Psal. 73:25. “Whom have I in heaven but thee?” If it could be supposed (saith one) that God should withdraw from the saints in heaven, and say, Take heaven, and divide it among you; but as for me, I will withdraw from you; the saints would fall a weeping in heaven, and say, Lord, take heaven, and give it to whom thou wilt; it is no heaven to us, except thou be there: Heaven would be very Bochim to the saints without God. In this, our glory in heaven consists, to be ever with the Lord, 1 Thess. 4:17. God himself is the chief part of a saint’s inheritance; in which sense, as some will understand, Rom. 8:1. they are called heirs of God.
Category: Reformed
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The balance (scales) of Justice is seen outside France’s national assembly in Paris October 16, 2008. REUTERS/Charles Platiau (FRANCE) – RTX9MO1 2 Corinthians 4:17–18 (ESV) For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, 18 as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.
It is a reality, that those who have suffered, are often best equipped to others who are suffering. Especially if their sufferings are somewhat similar.
However, we also know that a doctor need not have suffered from the identical illnesses or conditions we might have, in order to effectively alleviate our suffering. Not every surgeon has had that same surgery we face. That does not disqualify him or her from operating upon us with the best of success. One need not have been poor, to know how to help someone whose finances are in disarray, nor must a doctor have had a baby in order to deliver one.
Nevertheless, there are times when someone’s experience with our particular suffering can be of particular use.
I once knew a pastor who was truly gifted in preaching and teaching God’s Word, and was a truly good and godly man. However, he had hardly ever been ill in his life – and until stricken with an unusual infection, lacked a bit in compassion toward others in their illnesses. He had always been sympathetic, but through his experience become empathetic. But in truth, the spiritual comfort he gave still issued from the very same source – the Word of God under the ministration of the Holy Spirit.
Now it is also true that sometimes, we Believers can be guilty of tossing a passage like the one above at some suffering saint, in a most careless and matter of fact manner. We can try to remind them that that their affliction is but “momentary”, and thus “light.” But if we forget that the Apostle’s point here is that our afflictions are “light” and “momentary” in COMPARISON, to the eternal weight of glory about to be ours – if that contrast is lost, the words can be felt more like an insult if not a downright denial that we are truly suffering at all.
So my first point is that we need to maintain the context here, and use such portions of God’s Word as they were given, if they are to offer the maximum benefit. To use them in such a way that they are not dismissive of the very real and present pain one might be enduring. And then to help them, gently, to try and weigh the present distresses, against the coming glories.
That said, it might also be well for us to remember – and this is my second point, that the one who penned the above passage also penned this: 2 Corinthians 11:23–33 (ESV) Are they servants of Christ? I am a better one—I am talking like a madman—with far greater labors, far more imprisonments, with countless beatings, and often near death. 24 Five times I received at the hands of the Jews the forty lashes less one. 25 Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; 26 on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers; 27 in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. 28 And, apart from other things, there is the daily pressure on me of my anxiety for all the churches. 29 Who is weak, and I am not weak? Who is made to fall, and I am not indignant? 30 If I must boast, I will boast of the things that show my weakness. 31 The God and Father of the Lord Jesus, he who is blessed forever, knows that I am not lying. 32 At Damascus, the governor under King Aretas was guarding the city of Damascus in order to seize me, 33 but I was let down in a basket through a window in the wall and escaped his hands.
In other words, the one who wrote the first passage, knew suffering well. In a variety of ways few of us will ever experience. And at that, he knows well the sufferings of His Savior Jesus. And this man, so well acquainted with such suffering, is the one who gently brings us back to weigh our present sufferings in the light of the coming, eternal glories. Not as a disinterested promulgator of religious platitudes, but as a fellow sufferer – and one who shares this comfort with us – because it is the comfort he himself has taken advantage of so liberally.
Minister the Word to one another beloved – with tenderness and mercy, and in a balance that soothes the wounds rather than exacerbating them. This is the Spirit of Christ.
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1 Peter Part 14c
1 Peter 3:13-22
Baptism Saves You?
AUDIO FOR THIS SERMON CAN BE FOUND HERE
Last time we were together, we really had to put our thinking caps on to sort out the difficult ideas in vss. 18-19 / 1 Peter 3:18–19 “For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, 19 in which he went and proclaimed to the spirits in prison,”
You will remember the idea here appears to be that The Spirit that raised Jesus from the Dead – the Holy Spirit, was at work even back in Noah’s day. That we could say Jesus was preaching through Noah to those who were about to enter the Flood, and that even though the results were very little – only 8 souls were saved – it was still God at work and WE can take great comfort in our day when the Gospel seems to have little impact.
Peter has been making this point over and over; that HOW we respond to persecution and marginalization by the culture – is once again a means of preaching the Gospel by the power of the Spirit – and that we ought not to lose heart even when we don’t see lots of results. God is still at work!
And in making that argument, Peter is going to enlarge our understanding of how the Gospel works in one of the most graphic similes in the Bible. It is a powerful and useful picture.
And by virtue of how Peter places this before us, I want to speak especially to you here today who have not yet come to the saving knowledge of Jesus Christ. For this is a Gospel saturated passage and one the I pray will open the eyes of any here who might still be lost in the face of Christ’s coming judgment upon mankind for sin.
The text: 1 Peter 3:18–22 “For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, 19 in which he went and proclaimed to the spirits in prison, 20 because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. 21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.”
Once again we have to be careful in not letting a difficult verse become the basis for a doctrine all on its own. Sadly, this verse has been used by many to claim that water baptism is necessary in order for someone to be saved. Or, that baptism itself – somehow saves.
However, a careful reading of the text, and seeing what point Peter is making and how he makes it, clearly rules out the idea that this is what the passage is teaching.
6 Observations:
- 1. (19-20) In the Spirit, Christ preached to those who refused the message, and remained disobedient to it “when God’s patience waited in the days of Noah.”
- 2. (20) As a result of this only “a few, that is, eight persons, were brought safely through water.”
- (21) Baptism, “corresponds to this”. Corresponds to what?
What is the THIS, that baptism corresponds to?
“THIS”, is the scenario Peter just outlined from the Genesis flood account.
Somehow – Water Baptism corresponds to the key factors that were at play in Noah’s day – while God waited 120 years to send the flood, and while Noah preached (righteousness – 2 Pet. 2:5) and built the Ark.
We can easily tease out 4 key facts in that scenario:
- To a message of judgment preached
- That message being believed,
- Responding appropriately – Noah responded and built the Ark
- Being spared from the judgment
Hebrews 11:7 (ESV) “By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith.”
- Baptism isn’t about “a removal of dirt from the body” it is NOT a physical thing – but about having “a good conscience” – having heard the Gospel and responding in faith – faith which acts by putting trust in the message.
- “Through the resurrection of Jesus Christ” – As Rom. 4:25 notes, Jesus was “raised for our justification”
This is how we arrive at a good conscience before God – because Jesus was raised up from the dead, proving our sin was atoned for and that we can have a conscience devoid of condemnation over past sin.
More – He has endured the judgment, and risen again, and if we are IN HIM, we are saved.
So the simile Peter uses plays out to its fullest: Jesus is the “Ark” of our salvation.
- In being resurrected, He ascended into Heaven with ALL THINGS in the universe having been “subjected to Him”.
All of this then is a most wonderful picture of how salvation works – AND, of a dreadfully missing component in the Gospel message so often neglected in our day – JUDGMENT.
Romans 2:12–16 (ESV) For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. 13 For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. 14 For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. 15 They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them 16 on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.
This aspect of being delivered from God’s just wrath is absolutely central to the Gospel presentations in the NT. And it is often neglected, if not completely absent from much of modern preaching of the Gospel. We try to declare good news (Gospel) without any BAD NEWS! Guilt and sin and shame.
Acts 17:29–31 (ESV) Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. 30 The times of ignorance God overlooked, but now he commands all people everywhere to repent, 31 because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”
Just as the Spirit of Christ preached that same coming judgment and God’s means of salvation through His preacher in the days of Noah
Just as that message, both of judgment and salvation has been preached by the Spirit of Christ in every generation after
And just as Paul preached that coming judgment in his day, as we have it in this text
So it is we today must declare to the world that this judgment of God is yet to come upon all mankind.
2 Corinthians 5:10 (ESV) For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.
Matthew 12:36 (ESV) I tell you, on the day of judgment people will give account for every careless word they speak,
Hebrews 4:12–13 (ESV) For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. 13 And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.
You see, this is the great dilemma of all mankind – this is what makes the Cross of Jesus necessary, and rational: “For ALL have sinned…”Romans 3:21–25 (ESV) But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.
What is our great sin? We fall short of the glory of God in it.
We were created to reflect Him and all His perfections
We were made “in His image”
And we must ask – Is God in all of His divine glory and perfections seen in me without flaw?
For that is the purpose for which we were created and the lofty place from which we’ve fallen.
Is my every action one that displays His holiness?
Is my every word one which declares His holiness in perfection?
Is my every thought in perfect submission to His plan and purposes?
Is the foremost love in my heart love of Him and His glory?
Do I serve Him consciously and joyfully and perfectly more than myself?
If not – Then how can I hope to be spared His wrath?
How can I possibly be reconciled to Him since I have spurned His love and lived for myself and for my own desires and have become so separated from Him in every way?
Hear the message – there is judgment coming – yes!
But there is also salvation to be had in His Ark – in faith in Jesus Christ!
I must believe that He has made a way and that way is to trust His Son as my sin bearer on Calvary – that He endured MY judgment there. That I deserved what He took.
And putting my faith in Christ and Christ alone – I now follow Him.
So it is in Baptism, I declare that Jesus was crucified in my place, rose up from the dead and ascended in Heaven above all powers and authorities.
He went THROUGH the judgment safely, and if I am IN HIM, so will I!
And my conscience is cleared by His having satisfied my debt to the Father – I am now reconciled to The Father through The Son, and with all who believe.
This is what Baptism signifies.
And though comparatively few are saved in this way – that in no way diminishes that this salvation is real and magnificent and full of mercy and grace that is unfathomable.
(21) Baptism, “corresponds to this”. Corresponds to what?
- To a message of judgment preached – Have I heard?
- That message being believed, – Have I believed?
- Responding appropriately – Have I responded by putting my faith in God’s “Ark” in Christ Jesus and His death, burial and resurrection?
- If so, then I will be spared from the judgment
Hebrews 11:7 (ESV) “By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith.”
So, as our key text tells us:
Baptism which corresponds to this – To Noah having heard the Word of God and being saved from God’s wrath by believing and acting up it –
now saves you
Not through the removal of dirt from the body – NOT THROUGH THE PHYSICAL ACT OF BAPTISM
But an appeal to God for a good conscience – Having heard, believed and acted upon the message ourselves
Through the resurrection of Jesus Christ – by testifying to our faith in Jesus who has undergone God’s wrath against sin, so that if we are IN HIM – we might remain safe.
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In this election year, one cannot read or hear anything about the Presidential hopefuls and their constituents without hearing about the “evangelical” voting block.
Some candidates want to take the label to themselves, in order to identify with this block, and others want to eschew it. It a matter of both guilt by, and vindication by – association.
But if you were ask most people what an Evangelical actually is, my guess is – it would run the gambit from fanatic and bigot, to anyone who is simply not Roman Catholic, Jewish, Muslim, or the member of any other recognized or organized religion.
But the term Evangelical once was both very powerful, and well defined. Powerful most likely, BECAUSE it was well defined. However, in all cultures, words and terms come to be redefined through usage, misusage, and sometimes even deliberate recasting.
So Michael Jackson could sing “I’m Bad, I’m Bad” meaning hot, or cool, or awesome. It’s hard to tell which (or maybe all) since as each of those descriptive words also suffer from cultural morphology.
We as a local, independent Church, call ourselves “Evangelical.” The Evangelical Church of Fairport. The question is – what do WE mean by that? And the second necessary question is – what do other people think when they hear that name?
The term Evangelical has a rich historical heritage. And we consciously take the label upon ourselves. Tho I do begin to wonder if it fails to communicate much of anything positive to those who have no clue as to its meaning, beyond its amorphous cultural distortions.
So what IS an Evangelical? Or maybe better, what ought to define one as an Evangelical? We need to poke around in Church history to get a clear view.
In our search for the earliest mention of someone being referred to as “evangelical”, the honor seems to rest withJohn Wycliffe (1320-1384), often described as the “Morningstar of the Reformation”, and also – doctor evangelicus.
The term gained popularity early in the Lutheran side of the Reformation and spread from therewith the awakening of the Gospel across Europe.
Those men wanting to be identified with the recovery of the gospel in terms of its central doctrine of justification by faith called themselves evangelici viri – evangelical men.
Luther liked and used the expression in German as die Evangelischen.
The direct connection in each case was the idea of the gospel – the “evangel”, or “good news.”
“Evangelical continued to gain popularity, and achieved its widespread use during the 18th century in the revival movement associated with Wesley and Whitefield. (See: John Stott’s excellent little book – Evangelical Truth).
The preamble to the Cambridge Declaration, a modern evangelical statement reads: “In the course of history words change. In our day this has happened to the word “evangelical.” In the past it served as a bond of unity between Christians from a wide diversity of church traditions. Historic evangelicalism was confessional. It embraced the essential truths of Christianity as those were defined by the great ecumenical councils of the church. In addition, evangelicals also shared a common heritage in the “solas” of the sixteenth century Protestant Reformation.”
In John R. W. Stott’s “Evangelical Truth, A Plea for Unity, Integrity and Faithfulness”, he cites J. I. Packer’s “anatomy of evangelicalism” (from his monograph – “The Evangelical Anglican Identity Problem” – 1978″ where he he lays out the foundation in four general claims, and six particular convictions.
The four general claims of historic evangelicalism are:
- Evangelicalism is PRACTICAL Christianity. A lifestyle of total discipleship to the Lord Christ.
- It is PURE Christianity. Since you cannot add to the Christian faith without in the end subtracting from it.
- It is UNITIVE Christianity. Seeking unity through a common commitment to gospel truth.
- It is RATIONAL Christianity. Over and against the popular preoccupation with mere experience.The six fundamentals would be as follows:1. The supremacy of the Holy Scripture (Because of its unique inspiration)
- The Majesty of Jesus Christ (the God-man who died as a sacrifice for sin)
- The Lordship of the Holy Spirit (who exercises a variety of vital ministries)
- The necessity of conversion (a direct encounter with God effected by God alone – being born again)
- The priority of evangelism (Witness being an expression of worship)
- The importance of fellowship (the Church being essentially a living community of believers)To go back to elucidate the 5 great solas of the Reformation which form the substrata of all true evangelicalism – these are: (I’ll quote the affirmations from the Cambridge Declaration)Thesis One: Sola Scriptura / We reaffirm the inerrant Scripture to be the sole source of written divine revelation,which alone can bind the conscience. The Bible alone teaches all that is necessary for our salvation from sin and is the standard by which all Christian behavior must be measured.We deny that any creed, council or individual may bind a Christian’s conscience, that the Holy Spirit speaks independently of or contrary to what is set forth in the Bible, or that personal spiritual experience can ever be a vehicle of revelation.Thesis Two: Solus Christus / We reaffirm that our salvation is accomplished by the mediatorial work of the historical Christ alone. His sinless life and substitutionary atonement alone are sufficient for our justification and reconciliation to the Father.We deny that the gospel is preached if Christ’s substitutionary work is not declared and faith in Christ and his work is not solicited.Thesis Three: Sola Gratia / We reaffirm that in salvation we are rescued from God’s wrath by his grace alone. It is the supernatural work of the Holy Spirit that brings us to Christ by releasing us from our bondage to sin and raising us from spiritual death to spiritual life.
We deny that salvation is in any sense a human work. Human methods, techniques or strategies by themselves cannot accomplish this transformation. Faith is not produced by our unregenerated human nature.
Thesis Four: Sola Fide / We reaffirm that justification is by grace alone through faith alone because of Christ alone. In justification Christ’s righteousness is imputed to us as the only possible satisfaction of God’s perfect justice.
We deny that justification rests on any merit to be found in us, or upon the grounds of an infusion of Christ’s righteousness in us, or that an institution claiming to be a church that denies or condemns sola fide can be recognized as a legitimate church.
Thesis Five: Soli Deo Gloria / We reaffirm that because salvation is of God and has been accomplished by God, it is for God’s glory and that we must glorify him always. We must live our entire lives before the face of God, under the authority of God and for his glory alone.
We deny that we can properly glorify God if our worship is confused with entertainment, if we neglect either Law or Gospel in our preaching, or if self-improvement, self-esteem or self-fulfillment are allowed to become alternatives to the gospel.
So it is on these foundation that we continue to call ourselves The Evangelical Church of Fairport
That’s it in a nutshell. Though a whole lot could be cited to differentiate historical evangelicals from fundamentalists and fundamentalism – but that will have to wait for another day.
Let me also recommend D. Martin Lloyd-Jones’ superb little treatment titled: “What is an Evangelical.”
Evangelicalism has deep historical roots and a fairly definitive theological framework.
Historically, these foundational truths are the things that make for being an Evangelical.
But to be an Evangelical in the historical sense, includes the idea that one must also be a Christian. So we need to ask that question as well – What is a Christian?
I believe, if we take the Biblical categories responsibly, we come to see that there a number of things – which no doubt are almost (if not entirely) missing from modern conceptions of what a Christian is. From that Biblical standpoint we can at least say the following:
A Christian is one who believes God exists, and that He created all things.
A Christian is one who believes what God has said is true and orders their lives accordingly.
That God created humanity in His image.
That through rebellion as a race we sinned against God and are lost.
That the world is the way it is because of these things.
A Christian is one who has come to see the reality of their personal guilt and ruin before God, and their need of a Savior.
A Christian is one who has believed that Jesus Christ is the God/man, and that He died on the Cross historically to bear the just punishment for sin due to fallen mankind.
A Christian is one who has personally trusted in Christ’s death at Calvary as their substitute, and God’s only means to be reconciled to Him – through faith in that death.
A Christian is one who is now living their lives in loving gratitude and service to Jesus Christ as their Lord, proclaiming the grace and mercy that saved them, to others.
A Christian is one who is ever moving toward Heaven as their final home and their highest joy in being with God and Christ Jesus eternally.
If these ideas hold true – then when I hear that Evangelicals are supporting some candidates with rabid fervor – I have to ask, by what definition are they indeed – Evangelicals?
Something to ponder.
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1 Peter Part 14b
The Fellowship of His Suffering
1 Peter 3:13-22
AUDIO FOR THIS SERMON CAN BE FOUND HERE
Before we even get into the text in detail this morning, it might be good to acknowledge the 800# gorilla in the room.
What I mean by that, is that we need to think just a bit about the unique statements Peter makes in vss. 19-20:
1 Peter 3:18–20 “For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, 19 in which he went and proclaimed to the spirits in prison, 20 because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water.”
What in the world is going on here?
Some of you will remember our series in the book of Daniel.
In that series, we talked about dealing with certain portions of Scripture which are difficult to understand – in that case, Biblical Prophecy. What needs untangled.
And you will recall that we set out a little grid for dealing with difficult passages.
We consider obscure passages in 3 ways. We major on:
1. What is CERTAIN in the passage.
We treat carefully –
2. What may be REASONABLE to infer.
And for the most part, we avoid camping on –
3. What is SPECULATIVE.
We noted then, as we need to do with today’s passage, to be sure we major on what is CERTAIN above all else.
There may be some reasonable inferences we can draw, but we do not base any doctrine upon them.
And, there may be ideas which we might speculate upon, but once again, we do not want to base our conclusions on those ideas – but focus upon what is certain.
Why do I bring that up here?
Because, as one commentary I consulted on vss. 18-20 noted: There are no less than 18 major interpretations of what precisely is meant here. (Holman Bible Commentary)
So we have a real need to tread lightly.
It is obvious we cannot treat all 18 of those possible interpretations today, but let me lay out the 4 most prominent, and why I personally hold to one particular view – while leaving the door slightly open to one other.
At the same time, let me add that should you disagree with me in some of the particulars in the precise interpretation here, I’ll not wrestle you to the mat over it, as long as we all confine ourselves to keeping the CERTAIN points in view.
So difficult are these several verses that Martin Luther wrote, “A wonderful text is this, and a more obscure passage perhaps than any other in the New Testament, so that I do not know for a certainty just what Peter means.”[1]
Tom Schreiner – James Buchanan Harrison Professor of New Testament Interpretation and Professor of Biblical Theology (1997); Associate Dean of the School of Theology @ SBTS in Louisville KY helps us greatly here summarizing top 4 interpretations.
This passage is speaking of:
VIEW 1: Christ’s Spirit preaching through Noah in days before the Flood.
VIEW 2: Jesus, after death and before resurrection, preaching to the OT saints in Hades, and leading them to Heaven.
VIEW 3: Jesus, after death and before resurrection, preaching to those who perished in Noah’s Flood, offering them a 2nd chance.
VIEW 4: Jesus’ proclamation of His victory over the evil angels who co-habited with human women precipitating the Flood, and who are imprisoned forever in Hell. Maybe before resurrection, or after.
I must acknowledge here that the 4th seems to be most common today among conservative scholars.
The truth is, there are problems with each of the views here – mine included. Either on grammatical grounds, or a mixture of grammar, or in comparison with the rest of Scripture, and in the immediate context.
View #2 Seems to be ruled out because it is based on a view of Hades as a double compartmented abode of the dead, the righteous on one side and the wicked on the other.
But a careful study of how the words Hades and Hell are used in the OT demonstrate that this dual compartmented view comes from Pagan thought and not Bible teaching and fails at the outset.
View #3 Seems ruled out due to unambiguous Scripture statements such as: Hebrews 9:27 And just as it is appointed for man to die once, and after that comes judgment, The idea of a 2nd chance at salvation after death is not only not taught in the balance of Scripture, it is flat out denied.
View #4 In my estimation fails on 4 main fronts – tho as I said, it is the most common view today. While it offers the most in-depth grammatical solutions to the passage:
a. I believe it fails to follow Peter’s logic as carefully as it should leading up to this point.
b. It relies heavily on the extra-Biblical book of Enoch – which in my opinion falls into the category of Jewish myth.
c. It relies on a view of angelology which I believe Scripture does not support.
d. It presupposes Peter’s readers would have a working knowledge of this extra-Biblical material to draw from, take to be truth, and know how to apply it even though it is only mentioned in passing.
I think that stretches credibility a bit farther than I can go.
If you would like to discuss that in more detail, in a way I simply cannot this morning – then perhaps we can arrange a Wednesday night to do so.
In short – regarding this 4th view, we have no Biblical data supporting the idea that angels even CAN co-habit with human humans. At that, the Bible says they neither marry nor are given in marriage (Luke 20:35), and do not appear to be a race which propagates itself, but each are individual creations.
The idea that the offspring of such unions were the “Nephelim” of Gen. 6:4, seems disproved by the fact that Nephelim still exist after the Flood (Numb. 13:33) – which would create so many other exegetical problems as to be (in my opinion) impossible to overcome.
That said, this 4th view is held by many whom I would gladly sit under the feet of to learn. They are both godly and scholars in the highest degree, so I do not take their view lightly, even if I take issue with it.
So where does that leave us? With View #1. It seems most likely to me, that Peter is saying that the same Spirit which raised Christ from the dead, was active even back in Noah’s Day, preaching through Noah for 120 years – and that the example of Noah laboring so is to be an encouragement to Believers now.
That said, let’s get back to the start of this text and try to work it through.
Vs. 17 – You as one of Christ’s elect are suffering – so why is it “better” to suffer for righteousness if that should be God’s will?
Why does the Believer have SUCH hope, that our sufferings are “better” than those that our neighbors endure?
In short, because, above all else – we have the promise of not only suffering with like and with Jesus, but of also being raised with Him.
Our union with Him in our being born again is more than just a nice notion – It is a most powerful and living reality – Something we even taste a bit of now – Colossians 3:1 “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.”
So, 1 Peter 3:14 “even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled”
What then can we take away from these portions in terms of what we can be certain of?
5 Great Certainties:
A. SUFFERING IS NOT SHAMEFUL: Because Christ also suffered under God’s will, this is nothing to be ashamed of should it happen – since it was even part and parcel of how Christ came as our substitute to die in our place.
In the culture where Peter’s first readers lived, humility in the face of adversity was NOT considered a positive trait. In fact, is was downright shameful.
Jesus’ willingness to go to the Cross without putting up a good fight would have been seen as gutless and the mark of an exceedingly weak character. The same would have attached itself to those who followed in Christ’s steps the way Peter is calling for.
But Peter is urging his readers – and us: Do not let the World make you ashamed of suffering for His name’s sake. Peter is building to a point he will reiterate in the next chapter: 1 Peter 4:12–16 Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. 13 But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. 15 But let none of you suffer as a murderer or a thief or an evildoer or as a meddler. 16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name.
B. SUFFERING BRINGS EVANGELISTIC OPPORTUNITY: As Christ suffered “to bring us to God” – so too, as we’ve seen already in the whole argument up until now, HOW we suffer for His name in this present world, is a powerful apologetic to bring make Christ known in this present darkness, and to see them brought to saving faith.
2:5 – Our Priesthood in this present world
2:9 – The Proclamation of His excellencies
2:12 – Testimony to the persecutors which will be verified on the last day
2:15 – Putting to silence the ignorance of foolish people
3:1 – In winning the lost
C. SUFFERING FOR BELIEVERS ALWAYS TERMINATES FINALLY IN RESURRECTION: Should our suffering even bring us to death – remember that resurrection through the Spirit of Christ is ours.
The same Spirit who raised Christ from the dead (Romans 8:11 If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.)
The very same Spirit which raised Christ will raise us, and this same Spirit has always proclaimed forgiveness and deliverance from God’s judgement, even all the way back to the dark, dark days of Noah – days darker even than our own.
D. DISCOURAGEMENT NEED NOT SPOIL YOUR SUFFERING: If so few as only 8 responded to the preaching of the Gospel in face of coming judgment in Noah’s Day – do NOT be discouraged if you do not see many come to Christ as a result of your witness of suffering righteously for His sake.
Whatever else may be going on in these verses as regards preaching to the spirits in prison who did not obey in Noah’s time – whether the preaching referred to is the Spirit of Christ preaching through Noah then, or Jesus proclaiming to those imprisoned spirits after His death –
FEW LISTENED. And that is never reason to be discouraged, or to stop being those who endure suffering in this present age – in a way that makes the Spirit of Christ evident to our detractors.
Don’t lose heart!
We are about the business of fulfilling God’s eternal plan in Christ Jesus.
E. CHRIST RULES AND REIGNS OVER ALL EVIL SPIRITS. HE IS VICTOR!
As Tom Schreiner notes – who takes VIEW #4 by the way: Believers should not become intimidated in suffering but continue to sanctify Christ as Lord because the suffering of Christ was also the means by which he was exalted. Just as suffering was the pathway to exaltation for Christ, so also suffering is the prelude to glory for believers…the emphasis on Christ’s victory reminds believers that the troubles of the present time are temporary, that victory is sure because Christ has triumphed over evil powers. The theme of the text therefore is not the imitation of Christ, contrary to some scholars,265 but his victory over evil.[2]
All of this is wrapped up in this one great reality – That Jesus Christ has been raised up from the dead, and so will all of those who are His with Him, when He comes.
Paul summarizes Peter’s thought here, in Ephesians 1:15–23 (ESV) For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, 16 I do not cease to give thanks for you, remembering you in my prayers, 17 that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, 18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, 19 and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might 20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church, 23 which is his body, the fullness of him who fills all in all.
[1] Schreiner, Thomas R. 2003. 1, 2 Peter, Jude. . Vol. 37. (The New American Commentary). Nashville: Broadman & Holman Publishers.
[2] Schreiner, Thomas R. 2003. 1, 2 Peter, Jude. . Vol. 37. (The New American Commentary). Nashville: Broadman & Holman Publishers.
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The Heavenly Father is patient, and does not chasten without warnings and reproofs. But when those warnings and reproofs are repeatedly rejected, He does finally move. In those times, His action is swift, and decisive. Better to hear these rebukes and learn, to confess and repent. To take whatever measures we need to. For when He is forced to act like this, we seldom emerge without permanent damage. Proverbs 28:14
How far is too far when testing the patience of God? No one knows. That is the point. Some take God’s patience as a sign He is simply pleased with them as is. Others think it simply impossible to provoke Him. The wise man knows “the riches of his kindness and forbearance and patience…is meant to lead you to repentance” (Rom. 2:4).
So what has God been dealing with you about, that you continue to put off? Don’t wait until it is too late.
Heavenly Father, grant me a repentant heart. Grant US repentant hearts. Nothing is so wicked as confessing our sin and seeking forgiveness, but not turning from it. It is how every form of idolatry works – just go through the ritual, but no real change is expected or needed. Father, I want my heart to hate the sin that is in me as you do – and love your holiness as you do. I want to want other things – to have sinful things appear as wicked and heinous as they really are, and to see and be attracted to the beauty of holiness as you really are. I plead with you Father – do not leave me as I am. I am so easily fooled and deceived by my own sin. Let me truly walk in the love, light and wisdom that is ours in Christ. Grant me your gift of true repentance from my sins.
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Because of the season, and the circumstances surrounding his death – no burial service to speak of had been arranged.
Right after he was found, a few of us found a plot of ground – more than 6’ feet away from any other graves (according to the custom for suicides) – and buried him.
We all wept.
We all wondered.
We all grieved.
We all agonized.
We all questioned. A thousand things.
Some things would become clearer in time.
But by no means all.
Now, it was two months later.
So much had happened in the meantime.
Jesus had appeared to us over and over.
At first, we couldn’t believe it.
Now, we can’t doubt it.
And not just us. There are hundreds more that have seen Him.
And then – Pentecost.
What a day!
What a transformation.
Everything was – IS – so different now.
Each of us had begun to make plans for what to do next.
Some, for where to go next.
Though in truth, until the persecution began to ratchet up a little while later, we barely thought of anything other than just staying in Jerusalem.
Thaddaeus was the first to say anything.
He said it just wasn’t right for us to forget him.
Yes, we knew all about the betrayal now.
Yes, he was always a mercurial – an up and down kind of guy.
But wasn’t his passion part of what we loved about him?
Didn’t we love him?
Of course we did!
He was one of us from the beginning.
Something needed to be done.
Something needed to be said.
Yes, Matthias was one of us now – but Judas, Judas had been here all along – from the start.
We couldn’t just act like he hadn’t been there at all.
We couldn’t just forget him.
And it got silent for a very long time.
A long, tear-filled silence.
A confused silence.
A soft but solid – “I’ll do it” – broke the air.
We all looked at him.
Astonished.
“I’ll do it” he repeated.
“You’re right.”
“We can’t just brush his memory under the carpet.”
“Give me a day or two, then let’s go to the grave and remember him.”
What to do next?
Let his family know?
Get the word out to those who had been with us so much?
Sure, some would scoff and refuse to come.
Others might just grimace at the thought of his name let alone agree to come.
Some, no doubt would think us foolish or even blasphemous.
But we’d let everyone know we could.
And how they responded would be between them and their hearts and the Lord.
But in two days, we would gather.
The day itself was unremarkable.
And a goodly number did show up.
Around 200 I’d guess – give or take.
Some were clearly conflicted.
All were somber.
It became uncommonly and uneasily – quiet.
Then Peter stepped out and stood opposite us.
“I want to thank you all for coming, regardless of precisely why.”
“But as we – the 12, thought about it, we just couldn’t let Judas’ death go without reflecting on it. And doing something about it.”
“So here we are.”
Without exception, everyone wondered what he would say.
What COULD he say?
I don’t think any of us were really breathing.
“I want to say first of all, that this man, Judas, was my friend” – Peter began.
“And I loved him.”
“I loved him like a brother – more than a brother – a fellow apostle of the Lord Jesus Christ.”
At this, Peter broke, and began to sob.
The tears flowed freely and copiously down his face.
“Tradition calls us to eulogize the dead” he began.
“And I can truly do that today.”
“But let no one confuse my eulogy as exoneration.”
“That, I cannot do.”
“And each of you knows full well why not.”
“But this man, Judas, born in Kerioth, was someone I knew for years.”
“I walked with him – lived with him, virtually unbroken for almost 3 years.”
“Once, I would have told you that I knew him as well as I knew myself.”
“Now, it seems none of us really knew him.”
“Except that in him, we come to see the true depths of the sin that infects the souls of each one of us.”
“There was nothing special about him that singled him out from the rest of us in terms of being any more wicked or sinful.”
“Nothing.”
“In fact, if there was anyone we all trusted, it was Judas!”
“If there was anyone we never suspected, it was Judas – at least no more than we suspected ourselves.”
“How well I remember those nights around the fire when we tried to fathom the things Jesus was saying and doing in front of us day by day.”
“Those long nights – stretching out into the early morning hours, speculating about who He really was – and what that really meant.”
“I loved his sense of humor.”
“He had the most uncanny way of putting others at ease – instantly.”
“You couldn’t help but like him – and trust him.”
“He was the most natural choice to be our treasurer.”
“He gave off this air of being solid and caring.”
“Sure, he had his opinions and his sharp edges – but nothing more than the rest of us.”
“When he was aghast at the extravagance of Mary’s anointing – he only said what the rest of us were thinking.”
“And when Jesus sent us out two by two – Phillip will tell you – he preached with conviction and clarity.”
“And the miracles! He wasn’t any less blessed to be the source of healing on that trip than any of the rest of us.”
“Again, when the seventy two got sent out – he was such a mentor to the new ones, drawing on his previous experience.”
“If you had asked me then who Judas was, I would have told you that he was the most trusted and trustworthy of all of us 12.”
“That he was a bosom friend of the most profound kind.”
“That not a one of us would ever have dreamed he would betray Jesus, and be the means of His crucifixion.”
“Sometimes, I still can’t believe it.”
And at this, Peter broke once more, just hung his head and – sobbed.
We wept with him.
Peter started again.
“Perhaps the thing which perplexes me most, is why Judas, and not me?”
“Listen to me carefully friends.”
“Yes, Judas denied Jesus.”
“But so did I!”
“Three times – you all know it.”
Just as Jesus said I would – that very night, I denied I knew Him three times!”
“Oh how my heart aches to think about it once again.”
“Yes, Judas denied Jesus by selling Him out to the Chief Priests for the 30 pieces of silver.”
“Yes, he denied Him once again by kissing Jesus in the Garden.”
“But the worst denial of all was in the act of hanging himself!”
“In that denial, the most important denial, he denied that there was forgiveness of sins in the blood of Jesus.”
“This, is the denial that damns.”
“It was a form of earthly, worldly repentance. But not a godly sorrow.”
“He tried to atone for his own sin in killing himself.”
“But there is no human way to expunge sin – even at the cost of one’s own life.”
“Jesus Himself told us that it was He who had authority on earth to forgive sins.”
“We can’t do it – for ourselves or for others.”
“Only God’s mercy extended to us in the Gospel – through the blood of Jesus as our substitute can suffice.”
“Nothing other.” Nothing else.”
“We all know this now.”
“This is the Gospel we preach everywhere we go.”
“Christ died for our sins!”
“This is our only hope.”
“This is what He told us to tell to the nations.”
“We must trust His atoning death on our behalf and that alone.”
“And when it is all said and done – this is what Judas didn’t believe.”
“So why?, I ask myself.”
“Why am I here today talking to you all while Judas lays dead?”
“Why are my three denials not the means of damning me, as his denials have damned him?”
“And there is but one word – listen to me – all of you.”
“One word – – grace.”
“Some how.”
“Some way.”
“For some reasons hidden deep in the heart and mind of God alone – He had mercy upon me, and wrought in my soul a saving faith which my friend Judas never received.”
“I will not lie to you nor try to explain the inexplicable.”
“I was no more deserving in any way, and Judas no less.”
“We were both born to the same Jewish heritage.”
“We were both taught in the Synagogues.”
“We were both called by Jesus to follow Him.”
“We both preached and taught and healed at Jesus’ behest.”
“We both saw Him raise the dead.”
“We both saw Him feed the five thousand from just a few loaves and fishes.”
We were both in the boat when Jesus calmed the sea, and we were both there when He called Lazarus out of the grave.”
“We both walked with Jesus and heard Him and watched Him for these three years.”
“We both hoped for a better day because He had come.”
“Listen to me – every one of you.”
“This is not an issue of lack of any proof.”
“Jesus proved Himself to us over and over and over again.”
“And we all heard Him give us the Gospel of the Kingdom more times than we can count.”
“Like Noah in his day, I can only say that I found grace in the eyes of the Lord.”
“Grace that our Lord has commissioned us to preach to you today – even to every living creature.”
“Grace that calls you to come to Him and believe upon Him and be saved from your sins.”
“Grace that uses this very occasion to see in no uncertain – and in the most graphic and tragic of terms – the end of those who reject this Jesus as God incarnate and the only hope of salvation.”
“The end of those who deny Him, but never run to Him for His forgiveness.”
“The end of those who think to deal with their own sin their own way and not depend upon His mercy and grace alone.”
“The end of those who deny Him His right to rule and reign in their hearts and lives.”
“I stand here before you today every bit the denier of Jesus that Judas was.”
“And I stand here forgiven.”
“Cleansed.”
“Made new.”
“And a preacher of the Gospel of Jesus Christ to each one of you at this critical moment in your lives.”
“Judas is dead.”
“But Christ is risen!”
“Judas and I both denied Him.”
“But Christ’s supreme sacrifice is greater than all our sin.”
“In the words of Isaiah the Prophet: “Turn to me and be saved, all the ends of the earth! For I am God, and there is no other.”’”
“All of your denials: denying Him His right to rule;
denying His singular power to forgive sins and save;
denying His deity and atoning sacrifice – He can and will forgive them all!”
“Judas refused all this. And died his death in his sins.”
“Do not do the same.”
“I plead with you – do not!”
“I stand before you as proof that Jesus Christ can save the worst of deniers.”
“And I plead with you to come to Him today – and believe.”
With that, Peter prayed.
Oh what a prayer!
A prayer of thanksgiving for God’s grace.
A prayer of intercession for those who were among us who still didn’t believe.
A prayer filled with tears.
A prayer of comfort for Judas’ family and friends.
A prayer, in the name of the blessed Son of God – Jesus the Christ – who alone can forgive sins, because of His atoning sacrifice on the cross at Calvary.
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Below is a slightly edited (by me) version from the 6th volume of Owen’s Commentary on the Book of Hebrews. It gives so very very much to think about in celebrating and diving more deeply into the privileges of the New Covenant Believer in Christ. Enjoy!
OWEN: Wherefore we must grant two distinct covenants, rather than a twofold administration of the same covenant merely, to be intended. We must, I say, do so, provided always that the way of reconciliation and salvation was the same under both. But it will be said,—and with great pretence of reason, for it is that which is the sole foundation they all build upon who allow only a twofold administration of the same covenant,—‘That this being the principal end of a divine covenant, if the way of reconciliation and salvation be the same under both, then indeed are they for the substance of them but one.’ And I grant that this would inevitably follow, if it were so equally by virtue of them both. If reconciliation and salvation by Christ were to be obtained not only under the old covenant, but by virtue thereof, then it must be the same for substance with the new. But this is not so; for no reconciliation with God nor salvation could be obtained by virtue of the old covenant, or the administration of it, as our apostle disputes at large, though all believers were reconciled, justified, and saved, by virtue of the promise, whilst’ they were under the covenant.[1]
The things wherein this difference doth consist, as expressed in the Scripture, are partly circumstantial, and partly substantial, and may be reduced unto the heads ensuing:—
- These two covenants differ in the circumstance of time as to their promulgation, declaration, and establishment This difference the apostle expresseth from the prophet Jeremiah…In brief, the first covenant was made at the time that God brought the children of Israel out of Egypt, and took its date from the third month after their coming up from thence, Exod. 19, 24…The new covenant was declared and made known “in the latter days,” Heb. 1:1, 2; “in the dispensation of the fulness of times,” Eph. 1:10. And it took date, as a covenant formally obliging the whole church, from the death, resurrection, ascension of Christ, and sending of the Holy Ghost.
- They differ in the circumstance of place as to their promulgation;…The first was declared on mount Sinai;…The other was declared on mount Zion, and the law of it went forth from Jerusalem, Isa. 2:3. This difference, with many remarkable instances from it, our apostle insists on, Gal 4:24–26: “These are the two covenants; the one from mount Sinai, which gendereth to bondage, which is Agar.” That is, Agar, the bondwoman whom Abraham took before the heir of promise was born, was a type of the old covenant given on Sinai, before the introduction of the new, or the covenant of promise; for so he adds: “For this Agar is mount Sinai in Arabia, and answereth unto Jerusalem which now is, and is in bondage with her children.” This mount Sinai, where the old covenant was given, and which was represented by Agar, is in Arabia,—cast quite out of the verge and confines of the church. And it “answereth,” or “is placed in the same series, rank, and order with Jerusalem,” namely, in the opposition of the two covenants. For as the new covenant, the covenant of promise, giving freedom and liberty, was given at Jerusalem, in the death and resurrection of Christ, with the preaching of the gospel which ensued thereon; so the old covenant, that brought the people into bondage, was given at mount Sinai in Arabia.
- They differ in the manner of their promulgation and establishment. There were two things remarkable that accompanied the solemn declaration of the first covenant:—
(1.) The dread and terror of the outward appearance on mount Sinai, which filled all the people, yea, Moses himself, with fear and trembling…
(2.) That it was given by the ministry and “disposition of angels,” Acts 7:53; Gal. 3:19. Hence the people were in a sense “put in subjection unto angels,” and they had an authoritative ministry in that covenant… Things are quite otherwise in the promulgation of the new covenant. The Son of God in his own person did declare it…And the whole ministry of angels, in the giving of this covenant, was merely in a way of service and obedience unto Christ; and they owned themselves the “fellow-servants” only of them that have “the testimony of Jesus,” Rev. 19:10. So that this “world to come,” as it was called of old, was no way put in subjection unto them.
- They differ in their mediators. The mediator of the first covenant was Moses… But the mediator of the new covenant is the Son of God himself…He who is the Son, and the Lord over his own house, graciously undertook in his own person to be the mediator of this covenant; and herein it is unspeakably preferred before the old covenant.
- They differ in their subject-matter, both as unto precepts and promises, the advantage being still on the part of the new covenant. For,—
(1.) The old covenant, in the preceptive part of it, renewed the commands of the covenant of works, and that on their original terms. Sin it forbade,—that is, all and every sin, in matter and manner,—on the pain of death; and gave the promise of life unto perfect, sinless obedience only… (2.) The old testament, absolutely considered, had, [1.] No promise of grace, to communicate spiritual strength, or to assist us in obedience; nor, [2.] Any of eternal life, no otherwise but as it was contained in the promise of the covenant of works, “The man that doeth these things shall live in them;” and, [3.] Had promises of temporal things in the land of Canaan inseparable from it. In the new covenant all things are otherwise, as will be declared in the exposition of the ensuing verses.
- They differ, and that principally, in the manner of their dedication and sanction. This is that which gives any thing the formal nature of a covenant or testament. There may be a promise, there may be an agreement in general, which hath not the formal nature of a covenant, or testament…but it is the solemnity and manner of the confirmation, dedication, and sanction of any promise or agreement, that give it the formal nature of a covenant or testament. And this is by a sacrifice, wherein there is both bloodshedding and death ensuing thereon. Now this, in the confirmation of the old covenant, was only the sacrifice of beasts, whose blood was sprinkled on all the people, Exod. 24:5–8. But the new testament was solemnly confirmed by the sacrifice and blood of Christ himself, Zech 9:11; Heb. 10:29, 13:20. And the Lord Christ dying as the mediator and surety of the covenant, he purchased all good things for the church; and as a testator bequeathed them unto it. Hence he says of the sacramental cup, that it is “the new testament in his blood,” or the pledge of his bequeathing unto the church all the promises and mercies of the covenant; which is the new testament, or the disposition of his goods unto his children. But because the apostle expressly handleth this difference between these two covenants, chap. 9:18–23, we must thither refer the full consideration of it.
- They differ in the priests that were to officiate before God in the behalf of the people. In the old covenant, Aaron and his posterity alone were to discharge that office; in the new, the Son of God himself is the only priest of the church.
- They differ in the sacrifices whereon the peace and reconciliation with God which is tendered in them doth depend.
- They differ in the way and manner of their solemn writing or enrolment. All covenants were of old solemnly written in tables of brass or stone, where they might be faithfully preserved for the use of the parties concerned. So the old covenant, as to the principal, fundamental part of it, was “engraven in tables of stone,” which were kept in the ark, Exod. 31:18; Deut. 9:10; 2 Cor. 3:7. And God did so order it in his providence, that the first draught of them should be broken, to intimate that the covenant contained in them was not everlasting nor unalterable. But the new covenant is written in the “fleshy tables of the hearts” of them that do believe 2 Cor. 3:3; Jer. 31:33.
- They differ in their ends. The principal end of the first covenant was to discover sin, to condemn it, and to set bounds unto it…The end of the new covenant is, to declare the love, grace, and mercy of God; and therewith to give repentance, remission of sin, and life eternal.
- They differed in their effects. For the first covenant being the “ministration of death” and “condemnation,” it brought the minds and spirits of them that were under it into servitude and bondage; whereas spiritual liberty is the immediate effect of the new testament. And there is no one thing wherein the Spirit of God doth more frequently give us an account of the difference between these two covenants, than in this of the liberty of the one and the bondage of the other…On the other hand, the new covenant gives liberty and boldness, the liberty and boldness of children, unto all believers. It is the Spirit of the Son in it that makes us free, or gives us universally all that liberty which is any way needful for us or useful unto us. For “where the Spirit of the Lord is, there is liberty;” namely, to serve God, “not in the oldness of the letter, but in the newness of the spirit.”…And we may briefly consider wherein this deliverance and liberty by the new covenant doth consist, which it doth in the things ensuing:—
(1.) In our freedom from the commanding power of the law, as to sinless, perfect obedience, in order unto righteousness and justification before God…
(2.) In our freedom from the condemning power of the law, and the sanction of it in the curse. This being undergone and answered by him who was “made a curse for us,” we are freed from it, Rom. 7:6; Gal. 3:13, 14.
(3.) In our freedom from conscience of sin, Heb. 10:2,—that is, conscience disquieting, perplexing, and condemning our persons; the hearts of all that believe being “sprinkled from an evil conscience” by the blood of Christ.
(4.) In our freedom from the whole system of Mosaical worship, in all the rites, and ceremonies, and ordinances of it; which what a burden it was the apostles do declare…
(5.) From all the laws of men in things appertaining unto the worship of God, 1 Cor. 7:23.
And by all these, and the like instances of spiritual liberty, doth the gospel free believers from that “spirit of bondage unto fear,” which was administered under the old covenant.
It remains only that we point out the heads of those ways whereby this liberty is communicated unto us under the new covenant. And it is done,—
(1.) Principally by the grant and communication of the Spirit of the Son as a Spirit of adoption, giving the freedom, boldness, and liberty of children, John 1:12; Rom. 8:15–17; Gal. 4:6, 7. From hence the apostle lays it down as a certain rule, that “where the Spirit of the Lord is, there is liberty,” 2 Cor. 3:17. Let men pretend what they will, let them boast of the freedom of their outward condition in this world, and of the inward liberty or freedom of their wills, there is indeed no true liberty where the Spirit of God is not.
(2.) It is obtained by the evidence of our justification before God, and the causes of it.
(3.) By the spiritual light which is given to believers into the mystery of God in Christ.
(4.) We obtain this liberty by the opening of the way into the holiest, and the entrance we have thereby with boldness unto the throne of grace.
(5.) By all the ordinances of gospel-worship. How the ordinances of worship under the old testament did lead the people into bondage hath been declared; but those of the new testament, through their plainness in signification, their, immediate respect unto the Lord Christ, with their use and efficacy to guide believers in their communion with God, do all conduce unto our evangelical liberty.
- They differ greatly with respect unto the dispensation and grant of the Holy Ghost. It is certain that God did grant the gift of the Holy Spirit under the old testament, and his operations during that season, as I have at large elsewhere declared; but it is no less certain, that there was always a promise of his more signal effusion upon the confirmation and establishment of the new covenant. See in particular that great promise to this purpose, Joel 2:28, 29, as applied and expounded by the apostle Peter, Acts 2:16–18. Yea, so sparing was the communication of the Holy Ghost under the old testament, compared with his effusion under the new, as that the evangelist affirms that “the Holy Ghost was not yet, because that Jesus was not yet glorified,” John 7:39; that is, he was not yet given in that manner as he was to be given upon the confirmation of the new covenant.
- They differ in the declaration made in them of the kingdom of God. It is the observation of Augustine, that the very name of “the kingdom of heaven” is peculiar unto the new testament. It is true, God reigned in and over the church under the old testament; but his rule was such, and had such a relation unto secular things, especially with respect unto the land of Canaan, and the flourishing condition of the people therein, as that it had an appearance of a kingdom of this world… But now in the gospel, the nature of the kingdom of God, where it is, and wherein it consists, is plainly and evidently declared, unto the unspeakable consolation of believers. For whereas it is now known and experienced to be internal, spiritual, and heavenly, they have no less assured interest in it and advantage by it, in all the troubles which they may undergo in this world, than they could have in the fullest possession of all earthly enjoyments.
- They differ in their substance and end. The old covenant was typical, shadowy, and removable, Heb. 10:1. The new covenant is substantial and permanent, as containing the body, which is Christ.
- They differ in the extent of their administration, according unto the will of God. The first was confined unto the posterity of Abraham according to the flesh, and unto them especially in the land of Canaan, Deut. 5:3, with some few proselytes that were joined unto them, excluding all others from the participation of the benefits of it…But the administration of the new covenant is extended unto all nations under heaven; none being excluded, on the account of tongue, language, family, nation, or place of habitation. All have an equal interest in the rising Sun. The partition wall is broken down, and the gates of the new Jerusalem are set open unto all comers upon the gospel invitation.
- They differ in their efficacy; for the old covenant “made nothing perfect,” it could effect none of the things it did represent, nor introduce that perfect or complete state which God had designed for the church. But this we have at large insisted on in our exposition of the foregoing chapter.
Lastly, They differ in their duration: for the one was to be removed, and the other to abide for ever; which must be declared on the ensuing verses.
It may be other things of an alike nature may be added unto these that we have mentioned, wherein the difference between the two covenants doth consist; but these instances are sufficient unto our purpose. For some, when they hear that the covenant of grace was always one and the same, of the same nature and efficacy under both testaments,—that the way of salvation by Christ was always one and the same,—are ready to think that there was no such great difference between their state and ours as is pretended. But we see that on this supposition, that covenant which God brought the people into at Sinai, and under the yoke whereof they were to abide until the new covenant was established, had all the disadvantages attending it which we have insisted on. And those who understand not how excellent and glorious those privileges are which are added unto the covenant of grace, as to the administration of it, by the introduction and establishment of the new covenant, are utterly unacquainted with the nature of spiritual and heavenly things.[2]
[1] Owen, John. 1854. An Exposition of the Epistle to the Hebrews. (Ed.) W. H. Goold. . Vol. 23. (Works of John Owen). Edinburgh: Johnstone and Hunter.
[2] Owen, John. 1854. An Exposition of the Epistle to the Hebrews. (Ed.) W. H. Goold. . Vol. 23. (Works of John Owen). Edinburgh: Johnstone and Hunter.
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Well, it ran a little long, but I trust it was an encouragement to others to read ALL of their Bibles – especially the Old Testament with Jesus in mind. The 4 passages I cite at the beginning are the justification for a Christ-centered hermeneutic in our study of the Word.
Disclaimer: No congregants were hearmed in the preaching of this sermon.
THE AUDIO FOR THIS SERMON CAN BE FOUND HERE
Christ in All The Bible
John 5:39–40 You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, 40 yet you refuse to come to me that you may have life.
Luke 24:25–27 And he 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.
Colossians 2:16–19 Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. 17 These are a shadow of the things to come, but the substance belongs to Christ. 18 Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, 19 and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.
Hebrews 10:1 For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near.
GENESIS: BEGINNINGS.
Where we came from.
Why we’re here.
Gen. 3:15 He is the Seed of the Woman who will crush the Serpent’s head.
We are reminded in Colossians 1:15–18 He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.
Jesus then is the Alpha and the Omega, the beginning and the end. There is no other.
EXODUS: DELIVERANCE.
Sin brings bondage.
We are slaves to it – until the deliverance which only God can give.
He brings us out of the world – but not merely to wander – but to bring us in to the Land of His fulfilled promises.
National Israel typifies: A. our salvation,
- God’s patient provision in our wanderings,
- His presence and provision even as we suffer the results of our rebellion and
- His intention to give us an inheritance.
And the figure of Moses becomes a picture of Christ – who alone can deliver us from bondage to sin.
Colossians 1:13–14 He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.
LEVITICUS: FOUNDATIONS.
Here we see what the foundations of a human society built around the worship OF, and service TO God looks like.
It begins as a pure Theocracy – God alone as ruler, with each man taking complete responsibility to serve God as he ought. Thus, no human king is needed.
However, as each man neglects to take full responsibility to serve God as He proscribes in His Word, human government inevitably follows.
In the establishment of the Priesthood and sacrifices, we have Jesus foreshadowed as both the Great High Priest to end the priesthood in Himself,
And as the Sacrifice for sin which ends all sacrifices.
NUMBERS: WEEDING.
Our English Bibles use the title of “Numbers” because there are two, very important censuses taken during the period of Israel’s history it covers.
The traditional Hebrew title is “In The Wilderness”.
Thematically, we see how God culls out those who fail to believe His promises.
How unbelief and disobedience are so linked as to be virtual synonyms.
Indeed, the first transgression in Eden – the root of all disobedience – is failure to believe God above Satan, the World, and even (perhaps especially) ourselves.
Numbers depicts this issue over and over again.
And as we saw already in John 5: “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life.”
DEUTERONOMY: REMINDING.
The word “deuteronomy” means 2nd law. This Deuteronomy reminds us that due to sin, God’s truth needs to be reiterated over and over to us – and also that in Exodus, the Law was given twice.
The first time, it was carved in stone, and shattered almost as soon as given.
But the second time – written with God’s finger once again – but now accompanied with a revelation of God. Ex 34:6-7 “The Lord passed before him and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast flove and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.”
This second giving of the Law attended with this revelation of God’s glory is the vision God wants us left with.
And as Acts 10:43 reminds us – this ability to forgive iniquity is totally dependent upon Christ’s substitutionary sacrifice on Calvary: “To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.”
JOSHUA: CONQUEST. The book is a history of God’s work in bringing Israel fully into its Promised Land, and in type, portrays the Believer’s conquest of the remnants of indwelling sin.
We fight, but God gives the victory.
Mastering sin’s influence is not an overnight lark – it will take decades of violent battle.
But it is worth the fight.
And in Joshua again we get yet another picture of Christ – as Jesus was typified in Moses delivering us from the bondage of sin,
Jesus is typified in Joshua as the one who brings us into our inheritance.
JUDGES: REVEALING. In this series of accounts of the Judges God raised up to deliver Israel time after time – is the revealing of their unstable and unconverted hearts.
Left to themselves, without a man to lead them in right ways, they stubbornly refused to follow God individually.
This sets the stage for God to give them an earthly King,
And shows us that we come more and more under the bonds of human government, the more we fail to serve God individually.
Out of the 12 Judges listed – none is without a fatal flaw.
None could so deliver God’s people as to keep them from falling into the same condition again.
Only Christ when He appears can deliver His people in such a way that we never fall to ruin again.
Only Christ, can preserve us NOW from falling back into total ruin.
Jude 24–25 “Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.”
RUTH: INGRAFTING.
Ruth, is not a Hebrew, but a Moabite. A Gentile.
She represents God’s in-grafting of the Gentiles into the promises of Abraham by faith.
This theme will become central to the theology and letters of Paul in the centuries to come.
Ephesians 2:13–16 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility.
1 SAMUEL: TRANSITION.
In this first book of Samuel, Israel transitions from the days of the Judges, to Saul its first King.
The face of the nation begins to change drastically.
They have rejected God’s direct rule over each individual in true, personal responsibility – in favor of having an earthly king like all of the surrounding nations.
And Saul becomes the first of all the Kings who can only foreshadow the King of Kings and Lord of Lords Jesus Christ.
This rounds out the fullness of Christ’s offices – who is to His people PROPHET, PRIEST and KING.
He is God’s Word to us.
He is our Great High Priest.
He is our Lord and King.
2 SAMUEL: DAVID.
2nd Samuel is primarily occupied with the reign of David over God’s people.
As such, David becomes the first real type and shadow of the Messiah/King – Jesus.
He is a prophet, a divine worship leader, and a king.
While he typifies Christ this way – he also typifies the saint.
For while David is God’s man, he is still so very flawed.
Even as we are appointed to one day rule and reign with Christ in the age to come – yet even now, we remain so marred by our sin.
No less than 16 of David’s Psalms can be directly related to the life of Jesus, and some as even quoted by Christ as applying to Himself: Not the least of them Ps. 22 as Jesus cries out on the Cross, “my God, my God, why have you forsaken me?”
1 KINGS: SOLOMON.
1st Kings continues the chronological account of Israel under the reign of David’s son – Solomon, the main subject of this book.
Solomon is another picture of the Christ to come – as his name means “peace” or “peaceable.”
Under his rule, Israel enjoyed unprecedented peace and prosperity.
But this is a type still – for the Prince of Peace has not yet come to assume His rightful throne.
And we recall that as Solomon was the wisest man who ever lived, yet that is only a shadow of Jesus Christ:
Colossians 2:3 “in whom are hidden all the treasures of wisdom and knowledge.”
2 KINGS: DIVISION.
After Solomon’s death, his own son takes the throne and in wickedness ends up bringing civil war and division in Israel that is never fully cured.
Where once there was one, now there are two.
Israel is the kingdom to the north, and Judah (with the tribe of Benjamin) in the south.
Sin always divides in the most wicked and painful ways – that which God made originally as one.
The Savior’s work will be to bring together again the Heaven and Earth, the Creator and the Creature, divided by sin.
Ephesians 1:10 “as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.”
1 CHRONICLES: TRANSITION / DAVID.
Recapitulating the history of 1st and 2nd Samuel in survey form, we have many gaps filled in – and a broader view and reminder of how God’s rule can never be replaced by fallen man, no matter how good, noble and upright the man may be.
Man’s rebellion against God’s rule is always at the root of the violence which plagues mankind.
And yet, in every place, the types and shadows of the coming King Jesus, promise the fulfillment of God’s perfect plan in Christ.
Philippians 2:9–11 “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”
2 CHRONICLES: SOLOMON / SOUTH.
Taking the same recapitulatory form as 1 Chron., 2 Chron. focuses on the events occurring in the southern kingdom of Judah and what precipitates its eventual fall.
It begins with more detail than we had previously on Solomon’s reign.
Then, unlike the previous books bouncing back and forth between Israel and Judah and their respective kings, the focus remains primarily on Judah, where Jerusalem and the Temple are, and a more faithful attachment to the one true God.
Over and over Judah sins, and then repents.
God is astoundingly patient and forgiving.
Only when they will not repent of idolatry do they end up broken and bound in the Babylonian captivity.
Still, He loves them.
Still, he loves us.
And Christ is teased out for us once again:
2 Timothy 2:11–13 “The saying is trustworthy, for: If we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he also will deny us; if we are faithless, he remains faithful— for he cannot deny himself.”
EZRA: RETURNS.
After 70 years of captivity in Babylon, God’s promise of a restoration begins to come to pass.
Ezra records the two major waves of returning refugees.
Humbled by their captivity, Israel will never fall into idolatry again throughout history.
And God demonstrates how He will preserve and deliver again, even after the most devastating and severe chastisement.
No matter what – He MUST be true to His promises.
He doesn’t act faithfully, He IS faithful – faithfulness itself.
There is still much sin to be dealt with – and the progress is hard and slow.
But if God is our God – He will work no matter what.
What sweeter picture of Christ’s restorative glory can be seen then when Peter denies Jesus 3 times publicly, and yet is restored?
NEHEMIAH: REBUILDING.
Under Nehemiah’s leadership, the City of Jerusalem begins its climb toward true restoration.
It is often taught as a metaphor for the labor of rebuilding a life destroyed by sin.
While we dare not remove its historical reality and significance, such a parallel is a worthy one.
The events recorded here are some 12 or 13 years after those in Ezra.
Whenever we rebuild after sin, there is as much rubble to clear out as there is new building to do.
But if God is with us – the work will be done.
Philip. 1:6 – “He who began a good work in us WILL complete it until the day of Christ.”
ESTHER: PROVIDENCE.
It is often noted the name of God is completely absent from this book.
True.
But His fingerprints are all over it.
It bears this unusual characteristic so that we might know that whether God is overtly recognized or named, or not – He is still God.
He is still ruling and reigning over all.
He is still upon His throne.
We can trust Him even when we do not see Him.
The events occur about 50-60 years after the first exiles returned to Judah from Babylon.
So what goes on in this book happens during the same time that Ezra and Nehemiah are engaged in rebuilding Jerusalem.
It reminds us as Peter’s 1st letter will remind his readers:
1 Peter 1:8–9 “Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls.”
JOB: WHO.
Job asks throughout this chronicle – WHY?
Why am I suffering so?
This question, the perennial one we all ask in trial, is in fact never answered.
What Job does come to accept as enough of an answer is – WHO.
He finds WHO is behind it all – His God.
And in a final vision of His God in all of His glory, Job finds this God is worthy to be trusted.
Knowing who this Who is…all is well – even though Satan and his machinations are at work too.
Now the purpose of giving us the background regarding Job, that he was “blameless and upright, one who feared God and turned away from evil” – seems precisely given to prevent our assuming his trials are related to personal sin.
This is the base assumption of His comforters.
It is a vile assumption which must be crushed.
When we live in a tit-for-tat universe, soon, every man is beyond mercy, and our prayers for them are nothing but foolishness.
So Jesus in the Sermon on the Mount can say that those who are “poor in spirit”, who “mourn” who are persecuted for the cause of Christ – can still be “blessed” in God – because of Christ.
PSALMS: WORSHIP.
The Divine hymnal.
Soaring in glory, agonizing in conflict, heartache and failure.
Truthful, honest, uplifting, penetrating and Christ centered.
The human soul was made for worship – to drink in God’s goodness and in thrilled response – to sing the pleasure of it to the world.
The faint find strength.
The weary – rest.
The joyful – right expressions of thankfulness and praise.
The lonely – identification with another in their shoes.
The grieving – solace.
The wounded, medicine.
As much as sin can and has done to us – Christ’s salvation far more than reverses it.
And we prayerfully sing.
Psalm 2:1–12 “Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed, saying, “Let us burst their bonds apart and cast away their cords from us.” He who sits in the heavens laughs; the Lord holds them in derision. Then he will speak to them in his wrath, and terrify them in his fury, saying, “As for me, I have set my King on Zion, my holy hill.” I will tell of the decree: The Lord said to me, “You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.” Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him.
PROVERBS: WISDOM.
The Bible has a lot to say about how we think, as well as what we think.
But we are often too preoccupied with the mere academics, and not enough with HOW TO THINK – How to think according to God’s understanding of the universe.
We need to develop a “Gospel gut” – A faculty or mechanism for taking things in, and then breaking them down properly – some to be digested and used, some to be cast off into the draught.
Proverbs is a handbook on critical Christian thinking.
Colossians 2:1–3 “For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face, 2 that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, 3 in whom are hidden all the treasures of wisdom and knowledge.”
ECCLESIATES: PURPOSE.
Here is the question: Is life just this endless cycle of – stuff?
Is there any real meaning to it?
Or do we come and go, and that’s it?
Considered in and of itself – yes.
Such thinking leads ultimately and inevitably to despair.
But when a person knows God – when they come to understand His purposes and that He HAS a purpose in all things – life is redeemed from existential despair and turned into eternal hope and glory.
Purpose can only be found in Christ Jesus, for…
Romans 11:36 “For from him and through him and to him are all things. To him be glory forever. Amen.”
SONG OF SOLOMON: PASSION.
This rich and unusual love song was penned by King Solomon.
It’s refrains contain the un-blushing heights of sweetness, desire, devotion and intimacy that God’s gift of marriage is meant to bring.
Since marriage itself is but a Divinely appointed analog of the true nature of Christ’s desired intimacy with His bride the Church – so we marvel at His love for us, and respond in kind.
As a woman in love longs to be “drawn after” the one she loves – to be led, but led out of love, so the Church.
When her heart is truly after Christ, delights to be drawn away and led by Him.
It is always a sign that the Church (or individual Christians) are no longer love oriented, when we rebel and seek not to be led, but to lead.
Ephesians 5:31–32 “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” This mystery is profound, and I am saying that it refers to Christ and the church.
ISAIAH: HOLY.
Isaiah saw disaster coming to Judah.
But it was the holiness of God that impacted him above everything else.
His vision in chapter 6 of the thrice-holy God undoes him.
He writes to his contemporaries, then to those who will outlive him in the Babylonian captivity – then at last prophetically to the generation yet to be born who will return after the 70 years is completed.
The decline of God’s people can always be traced to this beginning – a loss of closeness and intimacy with God.
A loss of familiarity which leads to a general lack of understanding, and invites all kinds of sin.
When we lose the sound of His voice,
the vision of His glory,
it will not be long before we too are bowing down and praying to every impostor.
Yet, He will save us.
Though unalterably holy – grace will be found in the One wounded for our transgressions, and bruised for our iniquities.
Unimaginably, it will be the will of the Father to crush Him, and put Him to grief – for us.
It is in Isaiah’s 53rd chapter that we have the fullest OT picture of Christ’s substitutionary atonement on the Cross graphically put before us.
JEREMIAH: GRIEF.
Jeremiah is called “the weeping prophet.”
So it may seem odd then that he would serve much of his office during Josiah’s reign.
Under Josiah the nation enjoyed a season of restoration and revival unequaled in Judah’s history before or after.
Yet, it is in the midst of this glorious restoration that Jeremiah tells of the coming destruction.
This is such a necessary lesson: We would tend to think because God was gracious in His outpouring during this time, that the prophesied destruction would not come.
Not so.
We are not to read into events more than Scripture allows.
The revival was no sign all is well.
It was of untold blessing to those who enjoyed it but it was not meant as a portent somehow unconnected from God’s expressed coming judgment.
Do not “read the signs”.
Listen to His Word!
So we are reminded how on the Mount of Transfiguration, Jesus was found with Moses and Elijah – the two representatives of the Law and the Prophets – but when all is done, we hear the Father say: Matthew 17:5 “This is my beloved Son, with whom I am well pleased; listen to him.”
LAMENTATIONS: FAITHFULNESS.
These 6 chapters written in acrostic form truly are – LAMENTS.
Penned again by Jeremiah, in the lowest depths of Judah’s destruction and captivity come the words of chap. 3 and verse 23 –
Though God’s hand may be very very heavy on His sons and daughters at times because of their sin – nevertheless – His mercies are new every morning.
Great indeed is His faithfulness.
He does not abandon His own.
And we cannot help but think of the testimony of the writer to the Hebrews when he says: Hebrews 3:1–6 “Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession, who was faithful to him who appointed him, just as Moses also was faithful in all God’s house. For Jesus has been counted worthy of more glory than Moses—as much more glory as the builder of a house has more honor than the house itself. (For every house is built by someone, but the builder of all things is God.) Now Moses was faithful in all God’s house as a servant, to testify to the things that were to be spoken later, but Christ is faithful over God’s house as a son. And we are his house if indeed we hold fast our confidence and our boasting in our hope.”
EZEKIEL: REVIVAL.
Revival not in the sense which it has come to mean in popular American Christianity.
We think of revival as a series of special meetings, or simply a time of unique blessing from God.
Those are not totally wrong in and of themselves, but the word itself connotes much more.
Re-vival, re-vivification – restoring from the dead, bringing back to life that which either was, or seemed to be, beyond hope.
That which had lost the essence of its life, being brought back to vibrant vitality.
The picture of Judah now in the grave of its exile, being breathed on again like Adam was when he was made “a living soul” instead of just a clay form.
God coming back to indwell and raise up His people.
The idea will culminate in the valley of dead bones in Chap. 37.
And how the Church has needed such times of revival, when she seems to have been given over to lifelessness.
We can need such revival personally, in our local assembly, regionally, nationally or globally.
America needs it desperately right now.
The soul of the Church needs to be so revitalized, so revived, that once again her zeal for God, His House and His glory – the fame of His name – that the earth would tremble under the revelation of His glorious mercy and grace through His Bride.
It always begins with a fresh vision of God.
It is the call of Jesus in Revelation 3:20–22 “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches.’ ”
DANIEL: SOVEREIGNTY.
The startling events and revelations of Daniel paint a picture of a God who truly rules over the affairs of men.
He is the God of historical, Geo-political upheaval and movement.
He deals not only with His “people” the Jews, but with the rulers and peoples of all nations.
No one assumes power,
no one nation conquers,
enslaves or interacts with another as though in a vacuum untouched by His hand or apart from His ultimate purposes – even though they act according to their own volition.
He is God even over the free acts of man.
It is a mystery.
It is divinely deep beyond our grasp.
He does not explain how it is so either – He simply reveals that it is.
And when He directly intervenes in these massive affairs, the greatest among mankind are finally humbled (as Nebuchadnezzar, the brutal king of the Babylonians is in Ch. 4) to acknowledge God’s rightful authority.
And so we see once again in Philippians 2:9–11 “Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”
HOSEA: ADULTERY.
Everything we have, everything we have ever gained or enjoyed – has always been by the gracious hand of God.
We’ve gained one thing by virtue of sin, disobedience, or our rebellion against Him.
Sin can only offer us cancerous replicas of God’s true gifts of love.
And every time we seek our pleasure, satisfaction, meaning, identity or joy in anyone or anything but He who made us for Himself – we are committing spiritual adultery.
We have, every one us, embraced the bosom of sin instead of His to whom we belong.
We have sold our souls into the spiritual version of sex-slavery – forsaking our intimacy with Him – for filth.
And how He loves us still.
Enough to publicly buy us back – no matter how it looks to anyone.
Christ, our betrayed husband – will have us back at any cost.
The cost of redemption is not cheap – it is Heaven’s highest Treasure.
This is the Gospel portrayed for us in the life and ministry of Hosea.
This is how God keeps steadfast love for His people.
1 Peter 1:18–19 “knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ, like that of a lamb without blemish or spot.”
JOEL: LOCUSTS.
Joel is probably the earliest of the minor prophets.
His ministry was to the southern kingdom of Judah, and it seems during relatively good times spiritually in the nation’s history.
He makes no mention of idolatry in Judah for instance.
What he does do is see a connection regarding a dreadful locust invasion he was witness to.
This plague, was a tremendous natural disaster, and Joel is motivated by the idea that such disasters serve to point out God’s coming judgment.
Judgment not only on the heathen nations he mentions, but on Israel too.
Hence, it is a call to repentance.
Hidden sin will not be overlooked in the day of the Lord, either among the nations, nor His own people.
The seeds of the idolatry which will erupt openly soon, are already sprouting below the surface.
He is calling us to examine our hearts – and not rely on a mere external appearance of fidelity toward our God.
Acts 17:30–31 “The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”
AMOS: FAMINE.
Amos is from the southern kingdom of Judah, but prophesies mainly against the northern kingdom of Israel.
He is an unwanted trespasser in their eyes.
His ministry thus is unusually hard and destined to be dismissed by many he was sent to – out of hand.
Prophesying in days of great stability and prosperity, he warns God’s people of the seduction of their prosperity, and how that will be followed by days of great famine.
It is not a famine of food, but of God’s Word.
And not a lack of the availability of God’s Word, nor of its being preached – but of its being HEARD.
This is a self-imposed famine brought on by the neglect of holy things, compromise and spiritual apathy.
When we neglect God’s provision for our souls, we will seek to make up the deficit with other things – career, family, wealth, ease, pleasure, fame, intoxicants, diversions, involvements, etc.
It is like trying to sustain life by a diet of nothing but refined sugar.
It may taste sweet, and fill us with certain feelings – but in the end, it will bring about our death.
So Jesus tells the Pharisees in John 7:34, that the day will come when they will seek Him – the bread of life, but they will not find Him.
Why? Because “Where I am you cannot come.”
Why can’t they? Because: John 14:6 “I am the way, and the truth, and the life. No one comes to the Father except through me.
OBADIAH: EDOM.
The Edomites were the descendants of Esau, Jacob’s brother.
When Babylon came to conquer Jerusalem, the Edomites helped the Babylonians, betrayed their brothers, and took advantage by moving into the devastated areas after the Jews were carried into exile.
They were opportunists capitalizing on God’s discipline against the Jews.
They had no loyalty toward their brothers.
These are very great sins.
So when Paul was persecuting the Church in Acts 9 – When Jesus confronts him in vs 4 He says” …“Saul, Saul, why are you persecuting me?”
One cannot persecute Christ’s own, without touching Him.
And none who do so will go unaddressed.
JONAH: OUTREACH.
United Israel never fulfilled its call to make God’s Temple a house of prayer for all nations.
Though God had chosen them out of all the nations of the earth to be peculiarly His – nevertheless, God desires to show His compassion on the lost outside of Israel.
Jonah, part of the now separate northern kingdom of Israel is an unwilling servant in reaching one such pagan city.
Nineveh was the capital of the Assyrian empire, who was eventually to destroy the northern kingdom of Israel for its sin.
Jonah would have nothing but hatred and disdain for these people.
His dilemma however, was rooted in just how merciful God could be.
He didn’t want them to have God’s mercy.
But Christ Jesus makes His desire for mercy on the worst of men when He commands the Disciples: Mark 16:15 “Go into all the world and proclaim the gospel to the whole creation.”
MICAH: WICKEDNESS.
At a time of high prosperity in Judah, Micah exposes both their wickedness and that of Israel to the north.
The underlying sins of self-idolatry (living in greed, lust, self-advancement, oppression of those less fortunate etc.) will eventually manifest themselves as full-blown idolatry in both nations.
A contemporary of Isaiah, he saw the siege and destruction of Israel during his lifetime.
His sense of how sin ends is personal, and sharp.
However severe his warnings, as in his fellow prophets, there are amazing words of hope in the God who is full of mercy and grace – the One who will send His Redeemer.
Micah 5:2–5 “But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days…And he shall stand and shepherd his flock in the strength of the Lord, in the majesty of the name of the Lord his God. And they shall dwell secure, for now he shall be great to the ends of the earth. And he shall be their peace.”
NAHUM: NINEVEH.
Around 100 years after Jonah, Nahum confronts Nineveh’s sin again.
This time they do not repent.
God ultimately destroys them.
The book seems out of place in the midst of all these prophecies focused upon God’s people.
But it serves a good reminder that God is at work in the world around us.
He is not unmindful of others.
His Church is His bride-to-be, the object of His special love, but this does not mean He has no regard for others at all.
Israel seems to have often forgotten this.
The Church can too.
We can cultivate such a dismissive attitude toward the lost as to virtually relegate them to the realm of the incidental.
But none made in the image of God are to be regarded as such.
Hence the Apostle’s words in 2 Cor. 5:16 “From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer.”
We dare not see any as mere “flesh”, but as living souls.
Souls which must stand before the judgment bar of God.
Souls who need to hear the saving Gospel of Jesus Christ.
HABAKKUK: DIALOGS.
These two short dialogues and a prayer find Habakkuk talking with God over his difficulty WITH God.
First, he wonders how God can let the sin of His people go on without addressing it.
God replies He will address it, and will do so by sending Babylon to take Judah captive.
Habakkuk’s second question is about how God can send a pagan nation against His own nation?
Aren’t the Jews more righteous than the Babylonians?
God says He will use Babylon, and that they will be punished for their own sins too – in due time.
Then Habakkuk prays to see arm of God move once again, like when they were taken out of Egypt.
He believes God will hear.
And it is in the latter part that we read what Paul will make so very important in His understanding and preaching of the Gospel: Habakkuk 2:4 “Behold, his soul (That of the Babylonian) is puffed up; it is not upright within him, but the righteous shall live by his faith.”
The Gospel! The Just shall live by faith!
ZEPHANIAH: TOO LATE.
Though he prophesies during the reign of Josiah when there is pervasive, national revival, yet he reminds Judah that God has still pronounced a judgment which is yet to come to pass.
A judgment which is typological of the final “Day of the Lord” – when He will judge all the earth.
Yet God’s people will still be blessed.
God’s judgment will still come upon all the earth, no matter how many alternating seasons of revival and failure occur in the intervening years.
He is patient and ever seeking those who will forsake their sins and seek His face.
Nevertheless, since the Fall of Adam, the Day of The Lord has been fast approaching.
Paul will remind his listeners on Mars Hill it is nearer now since the One to judge has been slain, and risen from the dead.
The day of our salvation is nearer now than when we first believed.
Now is not a time for complacency or compromise – now is the time to cast off every weight, and the sin that so easily knocks us off course – and run so as to obtain the prize.
How little urgency in light of the coming Day of The Lord characterizes God’s people in our own day.
And so Jesus warns us: Matthew 16:27 “For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done.”
Zephaniah’s warning finds its fulfillment in the coming of Christ.
HAGGAI: PRIORITIES.
Prophesying after Judah’s return from the Babylonian captivity, Haggai confronts the people over the fact they have returned by God’s mercy and grace, and have taken time to build their own nice houses, while the Temple remains un-restored.
It makes us all ask – what are our priorities?
Are we more concerned with our own physical houses, with our own self-interests than the condition of God’s people – His Temple now?
Given our place in human and redemptive history, what are we focused upon?
What claims our best gifts and energy?
Are we a people, blessed by God with a Church to be a part of?
Or are we God’s people, set for His glory and the fame of His name and the advancement of His kingdom, in which, we find our dwelling place?
So Jesus in Matthew 6:33 calls us to “seek first the kingdom of God and his righteousness, and all these things will be added to you.”
Who’s righteousness? Not our own – God’s righteousness, in Christ.
ZECHARIAH: ENCOURAGEMENT.
Like Haggai his contemporary, Zechariah’s ministry too was to Judah after the exile.
He encourages them to keep to the work of rebuilding.
And not to stop at just rebuilding the Temple and the city, but to engage in all forms of social reform too.
To beware that they don’t fall into the same sins as their forefathers.
If they return to Him, He will certainly return to them.
The work of rebuilding was begun amidst much opposition, massive obstacles of clearing out the rubble, with little wealth, many half-hearted workers and even corruption still in the leadership.
There was disarray all around.
But it was God’s work, it would enjoy His blessing and came with His promise of completion.
So the Church.
Since the Fall, the work of rebuilding has been beset with every problem imaginable.
But His promise remains true – and the glory of what is yet to come in the Church made fully into the image of Christ, will be even more glorious than the Eden from which we fell.
Zechariah 14:9 “And the Lord will be king over all the earth. On that day the Lord will be one and his name one.”
To be fulfilled in Christ: Revelation 11:15 “Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.”
MALACHI: QUESTIONS.
How often we want to question God.
In Malachi, God makes a series of statements to which Israel responds with incredulity.
God then responds to Israel – and exposes their sinful hearts by means of their questions and His answers.
Then, He asks a few questions of His own.
We are reminded that God is not the one who needs to give an answer for the way things are – we are!
We started it.
We brought the destruction by our sin.
But the glorious reality is – He finishes it.
He brings the salvation we brought on the need for ourselves.
Malachi, and with it, the whole OT ends with this word: Malachi 4:5–6 “Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction.”
This (Matt. 11:14) – Jesus applies directly to John the Baptizer as His own forerunner – fulfilling this prophecy.
Ending the OT with a marker so that they will anticipate the Christ – who is to fulfill all.
Beloved – read your entire Bible with an eye to see Christ foreshadowed, prophesied about, typified, hinted at and as the fulfillment of all of God’s promises to humankind – both in salvation and judgement.
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Got your knickers in knot over the continuing hype over John Hagee’s “Blood Moons Prophecy” stuff? Well, take the knots out. You’ll be a lot more comfortable, and you won’t have to walk funny.
Below is a link to Chris White’s YouTube video doing an excellent job of showing the glaring holes, omissions, mis-use of the Scriptures, bad theology and poor reasoning rampant in John Hagee and Mark Biltz’s book: “Four Blood Moons.”
While I do not agree with all of White’s exegesis – nevertheless, what he DOES do, and that very effectively, is show the utter nonsense behind making (as little Billy Shakespeare would say) “Much Ado About Nothing.”
Once again it is a study in bringing a theory to the Scriptures and then using them any way you want to justify or prove it. And in this case, exceptionally poorly.
Don’t be taken in. Save your shekels and buy new Study Bible, or a book that will help you grow in Christ’s likeness. Four Blood Moons isn’t even good fiction.
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