midst of the bush and said, 'Moses, Moses!' And he said, 'Here I am.' . . . He said also, 'I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.' Then Moses hid his face, for he was afraid to look at God. The LORD said, 'I have surely seen the affliction of My people who are in Egypt, and have given heed to their cry because of their taskmasters, for I am aware of their sufferings . . . Therefore, come now, and I will send you to Pharaoh, so that you may bring My people, the sons of Israel, out of Egypt' . . . Then Moses said to God, 'Behold, I am going to the sons of Israel, and I will say to them, "The God of your fathers has sent me to you." Now they may say to me, "What is His name?" What shall I say to them?' God said to Moses, 'I AM WHO I AM'; and He said, 'Thus you shall say to the sons of Israel, "I AM has sent me to you."' . . . Then Moses said to the LORD, 'Please, Lord, I have never been eloquent, neither recently nor in time past, nor since You have spoken to Your servant; for I am slow of speech and slow of tongue.' The LORD said to him, 'Who has made man’s mouth? Or who makes him mute or deaf, or seeing or blind? Is it not I, the LORD? Now then go, and I, even I, will be with your mouth, and teach you what you are to say.' But he said, 'Please, Lord, now send the message by whomever You will.' Then the anger of the LORD burned against Moses, and He said, 'Is there not your brother Aaron the Levite? I know that he speaks fluently. And moreover, behold, he is coming out to meet you; when he sees you, he will be glad in his heart. You are to speak to him and put the words in his mouth; and I, even I, will be with your mouth and his mouth, and I will teach you what you are to do. Moreover, he shall speak for you to the people; and he will be as a mouth for you . . ."

What is the siginificance of Moses and Aaron in Scripture outside of the Pentateuch (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy), also called the "Law of Moses" with authorship at least traditionally attributed to Moses?


Moses & Aaron in the context of the Old Testament:

• Joshua 1:1-7, "Now it came about after the death of Moses the servant of the LORD, that the LORD spoke to Joshua the son of Nun, Moses’ servant, saying, 'Moses My servant is dead; now therefore arise, cross this Jordan, you and all this people, to the land which I am giving to them, to the sons of Israel. Every place on which the sole of your foot treads, I have given it to you, just as I spoke to Moses. From the wilderness and this Lebanon, even as far as the great river, the river Euphrates, all the land of the Hittites, and as far as the Great Sea toward the setting of the sun will be your territory. No man will be able to stand before you all the days of your life. Just as I have been with Moses, I will be with you; I will not fail you or forsake you. Be strong and courageous, for you shall give this people possession of the land which I swore to their fathers to give them. Only be strong and very courageous; be careful to do according to all the law which Moses My servant commanded you; do not turn from it to the right or to the left, so that you may have success wherever you go.'"
• Moses - portrayed as a historical man.
• Why add the descriptor "servant of the Lord" following the name of an imaginary character? How could an imaginary person serve the Lord?
• Why would God directly say that an imaginary person had died?
• Why would a real, all-powerful God speak to an imaginary person?
• What encouragement is there for God to say "Just as I have been with" [an imaginary person] "I will be with you"?
• What reason would there be for Joshua to heed the law commanded by an imaginary person? How could an imaginary person even entrust this law to Joshua?
• Why juxtapose reference to an imaginary man with reference to the real Jordan River, the real land of Lebanon, the real Euphrates, and the real Hittite people?
• How could settlement of real land be promised through an imaginary man?
• I Samuel 12:6-9, "Then Samuel said to all Israel, 'Behold, I have listened to your voice in all that you said to me and I have appointed a king over you. Now, here is the king walking before you, but I am old and gray, and behold my sons are with you' . . . Then Samuel said to the people, 'It is the LORD who appointed Moses and Aaron and who brought your fathers up from the land of Egypt. So now, take your stand, that I may plead with you before the LORD concerning all the righteous acts of the LORD which He did for you and your fathers. When Jacob went into Egypt and your fathers cried out to the LORD, then the LORD sent Moses and Aaron who brought your fathers out of Egypt and settled them in this place. But they forgot the LORD their God, so He sold them into the hand of Sisera, captain of the army of Hazor, and into the hand of the Philistines and into the hand of the king of Moab, and they fought against them.'"
• Moses and Aaron - portrayed as historical men.
• Why would an old man tell a fictitious story about imaginary characters named Moses and Aaron to the Israelite people he has led and judged? He would have little personal benefit in old age.
• Why would Samuel "plead"/argue with the people by talking about imaginary characters? How would such an argument be convincing?
• Why would it be said that the ompnipotent God sent imaginary men to bring Israel up from Egypt?
• Why would Samuel, who received direct word from God as a prophet his whole life, indoctrinate Israel with an imaginary story about imaginary characters? Would God blind the eyes of His own people?
• How could the Israelites forget the Lord their God if the tale of their forefathers witnessing God's wonders was merely imaginary?
• I Chronicles 1:1-15, "The sons of Levi were Gershon, Kohath and Merari. The sons of Kohath were Amram, Izhar, Hebron and Uzziel. The children of Amram were Aaron, Moses and Miriam. And the sons of Aaron were Nadab, Abihu, Eleazar and Ithamar. Eleazar became the father of Phinehas, and Phinehas became the father of Abishua, and Abishua became the father of Bukki, and Bukki became the father of Uzzi . . . and Ahitub became the father of Zadok, and Zadok became the father of Ahimaaz . . . and Johanan became the father of Azariah (it was he who served as the priest in the house which Solomon built in Jerusalem), and Azariah became the father of Amariah, and Amariah became the father of Ahitub . . . and Seraiah became the father of Jehozadak; and Jehozadak went along when the LORD carried Judah and Jerusalem away into exile by Nebuchadnezzar."
• Moses and Aaron - portrayed as historical men.
• Why trace a current priestly line father-to-son from an imaginary character Aaron, brother of an imaginary Moses? One simply cannot justify authority [priestly here] based on an imaginary ancestor, no matter how detailed you are.
• Why reference the real Temple of Solomon in a fictitious genealogy?
• Why reference the real captivity of Judah and Jerusalem under the real Bablyonian King Nebuchadnezzar in a fictitious genealogy?
• I Chronicles 23:1-17, "Now when David reached old age, he made his son Solomon king over Israel. And he gathered together all the leaders of Israel with the priests and the Levites. The Levites were numbered from thirty years old and upward, and their number by census of men was 38,000. Of these, 24,000 were to oversee the work of the house of the LORD; and 6,000 were officers and judges, and 4,000 were gatekeepers, and 4,000 were praising the LORD with the instruments which David made for giving praise. David divided them into divisions according to the sons of Levi: Gershon, Kohath, and Merari. Of the Gershonites were Ladan and Shimei . . . The sons of Kohath were four: Amram, Izhar, Hebron and Uzziel. The sons of Amram were Aaron and Moses. And Aaron was set apart to sanctify him as most holy, he and his sons forever, to burn incense before the LORD, to minister to Him and to bless in His name forever. But as for Moses the man of God, his sons were named among the tribe of Levi. The sons of Moses were Gershom and Eliezer. The son of Gershom was Shebuel the chief. The son of Eliezer was Rehabiah the chief; and Eliezer had no other sons, but the sons of Rehabiah were very many."
• Moses and Aaron - portrayed as historical men.
• How could the real King David place the an imaginary man Aaron among the descendents of real Levi, son of real Jacob?
• Why would David divide up the sacred Temple duties of the Levites in part according to the imaginary setting apart of an imaginary Aaron for priesthood?
• How could Aaron and his sons be "forever" set apart for priesthood, if Aaron had never lived?
• How could the sons of an imaginary man Moses be "named" among the real tribe of Levi?
• Why would descendents of an imaginary man be real chiefs?
• Why go into the detail of noting the relative number of grandsons (sons of Eliezer) and greatgrandsons (sons of Rehabiah) of an imaginary man Moses?
• Why take a lengthy real census of the Levites during the beginning of Solomon's reign based on their imagined ancestry from Aaron?
• I Chronicles 24:1-6, "Now the divisions of the descendants of Aaron were these: the sons of Aaron were Nadab, Abihu, Eleazar and Ithamar. But Nadab and Abihu died before their father and had no sons. So Eleazar and Ithamar served as priests. David, with Zadok of the sons of Eleazar [descendents of Eleazar] and Ahimelech of the sons of Ithamar, divided them according to their offices for their ministry. Since more chief men were found from the descendants of Eleazar than the descendants of Ithamar, they divided them thus: there were sixteen heads of fathers’ households of the descendants of Eleazar and eight of the descendants of Ithamar, according to their fathers’ households. Thus they were divided by lot, the one as the other; for they were officers of the sanctuary and officers of God, both from the descendants of Eleazar and the descendants of Ithamar. Shemaiah, the son of Nethanel the scribe, from the Levites, recorded them in the presence of the king, the princes, Zadok the priest, Ahimelech the son of Abiathar, and the heads of the fathers’ households of the priests and of the Levites; one father’s household taken for Eleazar and one taken for Ithamar."
• Aaron - portrayed as a historical man.
• Why note the deaths of two sons of an imaginary Aaron when simply explaining priestly divisions?
• Why link real priests (Zadok and Ahimelech) living during the time of David to the sons of an imaginary man Aaron?
• Why select certain men who simply claimed descent from an imaginary Aaron to hold the privilege of "officers of the sanctuary and officers of God"?
• Why so seriously draw lots for men claiming to be descendents of Aaron in the presence of the king, the princes, the priest, and the heads of the priests and Levites, unless Aaron was their real ancestor?

Ok . . . how important are Isaac, Jacob, and Joseph? (Part II)

This is going to be a little tough, that is to consolidate the New Testament verses concerning Isaac, Jacob, and Joseph. Even Isaac, whose story might not seem terribly remarkable in the Old Testament, is noted multiple times in the New Testament. It's also a little difficult to avoid some overlap with the New Testament study on Abraham. These names were closely linked in the minds of the Jewish people. "Abraham, Isaac, and Jacob" were and continue to be identified with a real heritage and a real God:

 

A Production of the Jewish Destiny Foundation

(Destiny Foundation website)

In turning from the Old Testament to the New Testament, this Jewish heritage is affirmed. In the midst of this heritage, Jesus Christ was born.


New Testament:

• Matthew 1:1-16, "The record of the genealogy of Jesus the Messiah, the son of David, the son of Abraham: Abraham was the father of Isaac, Isaac the father of Jacob, and Jacob the father of Judah and his brothers . . . Salmon was the father of Boaz by Rahab, Boaz was the father of Obed by Ruth, and Obed the father of Jesse. Jesse was the father of David the king . . . Eliud was the father of Eleazar, Eleazar the father of Matthan, and Matthan the father of Jacob. Jacob was the father of Joseph the husband of Mary, by whom Jesus was born, who is called the Messiah."
• Isaac and Jacob - portrayed as historical men.
• From the standpoint of one writing about a real Christ, what help is there in linking Him to ancestors who never lived?
• How would Christianity be destinguished from mythology if Christ's own ancestors were written down as mythical?
• If this Judaic genealogy is fabricated, why trace such a long line of descent? (I obviously abbreviated by excluding some names)
• If the genealogy simply points from Christ to metaphorical figureheads of David and Abraham, why identify the women Rahab and Ruth? The lineage is already being traced from father to son.
• Matthew 22:23-34, "On that day some Sadducees (who say there is no resurrection) came to Jesus and questioned Him, asking, 'Teacher, Moses said, "IF A MAN DIES HAVING NO CHILDREN, HIS BROTHER AS NEXT OF KIN SHALL MARRY HIS WIFE, AND RAISE UP CHILDREN FOR HIS BROTHER [in part in order to prevent the family name from dying out--see Deuteronomy 25:5-10--as well as to keep the widow from poverty]." Now there were seven brothers with us; and the first married and died, and having no children left his wife to his brother; so also the second, and the third, down to the seventh. Last of all, the woman died. In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.'
        But Jesus answered and said to them, 'You are mistaken, not understanding the Scriptures nor the power of God. For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. But regarding the resurrection of the dead, have you not read what was spoken to you by God: "I AM THE GOD OF ABRAHAM, AND THE GOD OF ISAAC, AND THE GOD OF JACOB"? He is not the God of the dead but of the living.' When the crowds heard this, they were astonished at His teaching.
        But when the Pharisees heard that Jesus had silenced the Sadducees, they gathered themselves together."
• Isaac and Jacob - portrayed as historical men.
• When Christ says that the "I Am the God of . . ." statement means God is the God of the living, how can one still say that Isaac and Jacob never lived?
• If Isaac and Jacob were merely figurative, how is the resurrection of the dead more than figurative? Yet, Christ said that the Sadducees were mistaken.
• If in fact, Isaac and Jacob never lived, why did Christ assume that the only other option was that they were dead?
• How could Jesus silence the Sadducees with His argument, if they thought that Abraham, Isaac, and Jacob never really lived in the first place?
• As the Son of God, One able to truly expound Scripture, and One able to see the thoughts in mens' hearts, how could Jesus be mistaken about whether Isaac and Jacob really lived?
• Luke 13:22-30, "And He was passing through from one city and village to another, teaching, and proceeding on His way to Jerusalem. And someone said to Him, 'Lord, are there just a few who are being saved?' And He said to them, 'Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able. Once the head of the house gets up and shuts the door, and you begin to stand outside and knock on the door, saying, "Lord, open up to us!" then He will answer and say to you, "I do not know where you are from." Then you will begin to say, "We ate and drank in Your presence, and You taught in our streets"; and He will say, "I tell you, I do not know where you are from; DEPART FROM ME, ALL YOU EVILDOERS." In that place there will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being thrown out. And they will come from east and west and from north and south, and will recline at the table in the kingdom of God. And behold, some are last who will be first and some are first who will be last."
• Isaac and Jacob - portrayed as historical men.
• How could an imaginary Isaac and Jacob be in the same kingdom as Christ's real disciples?
• How could Christ's listeners one day actually see Isaac and Jacob if these men never lived?
• How could the evildoing of Christ's unbelieving listeners be contrasted with the faith/righteousness of an imaginary Isaac and Jacob?
• How can those of the Christian faith from the east, west, north, and south participate in the same kingdom as a merely imaginary Isaac and Jacob?
• John 4:1-6, "Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus Himself was not baptizing, but His disciples were), He left Judea and went away again into Galilee. And He had to pass through Samaria. So He came to a city of Samaria called Sychar, near the parcel of ground that Jacob gave to his son Joseph; and Jacob’s well was there. So Jesus, being wearied from His journey, was sitting thus by the well. It was about the sixth hour."
• Jacob and Joseph - portrayed as historical men.
• Why did the author simply identify the ground as that which "Jacob gave to his son Joseph" if that exchange never took place?
• Why name a landmark, such as Jacob's well, after a man who never owned that landmark because he never lived?
• How could Jesus sit beside a well that really shouldn't exist because those stories of the patriarchs digging wells in Genesis was merely figurative?
• Why tell the location of this well if people might later do fact-checking to see if it really originally belonged to a real Jacob?
• If Jacob was a historical man, how could "his son Joseph" not be?
• Romans 9:1-16, "I [apostle Paul] am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons . . .whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.
        But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; nor are they all children because they are Abraham’s descendants, but: 'THROUGH ISAAC YOUR DESCENDANTS WILL BE NAMED.' That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. For this is the word of promise: 'AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON.' And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, 'THE OLDER WILL SERVE THE YOUNGER.' Just as it is written, 'JACOB I LOVED, BUT ESAU I HATED.'
        What shall we say then? There is no injustice with God, is there? May it never be! For He says to Moses, 'I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION.' So then it does not depend on the man who wills or the man who runs, but on God who has mercy."
• Isaac and Jacob - portrayed as historical men.
• Why would sonship naturally "belong" to the Israelites, if their forefathers were imaginary?
• Why would Paul contrast "children of the flesh" with "children of the promise" if the forefather Israel (Jacob) was merely imaginary?
• If Abraham and Jacob were historical men, how could Isaac be just a name?
• How can one provide basis for the idea of "children of promise" by pointing back to an imaginary Isaac (the promised son of Abraham)?
• Why say "our father Isaac" in regard to an imaginary person? This would seem misleading.
• Why discuss God's real purpose and calling in regard to Jacob and Esau, if these men never lived?
• Hebrews 11:1-22, "Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the men of old gained approval. By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible. By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks . . . By faith Abraham, when he was tested, offered up Isaac [see Genesis 22--Isaac was not killed], and he who had received the promises was offering up his only begotten son; it was he to whom it was said, “IN ISAAC YOUR DESCENDANTS SHALL BE CALLED.” He considered that God is able to raise people even from the dead, from which he also received him back as a type. By faith Isaac blessed Jacob and Esau, even regarding things to come. By faith Jacob, as he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones . . . And all these, having gained approval through their faith, did not receive what was promised, because God had provided something better for us, so that apart from us they would not be made perfect."
• Isaac, Jacob, and Joseph - portrayed as historical men.
• How could faith be exemplified in "men of old", if those men never lived?
• Why would the author write that Abel, for example, "is dead", if Abel never lived?
• How could Abraham exemplify faith in offering up Isaac, if this instance never took place because Isaac never lived?
• What persuasion is there in refering back to an imaginary promise regarding an imaginary Isaac?
• How could Isaac exemplify faith regarding real things to come in blessing Jacob and Esau, if Jacob and Esau were imaginary?
• How could Joseph exemplify faith regarding the exodus of the Israelites from Egypt, if he himself never lived?
• Why speak of the bones of a man (Joseph) who never lived?
• In writing, "so that apart from us they would not be made perfect", why would one draw a connection between real New Testament Christians and imaginary Jewish ancestors?