MK
Well, we are starting into our final book in the 90-day series through church history. This final book will be the most unusual and the most difficult to understand. The book of Revelation is notoriously challenging, but it plays an essential role in understanding the flow of Biblical history. Part of what makes it hard to understand is that it covers history that has not yet happened. We get to see the arc of the Biblical story from God’s perspective because he reveals it to us. It is unlike any other history that we ever talk about – because it is history that has not yet happened. Only God can reveal it, because only God has the capacity to know future events. In the next post we will go into greater depth, but we want to begin by thinking about the original audience. We will ask, who was the book of Revelation written to and what was the original purpose? (While all of the Bible is for all of God’s people, each book or letter had an original audience. For the letter of Ephesians, it was the church in Ephesus. For I & II Chronicles it was the Jewish people after exile. For Titus it was… Titus as he ministered to the church. Keeping the original audience in mind, helps us to ground our interpretation.) The book of Revelation describes a series of visions that John saw while on the Isle of Patmos. Traditionally, this was understood to be the Apostle John, who also wrote the Gospel of John and the letters of John I, II, & III. The letter doesn’t say this explicitly, but this was affirmed from the earliest periods of church history. The first vision is from Jesus Christ himself, who is (v.17) “the first and the last… the living one, [who] died and behold is alive forever more.” What we need to see about the vision is that Jesus is “in the midst of the lampstands” (v.13), which represent the church of Asia Minor. Jesus is standing in the middle of the church and he is working to build his kingdom even when the world opposes the gospel. Like the book of Acts, Revelation is a book about the continuing work of Jesus, in and through the church. (Again, the whole time frame thing, is going to get tricky, more on that tomorrow. But we need to build this insight as the foundation.) Jesus brings an address for seven churches in Asia Minor, which is modern day Turkey. These cities are all real places that existed in the first century and everything about the letter indicates that this is intended to be a prophetic word of correction and rebuke for each of these churches. The number seven is a biblical number of completion and is used figuratively throughout the book. It may be that John chose to list seven churches because they are representative of other churches and this was a way to show the totality of Jesus' interactions with the first century church. But, we can ground our interpretation in recognizing that the letter is addressed to actual people and interacts with their specific situation. From here, we will be given a scope of Biblical history that can apply to all of us, but it starts with a word that is personal and specific for particular people. And what does Jesus say to the churches in Asia Minor? He brings encouragement and correction. This is not a surprise, because nearly every prophetic word in the Bible includes some combination of encouragement and correction. Jesus is speaking the truth in love (Eph. 4:15,19) to the church for their good and for their growth. We see a pattern for all seven churches in that Jesus acknowledges something specific about how they are doing. Then he gives a promise (“to the one who overcomes”) and in many cases he offers a warning, (“I have this against you”, and “if you don’t stop then there will be consequences.”) For the purpose of our study, we will have to draw back from looking at the details, but they are very interesting. When our reading program slows down, I would suggest going back and looking at each church – What does Jesus get concerned about here? What are his priorities? How can I learn from these rebukes and be encouraged by these promises? Reflect: When we see that Jesus is offering a prophetic word of correction and encouragement to the people of God, we can understand that this book is fundamentally similar to the rest of the Bible. Just as the prophets came to bring encouragement and correction to the people of Israel, and just as the apostles wrote letters to encourage and correct the early church, John offers a prophetic word straight from Jesus to accomplish these purposes. The principle holds true for us. Every church needs to be reformed or it will go astray. We all need a cycle of renewal if we are going to stay spiritually vital. Connect: The book of Hebrews shows that discipline and correction are an act of love from God toward his people. Hebrews 12:5-7 And have you forgotten the exhortation that addresses you as sons? “My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. For the Lord disciplines the one he loves, and chastises every son whom he receives.” It is for discipline that you have to endure. God is treating you as sons. MK
[Note: At this point, our survey of Biblical history will again pick up speed as we move quickly through the second half of the Book of Acts. Beginning in Acts 16, the rest of the book will focus on the missionary work of Paul. I have to admit that I regret skimming this entire section in one post, but I believe that many people are more familiar with these stories and we have (fairly recently) preached through the books of Acts as a congregation. At the least, I hope that this survey will not only help to give us a big picture of biblical history, but also stimulate interest to return and read some of these books more fully.] After the early church settles the matter of Gentiles inclusion and the ceremonial law at the Jerusalem council in Acts 15, the rest of the book focuses on Paul’s ministry to the Gentiles. Chapters 16-17 cover Paul’s second missionary journey (the first was before the Jerusalem council in Acts 13-14.) Chapters 18-20 will cover his third missionary journey. In chapter 21 Paul is arrested in Jerusalem and the remainder of the book follows his ministry while imprisoned. The book of Acts ends with Paul under house arrest in Rome, but “proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance (Acts 28:31.)” What we can learn from these chapters is that Jesus is continuing to build his church as he empowers his followers to be witnesses “to the ends of the earth”. (Remember Acts 1:8.) As this happens, we see these two principle truths emerge. First, it is happening by the power of God. Second, Jesus is using people to do it. Sometimes, the power of God shows up in such unexpected ways that we are reminded that this could never happen without him. In chapter 16 he calls Paul supernaturally to change direction, then a demon is cast out which causes opposition, then a church is planted after divine intervention in prison. At the close of the book, we pick up the story in chapter 28 after Paul is miraculously spared from a shipwreck and then he gains a hearing among the island people when God protects him from a snakebite. In all of these things, we can see God working through both blessing and suffering to build his church. The large pattern of the story is completely out of Paul’s control, but God is working none the less. But, in the midst of it we see something else. Paul also makes plans and takes initiative. He develops strategies for his missionary journeys, he raises funds, and he sends reports to the churches. We should not think that Paul simply wakes up each day and “goes with the flow.” He has a plan and a strategy. When in doubt, he tries to go to places where the gospel is not yet known, and seems to target larger urban centers. He intentionally goes to synagogues and looks for Jewish people to reason with (17:2,10; 18:4,19.) He also goes to the Areopagus, where the Greek philosophers meet, and reasons with them (17:22.) In each case, he reasons with people in ways that they can understand. This is part of a clear missions strategy. So, what do we make of this? We can clearly see that the mission that Jesus gives to his church is always accomplished in his power, but always through his people. We never see Jesus act without using a member of his church. On the other hand, we never see the church grow in fruitfulness without being empowered by the Holy Spirit. Sometimes, the activity is through human initiative. That is, Paul makes plans and carries them out in the power of the Holy Spirit. Other times, it is completely a God thing. For example, we know that Paul wanted to go to Rome, but the way he reached Rome was as an imperial prisoner who appealed his case to Caesar. Furthermore, no one could have thought up the strategy of starting the Philippian church by getting arrested, then refusing to leave after an earthquake. Faithfulness in ministry means both human planning and dependence upon God’s power and leading. The gospel advances by any means necessary. Reflect: What plans are you making in your personal life to minister to the people that God has put in your sphere of influence? Are you praying and seeking God’s power to accomplish this? Connect: In his letter to the Philippian Church, Paul reminds them that they have a responsibility to act, but that they must rely on the power of God to do everything. Phil. 2:13 “For it is God who works in you, both to will and to work for his good pleasure.” MK
Jesus had told his disciples that they would be his witnesses “in Jerusalem, Judea, Samaria, and to the ends of the earth” (Acts 1:8.) Reaching the ends of the earth would fulfill the promise that God had made to Abraham (Gen 15) to bless all nations through his descendent. Fulfilling this mission would mean that they had to cross geographical barriers like mountains and rivers as they went to the end of the earth. But it also meant crossing cultural barriers. All humans struggle to relate across cultural barriers, but the Law of Moses had erected cultural fences around the nation of Israel. The ceremonial laws restricted the way Jewish people could interact with the outside world. The foods they were allowed to eat and how they could eat them placed a particular barrier between them and outsiders. But especially, the practice of circumcision created a visible separation between Jewish people and the other people around them. The word “gentiles” means the nations beyond Israel. Originally, these ceremonial laws were meant for the protection of Israel because the gentiles around them were knee-deep in idolatry and sin, and associating with them led to spiritual compromise. But now, after Pentecost, the situation is reversed. God is on the move with “infectious power.” Now, the spiritual cure is crossing the barriers that had previously been erected to prevent the infection of idolatry. (This is what is happening when Peter sees a vision which declares all animals unclean. It undoes the restrictions of the ceremonial law.) As a result, God removes the barriers provided by the ceremonial law. In doing this, he opens the door for gospel transmission and begins to form a church of all nations. God testified that this was his work by giving Peter a vision, then pouring out the Spirit on the gentile believers in the household of Cornelius. The early church interprets this as a sign from God that places both Jewish and Gentile Christians on the same footing in the church. Notice how they make the connection: “The Holy Spirit fell on them just as on us at the beginning” (Acts 11:15.) But, old habits die hard and forming a new community out of people who had always been separated is not easy. No sooner had Peter been directed to welcome Cornelius than he was opposed by “the circumcision party.” (That does not sound like a party that I want to go to.) Then, the diverse church in Antioch is troubled by those people who push circumcision on the new Gentile Christians (Acts 15:1-2). This requires the first church council to be called and the church gathered in Jerusalem to settle the matter. Their formal ruling (15:19-20) is to not apply the ceremonial laws to Gentile believers, but they do underscore the importance of avoid idols and sexual immorality for everyone (long recognized as a gentile problem.) They do seem to ask the Gentiles to also avoid meat that was straggled and blood – either because this was so closely associated with idolatry, or because it helped the Jewish people feel more at ease. Reflect: What we learn in this passage is that God is deeply concerned about unity between Jewish and Gentile Christians. He goes out of his way to bring the gentiles in through a display of miraculous power, then the early church devoted an entire council to the issue. Our unity is important to God, it is grounded in our common experience of Christ, but it also requires our effort to live into it. Connect: In Ephesians Paul rehearses the issue of church unity and tells us that Jewish and Gentile Christians share a lot in common, including their experience of the Holy Spirit. This is demonstrated in Acts 10-11. However, he also urges the church to invest effort in pursuing this unity. This is demonstrated in Acts 15 and the Jerusalem Council. How is God calling you to live into the unity that you have with other Christians? Ephesians 4:1-6 I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 eager to maintain the unity of the Spirit in the bond of peace. 4 There is one body and one Spirit—just as you were called to the one hope that belongs to your call— 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all and through all and in all. Rev. Matthew Koerber
Today is Palm Sunday. A reminder of how quickly Jesus would rise and fall in public opinion. On Sunday, he entered Jerusalem to a hero’s welcome and the fanfare of celebration. By Thursday, he was betrayed, abandoned, condemned. By Friday the crowds call out – “Crucify him!” And they did. When Jesus did not turn out to be the king they expected, their opinion changed in a hurry. For Paul, the same sort of startling transformation happens in reverse. When we first meet Paul (“Saul” as he is called by his own people), he is observing the murder of Stephen, approving of the execution. But on the road to Damascus things change quickly. He set off on the journey to capture and persecute the church, but when Jesus revealed himself to Paul – he is knocked to the ground, stunned by the revelation of Jesus as the risen Lord. He had to change his mind in a hurry. Jesus was not the sort of king that Paul had been expecting. He didn’t expect the savior of the Jewish people to endure suffering and crucifixion. He didn’t expect a king who was willing to serve others sacrificially – at the cost of his own life. When Paul reoriented his understanding of the Messiah around the risen Lord Jesus his life would also change dramatically. In conclusion, these three chapters are full of great confusion about the identity of Jesus. The crowd in Jerusalem rejects Christ’s messenger (Stephen) as the generations before them had rejected the other prophets. Simon the magician thinks Jesus is someone he can use to advance his own personal agenda. The Ethiopian eunuch can’t figure out how to interpret the suffering servant themes of Isaiah 53. And Paul (Saul) needs a heavenly correction to grasp the identity of Jesus. Notice, the role that the Holy Spirit plays in highlighting the identity of Jesus. (v.55) “[Stephen] full of the Holy spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God.” The Bible does not tell us that this is literally how every person will be filled with the Spirit, but the difference in our experience from Stephen’s is only in degree. Jesus said that the Holy Spirit would “glorify me” (v. 16:14). Like a spotlight that shines on the theater stage, the Holy Spirit works to magnify Jesus, the main character in God’s redemptive drama. Reflect: Do you see Jesus as both the risen Lord and the suffering savior? Let’s pray that the Holy Spirit would open our eyes to see the glory of Christ! Connect: Jesus explained the role of the Holy Spirit on his last night with the disciples. John 16:14-15 He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you. Rev. Matthew Koerber
In Acts 1-2 the church metaphorically “explodes” into existence. Three thousand people were converted on Pentecost, and the thriving church had “favor of all the people. And the Lord added to their number day by day, those who were being saved” (Acts 2:47). And then God shakes things up some more. We might desire nice slow growth in the same positive direction, but that is not how kingdom expansion works. The world, the flesh and the devil resist God and the mission of the Church always faces opposition, eventually. The swift early growth of the church leads to swift opposition. When Peter and John heal a lame beggar, it creates an amazing opportunity for witness to Jesus Christ in Solomon’s Portico – the very outside wall of the temple. But the religious leaders are not excited about this new religious trend. So, Peter and John are hauled before the authorities and muzzled (or there is an “attempt” to muzzle them.) Here is where the story gets challenging. Peter and John face a crisis in their ministry. Either they submit to the religious powers, or they complete their mission for Christ – they cannot do both. They express radical commitment to Christ with these words, “Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard” (Acts 4:19-20). When the apostles are released they join with others in prayer to God. They request boldness to speak with confidence when facing opposition, and God grants their request with thunderous power. Notice, the request however: they request boldness to keep doing the thing that gets them into trouble. God does not promise that we can complete the mission without opposition. Instead, he promises to give us strength to endure, while facing opposition. This trend continues into chapter 5 when the apostles are rearrested and beaten for speaking about Jesus. After being released, they “rejoice that they were counted worthy to suffer dishonor for the name.” Their prayers had been answered – not a protection from suffering, but endurance to be faithful in suffering. Reflect: It is not wrong to pray for deliverance from the evil one, after all Jesus directs that sort of prayer when he taught his disciples. But, the apostles model a perspective on ministry that emphasizes endurance in trials, rather than exclusion from trials. Where do you need endurance in trials? Connect: Like the other apostles, Paul understood that the Christian life is not free from suffering, particularly if we are committed to the mission of our cross-carrying savior. What Paul saw as encouragement was that suffering as a Christian aligns us with the life experience of Jesus as we share in the fellowship of his suffering. Suffering “with Jesus” transforms our understanding of what it means to suffer. Phil 3:10 (NIV) I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, Acts 1-2
The Gospel of Matthew ended with a commission for the Church. Jesus charged his church (through the apostles) to go to the ends of the earth, making disciples of all nations. The Greek word that we translate into English as “nations” is “ethne”, which is related to our word “ethnic.” This can help us to see that Jesus is not primarily thinking of political boundaries when he sends them to the nations, but ethnic boundaries. At other places in the Bible, the words “tribe, and people, and language, and nation” (Rev 13:7) are used roughly as synonyms to show that all sorts of people groups are being brought into the kingdom. Practically speaking, for the early church this meant that even when they stayed within the boundaries of the Roman Empire, they had to cross social and language barriers to accomplish their mission. In the Book of Acts, we begin with another reference to the final words of Jesus. This is another way of looking at the same mission. The Church will be sent as witnesses for the risen Lord Jesus, to "Jerusalem, in all Judea, in Samaria, and to the end of the earth.” In many ways, these four geographic labels represent an outward expansion of the church across increasingly high cultural barriers. This outward expansion will also serve as a summary of the flow of action in the book of Acts. The books starts in Jerusalem, then persecution forces the church to scatter “throughout the regions of Judea and Samaria” (Acts 8:1). But doing this means that a social/religious barrier needs to be crossed in ministry to the Samaritans. Paul will be particularly active in taking the Gospel to the “ends of the earth” in his various missionary travels. As we shall see, this provides all sorts of difficult ministry challenges as Jews and Gentiles (non-Jews) enter the church together. Then book of Acts ends with Paul doing ministry in Rome (albeit under house arrest). He is located at the center of the Roman Empire which is the hub of travel in the known world. Here, he is well positioned to carry out this ministry to every group of people that come through the capital city. But how will this infant church complete this mission? Without money, influence or political power, how will they make disciples of all nations? The answer is that Jesus will do it, through the power of the Holy Spirit. He promised to be with his church in their ministry (Matt 28:20), and while is not physically present after his ascension into heaven, Jesus pours out the Holy Spirit on the Church, who acts as his agent. Through the Holy Spirit, Jesus will be with the church, and we will be empowered to complete the task of discipling the nations. This is the particular emphasis that we see when the Holy Spirit is first poured out on the church. The Apostles are supernaturally empowered to preach the gospel in a way that crosses language boundaries. Although all of the first converts were Jewish, they had been drawn to Jerusalem for the Pentecost festival, and had come from their homes across the Roman Empire. When the Holy Spirit descended, the apostles were empowered to speak in such a way that each person heard the sermon “in his own native language” (v. 2:8). This was to fulfill the words of the prophet Joel that old prophecies were being fulfilled, that the last era of world history (“the last days”) had begun and that the doors of salvation were to be flung open to every group of people on earth – “everyone who calls on the name of the Lord shall be saved (v.2:21.) The gospel promises to Abraham – that every family on earth would be blessed through the descendant of Abraham had found its fulfillment in Jesus Christ. Reflect: God gives the Holy Spirit to empower us for the great task of disciple-making. Do we see that as our “great task?” Do we see God’s power available to help us in this? Connect: Notice how the sermons of the apostles are grounded so much in the Old Testament Scriptures. (Of course, at this time, they didn’t yet think of this as the “Old” Testament, since the New Testament was in process of being produced. They simply thought of this as the “Scriptures.”) In this first sermon, Peter cites Joel 2, Psalm 16, and Psalm 110. In particular, they saw the pattern of Christ on many OT stories and saw Jesus as the fulfillment of many psalms and prophecies. From their point of view, the work of redemption in Jesus was continuous with the work of redemption that God had been doing ever since he first clothed Adam and Even in the garden. They certainly picked up this pattern from Jesus himself who showed how all of the Scriptures pointed to him and his work of salvation. Consider the words of Jesus on the road to Emmaus. Luke 24:25-27 And [Jesus] said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! 26 Was it not necessary that the Christ should suffer these things and enter into his glory?” 27 And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. Matthew 28
He is Risen! He is Risen indeed! Jesus said He would be resurrected from the dead, and it actually came to pass! I’m not sure how many people historians would say lived previously to Jesus…estimates would probably vary widely. But I’m pretty sure they would all agree that death had claimed each and every one of them (minus Enoch and Elijah), and that none had returned. But the grave could not hold Jesus. The resurrected Jesus met His disciples, and they most appropriately fell down at His feet and worshipped Him! And upon the 11 disciples meeting Him in Galilee, Jesus, with all authority, commissioned them with the familiar words of The Great Commission. Go. Make disciples. Baptize. Teach them to observe my commandments. It’s no small task, but thankfully, they wouldn’t be alone as they did it. Jesus assured them that He would always be with them, and He is, to this very day, with His disciples as they take His Good News to the nations! Reflect Matthew makes sure to point out that even some of Jesus’ 11 disciples, upon seeing Him in the flesh, still doubted (28:16). What doubts do you have about the Christian faith? Jesus commanded “doubting” Thomas to literally press his fingers into Jesus’ nail-scarred hands and pierced side, encouraging Thomas to “not disbelieve, but believe (John 20:27).” Press into Jesus with those doubts, praying as you do, “I believe; help my unbelief (Mark 9:24),” and confessing Jesus as “my LORD and my God! (John 20:28).” Connect When you think about the Resurrected Christ, and that one day you’ll see Him with your very own eyes, what thoughts run through your mind? This wonderful knowledge was enough to make Job’s heart faint within him. How about yours? For I know that my Redeemer lives, and at the last He will stand upon the earth. And after my skin has been thus destroyed, yet in my flesh I shall see God, whom I shall see for myself, and my eyes shall behold, and not another. My heart faints within me! Job 19:25-27 - Rev. John McCombs Matthew 26 - 27
Matthew’s Gospel moves briskly up until the last week of Jesus’ earthly ministry. At that point, it slows down considerably, giving us more and more detail as we move closer to Jesus’ death. Due to these intentional narrative choices, we get much more than we would have otherwise with regard to the thickening plot to take Jesus’ life. We see up close and personal Jesus’ strong desire to take the Passover one last time with His disciples, where He transforms it into the LORD’s Supper. We learn of a woman’s costly devotion to her LORD in anointing Him with extremely expensive perfume oil (John 12:3 identifies this woman as Mary, sister of Lazarus and Martha). We see Judas’ betrayal with a kiss (and later the tragic taking of His own life). We learn of Peter’s denials, of Jesus’ closest disciples too sleepy for the most intense prayer meeting ever held, and of Jesus’ disciples writ-large fleeing upon His arrest. We learn significant proceedings of the most unjust trial ever conducted, wherein Jesus was condemned to die. So, He did just that, in the most excruciating fashion. Jesus went to the cross willingly, was abandoned by His Father, died a disgraceful criminal’s death, and was laid in an empty tomb. Reflect: Have you ever wondered why Jesus was abandoned by His Father? Why there was no response when Jesus cried out to the Father with those famous words, “My God, my God, why have you forsaken me?” Jesus was abandoned by the Father in our place, because it’s what we deserve. And because He was abandoned for us when He cried out, when we cry out, despite what it might feel like at times, the Father will never abandon us. He hears your cries, and the Father will never turn His back on you. Connect: Clearly the words of Psalm 22 were on Jesus mind at His crucifixion. Take a few moments to meditate on Psalm 22, thanking God that Jesus was abandoned in your place, so that you might never be abandoned by the Father. Psalm 22 - Rev. John McCombs Matthew 24 - 25
Jesus said the unthinkable. The temple, God’s dwelling place among His people, would be destroyed once again. The disciples, in disbelief, come to Jesus as he’s seated on the Mount of Olives (hence the name “Olivet Discourse”), asking when. So, Jesus begins to tell them. Some of His words seem to be clearly describing the destruction of the temple, which history tells us took place at the hands of the Romans in 70 AD. Others, however, seem to be describing events that have yet to take place. Biblical scholars have shed volumes of ink on this passage, seeking to understand which texts fall into which category. What we can probably say safely is that not everything in Matthew 24-25 took place at the destruction of Jerusalem, and avoid the extreme of seeing these as entirely past events. What we can also probably say safely is that some of these events did occur in 70 AD, and avoid the extreme of seeing these as entirely future events, yet to be fulfilled. In light of Matthew 24:34, where Jesus says “Truly, I say to you, this generation will not pass away until all these things take place,” I find it hard to argue literarily that the preceding verses in chapter 24 are not describing the destruction of Jerusalem, as that’s the direct question Jesus was answering. At some point beyond this, however, Jesus seems to transition into talking about His 2nd Coming. I find it very hard to argue that Jesus’ 2nd Coming is not the subject of the last portion of chapter 25 (verses 31-46). As for what’s in between, it’s often harder to tell with a high degree of certainty, so scholars seem to go one way or another. As an alternative to trying to fit everything neatly into one of these two categories, some scholars have seen these chapters as describing primarily the judgment of Jerusalem in 70 AD, yet that judgment being a type or forerunner of the final judgment upon Jesus’ return. By this line of thinking, it’s only fitting that the language often goes beyond what would take place just 40 years later, to describe the events of Jesus’ return at His 2nd Coming. Confused? It’s a lot, I know. Thankfully, Pastor Matt can answer all of your questions about it after service this Sunday! Reflect: Despite the challenging nature of this passage with respect to timing, the parables Jesus teaches here nonetheless seem to give us significant lessons about the kingdom of heaven. Jesus would have His followers ready and waiting for His return; Jesus would have His disciples putting to use the gracious talents they’ve been entrusted with; and Jesus would have His servants loving their neighbors, especially those society so often overlooks. How might the Lord be calling you to engage more wholeheartedly in one or all of these areas? Ask the LORD, by His grace, to help you to walk more faithfully in that regard . Connect: Although we most certainly glean something of Jesus’ 2nd Coming in the Olivet Discourse, the clearest teaching about the judgment that will occur on that last Day is found in the book of Revelation. Praise the LORD that each and every one of His children’s names are written in the book of life, and they thus have nothing to fear in the judgment that awaits. 11 Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. 12 And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. 13 And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. 14 Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone's name was not found written in the book of life, he was thrown into the lake of fire. Revelation 19:11-15 - Rev. John McCombs Matthew 21 - 23
Today’s reading begins and ends with significant events centered on Jesus in Jerusalem. To start, Jesus enters into Jerusalem via His Triumphal Entry, riding on a donkey and fulfilling the prophecy of Zechariah 9:9. By the end of chapter 23, Jesus is lamenting over the city of Jerusalem, for their refusal to come to Him. Many often wonder, how could things have started off so well, yet ended up so poorly? The answer is perhaps they didn’t start off as well as they appear. Why exactly were the crowds so excited as Jesus entered into Jerusalem? Was it because they knew Jesus came to die for their sins, or did they still expect Him to fulfill their long-awaited desire for an anointed king to overthrow the oppressive Roman government? It appears to be the latter, as many in this crowd would not only abandon Jesus as the week progressed, but outright ask for His crucifixion. Much of Jesus’ last week of earthly ministry is thus filled with great conflict, from His cleansing of the temple, to the teaching of many challenging parables, to Jesus pronouncing seven woes on the Jewish religious leaders. But it’s also filled with great grace, as we see Jesus continue to shepherd His flock, healing the blind and the lame. Reflect: Many have said there are only two things that are certain in this life: death & taxes. Jesus had much to say about both. When asked about paying taxes to Caesar (22:15-22), Jesus, using a Roman coin to make His point, asked the simplest of questions: “Whose likeness and inscription is this?” The answer was obvious, so Jesus said give to Caesar what is Caesar’s. But Jesus didn’t stop there. He went on to challenge His hearers to also give “to God the things that are God’s.” If Caesar is the owner of things made in his image, and we should give those to Caesar, then an argument from the lesser to the greater implies that God is the owner of things made in His image, and we should give those to Him. So, what is made in God’s image? You are. Take a moment to reflect on the ways you may not be giving God what rightfully belongs to Him. Confess, thank God for His mercy, and ask God for the grace to help you more fully give yourself to Him. Connect: The Bible, from beginning to end, declares that we are made in God’s image. Although the Fall marred that image, it did not destroy it altogether. And God, by His grace, is renewing that image as He remakes us after the image and likeness of Jesus Christ the LORD. Take a moment to meditate on some of the passages below, and praise God for how He is renewing you after His own image. So God created man in his own image, in the image of God he created him; male and female he created them. Genesis 1:27 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. Romans 8:29 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. 1 Corinthians 15:49 And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. 2 Corinthians 3:18 Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. 1 John 3:2 - Rev. John McCombs Matthew 19 - 20
As we enter into today’s passage, we see Jesus and His followers departing the northernmost region of Israel (Galilee), and slowly making their way south towards Jerusalem. With large crowds still following Jesus, He continues to teach. Prompted by the Pharisees to discuss the topics of marriage and divorce, Jesus, reflecting on Genesis 2:18-25, reveals the Father’s heart for the relationship between a husband and wife. Oh, that our hearts were as tender as God’s in this regard! It seems a large majority of teaching in this small section of Matthew’s Gospel is Jesus responding to questions or situations that are posed to Him (with a variety of motives from the questioners). The topics Jesus instructs on are therefore a bit random, and in addition to marriage & divorce, include children and their relationship to the kingdom of God, eternal life and its relationship to the things that are often most important to us, and places of honor in the kingdom of heaven (& how our kingdoms here on earth often operate with the very opposite values). Jesus continues using parables to illustrate kingdom truths, and He continues to heal as well. Praise the LORD for Jesus, our True Teacher & our Great Physician—may He be pleased to teach & heal us in similar ways! Reflect: In what ways might our LORD be instructing you as you read these passages? In what ways do you need the healing that only Jesus can provide? Spend a few moments humbling yourself before Him, asking Him to do the work that only He can. Connect: In our text, Jesus and His disciples are approaching Jerusalem. In Old Testament times, when Jewish pilgrims approached Jerusalem for annual feasts and festivals of worship, they sang what are known as the “Songs of Ascent,” which are Psalms 120-134. If you have extra time this LORD’s Day to spend in God’s Word, might I suggest reading through them in their entirety? If you don’t find yourself with that much time, allow me to suggest Psalm 121, or feel free to pick one of your favorites. Psalm 121 - Rev. John McCombs Matthew 16:13 - 18:35
“You are the Christ, the Son of the living God (16:16).” Christ is of course not Jesus’ last name, but rather a title; He is Jesus the Christ. Christ means “Anointed One,” and it’s the Greek equivalent of the Hebrew term “Messiah” from the Old Testament. As the Father has now revealed (to Peter) Jesus’ identity as the long-awaited Messiah (16:17), so now Jesus begins to reveal to His disciples what He as the Messiah came to do. And nothing could have been more unexpected to many of their 1st century Jewish minds. Jesus came not to conquer Rome, but to conquer sin and death, and He would do this by suffering at the hands of His own people (aided by the Romans), dying, and rising again from the dead (see 16:21, 17:9, 17:12, & 17:22-23). Consistent with this teaching, Jesus went on to declare that those who are following Him must of course walk in the ways in which He walked. The Christian, if he (or she, of course) is truly following his LORD, must also “deny himself and take his cross…for whoever would save his life will lose it, but whoever loses his life for my sake will find it (16:24-25).” Are there ways in which your understanding of the Christian life needs to be challenged by these words of Christ? Reflect: One of the ways in which most of us (if not all) need to be challenged to walk in the ways of our LORD is in the area of forgiveness. If you haven’t read it yet, spend a few moments reading the last section of today’s text, Matthew 18:21-35. God has been infinitely rich in mercy towards us; how can you be richer in mercy towards others? Is there perhaps a specific person that the LORD is asking you to move towards in forgiveness? Connect: The Servant Songs of Isaiah had much to say about the coming Suffering Servant. Perhaps you’re quite familiar with the well-known verses of Isaiah 52:13-53:12. If not, take some time to meditate upon them now, and what they can teach you about Jesus’ suffering as our Messiah. If you are familiar with them, try reading one of the less familiar Servant Songs from Isaiah 42:1-9, 49:1-7, and 50:4-9. For those interested in further study, here’s a helpful TableTalk article on “The Servant Songs of Isaiah:” https://tabletalkmagazine.com/article/2019/10/the-servant-songs-of-isaiah/ - Rev. John McCombs Matthew 14 - 16:12
Upon learning of the death of John the Baptist, Jesus “withdrew…in a boat to a desolate place by Himself (14:13).” Yet Jesus couldn’t escape for long, and soon found Himself before a large crowd yet again. Despite mourning, Jesus’ compassion (14:14; cf. 9:36, 15:32) moves Him to continue His pattern of teaching (see Mark 6:34), healing, and for the first time in Matthew’s Gospel, miraculous feedings. Interspersed between these events are some pivotal encounters regarding the nature of faith. First, in the face of Jesus literally walking on water, we see Peter’s “little faith” (14:34; cf. 16:8), a faith that seemed to have a hard time keeping its eyes on Jesus. Secondly, we see the unlikely “great faith” (15:28) of a persistent Canaanite woman, whose faith would not leave Jesus alone until He healed her daughter. Sandwiched between these stories of faith is some biting criticism of those who exhibited no faith, that being a group of Pharisees and scribes that came to Jesus from Jerusalem (15:1). Their eyes, as religious as they appeared, were not really on Jesus, but rather on themselves, and their traditions. Legalism, as opposed to faith, looks to man to do what only God can do, and is thus proven to be no faith at all. Reflect: Faith can doubt. Our faith is often times weak and small. But above all, faith keeps its eye on Jesus, and in the end, faith gets the victory. Listen to how our Westminster Confession of Faith puts it in Chapter 14, “Of Saving Faith” (translation by Dave Snoke, December 2018): 1. The grace of faith, by which God’s chosen are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts. It is ordinarily worked by the ministry of the Word, by which, along [with] the administration of the sacraments and prayer, the grace of faith is also increased and strengthened. 2. By this faith, a Christian believes to be true whatever is revealed in the Word, on the basis of the authority of God himself speaking in it, and acts differently based on what each particular passage in it contains. A Christian yields obedience to the commands, trembles at the threats, and embraces the promises of God for this life and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting on Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace. 3. This faith is different in degrees, weak or strong; it may be assailed often and in many ways weakened, but it gets the victory, growing up in many Christians to the attainment of a full assurance, through Christ, who is both the author and the finisher of our faith. Connect: Is your faith looking to the LORD Jesus to feed you? To teach you? To heal you? As the old hymnwriter said, “Turn your eyes upon Jesus, look full in His wonderful face. And the things of earth will grow strangely dim, in the light of His glory and grace.” Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfector of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. Hebrews 12:1-2 - Rev. John McCombs Matthew 11 - 13
As Jesus continues to teach and preach in various cities, Matthew introduces a new theme: opposition to Jesus’ public ministry. We’re told earlier in Matthew’s Gospel that “from that time Jesus began to preach, saying, ‘Repent, for the kingdom of heaven is at hand.’ (4:17).” It appears the LORD Jesus takes repentance quite seriously, much more so than many He encountered. The Pharisees at first manifested their lack of repentance with probing statements (12:2) and disingenuous questions (12:10). Having received what they found to be unsatisfactory answers, their lack of faith and repentance eventually results in blasphemous statements against Jesus (12:24), the audacious demanding of a sign (12:38), and ultimately their plotting Jesus’ destruction (12:14). Opposition to Jesus is not limited to only religious leaders, however. Jesus strongly denounces many of the citizens of the towns where he performed miracles, “because they did not repent (11:20).” With the ever-increasing masses coming to see Jesus, our LORD intentionally begins to teach in parables, with the express purpose of continuing to feed the repentant, yet at the same time hardening the hearts of those who did not truly desire to learn from Him (13:11-17). Reflect: Are you burdened in sin and/or unbelief? Repenting and believing is more than a one-time thing; it’s an everyday thing. Jesus bids you once again: “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light (11:28-30).” Connect: So often we find ourselves restless and weary, with our spiritual tanks on empty. There’s only one place to fill up. Will you repent anew, and run to Jesus? He’s ready and waiting. Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord… Acts 3:19-20a - Rev. John McCombs Matthew 8 - 10
This section of Matthew’s Gospel might best be summarized by the words we read in 9:35, that “Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and affliction.” We see Jesus cleansing lepers, casting out demons, bringing the dead back to life, and healing paralytics, the blind, the mute, and even a mother-in-law! As the ESV Study Bible intimates, “Jesus has shown Himself to be the Messiah in word through His teaching (chs. 5-7) and now shows Himself to be the Messiah in deed through the performance of many miracles, demonstrating that the kingdom of God truly has arrived.” Jesus then sends out His disciples with not only this same authoritative message, but also with the same “authority over unclean spirits, to cast them out, and to heal every disease and every affliction (10:1).” Well did Isaiah prophesy of this Suffering Servant, that “Surely He has borne our griefs, and carried our sorrows” (this is what Matthew is quoting in 8:17 when he recounts Isaiah 53:4 as “He took our illnesses and bore our diseases”). Reflect: How exciting it must have been to see the Word go out with such power, and accompanied by physical healing…and even better, to participate in it, as the disciples did! What we see in Jesus’ earthly ministry, in particular the miraculous healings, were foretastes of what is to come; they were small tastes of life in the new heavens and the new earth, breaking into our world, testifying to what Jesus will one day do on a cosmic scale. Although God doesn’t often seem to accompany His Word with such signs and wonders today, His Word is nonetheless still going forth in power, calling people from death to new life in Christ. Connect: In the midst of a world fraught with disease and illness, you carry a message of Good News, the glorious message of Christ Jesus, who will one day bring full and final healing to our fallen and broken world. As we share this Good News, and as we await the glory that is to come, we have no need to fear anything that can kill only the body, but cannot kill the soul (10:28). We are Christ’s until that day, and He’s got us! He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away. And He who was seated on the throne said, “Behold, I am making all things new.” Also he said, “Write this down, for these words are trustworthy and true.” Revelation 21:4-5 - Rev. John McCombs Matthew 5 - 7
Well, you’ve just read the world greatest sermon (at least excerpts from it), from the world’s greatest Preacher. What thoughts are running through your mind right now? How is God’s Word tugging at your heart? Are you still in awe of the Beatitudes, this pronouncement of blessings, that opened the Sermon on the Mount? Are you stunned that Jesus said that “not an iota, not a dot, will pass from the Law until all is accomplished (5:18)?” Are you wondering how your righteousness could ever exceed that of the scribes and Pharisees (5:20; the disciples most certainly were!)? Are you feeling guilty over sins of anger, lust, and more? Are you convicted over the ways you’ve laid up treasures here on earth (6:19), and have not sought first God’s kingdom and His righteousness (6:33)? Are you taking great comfort in knowing that our Father in heaven gives good things to those who ask Him (7:11)? Are you trembling at the thought of God saying to some, on “that day,” “I never knew you; depart from me, you workers of lawlessness (7:23)?” Are you recommitting yourself to build your house on the rock (7:24)? Are you, above all else, “astonished at [Jesus] teaching,” because He teaches as One who has authority (7:28-29)? I am. I trust you are too. Reflect: Take a few moments to journal about your thoughts, and what’s going on in your heart right now. Just you, before the Lord, responding to Jesus’ words. May the Lord bless you as you do so. Connect: If you’re feeling the weight of Jesus’ words, and wondering how you’ll ever live up to this standard of ethical teaching, take comfort in knowing that although you won’t (at least in this life), Christ has lived up to it for you! Christ Jesus has earned every spiritual blessing, and graciously shares these blessings with all of God’s children. Know also that He does this for a purpose, that we should one day be “holy and blameless before Him (Ephesians 1:4).” You will one day live up to this standard of teaching, Christian, and just because you won’t get there in this life, does not mean this is not your trajectory. Ask the Father to help you to live more fully, by His grace, and by the power of His Spirit at work in you, this kingdom life you read about in the Sermon on the Mount! Do you really think He’ll turn you down? (Mediate on 7:7-11 a bit more if you do.) Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. Ephesians 1:3-4 - Rev. John McCombs Matthew 3 - 4
In Matthew Chs. 1-2, we saw, among other things, the birth of Jesus and His flight to Egypt. What did God’s Old Covenant son, Israel, do after their departure from Egypt? They were baptized in the Red Sea and were tempted in the wilderness (see 1 Corinthians 10:1-5). So too, in Matthew we read of Jesus’ baptism and His temptation in the wilderness. Yet with this Son (unlike Israel), God is well pleased (3:17). Where Israel failed in the wilderness temptation by grumbling and complaining against God, Jesus, the new Son, succeeds, relying on God’s Word (4:4), not putting the LORD to the test (4:7), and worshiping and serving God alone (4:10). Having succeeded in all the ways Israel failed, this Son is indeed prepared for the ministry for which the Father sent Him. So He commences that ministry, calling people to repent, announcing that “the kingdom of heaven is at hand (4:17),” and recruiting a few fishermen to join Him (4:19). So the ministry of Jesus is off and running, and it’s one of proclaiming the gospel of the kingdom, as well as healing diseases and affliction (4:23). It is, in the most literal sense of the words, a “truly life-giving ministry.” Reflect: As those who are no different than God’s Old Covenant son, Israel, failing again and again to be righteous in our own strength, what are we to do when God calls us to trust in His new beginning, but to repent and follow Him? Nothing but a life of repentance and following Jesus can prepare you for the ministry He has called you to—so follow hard after Christ, and invite others to follow Him as well. Connect: Andrew, to whom Jesus said the famous words, “Follow me, and I will make you fishers of men (4:19),” had apparently already met Jesus. The opening chapter of the Gospel of John tells us that Andrew, upon meeting Jesus, went and told his brother Peter that he had met the Messiah. He then brought Peter to Jesus, that Peter might know this Messiah for himself. One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother. He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). He brought him to Jesus… John 1:40-42a - Rev. John McCombs Matthew 1 - 2
If you just finished Matthew 1-2, you’re well aware that you’ve read “the genealogy of Jesus Christ, the son of David, the son of Abraham (v. 1).” What you may not know is that the Greek work translated genealogy in verse 1 is genesis, often rendered simply “beginning.” This beginning in Jesus represents a new beginning for mankind, and a much needed one. God’s son in the Old Testament, Israel, failed to live up to the terms of God’s gracious covenant with them. But this Son will not. Where Israel failed, Jesus will succeed. The parallels Matthew draws are striking, and they’re intentional. In Genesis, we saw fledgling Israel ended up in Egypt. In Matthew, we read of newborn Jesus’ journey to Egypt. Hosea 11:1 (quoted in 2:15) tells us “when Israel was a child, I loved him, and out of Egypt I called my son.” So too does God call this Son out of Egypt. We learn of Pharaoh’s murdering of infant Hebrew males in Exodus; in Matthew it’s King Herod committing infanticide. Jesus is in many ways re-living the story of Israel, yet doing so faithfully; and He’s not doing it for Himself alone, but on behalf of Israel, God’s people. Reflect: Do you find yourself often yearning for a new beginning in life? Even when seemingly granted, we don’t often take advantage of so-called “new beginnings,” and frequently end up with the same result. In Jesus, we have a new beginning, but it’s more than just that…it’s a new beginning, middle, and end. What Jesus has done for us (our new beginning), radically changes the journey we are on (our middle), as well as our eternal destiny (our end). That is nothing less than a life-changing new beginning! Connect: Christ’s new beginning truly makes us new. Because He died, we too have died. Because He lives, we too have new life. Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. 2 Corinthians 5:17 - Rev. John McCombs Nehemiah 1 - 3
Just in case the events in Ezra didn’t convince you that “God works sovereignly through responsible human agents to accomplish His redemptive purposes” (from the Reformation Study Bible, Introduction to Nehemiah), here comes Nehemiah, with much the same story as Ezra. Yet another unlikely king is not only sending leadership back to Judea to rebuild Jerusalem (this time the walls), but he’s again funding it from royal revenues. So, Nehemiah, deeply troubled by the physical and spiritual condition of God’s people, and burdened in prayer, returns and gets to work. Much like in Ezra, not all were happy about this, as we read in 2:10 that “it displeased [Sanballat the Horonite and Tobiah the Ammonite] greatly that someone had come to seek the welfare of the people of Israel.” But in the face of this opposition, Nehemiah proclaimed “the God of heaven will make us prosper, and we his servants will arise and build… (2:20).” God having declared victory through Nehemiah’s words, God’s people followed the proclamation by faith, as they accomplished the work He gave them to do. Reflect: Do you often doubt that God is still in the business of working through often unlikely leaders to accomplish His holy will? Might the story of Nehemiah’s burden for God’s people lead you to be more prayerful, that God will work for His glory and our good, and that you’ll trust He’s doing so, even when you can’t see it? Connect: God has indeed declared victory for His people, by virtue of our union with the Victorious One, the Lord Jesus Christ! Although it doesn’t often come according to our preferred timeline, rest assured, God is building His house, and if you are in Christ, and Christ in you, then you are part of that house! "As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ." 1 Peter 2:4-5 - Rev. John McCombs Ezra 5 -7
If you guessed that the LORD would see to it that His house was rebuilt in Jerusalem, you guessed right! With the encouragement of the prophets Haggai and Zechariah, the work resumed, despite ongoing attempts to undermine its progress. The original decree of King Cyrus to rebuild the temple would be found, giving legitimacy to the undertaking, as well as financial backing. Within a few short years, the temple work is complete, and “the returned exiles celebrated the dedication of this house of God with joy (6:16).” With the worship of God reinstituted, the exiles are able to partake of God’s Old Covenant meal, the Passover, feasting once again in the house of Zion! Some years after the LORD saw fit to feed them in this way, He sent Ezra the priest to instruct them according to His Word, that they might live according to His ways, and be blessed in the good land He so graciously provided for His people. Reflect: In what ways do you see the LORD building His house (the church), even in the face of significant challenges? How is the LORD continuing to feed His flock, the household of faith? And in what ways Has the LORD been teaching His people, according to His Word, that they might know Him, and the power of His resurrection? Connect: The LORD is always at work, calling people into the body of Christ, feeding & nourishing them, and teaching them to better live according to His ways. Meditate for a few moments on how the LORD Jesus did this in the Feeding of the Five Thousand, from Mark Chapter 6. Mark 6:30-43 - Rev. John McCombs Ezra 1 - 4
Nothing would have been more significant, and more surprising, than for the Jewish exiles to hear King Cyrus of Persia decree that they return to Jerusalem to “rebuild the house of the LORD, the God of Israel” (1:3). Yet that’s exactly what took place in the year 538 B.C., as recounted both in the end of 2 Chronicles, and in the opening lines of Ezra. So nearly 50,000 of these weary exiles (including servants & singers) returned home to rebuild their lives, 70 or so years after their ancestors were taken captive to Babylon (a handful of them would have been alive at the time of the exile as well). With a mixture of joy and sorrow, they set to work at rebuilding God’s house. Yet not all the inhabitants in and around Judea were excited to see this work undertaken. Through discouragement, intimidation, and political petitioning, a successor to King Cyrus would eventually order the work halted. Would the LORD see to it that this good work is completed? Tune in tomorrow to find out! Reflect: What good work might the Lord be doing around you now? In your life personally? If you’re married, in the life of your family? In the life of our church? In the life of our city? Nation? World? Take a moment to reflect on some specific good work you think God is up to. Do you think He will complete that work? Connect: You may not ultimately know whether the LORD will complete the work that came to mind, but the Apostle Paul, in writing to the church at Philippi, lets us know one thing is for certain: the LORD will complete the work of salvation He began in us! And I am sure of this, that He who began a good work in you will bring it to completion at the day of Jesus Christ. Philippians 1:6 - Rev. John McCombs Daniel 5 - 7:14
We mentioned yesterday that the end of Daniel 4 represents a midpoint in this section of the book. That is because the next three narratives mirror its preceding stories in reverse order. Belshazzar’s pride that ultimately condemns him with the handwriting on the wall (Ch. 5) is in direct contrast with the humility of his father’s in the face of pride in the previous chapter. The plot to kill Daniel and sentencing him to the lion’s den (Ch. 6) corresponds with his own friends’ encounter with the fiery furnace (Ch. 3). And the highlight of the whole book with the visions of the four beasts, the Ancient of Days, and the Son of Man (Ch. 7) connects with Daniel’s original interpretation of Nebuchadnezzar’s dream with the statue and rock (Ch. 2). The sandwich structure of these narratives emphasizes God’s sovereign plan throughout history and the importance of conveying humility in relationship with Him. Whenever the Son of Man title is used in the Bible, it is in direct reference to this vision in Daniel 7. The prophecy brings to mind the promises made to David in 2 Sam. 7 when speaking of a ruler who would have an everlasting dominion over all the earth. Over time, this title was synonymous with the long-awaited Messiah come to deliver God’s people from all the brokenness in this world marred with sin. The stone that crushed the four-material statue to become a thriving mountain in Ch. 2 spoke of a supernatural force that would crush the tyrannical rule of man and reestablish the shalom found in the Garden of Eden. And the Son of Man that would tame these four beasts, representing oppressive human regimes, would come to exercise his rule over all the nations throughout all history. Reflect The nail in the coffin for Jesus’ conviction in the gospel of Mark is his direct reference to himself as said Son of Man. Many of the chief priests and onlooking Jews would have deduced the apparent blasphemy he was uttering by claiming to be the long-awaited Messiah. Little did they know of Jesus’ royal bloodline that would make him a righteous heir to the Davidic covenant. And it was only through his own humiliation on the Cross that Christ would show the world that strength came through weakness and dominion would be exercised only after his death and resurrection. In many ways, Jesus is not the king we would expect that demonstrates power and might through brute force. But he shows his righteous reign in that he was willing to lay down his life for us so that we might be restored to full fellowship with the living God. Connect 60 And the high priest stood up in the midst and asked Jesus, “Have you no answer to make? What is it that these men testify against you?” 61 But he remained silent and made no answer. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?” 62 And Jesus said, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.” 63 And the high priest tore his garments and said, “What further witnesses do we need? 64 You have heard his blasphemy. What is your decision?” And they all condemned him as deserving death. 65 And some began to spit on him and to cover his face and to strike him, saying to him, “Prophesy!” And the guards received him with blows. Mark 14:60-65 - Rev. Nameun Cho Daniel 1 - 4
So it’s come to this: exile. After decades of second chances and continued disobedience, the Israelites finally get what’s been coming to them. The entire trajectory of God’s chosen people was always towards hope and reunion with God- Abraham out of the land of Ur, the Israelites out of slavery in Egypt, Joshua leading his people into the promised land. But now, the Israelites experience a severance with the LORD that harkens back to the first exile in human history from the Garden of Eden (Gen. 3). What we learn from both these instances is that a continued pattern of desires to usurp God as king results in being driven away from His presence. And so we continue our story through the perspective of Daniel and his friends exiled into Babylon under Nebuchadnezzar’s reign. Ironically, the majority of the book of Daniel encompasses a Jewish narrative of faithfulness and obedience to God even in the midst of a hostile environment. Through their unwavering resolve, Daniel and friends withstand physical defilement from the king’s food and are promoted into his court (Ch. 1). Daniel is given the ultimate insight and wisdom into both prophesying and interpreting Nebuchadnezzar’s dream and thus promoted more (Ch. 2). Shadrach, Meshach, and Abednego receive their promotion from their respective faithfulness and subsequent deliverance from the fiery furnace (Ch. 3). These stories culminate to the middle of this section of the book with Nebuchadnezzar’s humiliation and restoration (Ch. 4). In all of these occasions, one common theme runs through them all: God’s sovereignty. Chapter 1 sets the tone for the rest of the book by mentioning God’s active hand in all of these events: “And the Lord gave Jehoiakim king of Judah into his hand (1:2)… And God gave Daniel favor and compassion (1:9)… God gave them learning and skill (1:17)…”. Even in the midst of exile, God has reminded His people that He is not far from them. The LORD is still at work for the fulfillment of His promises, and we even see Him extend grace towards the Gentiles. Nebuchadnezzar’s restoration shows that God’s mercy is not limited to those who bear the external sign of the covenant community but to those who have genuine repentant hearts. Reflect & Connect The reality of exile would have been devastating and disorienting for the Israelites in this point of history. The felt experience of being driven out of Judah would have felt like the harshest of judgments that God could have administered. And yet, the book of Daniel exhibits hope in places that was least expected. The biblical category of exile is a prevalent one for us as modern Christians. How do our perspectives changes when we begin to think and live as though our citizenship is not of this world? What areas in our lives do we long to be called back to the place where we actually belong? Where do we “prefer exile” in the ways that we’ve established earthly comforts and securities? 1 Peter 1:13-25 - Rev. Nameun Cho II Chronicles 33-36
While the book of II Chronicles outlines many kings and shows the power of a king to move a people to either obedience or disobedience, at the end of II Chronicles we read these words, “[15] The LORD, the God of their fathers, sent persistently to them by his messengers, because he had compassion on his people and on his dwelling place. [16] But they kept mocking the messengers of God, despising his words and scoffing at his prophets, until the wrath of the LORD rose against his people, until there was no remedy” (2 Chronicles 36:15–16). There are many evil kings that influenced God’s people to walk in an evil way, but the people themselves are equally to blame. In the last chapters of II Chronicles we read of good and bad kings, but in the middle of these chapters we read that the people of Judah and Jerusalem had traveled so far from the Lord that they had lost/forgotten the Book of the Law. When king Josiah found this out, we hear a sentence that saddens the heart, “And when the king heard the words of the Law, he tore his clothes” (II Chronicles 34:19). Christianity has always been a bookish religion, because ancient Judaism was always a religion of the book. God created by his Word (Gen. 1), and by that same word he gave his law to Moses, and consequently to us. Jesus was the Word made flesh (John 1), who dwelt amongst us. To forget God’s word is to forget God, which is why Josiah tore his robes. This is God’s response to Josiah by the prophetess, “because your heart was tender and you humbled yourself before God when you heard his words against this place and its inhabitants, and you have humbled yourself before me and have torn your clothes and wept before me, I also have heard you, declares the LORD. Behold I will gather you to your fathers, and you shall be gathered to your grave in peace, and your eyes shall not see all the disaster that I will bring up on this place and its inhabitants.” God is extraordinarily gracious to those who are tender of heart and willing to repent, nevertheless, the damage had been done and the people would not return. Therefore, we read about the incoming forces and consequential exile of Judah and Jerusalem by Nebuchadnezzar and the oppression by Neco of Egypt. The land sat barren for 70 years, a sabbath of rest. Hope remains, for God will work through Cyrus the king of Persia as well as Ezra so that God’s people may return. Reflect: We will always be ruled by someone and we will always worship something. Who rules us and what we worship remains the question, not if we are ruled and if we worship. The ability for man’s heart to go after the security and provision of a ruler remains just as strong today as it was then. What we worship, therefore, reflects where we are putting our hope, the two are tied together. Good kings bring the people to worship the true God, and bad king lead the people to worship idols. Josiah remains the last of the good kings and with him is a great lesson: To be tender of heart. A tender heart is a moldable heart, willing to repent and turn to the Lord. A tender heart receives the word of God and when faced with sin, tears the robe. Now that you’ve finished II Chronicles, do you find your heart tough or tender? Do you find yourself saddened when you forget the Lord, or hardened? Is there a mix? Pray that the Lord might give you an increasingly tender heart, for this tenderness is the Lord’s heart for you. Connect: Matthew 9:36 36 When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. II Chronicles 31-32
These chapters mark the end of Hezekiah’s reign signified by great acts of a faithfulness to God and yet, a lapse into pride at the end of Hezekiah’s life. In chapter 31 the author goes out of his way to show how the people respond to Hezekiah’s institutions with great generosity. The text repeats the idea several times, “And they brought in abundantly the tithe of everything” (31:5). Hezekiah was a remarkable king, so why this influx of pride in chapter 32? The text mentions that Hezekiah was sick and at the point of death (32:24). In his distress Hezekiah prays and the Lord gives him a sign, but v.25 explains that Hezekiah did not respond appropriately to God’s sign, rather his pride flared. Although wars and idols and kings did not sway Hezekiah’s faithfulness, for reasons ungiven, sickness increased his pride. Thankfully and unlike other kings, Hezekiah was able to humble himself. Going back to the beginning of chapter 32, the taunting of Sennacherib the king of Assyria is particulary relevant to the motif of American idealism. The language, “for no god of any nation or kingdom has been able to deliver his people from my hand or from the hand of my fathers. How much less will your God deliver you out of my hand” (32:15) is exceptionally poignant. Sennacherib makes an argument of causes; nothing has stopped me in the past, why do you think your god could stop me now? Life can feel that way, like God is absent, and then all of the sudden, God delivers and Sennacherib is destroyed. Reflect: There are two points to reflect on: The pride and humbling of Hezekiah, and the taunting of Sennacherib. First the pride and humbling of Hezekiah was due specifically to disease. There are many temptations in life, but when health is removed, our idols can become most powerful. Consider how you act when you are unwell. Do you use illness, sickness, or disease, as an excuse to sin? Talk about this with Jesus. Second, the language of Sennacherib relates remarkably to modern times. Modern man looks at time chronologically and temporally, seeing evil nations rise and asking the question, “Where is God?? We learn through Sennacherib that this way of thinking is wrong, that just because it was true then, doesn’t mean that God won’t act now. The New Testament talks about God’s presence in this way, that he is ever present, that he will act when he chooses to act. Take some time and pray that God might give you this perspective of his presence, and removal from you the temporal perspective of mankind. Pray for patience to wait on the Lord. Connect: 2 Peter 3:9 - "The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance." Psalm 27:14 - "Wait for the Lord; be strong and take heart and wait for the Lord." - Rev. Joseph Bianco |
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April 2021
CategoriesAuthorThis blog is part of the ministry of City Reformed Presbyterian Church. Unless otherwise noted, the entries are written by Matt Koerber. This is part of a project that our church is doing as we read through the narrative sections of Scripture between early January and Easter 2020. New entries will be scheduled to drop automatically at 5:00 am on the scheduled day. |