Providence Community Church: Recent Episodes
Ken Carlton
Christ Centered. Reformed Theology. Sermons from Providence Community Church in Crosslake MN. Soli Deo Gloria!
The record of significant events orchestrated in the providence of God to advance His purposes in history provide occasion to introduce characters of consequence in the book of Esther. Among them, Mordecai, Esther’s cousin & adoptive father, and Esther (Hadassah) herself. Last message we asked: “Where is God in Esther?” (Our heading question introducing the book). The answer continues to unfold with the record of divinely directed circumstances which arrange the causes in such a way that the effects advance the will of God to ransom a people despite the odds which only serve to compound the testimony of His glory. Themes introduced as the story opens serve to reinforce the message of the book showcasing the glory of God on the theater of history.
Paul’s letter reads like a lone voice crying in the wilderness of a pagan empire. Paul reveals in our text that he had pushback on other missionary fronts in addition to opposition he faces in Corinth as the truth of Christianity clashed with the sinful philosophy of the day. Yet here we are over 2000 years later, and his voice has decisively won the battle of history. It is difficult these days to find the published works of Christ’s enemies the apostle confronted at the time, yet more copies of Paul’s writings remain in print than any other book in human history. This is the kind of victorious triumph we would expect to follow the resurrected and reigning Messiah. What Paul proclaimed in faith at the time has only been confirmed with every generation since, calling us yet today to wake up from our stupor to proclaim and serve our risen and ascended Lord Jesus Christ.
Proverbs 19:23 serves well as a theme verse to outline this chapter of Solomon’s collection of wise sayings. This verse reprises the meta-theme of wisdom literature: ‘The fear of the Lord is the beginning of wisdom’, attaching it to practical blessings. According to Solomon : “the fear of the Lord leads to life, and whoever has it rests satisfied, he will not be visited by harm.” As with other statements of this nature in the book, the qualifying context of these promises is assumed. First, the ordinary application: Generally speaking, taking the exhortation of Proverbs as your day to day operating system, it will tend to result in positive outcomes as you realize its life enhancing potential. 2nd: we are mindful in Christ of the ultimate application: Fear of the Lord, as fruit of regeneration in the heart of the believer, will secure our quality of life eternally. Solomon instructs us how we who submit to Christ should live in the meantime for our own good and His glory.
Proverbs 18:10 describes the name of the Lord as a strong tower. The renown and character of our great God is where the righteous man finds his identity, meaning, standards, safety, authority. provision, and assurance. Proverbs 18, indeed with much of the entire book, can be understood as revealing pathways to the tower of God's presence and power in the life of a believer. Today we learn to take refuge in our God by way of our speech and relationships. Let us consider these two pathways to the tower of the Lord
Historical background: the kingdom and events unfolding in the book of Esther pick up roughly where the contemporary events of the book of Daniel had left off. The timeline of Kings and consequences coinciding with Israel's exile and return are relevant to the context of Esther. Nebuchadnezzar had conquered Jerusalem in 605 BC leading Daniel and others captive to the city of Babylon. The next king, Belshazzar, lost his throne immediately upon the prophecy of Daniel to the Persians who expanded the empire. Kings to follow included Cyrus, who allowed the Jews to return & rebuild Jerusalem after 70 years of exile, Darius another king under whom Daniel served, and the son of Darius, Xerxes or Ahasuerus as he is identified in the book of Esther. The Persian empire would continue for several kings following Ahasuerus until it fell to Alexander the Great around 330 BC.
In the providence of God, the recurring challenge of heretical ideas infecting the understanding of the early church set the stage for outlining nonnegotiable Christian teaching. When Paul addresses the doctrine of resurrection in this chapter, he is providing another example of gospel teaching essential to salvation provided the Corinthians, along with the church of all ages, would hold fast to this truth (1-2). Paul’s own call to ministry hinged on this very reality. It was the resurrected Christ Jesus Himself who confronted him personally & powerfully in (Acts 9:1-5). Paul was persecuting the first generation of Christians commissioned by Jesus. Now he speaks as one of them having encountered the glory and authority of Jesus Christ exalted & enthroned, Not only did Paul know the resurrection of Jesus Christ to be absolutely true, but he also understood and proclaimed it to be absolutely essential.
How can we run to the name of the Lord as our strong tower? While the first 8 verses of Proverbs 18 primarily identify and refute enemies of wisdom inspiring towers of Babel, verses 9-18 direct us toward the true source of refuge established according to the character and renown of the Lord. When counsel gleaned from the written Word of God is consistently applied, we ground our lives on the foundation and framework of the only name sufficient for all of life now and forever. So let us run to the Lord’s tower following the path of wisdom.
Taking verse 10 as an organizing analogy for Proverbs 18, this chapter presents a ‘tale of two towers’ in wisdom literature terms. Will the foundation and framework of our lives be built on the attributes of God, or upon the shifting sands of foolishness? The answer hinges on the object of our soul’s attention. Is it the character and renown, that is the NAME, of the Lord that we build our lives upon, or is our priority concern our own name? There was an ancient tower built by a wicked generation seeking to make themselves a name rather than finding refuge in the Lord. It didn’t go so well for them (Gen 11). Heeding Prov 18 will keep us from making the same mistake.
The Psalms, as summarized by the closing song in each of the first 4 book divisions in the Psalter, present Messiah Prayers in two senses. First: they serve as prayers of petition for the Messiah to come. Secondly, they function as prayers of intercession for the Messiah to pray on behalf of His people. The great high priestly prayer of Jesus in John 17 corresponds to the prayer requests of the Psalter echoing the prophetic cries of longing with the proclamation of fulfillment that He secures in His redemptive ministry. Finally, history’s greatest hymnal closes with a cosmic call to worship as the only fitting response to the mercy and majesty of God commemorated from song one to one hundred and fifty in the Psalms.
Acts 7 records a Gospel sermon proclaimed to Paul before he was born again. Paul, approving of Stephen’s execution, would have been aware of this testimony. Sometime later, Paul is brought to repentance and faith by the sovereign grace of God & now we read his own Gospel sermon preached to the church in Corinth in I Corinthians 15. I Cor 15:1-3 provides an outline for the remainder of the chapter. Each section following this introduction contains increasingly detailed content. The Gospel that Paul preached and upon which the Church stands is summarized in verses 3-11. Verses 12-34 expound the resurrection as a theological nonnegotiable… the resurrection is essential doctrine to Christianity. To deny it is to deny the faith, rendering everything else you happen to profess meaningless, futile, vain, & useless. Finally, verses 35–58 address frequently asked questions about eternal life answering them with a profound and glorious explanation according to the scriptures proclaimed, fulfilled, and applied.
What is our relationship to the body of Christ, the Church? How are we to love one another? What is the greatest way to serve Christ?
According to Proverbs 25:4 “Take away the dross from the silver, and the smith has material for a vessel”. According to Proverbs 17:3 “The crucible is for silver, and the furnace is for gold, and the LORD tests hearts.” Taking these references together we can extend and apply the analogy of precious metal refining to the sanctification process of our hearts and lives. Analyzing Proverbs 17 with this illustration in mind, Solomon reveals categories of dross that godly wisdom teaches us to recognize and remove
Prov. 25:4-5 expounds & applies the analogy of pure metals vs. dross. Another example in Proverbs utilizing similar picture language to Prov. 17:3. When the heart is tested by the refining fires of life, the process is designed to remove some elements and refine others. When the heat is turned up, the difference between precious metals and dross or impurities becomes increasingly apparent. The book of Proverbs serves as a literary version of this process. Solomon turns up the heat of truth and when his words are taken to heart, the contrast between folly and righteousness is magnified.
Working through history's greatest hymnal one Psalm at a time, we may not realize or remember the bigger picture of how the collection is organized. Mirroring the Books of Moses, the psalter is also a 'Pentateuch'. The psalms are arranged in five books beginning with songs 1 through 41, followed by book two: 42-72, book three: 73-89, book four: 90-106, and finally book five: 107-150. Each final song of books 1-4 closes with a doxology verse proclaiming: "Blessed be the Lord..." Finally the crescendo and universal call to worship is proclaimed in the final Psalm (150:6) "..Let everything that has breath. Praise the Lord! Praise the Lord! closing book 5. In our overview messages on the Psalter, let us consider closing themes from each set of songs and the big picture message they proclaim summarizing history's greatest hymnal. (Today we consider the first 2 examples. These will be followed in our next Psalm sermon with the same headings and 3 further points: COVENANTAL, INTERCESSION, EXILE INTERCESSION, AND WORSHIP
In the 14th & 15th chapters of his epistle to Corinth, Paul outlines aims of Gospel ministry for the church age. When the unbeliever witnesses the testimony of the Christian community, how should our message resonate? As the Holy Spirit is pleased to activate it, the content and presentation of our gospel message should inspire repentance and faith in the hearts of our pagan neighbors and exhortation unto holiness in the lives of disciples. Let us testify & preach in such a way as to inspire conviction of sin, command submission to the Gospel, and implement applications of church order best serving these primary goals of Christian ministry. Having covered conviction and submission, we close with applications from chapter 14.
Verse three of our chapter presents a conceptual context for the virtues promoted in Biblical wisdom literature, including the immediate blessings and character traits endorsed by Solomon in Proverbs 17. Testing, tempering, & purifying are in view here as uses for heat in processing precious metals. This analogy serves well to illustrate the design and redemptive purpose of life’s trials, difficulties, conflicts, hardships, suffering etc.. Carrying over the theme of divine sovereignty from chapter 16, the literary context of this verse provides a big picture perspective of divine purpose redeeming the hardships of life for the believer. If the trials of life are the refining crucible or furnace, the character traits endorsed by Solomon in chapter 17 (as well as the entire book) are the refined treasure believers are promised as they submit to the providence of God in the challenges of life.
Under the working theme of ‘the finishing school of kings’ we’ve considered Proverbs 16 in four sections. The first nine verses expounded the concept of agency under the royal preeminence of God as the font of all legitimate authority. These verses reveal the relationship between human moral agency and God’s sovereignty. The second section (verses 10-16) speaks to the royal ideal. Here we are introduced to the model ruler, the moral standard for civil authorities. In the third portion, verses 17-25 exhort the dominion agent to assess his own character applying principles internally to the discipline of self-government. Finally, our chapter closes with instructions for the king to evaluate the reputation of others. Applying externally the standards of Godly character in verses 26-33.
John chapter 20 records a series of resurrection revelations. John & Peter realized Jesus was risen only upon touring the empty tomb and witnessing the carefully folded grave clothes of our Lord (3-8). Next, Mary Magdalene remains distraught despite witnessing the empty tomb and angels until Jesus Himself speaks to her from the garden (11-18). Jesus then visits a meeting of disciples cowering behind locked doors for fear of the Jews. He shows them his crucifixion wounds and speaks a blessing of peace restoring their joy (19-23). Finally, eight days later, the doubts of Thomas are assuaged only when Christ appears to him in the flesh and the disciple touches his pierced hands and side (224-28).Verse 9 of this chapter explains why these face to face encounters were necessary…”for as yet they did not understand the Scripture, that he must rise from the dead.” This would not always be the case however, shortly after these events and the Pentecost advent of the Holy Spirit, Peter began to proclaim the Gospel from the OT scriptures. It is this witness combined with the NT accounts that now serves to open our eyes and hearts to believe. Behold Peter preaching after he understood the scripture proclaiming Christ.
In consideration of our text this week, I recalled a sermon series I preached years ago which traced the prominence and location of the Ark of the Covenant as it related to the spiritual condition of the nation of Israel… the plight of the Ark as the touchstone of divine habitation & favor corresponded with the heart condition of the people. As spiritual reforms progressed under the rule of David, the red carpet was rolled out for the presence of God to take up residence once again in the midst of the people. Just as the triumphal entry of Christ into Jerusalem would be paved with praises, palm fronds, and cloaks… so it was centuries before, the people made preparations for the Ark of the Covenant to arrive in Jerusalem. This event was marked by covenant renewal, worship, and sacrifice.
Our passage today is all about self-discipline. In light of the last section of Proverbs 16 specifically addressed to kings, one might be inclined to ask if these verses are directed toward civil rulers as well? And if so, how do they apply to those wielding authority? Astute philosophers through the ages have recognized the importance of self-government as a precondition of responsibility. In a recent interview, Canadian politician: Pierre Poilievre spoke to his own philosophy of leadership by citing Confucius who said: "How will he who does not know how to govern himself know how to govern others?" Before Poilievre there was Confucius, and before Confucius there was Solomon who influenced great kings as the testimony of his wisdom spread far and wide 1000 years before Christ. I Kings 4:29-34 documents the reach and influence of Solomon’s wisdom and renown. Timeless principles outlined in this chapter may well have spanned the inhabited world and endured for centuries, perhaps inspiring generations of leaders from the near east to China.
The more authority someone wields, the more fear of the Lord is required to rule responsibly. ‘Fear of the Lord’ defined in context of chapter 16: ‘Taking God as seriously as His sovereignty demands’. Each of the five references to the king in verses 10-15 imply the ideal, that is the perfect example of dominion. You could place the word ‘perfect’ or ‘ideal’ before each mention of ‘king’ in this section to help clarify the sense of Solomon’s instruction. In addition, it is helpful to remember the wisdom literature device of ‘citing the maximal case’. This way of speaking commends the application of these principles not exclusively to kings, but furthermore to all lesser dominion agents. Consider Prov 16 in light of the (Gen 1:28) original cultural mandate for all humanity. Given this dynamic, the reader may substitute ‘dominion agent’ for each reference to ‘king’ to clarify the scope of application.
We have reached the penultimate song in the world’s greatest hymnal! The theme of worship and its central importance to the livelihood of the people is expounded. Worship is a matter of identity, unity, and national security. Last I checked ‘The high praises of God” had not made the list of strategic resources that we believe are in our country’s vital interest. This is a tragic oversight. When true worship thrives so does a society. Let us explore the great blessings attending those who worship the One True Sovereign in Spirit & in truth.
After addressing the occasion of public worship, expounding references from the greater context of scripture, and laying out practical guidelines, the apostle summarizes his house keeping instructions for the Corinthian church in one sentence at the close of this chapter:" "... All things should be done decently and in order." (40). The standards for decency and order according to the calling of the local church are the subject of our text today. Central to our passage, verses 24 & 25 outline aims for Gospel ministry in the church age. This summary, is a literary structure, is fractal (a concise version of a broader pattern). We can use these categories to outline surrounding verses fro1n (20-40), we'll cover 2 points through verse 26 in this message.
Proverbs 16 reads like a finishing school exam for civil rulers. The author's calling and experience provide the background context occasioning this passage. Nevertheless while Solomon's office as king of Israel explains the instrumental cause of blessing in the land, the chapter itself proclaims the sovereignty of God as the formal cause. Applications of this chapter extend to us as Solomon is citing the maximal case here. The implication being, if the greatest of earthly kings is subject & accountable to the law of God & if he rules merely as an instrument of God's divine decree...the same is certainly true for everyone else. Similar to chapter 15, several verses placed strategically throughout the passage pronounce the theme. These key proverbs are verse 1, 9, and 33 all of which highlight the royal preeminence of YAHWEH the ultimate sovereign, human agency
Working with the “melodic line” theme of the fear of the Lord, and our summary definition of the same: “taking Him as seriously, as His glory demands“… we with our exposition of proverbs 15. Our passage today reads like the wisdom literature version of Jesus words in (Mat 6:33) “…seek first the kingdom of God and his righteousness, and all these things will be added to you.” Limiting our outline to two major points today will allow us to explore more passages like this from the teachings of Christ that further illuminate and apply the wisdom of Solomon in this chapter.
Today’s title denotes the structure of Psalm 148. In clarity and symmetry, our author addresses two realms in which the praises of the Lord are to resound: the heavens and the earth. Each call to worship is followed by reasons for praise.... One of my study Bibles takes the occasion of certain prominent passages in scripture to expound a point of systematic theology. Psalm 148 was the text chosen to highlight the nature of God as CREATOR. It makes sense given that this chapter so powerfully & beautifully extols Yahweh as the one true sovereign over both the genesis of all things in the first place and the new creation of redemption for His people and the world sin has corrupted. Psalm 148 is a call for us to join all creation in praising the Lord of heaven and earth.
Paul writes this chapter to the church in Corinth for the purpose of Spiritual “housekeeping”. He equips the reader to steward the house of God in directing the ministry in Corinth to best serve the mutual upbuilding of the people of God. The benefits of prophecy listed in verse 3 serve to summarize the priorities of Christian worship and assembly with reference to fellow congregants. These ordering principles provide the main points of our outline today, expounding the first half of I Cor 14. As a church and as members of the Body of Christ, may we heed the admonition to grow in the upbuilding, encouragement, and consolation of each other for the glory of God and the health of the church.
Proverbs 15 provides applications for those who fear the Lord. We’ve considered more sophisticated definitions of the fear of God in past messages. Today I’m proposing a simple summary considering the context of Proverbs 15. To fear the Lord is: to take Him as seriously as His gory demands. Those who seek to live appropriately in His universal presence will heed Solomon’s admonitions. It stands to reason that if the hearts of the children of man lie open before the Lord, those who bring their hearts to him willingly for review and instruction will fare better in this life and the next one. Let us fear the Lord in heeding these words today
Our title today comprises two categories: 1st) The character of God & 2nd) Our posture in light of His glory. Because God sees all, because His presence is universal, we ought to fear him. This is a theme resurfacing throughout Proverbs chapter 15 like the base line melody of a movie score. Note verses 3 & 11 expounding the nature of God while verses 16 & 33 exhort us to respond accordingly. Solomon advocates living in light of the omniscience God and Proverbs chapter 15 provides practical ways to do this. Wisdom realizes that the scope of human liberty, ability, virtue and understanding is delimited by an infinitely wise and sovereign God and the precepts outlining the fear of Him are found in His Word.
The poetry of Psalm 147 captures the significance & joy accompanying the rebuilding of the temple and return of exiles under Ezra & Nehemiah to Jerusalem. When the people rose to worship for a quarter of the day under the direction of the Levites, it's easy to imagine this Psalm in their song list. Verses 2, 12, 19 contain references to Jerusalem or Zion. These key verses are a call to worship specifically directed to the people of God. The author will go on to support his call to worship & claim that it is fitting with the rest of his song. The occasion of temple rebuilding is worthy of praise in God's particular grace. In addition, the seasons declare the nature & glory of God. Verses 7-9 associate His care and kindness with the fruitfulness of the growing season while verses 15-18 feature His awesome power to intervene in Judgment demonstrated by harsh winter conditions.
This beloved chapter in Paul’s first letter to the Corinthians is often appropriated without much regard to the context. While standing alone the chapter reads like a poetic excursus on the beauty of human affection suitable for wedding vows, the first application pertains to relationships between church members. Paul insists that love is the necessary precondition for the exercise of Spiritual gifts. This emphasis was not novel. Paul is expounding applications of Jesus’ words in John 13:35: “By this all people will know that you are my disciples, if you have love for one another.” According to Paul and Jesus, gospel-grounded mutual love is basic to the identity and calling of the Christian church. The central message of the so called “love chapter” is a call to order our affections according to the hierarchy of Christian priorities as the Body of Christ. Given the occasion of the first Lord’s Day of 2026, our text provides opportunity to inspire meaningful New Year’s resolutions.
Today is a second message beholding the majesty of Christmas from the vantage point of Daniel’s prophetic record. Last week we considered the interpretation of the king’s composite statue vision as a countdown to Christmas. Today we turn over a chapter to another incident illuminating the glories of the incarnation. This time from a ‘before and after’ perspective, we compare the fiery furnace ordeal survived by Daniel’s three friends, with the Mount of Transfiguration in Matthew’s gospel. What difference does Christmas make in world history and the destiny of believers? The scriptures gloriously answer in their particular instruction and their big picture perspective. It is primarily from this second point of view that we behold the glories of Christ incarnate in our sermon today.
In faith Daniel preached the crown rights of Yahweh in the courts of emperors. His wisdom and prophecy arrested the attention of kings whose greatness was not eclipsed until the fulfillment of his prophecy on Christmas Day in a Bethlehem manger. The events surrounding his ministry foreshadowed the incarnation, coronation, and ascension of the King of Kings Jesus Christ. Early in his tenure as a court official for Nebuchadnezzar, God gave the king and Daniel the same dream and he gave Daniel the interpretation. The composite statue of gold, silver, bronze, iron and clay represented a series of kingdoms counting down to Christmas when a kingdom would overpower them all and reign forever. Taking Daniel’s ‘song’ of pre-incarnation worship in verses 20-23 of chapter 2 as our outline, we find this occasion confirming his confession of God’s grace & greatness in its prophetic revelation and the response of a earthly king.
The last 5 songs in the Psalter beginning with our text today, all open and close with the refrain & adjuration: “Praise the Lord!”. If the entire book were one great song, these last five chapters could be the chorus. All the notes of remembrance, lament, repentance, consolation, victory, wisdom, providence, redemption, judgement, prophecy, revelation, and more reach a crescendo in this final set of hymns in history’s preeminent song book. As the author(s) reprise themes recurring throughout the Psalms, they find their resolution in the proclamation of Yahweh’s absolute sovereignty. The shape of the book proclaims to all humanity in audience the majesty and authority the one true God even as it assures the sincere singer of his unbreakable covenant bonds with that same Lord of all. The book of Psalms is a universal call to worship and the response to this call will resound for all of history and eternity on the lips and in the hearts of the redeemed… NOTE context & application: Psalm 146 doubles as a profound advent song— to prepare hearts in anticipation of Messiah’s arrival, and with Him, the fulfillment of prophecy and the hope of His people.
Paul understood that the various issues and problems present in the Corinthian church ultimately shared the same root. After addressing several situations case by case, he focuses his attention in these chapters on the essence of the church, the source of its vitality, and the kingdom expanding potential of the body of Christ. Understanding our connection to one another in and through Jesus Christ, is key to a functional and fruitful church. Our next chapter will proceed expounding and endorsing ‘love’ as the cardinal virtue of the Christian life. With this framework and this foundation, the church of Jesus Christ will survive & thrive unto His return.
Proverbs 14:24 says: “the crown of the wise is their wealth”. Our working definition of a crown in this sense is: ‘an adorning confirmation of dignity, rank, ability, and reputation’. This conceptual understanding of royal authority helps to clarify the context of our text in this chapter. Solomon’s teaching is universal in this sense. Would you sacrifice your better judgment, integrity, or reputation for riches…? Those who do so wear a fool’s crown. Mortgaging virtue in the quest for fortune, power, or position will crown you with folly. A parallel text might be: Prov 22:1 “A good name is to be chosen rather than great riches, and favor is better than silver or gold.” Consider the example of Solomon at the height of his powers and splendor visited regularly by royal entourages of surrounding nations. His crown at this time was resplendent, polished by wisdom. As an example of folly’s crown remember the demise of king Herod eaten by worms in Acts 12:20-24. This passage also draws a stark contrast as verse 24 goes on to say: … “But the word of God increased and multiplied.”
Looking closely at the structure of Proverbs chap 14:1-14, something of a pattern emerges. Verses 1, 4, 7 and 11 are roughly parallel referring to the foundation of a household. These verses are followed by others that scrutinize progress to that end in verses 2, 3, 8 and 12. The remaining verses predict the future of life directions set by either wisdom vs. folly.In context here, the featured agent of wisdom to illustrate these truths is the wife and homemaker. The book of Proverbs is no respecter of persons when it comes to application of principle. Here wives and mothers are encouraged to order their affairs, govern their souls, and live their lives, according to the timeless law of God, just as their husbands and children are likewise commanded.
The crescendo of the Psalter begins with Psalm 145 and continues to build with each of the remaining songs! This is the last titled song of David in the book and is a profound and powerful contribution to the grand finale of histories’s greatest album. This is The 7th of the acrostic psalms (each parallel line beginning with a consecutive letter of the Hebrew alphabet). This form of poetry conveys a glorious and comprehensive beauty, symmetry, & order. Verse 4 reveals a purpose for writing this song that is key to understanding, in part, the intent of Biblical poetry. This verse could well serve as a vision statement for the entire Psalter. Let the writers compose, the musicians play, and the people sing, that one generation might commend God's works to another and declare His mighty acts! These are songs of praise immortalizing a generational testimony of the greatness of Yahweh —-Furthermore, this song provides a template for proclaiming the deeds of the Lord.
The Apostle Paul’s emphasis on unity in the true church of Jesus Christ is a theme pervasive in I Corinthians. According to I Corinthians 12:1-13, to be a Christian is to behold and believe the revelation of Christ by means of the Spirit. To be a functional church of Jesus Christ is to discern and deploy the gifts, service, and activities of the Spirt for the mutual benefit of the believers in the community where God has planted you as He empowers and appoints. To be the church of Jesus Christ in essence is to be unified in Christ with members of His body by the power of The Spirit transcending personal experience, culture, history, and the grave! The language of Paul’s epistle has the power to grasp our clouded souls by the hand and lift us up on gospel heights to behold our situation from heaven’s perspective.
Cultural history and folklore celebrate the tenacity and resilience of their heroes. These legacies are celebrated for their faithfulness. The critical analysis Solomon endorses in the book of Proverbs would ask: “faithfulness to what?”. No so-called ‘hero’ will pass the true test of greatness if his efforts were dedicated in service of idols. Family, honor, patriotism, philanthropy, public service, courage, scientific genius, etc. are not virtues ends unto themselves but are sanctified only in the service of righteousness & the glory of God. Those who dedicate their lives in sacrificial faithfulness to anything less than this are not heroes in truth. Don’t be deceived Solomon adjures the student of wisdom —the object of our devotion separates the wise from the fool, the righteous from the wicked, the good man from the sinner.
Note the list of metaphors Solomon weaves into his instruction in this section…each one a telling picture: Light/Lamp (9), Tree (12), & Fountain (14). Each is a picture of source and effect. A lamp filled with oil provides light by which the blindness of the dark is cured. A tree firmly rooted in fertile and irrigated soil produces life sustaining fruit. (The olive tree was the classic example in ancient times highly valued for its multi-functional and nutritious fruit). Thirdly, a fountain fed by springs provides an ever-new supply of water to quench the thirst of land and creatures who rely on this basic natural resource. For Solomon, this relationship between source and effect is mirrored in the spiritual realm of life as well. According to Proverbs, the sovereignly revealed wisdom of God is the vital source of human flourishing for the soul. The Word of God is the lamp, the tree, and the fountain for the wise.
The concept of a ‘new song’ in the scriptures is usually with reference to extraordinary occasions worthy of thankful praise include celebration and commemoration of the grace & glory of God upon securing victory for His people despite existential threats and peril. Think of the songs on the lips of those who were the first to receive immanent news of the incarnation… Many, Zechariah, Simeon wrote the first Christmas Carols as ‘new songs’ praising God & welcoming their messiah. Today’s psalm is not one of these precisely, rather it contains a vow to write such a song upon answers to David’s plea for the salvation of himself and his people. Languishing under the threat of his enemies David longs for the day his deliverance will occasion further music. In the meantime therefore, Psalm 144 is a new song song written in supplication for such a time.
Toward the aim of increasing reverence for the Lord’s table and all that it entails, Paul emphasizes the necessity of discerning the body. In I Corinthians 11:17-34, we see this applies in three senses. We must have a devotional understanding of the church, of the ordinance of communion, and of ourselves. Having considered already the necessity of discerning the church body and the symbolic body, we now turn to Paul’s instructions to examine ourselves (27-34). Today’s sermon is an expanded analysis of the third application of Paul’s instruction regarding the supper, taking the occasion of communion as opportunity to examine our personal relationship with the Lord. As it relates to our souls, may a proper understanding of what the Lord’s table commemorates and proclaims yield the fruit of conviction, reverence, humility, and obedience.
Much is made of generational characteristics these days. We have identified and categorized ourselves by causes and effects of history that shape the identity of Americans born in different eras. World War II defined the coming of age for those of my grandparent’s generation for instance. Rising to the occasion of their time earned them the title of: “The Greatest Generation”. Those born in their looming shadow were largely overlooked & thus dubbed: “The Silent Generation” followed by the “Baby Boomers” known for their prolific numbers. This generation was followed by: “Generation X” exploring unconventional influences for their identity…and so on. Modern scholars have proffered the theory that the cyclical nature of generational types is virtually inevitable as if we are slaves to the social influences defining an era. Solomon disagrees. He outlines a framework for multi-generational legacy building that takes action rather than surrender to the default settings of culture. Parents and children heed these words. Proverbs is a handbook for breaking generational curses and building generational righteousness
Psalm 143 is the last of the so called “Penitential” Psalms. This song joins Psalms 6, 32, 38, 51, 102, & 130 in a set identified through church history by themes of soul searching repentance, unrestrained confession, and exclusive hope in the Lord of the Covenant.However, while it is one thing to have the self awareness and honesty to rightly understand your troubled situation…it’s quite another to be rescued from the consequences of that condition. David understands that deliverance is possible because of WHO God is… therefore he grounds his request & appeal on the faithfulness (1), righteousness (1,2,11), & steadfast love (8,12) of His Lord & Master.The occasion for this song certainly parallels Psalm 142. Perhaps both songs were written from the cave in Adullam.
Discernment in this context entails proper understanding bearing fruit of conviction, reverence, humility, and obedience. We can relate to, and learn from, the risks and rewards of frequent communion Paul addresses in this letter. As in all of life, we must approach the communion table walking in the Spirit, not the flesh. While we recognize that familiarity & mere repetition often foster a casual irreverence, it remains true that the very things we must remember in order to repent of our callous hearts are pictured and proclaimed at THE LORD’S TABLE. A good prayer to prepare for communion might be… Lord, may my often-weary soul ever cherish and never despise the living water and bread of heaven which sustains me unto glory… As we noted in Old Covenant parallels proclaimed in Chap 10 of this epistle last week, communion is New Covenant provision for the believer in the wilderness of life…. Let us therefore nurture an acquired taste for all the means of grace that we might drink deeply and be satisfied with water from our Rock Jesus Christ.
As in the Days of Moses, Baptism commemorates a miracle, seals a covenant, and identifies a people. Today we look at the symbols of baptism in the scriptures, their substance fulfilled in Christ, and the application of these truths for this service and these baptizees today… Paul reminds us in our primary text today of the exodus moment when Moses stretched his hand over the Red Sea. Baptism signifies that our Messiah has stretched out his hands upon the cross parting the seas of death for us. Baptism testifies to the sovereign grace of God breathing eternal life into the believer just as He did over creation, into Adam, over the judgement waters of the great flood, and across the Red Sea thus saving His people! When the baptism waters are parted, they signify our cleansing and the drowning of our greatest enemies (sin & death). Through the waters of baptism we symbolically cross over unto promised land inheritance of glorious reconciliation with God Almighty by virtue of union with our Messiah and federal head, Jesus Christ. Through baptism the door of communion at the Lord’s table is thrown open wide to welcome us as the people of God, the church of Jesus Christ!
Having considered the house of the righteous according to Solomon in proverbs 12 verses 1-7 and the dominion of the righteous in verses 8-15 we now turned to the witness of the righteous in versus 16-24. Consider the prayer of humble consecration offered by King David at the anointing ceremony of his son to rule the nation of Israel (Worship text: 1 Chronicles 29:11-14). The anointing of Solomon as king signaled David’s dynasty would continue on the throne of Israel for another generation. Most in his position would seize the opportunity of this moment for broadcasting the glories of his kingdom with great pomp & circumstance. David did not share this impulse because of his faith in & worship of YAHWEH. No doubt moments like this served as inspiration and instruction for his son who would go on to rule this prosperous nation and write this chapter of Proverbs identifying virtues worthy of the godly for the benefit of his own son’s instruction and ours.
A comprehensive analysis of any area of human life should prioritize the question: “what is the ordering principle of this domain?”. The answer to this question is key to assessing sanctity, durability, and fruitfulness. It gets to the heart of what something is and why it exists (essence & purpose). The book of Proverbs is all about ordering principles. Solomon teaches the student of wisdom to discern the present order of things as he engages in life. He proclaims what the ordering principles of life ought to be, for example: “The fear of the Lord is the beginning of wisdom.” He equips disciples to take dominion in their respective callings according to God’s Word. Proverbs 12 makes application for family and vocation according to the ordering principle of righteousness.
We are familiar with the designation of nobility or gentlemen classes, vs. lower or servant class distinctions in film or literature depictions of European monarch culture which developed over the centuries and lingered for quite some time in these societies. These dynamics seem foreign and wrong to us given our modern egalitarian sensibilities. Proverbs stands, indeed, as a correction of presumptions of social order from this time, but for different reasons than we might think. An observation worthy of critique in this era was the arbitrary and often ironic nature of these class structures. Whether or not one was truly a gentleman in character often had no bearing on whether or not he was a gentleman by social class. Likewise a noble servant trustworthy and faithful may never attain the title of nobleman as far as society was concerned. Proverbs teaches us that while there is to be rank order in areas of life & society, our classifications and incentive structures ought to be based on the criteria of Biblical wisdom, not the arbitrary whims of any given culture. Verse one sets the tone of the chapter which is followed by knowledge that those who embrace discipline will appreciate.
Again revealed in the title, Psalm 57 was also written in hiding during David’s fugitive wanderings. This occasion served to inspired David to seek the assurance of divine protection far greater than the refuge the cave in Adullam could ever provide him. I Sam 22:1-2 documents the first congregation to ever sing this song. There were gathered to him and his family in this hideout, a motley crew of those in distress, debt, and bitter of soul about 400 strong. We can imagine David singing softly with pen in hand accompanied by a waning candle, his voice and the flickering light reflecting off of ancient stone cavern walls. Some distance away at the cave’s entrance, several of his men stand guard with watchful eyes probing the distance for the dust of enemy horsemen. After repeating his new chorus several times, the cave begins to echo with hundreds of outcast voices singing: “…With my voice I cry out to the LORD; with my voice I plead for mercy to the LORD.
The practical application sections of Paul's epistles are often interspersed with governing principles. Paul is constantly “teaching the 'what' and preaching the 'why'. I find this inferred principle/application distinction especially helpful for discipleship and instruction in Christian 'orthopraxy' – the 'day to day' practical concerns of the believer. Paul allows for latitude in application areas like whether or not to eat food in Corinth that has been dedicated to idols. He instructs the Corinthian believers to use their judgement in case by case situations according to governing principles in scripture. Today we will highlight several of these timeless truths.
A word to prepare our hearts to receive the message of proverbs 11 today. The times in life we most need the convicting reminder of God‘s word usually require a change of heart to receive it. This is evident in our worship text today. When the prophet Malachi called the returning people of God to order their affairs according to their calling in the promised land, it was not for lack of the book of Proverbs they had failed thus far to do so, but rather their own conviction to apply the words of Solomon. Hence the prophet called them to repentance in the areas of worship, family, finances, and love of neighbor. This is the role of preaching yet today. Thus if any of Solomon’s instruction hits close to our home as it is proclaimed in our ears, let us repent and reform.
When Jesus proclaimed the kingdom of God in His great sermon he included these well known words from Matthew 6:33 “…seek first the kingdom of God and his righteousness, and all these things will be added to you.” Thousands of years earlier His message had been preceded by an understanding of the rewards of righteousness through the pen of Solomon in the great book of Proverbs. The blessing and benefit of living according to God‘s terms in this world cannot be overstated, but can easily be misunderstood. In our fallen frame of mind, benefits can often be mistaken for curses and vice versa. How can we seek to untangle the confusion that we often face in our day-to-day lives? Solomon’s instruction, corroborated by words of Jesus, offers much in that regard. Let us behold and esteem the blessings of righteousness revealed by someone with authority on the matter gleaned from his experience as a great king, writing under the inspiration of the Holy Spirit.
One can easily imagine the context inspiring David’s words here. A good portion of his early days were spent on the run as a fugitive from King Saul. For years, due to this providential hardship, David was likely unable to participate in tabernacle worship. Nevertheless, we hear his heart in this song as he prays that the Lord would count his prayer and praise as a legitimate incense offering. Spurgeon writes of this song: “David's case seemed hopeless: the cause of God in Israel was as a dead thing, even as a skeleton broken, and rotten, and shoveled out of the grave, to return as dust to its dust. There seemed to be no life, no cohesion, no form, order, or headship among the godly party in Israel: Saul had demolished it, and scattered all its parts, so that it did not exist as an organized whole. David himself was like one of these dried bones, and the rest of the godly were in much the same condition.“ in the Providence of God, this occasion provides a Spirit inspired example of prayer in crisis. David demonstrates how to face trials unto the glory of God.
We’ve considered at length the contrasts illustrated in Proverbs 9 by way of a dinner invitation to Lady Wisdom’s house vs. the meal served at the Woman Folly’s place. The first is a promise of provision unto eternal life, the second is a gateway to Sheol disguised as a party. Which table will you gather around for dinner? Choose carefully because this situation represents where you turn for provision, the company you keep, the ritual worship you practice, the covenant relationships you countenance, and the foretaste of eternity. The Apostle Paul picks up on this theme addressing issues and diagnosing the spiritual condition of the church in Corinth. He calls them to the repentance, fear, and faithfulness worthy of the table of the Lord. This text couldn’t be more relevant for our assembly today as we have gathered in this place to take communion and share a meal together
Wisdom is an indispensable virtue to the discipline of applying the Law of God. The wise man seeks to understand all of life and thought in terms of the absolute moral order of God’s Word & God’s world. Wisdom equips the moral agent for the discipline of measuring all things by the standard of divine revelation. Taking every thought captive to the obedience of Christ (II Cor 10:5) requires wisdom and discernment that comes by way of practice (Heb 5:14). Diligently processing and applying the scriptures is an ordinary means of the Spirit to equip saints for glorifying God in life & ministry. Wisdom literature is an instruction manual for ‘casuistry’…The task of judging case by case situations by the universal standard of Biblical truth. Proverbs contains hundreds of examples of God‘s law applied to various situations - or cases- in every day life. The book of Proverbs along with all of scripture is a Just Weight by which to measure everything else.
As we continue to familiarize ourselves with this great literary form of scripture otherwise foreign to us, let us pause to appreciate its great value! How different and infinitely more valuable are the words of Proverbs than the quasi – wisdom literature of our day. What is the popular “wisdom” of our day? Whether it’s the motivating appeals to the hope of success designed to inspire a sense of determination, so-called ‘influencers’ promoting the latest shiny thing, or sports figures and celebrities exalting the virtue and reward of chasing one’s dreams… one thing is certain, no one will be listening to these messages a thousand years from now. Yet today we have before us a record of wisdom that has stood the test of 3,000 years. If you didn’t have access to the Proverbs of scripture, it would be worth selling all that you had to own a copy of this book we are beholding this morning.
As we consider the 2nd major section in the book of Proverbs, the most obvious difference is in the form Solomon’s instruction is presented. Chapters 10-24 proceed with a collection of single sentence wisdom sayings or ‘aphorisms’ under the title: “The Proverbs of Solomon”. The style of writing compiles straightforward statements without expounding or illustrating the nuances of their application in practice. As such, the order of the book is intuitive. After the student masters the “My Son Oracles” of chapters 1-9, he can more effectively process and deploy the aphorisms of Proverbs in fruitful ways. The operating assumption is that the exercise of wisdom is a discipline honed by diligent practice. Solomon does not anticipate every case-by-case contingency, rather he writes to inform the student’s moral intuition. From this database, the wisdom practitioner is better equipped to draw his own conclusions given any number or variation of situations he may face in his life and calling. These are rules of thumb (Webster) “...methods of procedure based on experience and common sense. General principles regarded as roughly correct but not intended to be scientifically accurate.
David's life story was shaped by conflict. He was a wartime king and answered a warrior calling from the days of his youth. For this reason, in fact, David was not permitted to build the house of God (I Chron 22:8). David was a conqueror, his son Solomon would be a builder. Their respective callings would present unique challenges. For David, the incessant threat of Israel's enemies drove him time and again to prayer. Psalm 140 is a classic example. Both David and Solomon prefigure messianic glory of their future son's exploits. The one to whom David prays for deliverance will send His only Son to ultimately fulfill the calling given to Jeremiah (1:10) “See I have set you this day over nations, and over kingdoms, to pluck up, and to break down, to destroy, and to overthrow, to build, and to plant.” In the meantime David beseeches the Lord.
According to Paul’s Example in Ministry…A Christian Should Be: A servant to others, a master of himself, and a student of the Word. Why a student of the Word of God? Because according to Paul, there is no loss of fidelity in the scriptures over time. The instructions and warnings issued to the wandering Israelites bore relevance and authority for the Corinthian church in Paul’s day and the same is true for us today. The shelf life of the apostles instruction extends to the end of the church age. This apostolic commentary features principles of continuity presumed in Paul’s understanding of the scriptures. His assurance is that if we take heed of these things, we will not fall. First Corinthians chapter 10 is a passage of utmost importance for the spiritual health of the believer & the church.
Proverbs Chapter 9 paints a picture of a feast at Lady wisdom’s house. This event involves preparation, invitation, and conversation. Having covered the first two, in our sermon today we address the third. Our text presents a sample of conversation at Lady Wisdom’s table. What are topics of consideration, issues of concern, and life lessons we hear when we eavesdrop, or better yet, sit down for a meal at her house? Verses 7-12 tell us. Structural Note: As chapter 9 closes, so does the first major section of Proverbs. These passages are compiled under the heading of Solomon as son of David & king of Israel (1:1) and as such feature themes of generational legacy & equipping. We might call chapters 1-9 “The ‘My Son’ Oracles’. Chapters 10-24 follow with a collection of primarily single sentence wisdom sayings or ‘aphorisms’ under the title: “The Proverbs of Solomon”. Hezekiah’s scribes publish additional proverbs of Solomon in chapters 25-29 the wise sayings of this section are not quite as terse as the 2nd section. The book closes with installments written by 2 other students of wisdom (Agur & king Lemuel) proverbs (30-31). These authors contribute extended applications of that communicable attribute of God equipping the student of wisdom with skills for the art of Godly living.
What is it that Nehemiah was working for, and what was he trying to accomplish? What steps did he take to do the good work that God had given him, and how can we apply those principles in our own walk with God and work for God today? How is God calling you to build up His Kingdom?
Psalm 139 reads like a diary entry of David with its emotional and personal context, yet it is introduced as a hymn for the choirmaster to be sung in public worship. Its inclusion in the Psalter calls the believing singer/reader to identify with David's heartfelt relationship to His omniscient and loving Creator. The psalm calls us to assume its 1" person perspective as we confess with David the limitless knowledge, love, and power of Christ toward us, His beloved bride, who He died to redeem. This song is one of confession and submission to the sovereign knowledge of God. It is the opposite of Adam and Eve's impulse on their day of reckoning. Rather than hiding from God and scrambling to disguise his-guilt and shame, David submits-whole heartedly to the Lord, asking for God to audit his heart and life.
The title for our message comes from chapter 10 verse 11 where Paul identifies his hearers, as those on whom the end of the ages has come. Paul’s greater audience therefore is all the Church until Jesus returns. While the occasion for his letter involves issues in Corinth, the application of his instruction extends to every Gospel outpost of the church age until new heavens & earth kingdom consummation. Paul expounds his own Holy Spirit led philosophy of ministry in chapters 9 & 10 of I Corinthians to convict and inspire this church to apply these principles of Gospel ministry in their own lives and congregation. In these practical ways he instructs them “be imitators of me, as I am of Christ.” (10:33b)
In the first chapter of 2 Peter, Peter gives the church practical application on howwe are to confirm our calling and election. He reminds the church of the greatprecious gift that we have been given, the promise of eternal life. He then callsthe believer to action, to be effective and fruitful for the kingdom of God.God has granted the believer everything they need to be fruitful for the kingdomof God.
Of all the significant moments in redemption history, the resurrection of Jesus Christ may well be the event with the greatest disparity between its central importance to the Christian faith and its appreciation in modern times. What we tend to take for granted, our forebears recognized as the birthday of the Christian church. The resurrection before-and-after pictures are among the most dramatic in all of scripture. When the day of Pentecost arrives and with it, the baptism of the Holy Spirit empowering the first Christian missionaries, Peter announces the resurrection of Jesus to the crowds gathered in Jerusalem proclaiming: “This Jesus God raised up and of that WE ALL ARE WITNESSES.” (Acts 2:32). When Jesus rose from the dead, so did gospel clarity, confidence, and power in the confession, conviction, & ministry of the early disciples of Jesus. To this day, over two millennia later, we gather every every week on the first day to worship our Savior who left behind an empty tomb on the very first Lord’s Day over two thousand years ago. Peter’s message upon Pentecost is a case in point illustrating the profound effect this miracle had on him even as he proclaims its implications for the history of all mankind in his first great sermon.
Psalm 138 is the first of 8 songs written by David which appear as a set in the closing chapters of the Psalter. These Davidic psalms are followed by the final collection of S songs which all begin and end with the refrain: "Praise the lord!". These closing medleys swerve to reprise two central themes of the entire book - prayer, and praise. David's songs are structured according to the former followed by the crescendo psalms emphasizing the latter. It seems appropriate that this greatest of song books would culminate with a universal call to worship and 8 songs penned as examples by Israel's greatest king.
Paul’s admonitions to the church in our passage are better understood in context of the issues arising in Corinth. Chapters 1-6 highlight particular problems including divisions in the body over superficial leadership preferences, worldly sexual norms corrupting the church, and frivolous legal cases between brothers in Christ. In addition to these internal issues, there was the looming threat of historic external persecution and hardship the church would soon encounter. All the more reason to address the tendency toward man-centeredness in the Corinthian church head on. Under the current conditions, the church would likely not survive the day of testing. Paul appeals to his personal convictions and application of the call to all believers to take up his cross and follow Christ. If the church would seek first the kingdom of God and prioritize the glory of Christ in their personal lives, covenant relationships, and highest ideals, her lampstand would remain.
The open house of our passage stands in stark contrast to the temptation of the adulteress in chapter 7. In chapter 9 we receive an invitation to Lady Wisdom’s residence. Notice how she prepares her household for the occasion. Rather than the seductive couch coverings, Egyptian linens, myrrh/aloe/cinnamon perfumed bed of the temptress (7:16-17), Wisdom sets pillars and prepares a feast (9:1-2). Next she sends out her servants to call all who will heed her voice to come and dine. Her servants call to the simple and those lacking sense: “Turn in here, come, eat of my bread?” While some heed her invitation, many pay no attention as they sit down at the Woman Folly’s table to a meal of stolen water and secret bread (17). Which table do you prefer? Be careful which you choose! For those who sit down with Lady Wisdom, they will appreciate her preparation, invitation, and conversation .
To demonstrate the scope of wisdom's potential. "Lady Wisdom" appeals to creation itself as the evident and super-abundant fruit of wisdom applied. Furtherrnore she appeals to her relationship to Yahweh to illustrate the indispensable necessity ofwisdon1 for any successful endeavor. lfwisdo1n is intrinsic to the works of God Hi1nself, ho.vc ould anyone, save a fool, distance hitnself fro1T1h er in his own endeavors? With .visdo,n as his right hand, the Lord Hi1nself established all n1aterial reality. More funda,nental than the molecular structure of elen1ents,m ore basic than the ato,n as a building block of 1T1atterth, e Lord, by wisdom, establishedt he heavensa nd 1narkedo ut the foundations' of the earth. The re,nainder of the chapter is organized by the tin1e references 'before', vhen', and 'now' endorsing "Lady Wisdom" s: prerequisite, companion, and counselor
As we have recently noted, the teaching of Proverbs regarding wisdom presumes the proper relationship between the spiritual and the material. We note as the chapter continues that legitimate political authority is established on wisdom. Even creation itself is established on wisdom, as is all enduring hope of human flourishing. Properly ordered affections prioritize the foundation, the means, and the righteous pre-conditions of all legitimate endeavors. Our summary from the analogy of wealth in verses 10 & 11: Only those who come upon their prosperity by way of loving wisdom more than riches can be trusted as their steward. can be adapted to every area of life. Verses 14-16 for instance: Only those who come upon their office by way of loving wisdom more than political power can be trusted as its steward. Lady wisdom's call isn't limited to young men lacking sense, she asserts herself on the heights beside the way of kings, princes, and nobles as well..
Psalm 137 is A song of lament, oath, & oracle. This is a Psalm acknowledging situations where it is excruciating to sing. The psalmist is in exile but his heart is in Zion. This is a song Nehemiah could sing as he wept in the courts of Artaxerxes’ Persian controlled Babylon. Nehemiah was a respected official who had the ear and the favor of an emperor, yet his affections called Jerusalem home (Neh 1:3-9). Nehemiah’s contentment was tied to the fortunes of Zion: the status of covenant relations between God & God’s people. In his anguish our author lifts his appeal to The Great Judge of the nations. The refrain spares no weight as the Psalmist finds consolation in the comprehensive judgements of a Holy God.
Paul’s instructions continue according to the purpose statement of 1 Corinthians 7:35 to benefit the church, to promote good order, and to secure undivided devotion to the Lord…Referencing the letter he had received from the Corinthians, Paul addresses another issue of the day of spiritual & practical concern. What should a Christian do when the grocery stores are stocked with food that has been offered to idols? Paul’s pastoral wisdom is evident in his sensitivity to the varying degrees of spiritual maturity given the paganism rampant in the culture. The weakened conscience places limits on knowledge processing abilities. For some individuals, proper categories may remain unclear, and a weakened spiritual state may render them more vulnerable to deception. In these cases, compassionate wisdom guides us to be careful not to destabilize a weaker brother while we work to build up the church.
Unless you think femininity is appropriated exclusively to portray seductive temptation in the wisdom literature of Proverbs… Remember chapter 1:20-33 has introduced us to a different woman entirely and here again in chapter 8, we behold the female personification of wisdom. Lady Wisdom is the counterpart to the forbidden woman of chapter 7 and the woman named Folly at the end of chapter 9. Utilizing personification devices of the literature to great effect, this character sketch anticipates the closing chapter of Proverbs where the “excellent wife” applies the virtues nurtured by wisdom to the calling of godly womanhood and embodies a vision for the feminine ideal. The book of Proverbs is a comprehensive discipleship handbook for coming of age, even as it provides sufficient counsel and guidance to wisdom students of all ages who may be lacking in spiritual maturity.
Solomon's instructions continue to unfold in the dramatic framework of chapter 7. We'veimagined our young man seated for a man-to-man talk across the mahogany desk in his wise father's 5th floorstudy. They have observed the busy streets of worldliness from their window vantage point. These two scenesare then followed by two more illustrating the occasion and consequences of covenant unfaithfulness. These arethe tests of Ii fe that make or break a man. While the instruction of wisdom from the Word of God is sufficient toguard against these dangers, the stakes are high and the intensity of temptation should not be underestimated.This is a classic scenario of wisdom vs. foolishness. In the warnings against adultery & fornication in the sourceof wisdom's study, we consider situations where we are most vulnerable, wisdom is most likely to bedisregarded, and consequences are most devastating. The literary devices call out: "Pay attention if you knowwhat's good for you young man!"
This Psalm's responsive refrain is echoed 26 times. With every verse we are reminded and called to confess:" His (Yahweh's steadfast love endures forever". Perhaps the most obvious message from Ps 136 is ironically the most often discounted: the relationship between the sovereignty of God demonstrated in His awesome acts and His eternal steadfast love. How is it that the cosmic order of creation, the terrifying judgments of Egypt, or the conquering of nations demonstrate the love of God? Despite our modem sensibilities, the author expects the singer/reader to resonate with these citations as proof of Yahweh's loving character. Viewing this song from the perspective of Israel's Old Testament experience is helpful in making sense of these connections. With the song's introductory three verses we note the 'God of Gods & Lord of Lords' references providing a helpful parallel from Deuteronomy 10:17. Here Moses issues a call to worship and fear given the revelation that the owner of earth & heaven has so loved His chosen people that He has exercised His sovereign power on their behalf in delivering them from bondage and multiplying their numbers. Thematic divisions for the remainder of the song are supplied from the text itself as the Psalmist provides a summarizing refrain in chiastic conclusion. Taking the closing themes in reverse order we have our outline for Psalm 136.
The vision for Gospel Reconstruction in Corinth continues with blueprints equipping thechurch for the Christian life in greater society. We understand from Paul's teaching that Christ bas come to rebuildand reconcile individuals and institutions in his image and Christians are called to faithfully, patiently endeavor todo the same. Paul's letters imply an important distinction between Christian missionary work including Christiangrowth in a community and secular revolutions. Civil Authorities are to be recognized, honored, and called torepentance. Slaves are not to immediately revolt against their owners. Christian spouses are not supposed to throwtheir unbelieving wives or husbands out as soon as they come to Christ. Rather these circumstances are to be viewedas God's strategic providence magnifying our salt and light opportunities (Mat 5: 13-16)
We might consider chapter 7 of Proverbs from the perspective of four scenes in a movie. The first, I imagine unfolding in a 5th floor study of a man whose wisdom has increased with age. The devoted father sits across a mahogany desk from his son with well worn spines of his library books standing at attention on the shelves behind him. “As you grow older, my son, I have some counsel for you. If you heed my words, your path to joy and fulfillment will be secure. If you do not, the consequences are dire.” In scene two, the camera follows our wise father standing up and walking towards the window beckoning his son with one hand, the other holds a Bible open to Proverbs 7 with his calloused thumb. From this vantage point they look down on a busy street. “See that man about your age walking with no purpose? Let me tell you where he will find himself if he continues on these well worn paths of foolishness.” In scene three, conflict is subtly introduced as the father narrates the aimless young everyman’s encounter with a seductive woman of the night (14-20). Finally, scene four closes the sequence as the two return to their chairs and our wise father leans forward, staring into the eyes of his teenage son and with a voice like Morgan Freeman says: “Listen to me, and be attentive to the words of my mouth. Let not your heart turn aside to her ways. Do not stray into her paths… her whole house is the way to Sheol, going down to the chambers of death.
A useful device in case-law literature is sometimes called “citing the minimal case”. The idea is to demonstrate the application of the law in a situation of minor significance. By implication then the reader understands that this law would surely apply in principle to any situation of greater importance. The purpose of this device is to efficiently delineate the scope of a law without exhaustively listing every potential instance of application. A classic example would be Paul’s exposition of the ox & his “wages” (I Tim 5:27-28). His point here: If the farmer is morally obligated to feed his working livestock then those who labor in the ministry are certainly worthy of the church’s support. In the context of ‘wisdom literature’ a similar device is featured in our text. In calling the student of wisdom to integrity and righteousness in the context of romantic relationships and sexual temptation, Solomon is citing “the most difficult case” to illustrate the sufficiency of wisdom. Our passage is a proclamation that godly instruction is effective to guide and guard what might otherwise be the most obstinate student facing the greatest of temptations. Sexual temptations are a significant test of wisdom. In the warnings against adultery in chapters 5 through 7 we consider situations where wisdom is often disregarded and consequences of doing so are most devastating
Psalm 135 publishes a command to worship Yahweh and chronicles occasions for worship from nature, history, and covenant. Echoing themes from Ps 134, Ps 135 opens reprising a call to worship extending firstly to those with priestly duties commissioned to serve the Lord in His house (temple). The song continues by recounting & extolling works of the Lord and condemning the foolishness of idolatry. Finally Psalm 135 closes with another call to worship chorus this time broadcasting across the world that all the people of God might join him in song. Note: portions of this song might sound familiar. Verses 15-21 are a nearly word-for-word parallel with Ps 115:4-13 reminding us that the church has gathered together to repeat songs of worship for millennia from the days of leather scrolls to our own assembly here today.
In Philippians chapter 2, Paul encourages the church to be united in the faith. He instructs the church to remain humble, using Christ as his primary example. He then encourages the church to work out their salvation, without grumbling, but with joy amidst a crooked and twisted generation.
John's gospel introduces Jesus by way of His pre-incarnate glory in the first 18 verses typicallyreferred to as "The Prologue of John". (This was our text for last week's sermon entitled: "Introducing Jesus"). Theintroduction of Jesus in John continues by way of testimony in verses that follow. The message of the book and John'sintentions in writing are reinforced by his introduction. Later he will reveal emphatically that he himself is providingtestimony (20:31) so that" ... You may believe that Jesus is the Christ, the Son of God, and that by believing youmay have life in His name." A primary vehicle for revelation in John's gospel is that of 151 hand testimonydefined by Webster as: "A solemn declaration or affirmation made for the purpose of establishing or provingsome fact." In our text today, he features the testimony of John the Baptist.
How do the Gospel writers introduce Jesus? The question of where to begin recounting the world's greatest narrative with an eternal back story would be a daunting task indeed. All 4 gospels begin in different ways providing a multi-faceted perspective on the greatest eventsI n history. The Gospel authors were keenly aware of the significance of the historical timing of the incarnation Just as Gene noted from Paul's letter to the Romans last sermon( Rom 5:6)" At the right time Christ died for the ungodly". In today's message we will seek to glean more insight on the timing of the incubation from the vantage point of four Spirit inspired witnesses.
In Romans chapter 5, verses 6-11, the apostle Paul expounds on the atonement. The condition we were in, how we are reconciled, and justified through Christ. Gods love for us is such that while we were still enemies of God, he sent his Son to take the punishment we deserve, that we might be reconciled to him.
In I Cor chapter 7, Paul continues with his teaching strategy introduced in chapter 6. Adding to the phrases: All things are lawful for me• & the phrase: -Food is meant for the stomach and the stomach for food', Paul addresses a 3rd popular notion of the day denoted by the phrase 'It is good for a man not to have sexual relations with a woman· (7: 1). This was a matter of concern the Corinthian church had addressed In their own letter to Paul. The apostle takes the occasion of the cultural presumptions of Corinth to provide Biblical correction as necessary alongside helpful applications to disciple these new believers. Paul's instruction presents helpful teaching for us today on these particular matters as well as a model approach to address popular notions of our own time. Here he is demonstrating the principle he will lay out in his 2nd epistle to the church (II Cor 10:5). Paul is taking thoughts on human relationships including marriage captive to obey Christ.
Our passage today introduces another unique feature which will resurface later in the book of Proverbs. The ascending numerical device of verse 16 is a feature of Wisdom Literature & Hebrew poetry. The 6 followed by 7 reference is designed to emphasize that the author's point Is strengthened by the frequency of examples, the number of which exceeds his present accounting. One commentary explains the implicit message of this proverb structure is: • ... to invite further appropriate answers. Wisdom literature often lists things together that are perceived to have something in common. Relationships are established in surprising ways, and the process of discerning orderly relationships in the universe increases wisdom: -Other examples of numerical Proverbs include Prov 30:18-31, Amos 1 :3-13, 2:4-5, & Job 5:19. --Proverbs of this type have been called: numerical ladders or instances of numerical heightening.
The first half of Proverbs chapter 6 contrasts the ambitions of the wise with the efforts of the wicked. The student of wisdom will work to reinforce a stable and virtuous vision for life while the fool uses corruption as leverage to benefit himself at the expense of others and God's design for relationships. Proverbs 6 contains perhaps the 10th 'My Son' oracle. Here again the 'father' (as the classic example) stands for: the source of wisdom. The son (as the classic example) stands for: the student of wisdom. These are joined by the forbidden woman introduced in the last chapter as the classic example standing for: sources of temptation.
Ps 134 is a fitting conclusion & crescendo to the Songs of Ascent summarizing central themes of this catalogue in the Psalter. In the context of temple worship at the time of authorship, Psalm 134 serves as an appropriate salutation and benediction. In its historical context, the people wave “goodbye” to the priests returning to their various vocations while their representatives perform the sacrifices in their stead. The promise & picture of a tireless priesthood is celebrated in this anthem. The hopes of Israel at the time rested upon the shoulders of many mortal men, themselves sinners, to intercede on their behalf with merely symbolic sacrifices day & night in the house of the Lord. —Not so today! We have our great eternal, omnipotent High Priest Jesus Christ! (Hebrews 7:22-25). And as such, priestly duties of spiritual service unto God now fall in a secondary sense on all believers (I Peter 2:5) as they step through the veil (Heb 10:19-22) torn at Calvary into otherwise unmediated communion with God. Thus, on this side of the New Covenant, the call to worship of Psalm 134 extends beyond the old tabernacle order to all believers… Come bless the Lord all you servants of the Lord!
In I Cor 6:12-13, Paul cites several general statements that are context dependent. In light of what the Apostle has addressed thus far and what he proceeds to cover in this chapter, Paul provides categorical qualifications to equip the church with discernment pertaining to matters of moral order within their community given the norms of society around them. Remember, the Corinthian church was just down the street from a bustling cultural center boasting the great wealth of a dual port city and international religious tourism making pilgrimage to the goddess Aphrodite and engaging in rampant prostitution and other debauchery she stood for.
In Titus chapter 2, Paul lays out the qualities and characteristics of the biblical woman. He gives instruction on how they are to conduct themselves, as well as instruction relevant to their God given role. Although men and women have different roles in God's plan for the church and the family, they are equally as important, and it is essential for women to know how to navigate their calling in an ever changing culture.
We have noted how the entire book of Proverbs by design is an exposition of the 5th commandment (Ex20:12) “Honor your father & your mother...”. Properly applied within the covenant home, Solomon demonstrates that to obey this commandment is to obey them all. In this way, the framework of Proverbs presents an exhortation to all parties in society. If we serve as a source of wisdom for anyone, especially our children, may our instruction be consistent with all the law of God. As we are students of wisdom, under anyone, especially our Christian parents, may we honor the whole council of God in honoring them. In chapter 5, the author emphasizes the relationship between the 5th & 7th commandments. Those who heed the council of their godly parents, will not commit adultery, instead their upbringing will prepare them to discern and resist unfaithfulness to their covenants with God and their family.
The poetic imagery of this song evokes the beauty and blessings of condescension. Anointing oil poured from above, dew falling, as it were, from on high and appearing at the mountain of God where heaven touches earth. Ps 133 expounds in metaphor the precious gift of the God-glorifying communion of the saints. David compares the gift of brotherly love to blessings descending from the storehouses of glory reassuring the people of the Lord's favor, faithfulness, and sufficiency. Paired with the Lord's prayer in Mat 6:10, it is clear, one sign of God's will and kingdom present on this earth is the sweetness of Christian fellowship. Where Jacob's ladder is touching ground, brethren dwell together in unity. For those who have the atonement of Christ in common, there can be no greater experience of solidarity and joy so long as we walk in the Spirit. Let us repair our souls to the affections expressed in Psalm 133 as we behold this text.
Yet today, despite the moral degradation of our society, in a court room the judge is referred to as “Your Honor”, to acknowledge the solemn duty and sacred authority of justice. If order breaks down at any point in the court proceedings, what does the judge do? He takes up the gavel (symbolic of his authority) and strikes the desk, reminding the court of their appropriate disposition in the context of the moment. We recognize we dare not disrespect the solemn and consequential responsibility of the occasion and the presiding officer. These are matters of life and death, not trivial diversions. This is one of the few remaining such rituals in our culture broadly speaking. How much more important are matters of eternal life and death and therefore how much more sacred honor is warranted in the worship of Jesus Christ and the order of His church?
In 1 Timothy chapter 3, Paul lays out the qualifications required for churchleadership. These are the standards set forth for a man to be in a position ofauthority in the church. But the qualities and characteristics of such a man,are also a good benchmark for all Christian men. All men should aspire tomeet these requirements, regardless of their aspirations regarding churchleadership.
The concept of baptism precedes the New Testament church. If we told someone from the promised land generation of Israelites about our baptism here today, they would, no doubt, liken it to the events at Gilgal upon crossing the Jordan river into the promised land of Canaan. Likewise, we can greater appreciate their experience in light of our service here today. The name 'Gilgal' is explained in Joshua 5:9. Here the Lord says: “Today I have rolled away the reproach of Egypt from you.” Gilgal means: “rolling”. We can appreciate this event all the more in light of (Mat 28:2-7) where the resurrection of Jesus Christ, the Greater Joshua, is punctuated by way of an earthquake, an angel, lightning, and the rolling away of the grave stone. Here, the hope of Gilgal extends to all eternity. In the death and resurrection of Jesus Christ, the Lord has rolled away the reproach of our sin. Gospel connections are abundant at this chapter in Israel's exodus. Attention is drawn to this moment in the redemptive history of the people of God in multiple ways. In addition to telling literary devices like repetition, the text itself documents: divine revelation, symbolic imagery, miracle, memorial, covenant sign, and ceremony.
Today's sermon title is derived from several verses in Proverbs chapter 4 which reveal the connection between the wellbeing of the student of wisdom and what the wise father endeavors to teach him. (4) “Keep my commandments and live”. (10) “...Accept my words that the years of your life may be many”. (13) Instruction is to be guarded, Solomon says because: “She is your life.” (22) The words of the wise are “life to those who find them...”. Building his case with faithful repetition, Solomon continues to expound the virtues of Biblical wisdom. His instructions in this chapter are presented in 3 categories delineated by calls to attention in his “my son oracle” introductory framework as well as 3 distinct, yet mutually reinforcing metaphorical themes. These divisions form the outline for our message today.
The final three songs of this division in the Psalter introduced by Psalm 132 all include references to the apex of the songs of the ascent. The destination and desire of every faithful pilgrim is poetically proclaimed in these songs. “May the Lord grant us entry to the place of his dwelling and the fullness of covenant promises fulfilled”, the authors cry. Psalm 132 is structured around four weighty symbolic references to the communion of God and man pictured in the temple worship order revealed to Moses and later restored and enhanced under David & Solomon. Each reference contains an appeal to prophetic assurances proclaimed in years past which grounds the author’s prayerful worship. Answers to the heart cry of Ps 132 all hinge on one central confession & petition expressed in verse 10. Here the singer pleads for the presence & favor of YAHWEH’s anointed one to visit them face to face. Appropriately, centuries later, the angel Gabriel would reveal to Mary the child conceived in her womb by the power of the Holy Spirit was the heir to David’s throne. The anointed Messiah worshipped in Psalm 132 had visited His people to save and to rule forever!
The next pressing issue Paul addresses after concluding his exhortation on therelationship between the congregation and their leaders and influences is one of blatant immorality exceedingthe sexual misconduct of the unbelievers. There were reports of incest tolerated among members of theCorinthian church. Recent lectures from our church family camp featured themes like the abiding validity ofGod's law. Our passage today adds another reference to reinforce this thesis. Here in Paul's exhortation,applications from Leviticus 18 are in view. The sacred bonds and boundaries of marital covenant are to bemaintained among the people. Even unbelievers affirm this so some degree, and in this case, the social normsof the pagans only strengthened the witness against the corruption in the Corinthian church.
Depending how you mark them, we have in our text today, the 5th extended “My son” oracle of Proverbs. The parallels between the book of Proverbs and the 10 commandments (Ex 20:1-17) abound and this passage is no exception. Like the Law of Moses, Solomon's instructions here contain 8 prohibition statements. The corrigible son is exhorted in the 5th oracle with as many “do not” commands as there are “Thou shalt not..” statements in the decalogue. Additionally parallel, the 1st 3 “do nots” of Solomon are more vertically oriented, while the remaining 5 are explicitly with reference to human relationships. Solomon's lesson contains these elements organized in 3 distinct sections which establish our outline for today's message
As an ascent of David, Ps 131 is remarkably and appropriately brief. The length serves as a poetic device to emphasize the psalmist's main idea. If David were to go on and on expressing lengthy lamentations or desperate appeals, the form would contradict the theme. As it stands in its beautiful simplicity, the tone of Ps 131 breathes a sigh of peaceful contentment. While the song itself contains just 3 short verses in our translations today, the many chapters documenting the life and calling of David elsewhere in the scriptures provide an extensive context for this song. Given this record, David's heart expressed in this song is a striking testimony to peace surpassing understanding.
The occasion of Paul's opening remarks in I Cor chapters 1-4 came by way of distorted views of the nature of the church and her leadership. Many in Corinth had a corrupted view of the identity of church influencers and the relationship between these men and the church generally speaking. In writing to correct these errors, Paul is provided opportunity to expound and apply elements of the Gospel that will address these challenges and many others that may present themselves. In the providence of God, we can be thankful for problems arising in the early church which redound to our benefit as we eavesdrop on practical instruction underscored by apostolic authority. In chapter 4, Paul gives his closing arguments on the issue of membership/leadership church relationships before moving on to address other matters of concern in his letter.
Once again calling the attention of the student of wisdom in verse 11 with the adjuration "my son·: Solomon continues with an exposition of the virtues of wisdom in verses 11-20 of chapter 3. We find here, in the light of her great benefits, that wisdom is rejected at an infinite cost of our souls. On the other hand ... Would you have great stores of wealth? Would you have abundant life? -Then "Lady Wisdom" is your best friend and you are in the company of the Lord Himself who by wisdom created all things in heaven and on earth.
The Third “My Son” oracle of Proverbs opens in chapter 3. Verses (1-10) comprise a set of 5 of condition/benefit couplets…followed by an exposition of the virtues of wisdom (11-26)…closing with a list of prohibitions and warnings (27-35). Conditions, virtues, & warnings are key categories of Proverbs chapter 3. The genre of wisdom literature classically exemplified in our text today occasion some commentary on the relationship between obedience and blessing in the economy of godliness. Here we recognize a distinction between grounds of justification and CREATION ORDER FRUITFULNESS for instance. The temporal relationship between Biblical law and the common good affirms the Lordship of Christ over the full range of human calling and experience. The evangelical church has missed the message of Proverbs at times by hyperextending the “Law/Gospel” distinction or by overcorrecting against “Prosperity Gospel” heresies. While faithfulness to Biblical law does not secure our salvation, Solomon reminds us in his great wisdom treatise that it certainly is foundational to fruitful stewardship. Furthermore while it is the height of presumption to assume godlike powers to manifest things & material wealth is neither the measure nor the objective of faith, nevertheless, there is a cause and effect connection between God’s commands and promises that He has established within the order of creation.
We are quite familiar with the term 'existential threat' these days. This term is appropriate with respect to our guilt before a holy God. The existential hope published & heralded in Ps 130 is indeed our only prayer and this hope is unto eternity. In terms of this song, ‘forever’ is not hyperbole. The weight of anguish the author associates with his iniquity/sin is unto eternal damnation while the steadfast love of Yahweh is as enduring as God Himself. Textual Parallels with Ps 130 abound in both testaments. The cross references are too frequent to cite exhaustively in this brief message. The Psalmist has touched a central nerve in redemption’s story arc with this song. His themes here are echoed throughout the scripture…. May they be echoed in our hearts as well.
The "temple vantage point" of Paul's instruction to the church in Corinth in chapter 3extends to his applications in chapter four. In our text today, Paul writes to correct the view of the Corinthianstoward apostolic ministry and authority. Once again, he addresses a primary theme and purpose in writingthat has surfaced several times early in his letter. This concern involved the role of and response to Christianministers in the early church. Exhortations referencing specific individuals and the Corinthian's attitudetoward these leaders appear in (1:11-13), (3:3-5), and here in ( 4:1-6). In chapter four Paul gives his closingarguments on this issue before moving on to address matters of ethical concern, worship order, spiritual gifts,and central theology through the rest of the book ...
In our passage today, 11 mentions of path, way, or walk, highlight the through linemetaphor of Solomon's 2nd "my son" oracle. The concern of wisdom applied has much to do with our way oflife. The scriptures and wisdom demand an entirely new direction for the godly son. The pathway of ourhopes, ambitions, decisions, destinations, covenants, vocations, and legacy is of critical importance. Thedevoted student of wisdom acknowledges this and repents according to the standard revealed in God's word.The framework of the 5th commandment establishes the pattern of this oracle in Proverbs. Not only does the1st commandment of the 2nd table of the law presume the importance of parent/ child relationships, but it alsois ordered according to a conditions/benefits framework as Paul acknowledges in (Eph 6:1-3). According tothis same pattern, verses 5-22 of Proverbs chapter 2 detail the ways in which honoring godly parents servesone will in the land. Last week we explored the conditions and benefits of wisdom relating to character. Thisweek we consider the benefits of wisdom leading to deliverance ....
Our working definition for Biblical Wisdom is: "The communicable attribute of God equipping His people with skills for the art of Godly living". Proverbs Chapter 2 contains the second “My Son” oracle in the book of wisdom literature. Here Solomon makes great use of the 'father to son' literary device in disclosing the virtues of legitimate wisdom. The basic construction of this oracle follows a ‘conditions leading to benefits’ outline. The greater portion of the chapter expounds the vast range of blessings and promises attending fear of the Lord and its subsequent wisdom. The art of Godly living pays great dividends according to Solomon. He undoubtedly speaks from revelation and experience as king of Israel’s first golden age. His words still stand today though his reign has been eclipsed by an infinitely greater sovereign. Let us listen attentively to the Word of Jesus Christ, the ever reigning King of Kings, mediated through His divinely inspired forebearer
Proverbs 1:20 introduces wisdom as a woman whose voice offers an appeal & invitation to live according to the ways of God. This passage is the first of four ‘Lady Wisdom’ oracles in Proverbs. In the first oracle (our text today) we are issued a warning given the high stakes she commands. Oracle two (3:14-18) expounds the great wealth of blessing for those embracing her. Thirdly, in chapter 8:1-36, Wisdom is revealed as intrinsic to the nature of God and creation, while oracle four (9:1-18), juxtaposes 'Lady Wisdom' and the woman 'Folly'. Today, with the poetic power of personification, we hear Wisdom issuing an ultimatum reinforcing the central theme of Proverbs reprised in Lady Wisdom’s fourth oracle: “The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight.” (9:10).
Psalm 129 addresses 2 groups of people: Israel and those who hate Zion. What ofthose who stand in the way of ascent? What should the nation do If Israel's enemies assail the peace andlivelihood of the land thereby disrupting temple worship? Ps 129 acknowledges the weakness and hardshipthe nation has endured and lifts a rallying cry of worship inspired by the power and authority of a righteousGod to judge His enemies as the hope for His people's endurance. The faith of God's people is strengthenedby this worship song and the bigger picture of God's purposes and providence in the story of His people. Thisis true of Old Testament Israel and the New Testament church. Spurgeon writes: "Persecution is the heirloomof the church.of God and the ensign of the elect ... " he continues ... "The earliest years of Israel and the churchof God were spent in trial.. Babes in grace are cradled in opposition. No sooner is the man-child born than thedragon is after it. It is, however, "good tor a man that he bear the yoke of his youth", and he shall see it to be sowhen in after days he tells the tale.
Writing to a church in peril, Paul expounds the implications of the indwelling Spirit for believers. If you are God's temple, what does that mean with reference to your relationship with the Lord? Furthermore, as the temple of God, how is your relationship to the fellowship and forces of this world affected? The tangled web of sinful motivations that are uniformly aligned in rebellion against a Holy God appear to us as a formidable monster from a merely human point of view. From the temple vantage point, however, we are afforded a different worldview entirely. Paul writes to supply this perspective correction for the Corinthian church. Their survival and ours depends on it.
In chapter 5, Paul transitions in the book of Romans from a calling of repentance and delivering the Gospel, to encouragements, and a deeper understanding of justification. We see the fruits of justification, and the blessings we can expect if indeed we have been born again.
The first “my son” oracle in Proverbs serves as a warning against the self destructive and deceptive nature of sin. Solomon takes as his example of wickedness, the plundering of innocent people. This scenario serves additionally to illustrate the anti-virtue character at the root of all transgression. Protection & care for the vulnerable innocent is a paramount concern in a Biblical government. The law order of scripture prioritizes the widow, the orphan, the elderly, and the poor. The plight of these groups of people relative to the attitude of a society is a barometer of cultural health. Abuse, neglect or exploitation of these groups are acts of social suicide. Proverbs 1:8-19 applies this principle to the individual as well. The consequence of sin is a self-inflicted curse, therefore moral self defense requires our desires and discipline be governed by the Spirit according to the means that He supplies. According to the Biblical order ideal, this begins in the God-fearing home.
The first “my son” oracle in Proverbs serves as a warning against the self destructive and deceptive nature of sin. Solomon takes as his example of wickedness, the plundering of innocent people. This scenario serves additionally to illustrate the anti-virtue character at the root of all transgression. Protection & care for the vulnerable innocent is a paramount concern in a Biblical government. The law order of scripture prioritizes the widow, the orphan, the elderly, and the poor. The plight of these groups of people relative to the attitude of a society is a barometer of cultural health. Abuse, neglect or exploitation of these groups are acts of social suicide. Proverbs 1:8-19 applies this principle to the individual as well. The consequence of sin is a self-inflicted curse, therefore moral self defense requires our desires and discipline be governed by the Spirit according to the means that He supplies. According to the Biblical order ideal, this begins in the God-fearing home.
The poetic context of Psalm 128 parallels passages from the prophets. Two examplesmight be Micah 4 and Zechariah 8. Our song today is a personalized confession and invocation of theredemption and hope found in Old Testament prophecies. Shining forth in the midst of judgment oracles andwarnings in prophetic literature, is the language of restoration for Zion - God's covenant people. This songappropriates the promises of salvation in the style of wisdom literature and applies them to the individualwho fears the Lord. For the psalmist, the fear of the Lord is not only the foundation of wisdom and knowledge- as Proverbs makes clear - it is the beginning of human flourishing as well. Psalm 15 ( our worship text)might well be considered alongside Psalm 128. Here, David ties the heart of godly integrity to the promise ofGod's abiding with man. Anticipating the Psalms of Ascent theme, songs like this provide substantial contextto what would otherwise be a mere formal greeting in Hebrew culture. "Shalom" is the highest of well wisheswhen it conveys the covenant assurances of the Psalms. Indeed, may peace be upon all true Israel through hermessiah Jesus Christ, the fulfillment of hope proclaimed in psalm 128.
Similar to a medical diagnosis of a hospitalized patient, Paul's synopsis of the church at Corinth includes a description of their condition as well as an explanation of how a healthy body is designed to operate. He uses three analogies in our text today to illustrate his point. First he describes the members of the church at Corinth in general terms as infants As spiritual dependents they remain infantile in their current condition. He follows with 2 descriptions of the church broadly speaking and its relationship to leaders such as himself, an apostle of the early church, and preachers like Apollos. Both the analogy of field and building serve to illustrate his instruction in this regard. Paul's language and concepts are not entirely unique to his epistle in this section. Jesus Himself had used similar pictures in His parables describing the Kingdom of God. As Paul assesses the spiritual livelihood of the Corinthian church, it is clear in the context of his writing that there is hope for improvement of their condition. His words remain a 'standard of care' applicable for us as we discover that these problems are not so different from spiritual sicknesses plaguing the church today.
If Biblical wisdom can be defined as the communicable attribute of God equipping his people with skills for the art of godly living, then the book of Proverbs reveals this aspect of God’s nature according to a 4-part structure. Chapters 1-7 open the book with extended admonitions and teachings to the classic student of wisdom. These addresses often begin with: “my son”. Chapters 8-9 follow with poetic descriptions of wisdom personified. Chapters 10-29 are a collection of Solomon’s one sentence sayings. These are the brief, insightful aphorisms Proverbs is perhaps most known for. Chapters 30 & 31 cite additional authors and close the book with personified ideals including the model student of wisdom and the virtuous woman. Consider the biographical context of the book of proverbs. Facing the extraordinary demands of his calling, Solomon is moved to seek divine wisdom I Kings 3:9 “give your servant therefore an understanding mind to govern your people…”. The need for wisdom as king of Israel would involve: 1. The ability to judge court cases at the most trying level. 2. Commissioning the construction of the house of God and institution of temple worship. 3. Maintaining international relations in the generation following his father‘s dominant military successes. 4. Stewardship of Israel’s fortunes via domestic policy. 5. Maintaining messianic family line as an heir and administrator of the covenant of David. 6. Equipping the next king to assume the throne. Today’s sermon begins with the introductory prologue of Proverbs which states the theme and purpose of the book – a public declaration of intent – a king’s manifesto.
I Kings 3:9-12 documents Solomon’s famous request from God for wisdom to rule the kingdom of Israel after the death of his father David. Recognizing the weight of his calling: “your servant is in the midst of your people whom you have chosen, a great people, too many to be numbered or accounted for multitude.” ...and recognizing his own inadequacy: “I am but a little child, I do not know how to go out or come in.“, Solomon beseeched the Lord for anointing to rule. The next chapter records many fruits of Solomon’s answered prayer including: (I Kings 4:29-34) some 3000 proverbs or wise sayings and 1005 songs. Many of these proverbs are preserved in the book of the Bible so named. In this collection largely attributed to king Solomon, the theme of Proverbs is clear. The fear of the Lord is the beginning of wisdom (worship text), the purpose of the book is also evident from its 1st pages: To provide a handbook for all of life on how to glorify God. The book of Proverbs introduces us to a form/genre of literature less familiar to our modern age, namely: wisdom literature. This genre features several distinctive elements (see handout), among them: practical instructions/observations, clever literary devices, and character types. This 3rd element uses personification to illustrate concepts. This explains why a sermon series on Proverbs might begin with the 2nd to the last chapter (30). Here we read the words of Agur, son of Jakeh. Agur represents the model student of wisdom. His chapter presents a character sketch example for anyone who would seek to benefit from the book. Agur teaches us how to read the proverbs.
Solomon proclaims in Psalm 127 that ascending in any area of life is conditional upon “vigilant providence” (Elicotts commentary). That is the providence of God, not as a set of impersonal systems, but the proactive favor of the Lord. Consider this song in light of the calling of its author, Solomon, a man appointed to build the house of the Lord and to carry on the dynastic lineage of his father, David. Likewise the calling of Nehemiah, which was one of ascent and building. As the temple had fallen into ruin, his return to Jerusalem required the reconstruction of the holyt city and the house of God, not to mention guarding the premises against Israel’s enemies, who were numerous and agitated at the time. Compare this song with the confessions and prayers upon the completion of the temple in Solomon’s Day (worship text). These scenarios serve well as metaphors for the calling of every man. One commentary summarizes: “house-building and city-guarding are examples of ordinary human undertakings.” Psalm 127 expands upon Solomon’s words in Proverbs 10:22 “The blessing of the LORD makes rich, and he adds no sorrow with it.”
Our recent resurrection themed sermon began with Ezekiel's vision of dry bones. Here in chapter 37:9-10, it was the breath of God picturing the power and means of His Holy Spirit that infused life into the human remains. The prophecy provides a fitting image to illustrate the difference the Spirit makes in every aspect of the believer's life. In II Corinthians, the apostle Paul expounds the necessity and effect of the Holy Spirit on the Christian heart and mind. When the Spirit of God breathes life into our understanding, we gain knowledge of the very mind of God. One commentary (Jamieson, Fausset, Brown) provides a complementary quote in this regard: “Intelligent man may understand the outline of doctrines, but without the Holy Spirit's revelation to the heart, these will be to them a mere outline – a skeleton, correct perhaps, but wanting life.” Let us pray that the Spirit would breathe upon us even through the ministry of His Word, and that He would breathe through us as we share the faith with others, that dry bones might live.
Building on our theme from “Palm Sunday”, today we consider milestones marking the covenant history of the hope of life after death. Just as the message of Jesus' triumphal entry is magnified upon the realization of a prophetic pattern in scripture, so too is the message of resurrection. Since the advent of the curse there can be no gospel (good news) for humanity without redeeming grace and resurrecting power. For everyone born dead in their trespasses and sins, our physical existence is determined by our spiritual condition rendering death inevitable short of miraculous intervention. Salvation's history proclaims this hope via signal moments of divine word and works as the scroll of God's decree unrolls in time.
My thesis today is 2-fold: FIRST: the message of Palm Sunday is magnified upon the realization of a prophetic pattern in scripture & SECOND: Palm Sunday signals the great hero archetype of history. In support of proposition one: There is a prophetic symmetry enhancing the glories of Palm Sunday in covenant history. 1. Joseph’s coronation (Gen 41:38-44) as a symbol and type of divine kingdom consummation is followed by, 2.) Zechariah’s prophecy (Zech 9:9-10) & 3.) Jesus’ Triumphal entry (Mat 21:1-14)…Before the anti-type of Joseph’s throne is revealed in cosmic fullness with…4.) Jesus’ Kingdom consummation (Rev 19:11-16) (this message will document proposition one). In support of proposition two: Recall “final battle” sequences so common in epic stories/films —this compelling plot grand finale or crescendo speaks to the innate knowledge of & desire for conclusive victory securing everlasting peace. Can & will the dream be realized? Who will be the great champion? These burning questions in the psyche of humanity fuel the hero’s conquest story resurfacing again and again in our cultural consciousness…Lord of the Rings, Narnia, super hero stories, and science fiction sagas… These cultural expressions are at best shadowy reflections of the meta-narrative revealed in the significance of Palm Sunday.
The book of Genesis is separated by two major historical context divisions. The 1st includes chapters 1-11 involving the state of all the world before and after both the fall of man and the great flood. The 2nd includes chapters 12-50 which follow the family line and promises of Abraham in the interest of a saving hope for humanity. The book of Genesis is further subdivided by literary context markers via the 10 times repeated phrase: “These are the generations of...”. These markers highlight 1. Creation (2:4), 2. Covenant son line of Seth (5:1), 3. Covenant milestone with Noah (6:19), 4. 'New creation' with sons of Noah (10:1), 5. Covenant son line of Shem, 6. Covenant milestone with Abraham (11:27), 7. Seed of serpent line of Ishmael (25:12), 8. Seed of the woman line of Isaac (25:19), 9. Seed of serpent line of Esau (36:1), 10. Seed of woman line of Jacob (37:2). These literary divisions signal primary themes in the text, from them we might derive 3 in summary: Creation, Covenant, and Calling. All of these ideas are in service of the great overarching theme of Genesis and the rest of scripture...The glory of God revealed in the salvation of man.
Psalm 126 features a hope of ascent sufficient to endure trials of destitution and exile. This is a song fitting for the covenantal terms prophetically revealed by Moses in Dt 4: 25-31. Here the prophet, declares before witnesses that the consequences of apostasy for Israel would include defeat, exile, & persecution…yet God would not utterly banish His covenant people forever. There was hope for restoration of the covenant and its land upon repentance & revival. Consider the frame of mind maintained in exile by the author and those who joined him in his hope for Zion. These 'far from home' worshippers would realize their greatest dreams fulfilled upon return from captivity. As they returned to Zion at the appointed time, their seeds of prayer, anguished longing, & remembrance would spring forth from the ground reaping fruits of surpassing joy.
As Paul prepares to address more issues at the church in Corinth, he testifies to Jesus Christ as the wisdom, righteousness, sanctification, and redemption of the universal church (1:30). Paul will go on to expand upon these themes in the context of present trials facing the church as the letter progresses. Beginning with the concept of wisdom in our text today, he calls for repentance of the worldly corruption distorting our understanding. Here the apostle references two applications of his ministry. Of first priority, he writes to proclaim the gospel unadulterated and undiluted by the spirit of the age. Once this message has sufficiently established the church, mature believers may then benefit from further impartation as they grow in true wisdom.
An overview of Joseph’s life reveals striking parallels in his calling & ministry to the person and work of Jesus. Jesus was the ultimate Messiah stooping low to save His people. Joseph is an early messianic prototype joining the testimony of Melchizedek as an early king, so to speak, prefiguring the King of Kings Jesus Christ. A unique aspect of the record of Joseph’s life in scripture is the relative lack of personal sin and human moral weakness highlighted. Instead in the purposes of God, his virtue is prominently displayed to foreshadow the truly sinless Savior. This being noted, the greatest reminder of Joseph sinfulness and the estate of man since the fall comes to us in our passage today. Joseph has succumbed to the curse. He is dead. The great theme of Joseph’s life is messianic ascension. Joseph arises to save & to rule. Features of Joseph’s exaltation involve everything from his slavery to his testimony of cosmic triumph as gods & nations bow before the anointed son who rules according to the Spirit of YAHWEH. Details involving: temptation, garments, dreams, vocation, dominion, provision, covenant restoration, progeny, royalty, authority, & even the destiny of his bones all serve to underscore the great theme of Joseph’s calling. Today we consider the major events in Joseph’s life that shape his story, even as they foreshadow the life of Jesus yet to come.As the book of Genesis closes we are reminded the revelation of God’s plan to save man has just begun
Now that Jacob has finally died, nothing stands between Joseph and his revenge, or sohis brother feared. Of all the riveting events In the life of Joseph, from his sensational prophetic dreams, tothe betrayal of his brother, to his rise to international prominence from the unjust confines of an Egyptianprison, to his world-rescuing famine pollcies ... this turn of events upon the death of Jacob and the appeal formercy by his brothers, is perhaps the most compelling. The biography of Joseph reads like a riveting classicrevenge tale with a redemptive twist in its closing chapter illustrating the Gospel with jaw dropping literaryforce. Joseph's story crescendos with a paradox of forgiveness; those who wield the greatest power of graceare those who have endured the greatest wrongs yet have the means of retribution within their grasp. Fromchapter 37 to 50 of Genesis, a redemptive theme writes the story of Joseph. We witness here Joseph's faith ina future Messiah who will pay for his sins and the sins of his brothers granting him grace to forgive.
The vantage point of the mountains in proximity to Jerusalem serve as a stage for the proclamations (Mt. Sinai, Mt. Carmel) and purposes of God (Mt. Moriah, Calvary) throughout covenant history. We can easily imagine our author inspired to write this song on his way to worship in Jerusalem. Perhaps traveling there at great cost. He traverses hill and valley until finally his elevated position on the outskirts of the region affords him his first view of the holy city itself. The temple stands upon a hill surrounded by seven other peaks, one of which affords him his view of the city in the distance. Historians have noted how this surrounding mountain range shielded Jerusalem from stormy winds as well as attacks from enemies. The secure position of mountains like this therefore serves as a metaphor of the promises of Gods for those established in covenant with him. Like the nature of God, mountains can be a terrifying presence, or a place of highest security depending one's situation. Ps 125 stands as a confrontation to some and a great encouragement to others. Is your hope in Zion?
What was to be the basis for the same mind and judgment that would establish the unifying principle among believers in Corinth? Paul had received reports of schism within the church. Factions were developing around various burgeoning ministries in the early days of Christianity. This tendency likely mirrored worldly trends at the time. Greco/Roman sophisticates would often devote themselves to various philosophers who sought a following in competition with, and at the exclusion of, other academics. On this model, each teacher was presumed to be an island of authority unto themselves. Paul rejects this mindset and directs the attention of his readers to the authoritative message of the cross. By this standard teachers are verified and unity of the faith is established. In the end, these reforms will serve to glorify the Lord rather than foster a celebrity class within the church. Upon the true gospel, no mere human being has grounds for boasting, rather Paul reminds us of these words from Jeremiah 9: “Let the one who boasts, boast in the Lord.” Verse 11 introduces the first of the issues Paul writes to address. He has heard reports of infighting at Corinth. What does he prescribe for this infection within the body of Christ? Our text answers.
Much of Jacob’s life bore testimony to the grace of God in spite of his own frailties and failures. By his own accounting before Pharaoh he declared (47:9) “…Few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their sojourning.” Jacob was greatly overshadowed by his son Joseph in faithful exploits and consistency of character. [application prayer: “May our children far surpass us in godliness and dominion as Joseph followed Jacob…”]. Nevertheless, a most remarkable exception to this biography was evident on Jacob’s death bed. Here, where the test of faith is the greatest and Jacob is physically the weakest, his faith shines the brightest! Jacob’s choice of burial location acknowledged God’s future intentions for the covenant family, the promised land, and his own resurrection! (Hebrews 11:21) “By faith Jacob, when dying, blessed each of the sons of Joseph, bowing in worship over the head of his staff.” Jacob’s dedication to the covenant was never stronger than his dying day as evidenced by his burial plans.
Jacob's dying song prophesies that the sons of Rachel will be incorporated in the legacy and blessings of all future national Israel. Ephraim's name, as the prominent son of Joseph, will become synonymous with the ten northern tribes, and Benjamin will join Judah as a southern tribe as covenant history unfolds. Given this context, the blessings pronounced over these sons would not be limited to their families alone, but would attend the way of all God's people in a representative sense. Of all Jacob's sons, Joseph receives the most attention in Jacob's last words. Naturally, we might assume, as he was his father's favorite. This does not explain, however, why just one verse is dedicated to his other greatly favored son, Benjamin. In the context of the record and the nature on inspired scripture, Joseph's blessing is rather the Word of God bearing much more significance than Joseph alone could justify. This occasion serves to magnify prophetic revelation transcending the moment pointing to Jesus Christ and the great cause of redemption unto the glory of the God of Abraham, Isaac, Jacob, and Rachel's sons.
A song of ascent written by King David. Ps 124 is a worship song and anational anthem. It was written by Israel's godly king and it stands as a universal call to worship. Inthis installment, the songs of ascent shift to the 2nd person perspective directing the attention andcommanding the confession of all the people to affirm their source of help and hope. Just as weconfess aloud together our worship text at the beginning of each service, so the nation of Israel incorporate gathering was to repeat after the worship leader the words of this song. A psalm like thiswould be appropriate for days of historic significance. Too many days like this come and go on ourown calendars without a public call to worship by our leaders. National revival will certainly beaccompanied by repentance in this regard. Let us pray for the day when the glory of God becomesthe chief end of our own national identity.
Anticipating much of what he will expand later by way of correction and instruction, Paul introduces church essentials here in the spirit of affirmation. A quote from one commentary (JFB) notes: “Chrysostom remarks that the name of Christ is oftener mentioned in this than in any other epistle, the apostle designing thereby to draw them away from their party admiration of particular teachers to Christ alone.” Our introductory sermon from I Corinthian noted Paul setting forth the ideal. The essence of the church he would call the Corinthians to repair to. Building on this theme, the verses that follow proclaim the identity and livelihood of the church. These are qualifying factors that set apart the Body of Christ from the world. All these realities are connected directly to Christ. Paul takes specific care to emphasize this at the opening of his letter. 7 references references to Jesus' centrality to the church are woven through just our text today.
Our sermon title proclaims the message of history. With each year that passes, the consummation of the kingdom of God looms ever closer. In accordance with the reality of God’s sovereign plan unfolding in time according to His eternal decree, so the light of revelational clarity intensifies for those with eyes of faith trained to behold its shinning! This is what we realize when our spirits rise above the immediate challenges of our experience to view things from the perspective of covenant history. Our devotion to the prophetic continuity of greater scripture provides us this uplifting means. Hence my aim in preaching today... As for the context of our opening passage; we are reminded that legacy, lineage, reputation are concerns usually most compelling as one approaches death’s door. A dying loved one’s last words and our eulogies upon their passing reflect our hopes and values for what might live on, death notwithstanding. What will we be known and remembered for? As Jacob speaks from his death bed his last words are striking. These are not the musings of memorable sentiment or generic inspiration. This is God’s word. The patriarch summons the last of his strength to prophesy over this infant nation.
Following the theme from last week's sermon: “Shepherd’s Lament” from Ps 123 and returning to our text in Genesis 49, we trace the yearning for salvation language back further still to the patriarchal era of covenant history. (Review) Lament: “When the longing of our souls joins the groaning of all creation in anguish and faith that upon the coming Day of the Lord redemption will be complete. (Rom 8:22-23). The shape of Jacob’s dying song centers on the stand alone phrase (18): “I wait for your salvation, O Lord.” Before and after this lament for advent, blessings proclaimed over two of his sons add prophetic context to Jacob’s heart cry. Judah will figure prominently in Israel’s future hope (8-12), and an extended oracle features Joseph’s legacy as well (22-26). It is in this second prophecy that Jacob introduces 3 names steeped in Messianic anticipation (24). Hope is to be found in “the Mighty One of Jacob, the Shepherd, the Stone of Israel”! Who is this? As we confirm and confess this side of the incarnation, He is the same savior pictured in Judah’s legacy (8-12). In his dying song we find Jacob has discovered a source of hope strong enough for 1740 years of waiting.
There are advent connections to Psalm 123 to bracket our message today. Throughout the prophets and in particular Jeremiah's “Lamentations”, the reader encounters a striking tone of sadness coloring so much of this Old Testament literature. While hopeful, our song today is another example of sorrow expressed in the Biblical record. Why are sad songs in the Bible? What is the purpose of lament? Answers to these questions have been suggested in popular evangelical circles in recent years usually in the context of some social or personal occasion for grief like a death in one's family or justice concerns in culture. Lament has been reintroduced to the modern church as the language of scripture for those who: “weep with those who weep”. The heart of the prophets and the tone of Psalm 123 provide a deeper context for the purpose of lament in scripture however. I submit that they express a profound anguish, not limited to their own experiences, for the coming Messiah, and His salvation. We echo their cries yet today as we await the second coming and the reconciliation of all things according the fullness of redemption. Definition proposal: 'Lament': When the longing of our souls joins the groaning of all creation in anguish and faith that upon the coming Day of the Lord, redemption will be complete.” (Romans 8:22-23).
Peter describes the believer as a Holy Priesthood. If we are born again, wewill be transformed by the power of the Holy Spirit to be a Holy Priesthood. Butwhat does that look like? How are we to conduct ourselves, and how are we towalk in the Spirit? In this morning's text, we will see learn what we are called todo, to not do, and what our role is as a Holy Priesthood.
Paul introduces his letter to the Corinthian church by setting forth the ideal. Hisaffirmation and description of the church is inspiring and fundamental, drawing the attention of hisreaders to the glory of God revealed through the body He establishes and upholds. Everything thatfollows in the letter by way of exhortation, rebuke, and encouragement is with reference to thisdescription as the standard and goal. The positive greeting of Paul's letter would serve to reassure thechurch 1n Corinth of the1r calling and legitimacy despite the challenges they faced w1thin and outs1de oftheir congregation. Paul's heart for the church is magnified by the context and historical backgroundoccasioning his epistles and letters to the Corinthians are no exception. Paul's own longsuffering withthis church is extraordinary. The l)roblems he wrote to address were se.rious and would al)pearoverwhelming to men of lesser faith in the Gospel to transform hearts and build churches. Paul'spatience with this oongregation was most certainly inspired by his own experience with the ~ife changingpower of Jesus Christ. The self-described "Chief of Sinners" did not soon forget his own obstinacy beforebowing in repentant obedience to his Lord and 'Savior on that Damascus road.
In Jacob's dying song we revisit a great theme of the book of Genesis: 'The Significant Son'. Remember the hope of Genesis 3:15? The woman's son would crush the serpents head. Perhaps Adam and Eve where hopeful that their first born Cain would be their savior. As the narrative continues, the birth of Seth following the murder of Able and the banishment of Cain may have renewed their hopes of salvation. Through the ages, the patriarch's hopes were kept alive through the elect line as Enoch defied death, Noah sailed humanity through the waters of judgement to a new world, Abraham received a covenant of light and blessing to the nations, Isaac was miraculously born, and Jacob received the birthright. Yet could any of these men deliver us from evil hearts and redeem this fallen world of sin and its effects? No. Nevertheless, In Jacob's song, hope for a savior still lives though perhaps barely audible to his sons by way of his feeble dying voice. Thankfully, his oracle is written down forever in the pages of Holy Scripture where we may behold its weight and glory in light of New Covenant fulfillment.
A subtitle for today's message could be: “Patriarchal Prophecy”. Consider the significant context of these events recorded in Genesis chapters 48 & 49. Jacob has called a family reunion for the purpose of prophetic declaration. Assembling his sons, he takes the occasion of his looming death to communicate to the next generation their covenantal identity. This family-nation is not to be swallowed up in the cultural influences of a pagan land, namely Egypt. They are distinctly chosen, appointed unto the Lord's purposes in their future Canaan habitation. Imagine the impression an event like this would leave upon a family (as evidenced by its record here in the scriptures). Moses' final tribal blessing in Deut. 33 provides a shared context with our passage today. As this patriarchal leader is approaching his own death hundreds of years later, he once again calls attention to the sovereign perspective regarding the purposes of God for His people distinct to their tribes.
What event might have marked the singing of the very first song of ascent in its historical context? Who might be its author and singer? I submit a compelling case can be made for King David and the events of II Sam 6. Here, upon the king's direction, the ark of the covenant makes its own ascent up the hill of the Lord to be placed in the city of Jerusalem, the future site of temple worship. The psalm of David we consider today would certainly be fitting for this occasion even as it stands as a profound statement of faith by the king who was forbidden to build a house for the Lord. His son, Solomon however would fulfill David's vision to establish Jerusalem as the permanent center of worship for believing pilgrims. These are the yet-to-be-born faithful for whom David composed His song that would realize its joyful hope to an even greater degree. Jerusalem is saturated with covenantal historical significance. In the language of type and symbol, Jerusalem stands for: The place of God's abiding presence with man upon the conditions of reconciliation satisfied in atoning sacrifice.
This message is our 13th sermon from the short, yet powerful epistle of Jude. Once a month, for more than a year, we have considered in detail the implications an applications of Jude's instructions to the church. Today we will seek to place these themes in context considering the book as a whole. I have taken as my outline for Jude's letter, the four-fold attribution closing the doxology and final verse. Here Jude ascribes glory, majesty, dominion, and authority to the only God. We have noted along the way that this list can be applied as a tool for discernment. This is to say that Jude equips the church to oppose anyone or any idea that would seek to diminish or deny the glory, majesty, dominion, and authority of Jesus Christ. Today we take each of these attributes as thematic of a four part division of the book. May the proclamation of the Word of God in Jude move us to worship the Lord in all aspects of our life and calling.
In the flesh, we are utterly hopeless in our sin. It is not until God intervenes and sets us free from that sin, that we can truly live. But following Christ has a cost. Through obedience in faith we are truly blessed and can live according to theSpirit.
Genesis 33:19-20 records a modest land purchase secured by Jacob no doubt representing a down payment or planted flag heralding a return to the land in future generations. This is just one example of an easily forgotten detail in the text that finds its significance in light of passages like ours today. In this message we consider a patriarchal blessing given by Jacob in his last hours. Passages documenting revelation by way of prophecy and messianic anticipation (like those found in end-of-life benedictions of the forefathers of the covenant) appear like jewels strung upon the necklace of the Genesis narrative. These treasures of redemptive hope shine all the brighter against the backdrop of the aging Jacob's feebleness having grown weak, sick, and blind at 147 years. In light of these circumstances, it appears all the more obvious that his words and actions in these moments are by way of divine inspiration not the arbitrary will of man. Jacob's words foretell future circumstances involving persons and events unfolding in salvation's history. The last gasps of a dying man proclaim a future hope that will continue forever until all the elect and all the world is redeemed.
Jacob's eyes are dim with age as he approaches death's door at 147 years. However, the eyes of his faith clearly see far beyond the grave, growing sharper with age. Jacob leaves his family and the reader with this noble testimony in these latter chapters of Genesis. However sad the patriarch's death may seem, he has learned that it will certainly not nullify the promises of God. On the contrary, this testimony of abiding hope will not only outlive Jacob, but will itself prove immortal as every generation of believers cling to the revelation of hope through the seed of Abraham even unto our day. The fulfillment of Jacob's legacy of salvation in spite of death foreshadows the grace of Calvary in Jesus Christ. Many are caught off guard by the looming horizon of death and its weight upon the soul. Against this all too common backdrop, the testimony of Jacob's waning days shines all the brighter. Perhaps Jacob's greatest moments are featured in out text today as the walls of death are closing in and the gates of glory open to receive this forefather of the faith.
Paul speaks of a peace that passes understanding in our worship text today (Phil 4:7). This promise of superior peace via the Gospel which inspired and encouraged the early church was not a concept novel to the New Testament however. Rest of soul secured in the covenant blessings of God is a theme explored long before in the Psalms, particularly our text today: Psalm 121. This, the second song of ascent, answers the anguished cry of the first (Ps 120) with the assurance of supernatural peace. A striking poetic structure in this song is one of progressive illumination. Each verse takes up and expands a theme introduced by the previous one. This device lifts the singer and carries him along toward glories on the horizon coming more clearly into view as the song progresses. As the author explores concepts universal to the human condition, we may readily apply the discipline of discernment to promises of hope we encounter in our daily lives. Ps 121 equips its readers to distinguish between legitimate and delusional notions of peace of mind. May we be sharpened accordingly.
Jude's letter provides a model for Godly worship in the form of confession, song, prayer, and proclamation in his final words. Verse 24-25 of his epistle contain one of the most beloved doxologies of the church. Though brief in its expression, this salutation of praise draws deeply from the wells of scriptural revelation for its inspiration. Jude is moved to magnify the Lord on account of 1.) The fullness of salvation (Last sermon from this text) 2.) The nature of God (our message today) and 3.) Attributions worthy of God (our final message and epistle overview to come). Today we seek to appreciate the rich implications of God's self disclosure especially as they relate to the work of redemption. Certainly Jude would be greatly encouraged to hear that the recipients of his letter found this doxology struck a chord in their own hearts. A church who appreciates the fullness of salvation and the holiness of God will be well equipped to discern and oppose anything or anyone who would seek to diminish or deny the glory, majesty, dominion, and authority of the only true God condescending to us in Jesus Christ and His gospel.
We've considered the 2nd half of Gen 47 in light of the contrasts of 2 nations: Egyptat the time of this exile through the period of Exodus Vs. Israel as established under Moses and evidentin Jacob's family at this time. We have noted thus far a contrast of provision, a contrast of priesthood, acontrast in politics, and today we note finally, a contrast of peoples. The national, cultural, historical andreligious identity of the covenant people of God as represented by the patriarch Jacob and his familywould remain intentionally distinct from Egypt and all other pagan nations for that matter. The attentionof the text for the remainder of Genesis turns in 47:28 from the rule of Egypt to relational dynamics ofthe covenant family, in part, to highlight the this distinction. The four identifying characteristics wederive from our text remain relevant for the church today. As the people of God in Christ, we too aremarked by the following.
Central to my thesis on this text is the difference in fortunes between the citizens of Egypt and the covenant family under the administration of Joseph (v:20-21 & 27). The taxation policies and the slavery of the people under famine conditions is the experience of the native citizens, while the Hebrews enjoy liberty and favor at this time. The account of the political and cultural dynamics of Egypt in Genesis 47 serve as a contrast and backdrop for the new nation God will establish under Moses upon exodus from this land. Review from last sermon: (...The nation of Israel's experience, identity, calling, and social order would be distinct from the pagans so as to glorify God and to be a light and blessing to the nations. (Gen 22:17-18) Prophesied that Abraham's lineage would both possess the gates of his enemies and become a blessing to all the nations of the earth. Fulfillment of this text is recorded in this passage, and will continue to be documented as God reveals the constitution of Israel in due course (Dt 4:5-8). Meanwhile, we analyze the constitution of Egypt at this time which codified slavery to the state foreshadowing a day when the Israelites themselves would fall victim to a future Pharaoh “who did not know Joseph” (Ex 1:8).
Psalm 120 introduces the 'Psalms of Ascent' section of the Psalter. Chapters 120-134 share this title which can be translated 'degrees', 'steps', or an upward direction or trajectory. Many have taken this collection as a hymnal to accompany the pilgrimage of the faithful unto temple worship in Jerusalem. The structural layout of this set of songs appears to favor this view. The first 3 songs are set in proximity to the holy habitation of the Lord with His people and would well accompany a sojourner who was far from Jerusalem but has set his face toward the holy city. Our passage today, the 1st of these songs, finds our author furthest away perhaps in the gentile lands of Meshech or Kedar. However distant he may be from the place of covenant assurance, it is apparent that his hope is in the Lord. Ps 121 lifts a watchful eye to the hills from where help is to be found as Psalm 122 is a call to journey unto worship in Jerusalem, home of the house of the Lord. As the psalms continue to progress, they culminate in chapters 132-134 in the temple itself. The worshippers have arrived and with them they bring their grateful and lavish sacrifices of praise. The 9-10 songs between express various themes and applications relating to the covenant hope of true Israel. From our vantage point in redemptive history, we can appreciate these musical confessions in light of their substantive fulfillment in Christ, even as we sing them on our way to glory and the marriage supper of the Lamb!
There was a piece of paper clasped in the hands of Stanley Clark when he was buried several years ago. The piece of paper reads: “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...” My uncle Stanley's decision to be buried with these verses precisely illustrates the intent of Jude's closing words to the church. The only abiding assurances in life and in death are those rooted in the Gospel authored and finished by the Almighty. The glory, majesty, dominion, and authority of our only God and Savior are a surpassing reality unto eternity through Jesus Christ our Lord. In Him alone do we have the forgiveness of sins, and the promise of eternal life for all time and now and forever. Meditations like these inspired Jude to close his letter in a doxology that will be remembered and sung by the church of Jesus Christ until He returns.
An explicit contrast is drawn in Genesis 47 between the inhabitants of Egypt and the sojourning Hebrews in verse 27. This is a surprising detail given the context and draws attention to the distinctions that God will sovereignly maintain and establish between His covenant people and their international counterparts. I submit that this verse provides a hermeneutical clue as Moses sets up contrasts in this passage foreshadowing events transpiring 100's of years later in linear time but soon to follow in the text. (Genesis is winding down to be followed by the sequel – Exodus). Not only would God's people gain possessions, be fruitful, & multiply in stark contrast to the citizens of Egypt languishing in famine, chap 47 also anticipates other differences as the destiny of God's people continues to unfold in covenant history. The nation of Israel's experience, identity, and social order would be distinct from the pagans so as to glorify God and be a light and blessing to the nations. Gen 22:17-18 prophesied that Abraham's lineage would both possess the gates of his enemies and become a blessing to all the nations of the earth. Fulfillment of this text is recorded in this passage and will continue to be documented as God reveals the constitution of national Israel in due time (Deut 4:5-8).
Today concludes 22 months of preaching once a month through Ps 119. Each stanza of 8 verses corresponding to the Hebrew alphabet comprises the greatest of all acrostic psalms and perhaps the most extraordinary hymn in all of history. Even the most gifted of church fathers have found its scope and depth intimidating. Augustine said of this song: “As far as I have been able, as far as I have been aided by the Lord, I have treated throughout and expounded this great psalm. A task which more able and learned expositors have performed, or will perform better.” Certainly a worthy confession of any minister given the gravity of Ps 119. We have discovered many patterned intricacies in this song along the way including the presentation of a trial in all 21 stanzas following the 1st. From this, and the repeated refrain of reliance on divine revelation, we have extrapolated a great theme: 'The Word of God is absolutely sufficient for all trials of life this side of glory'. Even the trials of wandering which the psalmist addresses in stanza 22. As the psalmist matures in his walk with God, his humility and pleas for mercy only grow stronger as he acknowledges his propensity to stray from the straight and narrow. Along the way he has referenced the primacy of covenant revelation with recurring terms like: law, testimonies, ways, precepts, statutes, commandments, rules, word, promise, judgements, and justice. In total (by my count) 176 references. One for every verse! From his 1st reference to the Law of God in verse 1, to his vow to remember the Lord's commandments in verse 176, the author of Ps 119 extols the majesty of God revealed via covenant to His elect.
Today completes our Jude mini series comparing & contrasting descriptions of the ungodly vs. admonitions to the holy in verses 16-23. In the interest of equipping the church to triumph over all her enemies, Jude and his fellow laborers wrote to the early believers exhorting and encouraging them to stand against anything or anyone who would seek to diminish or deny the glory, majesty, dominion, and authority of Jesus Christ our Lord. From our vantage point in church history, we are witnesses to 2,000 plus years of the sufficiency of these words with the rest of scripture to preserve and arm a remnant to advance the kingdom of God further and further though the borders are constantly assailed by enemies. The Word of God is stronger still. For this study we have organized Jude's closing instructions in two columns. On the one hand: the ungodly are devoid of the Spirit and they stumble. On the other hand: the holy are to show mercy with fear and hate even the garments stained by the flesh.
The time has come to approach the courts of Pharaoh. Naturally speaking, it is hard to imagine a more intimidating set of circumstances for Jacob and his sons save one detail. Facing immanent starvation, this tribe is desperate for provisions and has travelled great lengths to seek refuge in Egypt. “This strategy has not worked our so well in the past”, Jacob may well have thought, remembering his grandfather's woes in Egypt so long ago. With little to offer and little to loose, nevertheless, Jacob and five select sons are led to audience with Pharaoh; the greatest of earthly kings by far due to wide spread famine. The saving grace in Jacob's family's fortunes came by way of their ambassador, Joseph, who was sent ahead in the providence of God to prepare the way for the covenant family. As a result, Jacob's household is welcomed by Pharaoh. In fact, the tribe of Israel is to become the royal shepherds of the empire as Pharaoh entrusts the care of his flocks to them. In the mercy and genius of God, Pharaoh, having greatly benefited from the wisdom and stewardship of Joseph with respect to the food stuffs of Egypt, is pleased to appoint Joseph's family to manage additional aspects of the kingdom as well. Against all odds, blessings pour down upon the house of Jacob even in exile and famine. This favor of the Lord and with Pharaoh is immediately evident as Jacob and company meet the Lord of the Lord of the Land for the first time.
The 2nd to last Hebrew letter in the alphabet opening each eight verses of our text in its original language signal the 21st and 2nd to last stanza in the great acrostic song of all literature. The Psalmist, according to the structure of a life journey motif, summarizes the priorities of the spiritually mature and well tempered heart. This is the true hero's epic poem. Who are our heroes of the faith? Our imaginations might jump to Moses commanding Pharaoh: “Let my people go!”, or David staring down the giant Goliath with nothing but his faith and the crude weapons of a shepherd boy. Perhaps we recall Joseph resolute in the face of prison consoled only by a clean conscience when tempted by his master's wife, or Daniel's three friends forcing the great king to choose between swallowing his pride or their fiery death by furnace, not to mention Paul standing confidently upon the Gospel as he calls imperial Roman officials to repentance one by one up the chain of appeal to Caesar himself. These accounts of faith remain fascinating and inspiring across the centuries, in part, because examples of godly strength of character are so rare. What sets apart those worthy of a biographer's research? What is the wellspring of this kind of integrity, boldness, and conviction? Ps 119 provides us answers in the form of a testimony of godly maturity gleaned from a life-long dedication to the Word of God as superior and sufficient.
The context of Jude's admonitions summarized in key words taken for the title of this sermon are clarifying truths to reinforce the faith of the believer. There is amazing and eternal grace in Christ for the saints, albeit this mercy is weighty indeed. It is salvation from the fiery judgements stored up in the furnace of God's just wrath awaiting final judgement of the unrepentant. Because the stakes are so high, the apostles and their cohorts could not afford to tolerate corrupting influences within the confessing church of Jesus Christ. Therefore they instructed stewards of the church with epistles of warning and equipping like the book of Jude. As we have noted throughout our sermon series from this book, Jude is preparing his readers to oppose anything or anyone who would seek to diminish or deny the glory, majesty, dominion, and authority of Jesus Christ our Lord. In verses 16-23 we continue to catalogue his descriptions of the ungodly and his admonishments to the holy. These distinctions understood and applied fortify us to “contend for the faith that was once for all delivered to the saints”. Today we consider those who cause divisions vs. those showing mercy to those who doubt and worldly people vs. those called to save others by snatching them out of the fire.
Matthew 13:31-32 records a brief yet descriptive parable of the nature of the kingdom of God: “...the kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. It is the smallest of all seeds, but when it has grown it is larger than all the garden plants and becomes a tree so that the birds of the air come and make nests in its branches.” Just like the tamarisk tree we imagine standing 200 years after Abraham planted it in Beersheba, what begins in the sovereignty of God's purposes as a small or seemingly insignificant thing can grow in due time to fill the world with His glory. When Jacob offered sacrifices in Beersheba, his tribe numbered less than 70 and they were compelled by the trial of famine to leave the land of their heritage behind. With their livestock driven in front of them and all of their nomadic belongings packed in ox carts, they are trudging south to find provision in Egypt. No one unfamiliar with the promises of God would have described this clan as a great nation at the time and certainly no one would have recommended this relocation as a good national policy for growth and dominance. Nevertheless, God would be glorified and His word vindicated in due time as his unique plan continues to unfold. Noting these events as formative and significant in the history of national Israel, Moses places a book mark on these moments in the form of a genealogy. These are the seedling generations who will flourish in Egypt until Moses leads forth a great nation back to the promised land 4 centuries later.
The first mention of Beersheba in the scriptures involves Abraham and a covenant established with a neighboring king. Abraham commemorates this event by planting a tamarisk tree as a memorial presumably for future generations, who will appreciate all the more its shade and thereby be reminded of God's faithfulness marked at this location. We might imagine Jacob approaching the region now some 200 years later pausing to offer sacrifices of remembrance and worship in the shadow of this now colossal tree. Review & overview: With the patriarchal blessing and calling of Jacob recorded in Gen 27 & 28, the record had focused on this patriarch exclusively through chapter 35. Here the narrative shifts to the next generation, especially Joseph, as the appointed son who would reunite and spare the covenant family from calamity. Chapters 37-41 follow Joseph's journey unto messianic ascension until the news of the long lost son's reign in Egypt finally reaches Jacob's ears in chapter 45. Chapter 46 then turns the spotlight of revelation back toward Jacob briefly in his waning years. As this chapter opens, the Lord speaks once again to the aging patriarch in a vision of the night, reassuring him of the promises of covenant revealed so many years ago at places like this to him, his father Isaac, & his grandfather Abraham who preceded him.
Each of the original Hebrew verses of stanza 20 begin with the letter 'resh' as the testimony of the sufficiency of God's Word marks yet another chapter in the journey of the believing author even through the darkest of trials. While stanza 19's theme rested upon the great summary commandment: (Deut 6:5) “You shall love the Lord your God with all your heart and with all your soul and with all your might.”, stanza 20 acknowledges a world where most follow this commandment as applied to their idols. In our sin, it comes naturally to love our ideas of God, our assumptions about God, or our substitutes for God with all our heart. The Psalmist spares no lyrics qualifying true devotion and worship. He is incessantly emphasizing that one cannot love God and dismiss His law/word. We can imagine this stanza on the lips of Joseph imprisoned in Egypt, Jacob enslaved to despair at the loss of his son, Job during times of great affliction, and repentant believers rejecting the shackles of sin. We also note how the admonitions of this stanza overlap with themes of our last message in Jude. We are to keep ourselves in the love of God as we persistently wait for the mercy of Jesus Christ that leads to eternal life. Matthew Henry comments on this text: “The closer we cleave to the Word of God, both as our rule and as our stay, the more assurance we have of deliverance. Christ is the advocate of His people, their redeemer. Those who were quickened by his Spirit and grace, when they were dead in trespasses and sins, often need to have the work of grace revived in them, according to the word of promise”.
Jude's admonitions to the church continue toward his goal of equipping true believers to identify and oppose any who would seek to diminish or deny the glory, majesty, dominion, and authority of Jesus Christ our Lord. This equipping involves discernment sharpening, and faith building. Jude supplements his brief letter with references and allusions to greater scripture – both Old and New Testaments. In this context, the depth of his writing is better appreciated, thus we will seek to enhance our understanding of his words with several cross references. For the last couple sermons, our series in Jude has been organized according to 2 columns recording his descriptions of the ungodly and his admonitions to the holy in verses 16-23. Placing these references side by side, we find the contrasts are helpful in understanding our calling to contend for the faith once for all delivered to the saints. Whereas the ungodly are scoffers – the holy keep themselves in the love of God and whereas the ungodly follow their passions – the holy wait for the mercy of Jesus. In verse 18, Jude uses the phrase: “in the last time” as a reference to the societal context of a world in the post-incarnation side of history. This reference echoes Peter's use of “the last days” in II Pet 3:3. Given this understanding and corrective against an exclusively 'yet future' application of these texts, it nevertheless stands to reason that their relevance for the church has only increased since the time of their writing therefore let us listen with all the more rapt attention.
Men who once sold their brother into slavery motivated by resentment, now offer one of their own as a servant to liberate their father's remaining favored son from bondage. A dramatic stress-tested example of repentance indeed. In the case of Joseph, he was abused by his brothers in spite of his innocence. In this case, Benjamin is accused of a crime he did not commit and his brothers defend him at the cost of their own wellbeing in exchange for their little brother's freedom. This chapter continues to document the redemptive arc in the story of the covenant family. God is showing great mercy to the household of Jacob albeit through trial and testing. It is clear at the close of chapter 44 that the brothers share their father's anguish and pain regarding the potential loss of Jacob's one remaining (as far as they know) favored son. The vengeful mindset that would take advantage of a sibling for the sake of a personal vendetta is so far removed from Judah's intercessory appeal that it reads as if he is a different person... and in a sense he is. God has changed the heart of these men who had conspired to murder a brother twenty plus years ago. This moment marks the beginning of a Judah/Benjamin relationship that will continue for centuries between their family lines such that the southern kingdom of Israel comprised of these two patriarchal lineages become unified in national interest, geographic proximity, cultural identity, and Messianic purpose.
Central themes of the Joseph narrative are prominently featured in this text. Now at age 39, Joseph is able to clearly see the precise & sovereign handiwork ordering his life circumstances for the higher good and the glory of God. Suspense has been building in the account toward this moment of resolution, redemption, and reconciliation. The messianic ascendency of Joseph is revealed to his brothers along with its purpose. The providence of God as the superintending engineer of all human action and reality is powerfully displayed in this narrative. The theology of Joseph's testimony reappears in chapter 50:19-21 at the passing of his father Jacob and again in Acts 7:9-14 as Stephen preaches his great martyr sermon on redemption history. Why did God ordain and order the trying and dramatic events of Joseph's storied biography? The 'why' question is answered in chapter 45. Certainly the answer was never so clear in the all the prior years of Joseph's life as it was at this moment. Faith gives way to fulfillment as the events of Genesis unfold.
Each verse of the original Hebrew beginning with the letter 'qoph' serves to emphasize the sufficiency of God's Word as the compelling interest of our souls in the 19th stanza of the great acrostic hymn, Psalm 119. The theme of this stanza rests upon the vow of the author to uphold the summary commandment: “You shall love the Lord your God with all your heart and with all your soul and with all your might” (Deut 6:5). Note the connection between verse 145: “with my whole heart I cry, and 150: “they draw near who persecute me with evil purpose”. The psalmist reminds us through his own testimony that trials, like that of malice driven persecution, are used for our good and God's glory as they move us toward whole hearted worship. Troubles have a unique way of focusing our attention on things that matter. In times of difficulty and suffering we are less likely to entertain the delusion of self-sufficiency. Our trials are redeemed as they arrest more of our heart to cry out to God. Our passage marks the 150th reference to the covenant revelation of God as the psalmist continues to extol the statutes, testimonies, works, promise, law, and commandments of Yahweh. May we be moved by our own presenting trials and the exhortation of Ps 119 toward wholehearted devotion to the Lord who saves His people from their sin and from their sufferings in due time.
These days discernment may be the least popular yet most needed of all spiritual disciplines to stay true to the faith once and for all delivered to us in the Holy Scriptures. Jude's exhortations to his believing readers anticipate the challenges we face in our day which require Biblical understanding, wisdom, and vigilance in contending for the faith. Verses 16-23 of Jude draw distinctions between the ungodly and the holy. The ungodly are identified with a list of sinful attributes which characterize their faithlessness, while the holy are exhorted to stand against them by applying their faith in key areas. These differences listed in 2 columns draw a stark contrast. On the one hand: the ungodly are described as grumblers and malcontents – following their own sinful desires – loud mouth boasters – showing favoritism to gain advantage – they are scoffers – following ungodly passions – they cause divisions – they are worldly people devoid of the Spirit. Opposed to them are the holy who are beloved – remembering the predictions of the apostles – building up their most holy faith – praying in the Spirit – keeping themselves in the love of God – waiting for the mercy of our Lord Jesus – extending mercy to those in doubt – saving others by snatching them from the fire – and showing mercy with fear hating even garments stained by the flesh. Today we consider loud mouth boasting as opposed to faith building in addition to favoritism as opposed to praying in the Spirit. Following Jude's model of 'whole council of God integration', today's sermon draws examples from the greater context of scripture to aid in our understanding of Jude's teaching.
In the second half of Romans 3, Paul transitions to the Gospel, and thehope we have in Christ. He declares that justification is by faith alone in JesusChrist, to all who believe. We cannot be saved by our works, but solely by faith inJesus Christ, which is given to us freely by God's grace.
Men who once sold their brother into slavery motivated by resentment, now offer one of their own as a servant to liberate their father's remaining favored son from bondage. A dramatic stress-tested example of repentance indeed. In the case of Joseph, he was abused by his brothers in spite of his innocence. In this case, Benjamin is accused of a crime he did not commit and his brothers defend him at the cost of their own wellbeing in exchange for their little brother's freedom. This chapter continues to document the redemptive arc in the story of the covenant family. God is showing great mercy to the household of Jacob albeit through trial and testing. It is clear at the close of chapter 44 that the brothers share their father's anguish and pain regarding the potential loss of Jacob's one remaining (as far as they know) favored son. The vengeful mindset that would take advantage of a sibling for the sake of a personal vendetta is so far removed from Judah's intercessory appeal that it reads as if he is a different person... and in a sense he is. God has changed the heart of these men who had conspired to murder a brother twenty plus years ago. This moment marks the beginning of a Judah/Benjamin relationship that will continue for centuries between their family lines such that the southern kingdom of Israel comprised of these two patriarchal lineages become unified in national interest, geographic proximity, cultural identity, and Messianic purpose.
The righteousness of Yahweh is a six time repeated theme in the 18th stanza of Ps 119 – the great acrostic celebration of covenant revelation. Here each original verse beginning with the Hebrew letter 'tsadhe' extols the sufficiency of the Word of God in spite of the social standing of the author – 'small & despised', and the trials he faces fraught with trouble and anguish inflicted by his foes. Our author remains resolute. None of these woes compare to the superior zeal, love, and delight he enjoys meditating on and living according to the rules, testimonies, words, promises, precepts, law and commandments of his faithful and righteous Lord. In this stanza, we highlight the 143rd (by my count) reference to the covenant revelation of the Lord as this epic song reprises once again the glories of the Lord revealed in His word of truth. Later today we are meeting with representatives who are serving in the law-making body of our state. Given the occasion of this event, this stanza and all of Ps 119 appears all the more relevant. Even if we do not implement the memorization of Ps 119 as a requirement to serve in civil government, we should minimally require that the heart of the psalmist be reflected by all who presume to wield power in our day. And if they do not, let us continue to pray for those in authority and insist they repent of their idolatrous rebellion against the One True Sovereign, even as we search our own hearts according to the standard of reverence for the Word of God endorsed in all of Psalm 119.
Verses 1-11 of Acts chapter 3 mark the occasion and context of Peter's 2nd sermon in the record of the early church. Elicott writes in his commentary regarding the setting: “The approaches of the temple, like those of modern mosques, were commonly thronged with the blind, lame, and other mendicants (beggars). The practice was common at Constantinople in the time of Chrysostom and has prevailed largely throughout Christendom.” Luke's account sets the stage for the 2nd resurrection sermon with the healing of a lame man who had been begging at the temple gate 'Beautiful'. This miracle performed by Peter and John signaled the presence of the Holy Spirit upon His church, the authority delegated to Jesus' apostles, and the reality of divine resurrection power further testifying to the glory and name of Jesus Christ. Peter's directives in healing the man evoke resurrection parallels (verse 6) “Rise up and walk!” He commands. Thus we read of the first specifically documented apostolic miracle which would prove be one of many (2:43). In this act, Peter and John introduce themselves as witnesses to the resurrection, the great commission, the ascension, and Pentecost. Hence the dramatic change in Peter and company from Christ denying fear, to civil authority defying boldness. This narrative illustrates the difference the resurrection makes in the soul when the Spirit awakens us to its reality and implications! The church itself exists in essence and authority by virtue of the resurrection of her Lord and savior Jesus Christ!
In the interest of providing the church with means to discern and oppose anyone or any idea that would deny or diminish the glory, majesty, dominion, and authority of Jesus Christ, Jude's epistle highlights distinctions between the holy and the ungodly, the disruptive and the sincere... enemies and allies within the visible church's scope of operations. Jude understands it is in the enemy of the gospel's best interest to blur the lines of sound moral judgement with a goal to corrupting the Body of Christ. He therefore opposes this nefarious strategy with clarity and distinctions. In this way, Jude's letter equips the church of all ages to contend for the faith when challenged no matter the threat. For aid in studying verses 16-23 we might draw 2 columns in our notebook. Column one titled: 'The ungodly' followed by nine phrases: 1.) Grumblers & malcontents, 2.) Follow their own sinful desires, 3.) Loud mouth boasters, 4.) Show favoritism to gain advantage, 5.) Scoffers, 6.) Follow ungodly passions, 7.) Cause divisions, 8.) Worldly people, 9.) Devoid of the Spirit. & Column 2 titled: 'The Holy' followed by nine corresponding phrases: 1.) Beloved, 2.) Remember predictions of the apostles, 3.) Build up their most holy faith, 4.) Pray in the Spirit, 5.) Keep themselves in the love of God, 6.) Wait for the mercy of our Lord Jesus, 7.) Have mercy on those who doubt, 8.) Save others by snatching them from fire, & 9.) Show mercy with fear hating even garments stained by the flesh. With these columns side by side, let us consider the first 2 contrasts
The record of Joseph's rule and reign continues in chapter 44 as we read of the next step in Joseph's elaborate design to test his brother's heart and character. Joseph's rule is moving men to heart change, restoration of conscience, personal responsibility, sacrifice, honoring of parents, truth, honesty in covenants, sanctity of life, provision, family reconciliation, covenant hope, and succession. Not only is Joseph a great example of leadership ideals applied, he is being used by God to encourage others to godly roles in leadership as well. This is certainly evident in Judah's case in chapter 44. What Judah had pledged in 43:9 would now be tested. He had assured his father concerning the safe passage of Benjamin to and from Egypt: “I will be a pledge of his safety.” While Joseph could not have known of Judah's promise to Jacob by ordinary means, nevertheless, the hand of Joseph proves to be an extension of the Lord's as the circumstances unfold. Evidence of significant heart change is increasingly apparent as we read. The brothers might have just as easily left Benjamin captive in Egypt and never returned home. Judah had certainly abandoned his family commitments and connections before. Their father would probably assume they had encountered trouble along the way. This would have been a strategy in keeping with their actions and intentions of 22 years ago. Instead, we witness a profound change of heart. This chapter considered alongside Judah's apostasy recorded in chapter 38 serves to illustrate a significant contrast. The purposes, scope and power of God's redemptive plan for Judah and his extended family is highlighted in these passages
Organized in the original language under the Hebrew letter 'pe', the 17th stanza of Ps 119 continues to extol the glory and sufficiency of the covenant revelation of the Lord. The Psalmist sings of the wonderful testimonies of the Lord, His unfolding words, His enviable commandments, His lovely name, His gracious promise, precepts, statutes, and law. Along with the enduring and sophisticated acrostic structure, major themes of the song resurface in this stanza as well. Our author entreats the Lord to steady his steps, reminding the singer of the journey theme echoed in other verses like 105 where he proclaims the word of the Lord is a lamp to his feet and a light to his path. He continues to model vigilance in guarding his way according to the word of God as he had professed at the start of his journey even as a young man it would appear in verse 9. Though trials continue to attend his way, the hope of salvation found in the covenant assurances of divine revelation more than sustain him. So grateful and convinced is he of the merits of the way of holiness, he is distraught, not because of his own plight, but instead, at the thought of so many who pay no heed to the law of God. The work of the Spirit sanctifying His servant is apparent as he continues to mature and endure according to the sovereign call. May we be inspired and equipped by this persistent testimony.
In his painstaking though brief effort to provide thorough context for discernment – Jude introduces an anecdote from a well known Jewish extra-Biblical work from the 1st or 2nd century B.C.. In this ancient document, the shadowy Old Testament patriarch is quoted pronouncing final judgement on the unrepentant enemies of the Lord. Though the “Book of Enoch” is not, nor should it be, included in the canon of scripture, nevertheless, Jude confirms the validity of at least this quote and its origin cited in Jude 14b-15. In so doing, Jude has added yet another category of literary device to underscore his message of warning and equipping for the early church. He has used examples of consequences in redemptive history in verses 5-7, and argument from lesser to greater in verses 9-10, 3 personal examples of rebellion in verse 11, 6 poetic analogies in 12-13, and now he adds the prophetic testimony of a pre-flood believer in verse 14-15. One might ask how a brief document like the book of Jude containing just 25 verses can support multiple sermons. A partial answer is found in the depth of context of Jude's various references to events and persons like the exodus, celestial judgement, Sodom and Gomorrah, spiritual warfare, Cain, Balaam, and Korah. Today's text is no exception.
In Genesis 37:8 Moses records the incredulous reaction of Joseph's brothers when they hear of his dream of sheaves bowing before his own. “Are you indeed to reign over us? Or are you indeed to rule over us?” They exclaim. The record continues: “So they hated him even more for his dreams and for his words.” Unbeknownst to his brothers, in our text today, the rule and reign of Joseph is firmly established and they acknowledge as much once again as they bow low before the 2nd in command of Egypt. All 11 of his brothers are present at Joseph's house and table. Joseph's plan as he interacts with his family once again after 22 years of estrangement serves as an analogy for the providential sovereignty of God. Though, for the moment, the brothers remain ignorant of the big picture – they are moved through these events to honor their father and bow in humble submission before their brother. Though the brothers were subject in part to the will of Joseph, this proved to be in their best interest as he provides for them trials leading unto repentance and salvation from famine. The brothers were graciously captive to the favor and intentions of 'the lord of the land'. In days such as our own, where radical autonomy (self-will) is valued above most everything else and where the notion of submission is universally rejected in our culture's attitudes, the account of Joseph teaches us important lessons. The narrative sets up a great question in the biography of the covenant family: which is more preferable? When the brothers lived according to their own whims inflicting resentment fueled abuse upon Joseph -or- when they submitted to the authority and mercy of Joseph now serving as grand steward of all Egypt?
The testimony of Jacob recorded in our text today prompts the question: Is a life threatening hardship any less of a tool in the hands of the Lord than glorious angelic visitation via dream? While we would surely prefer the 2nd means, it is undoubtedly the case that God has worked just as sovereignly through trial in the life of Jacob as He has through triumph. The seven year famine has struck the promised land as hard as the rest of the world and the first shipment of emergency rations is now depleted. Facing starvation once again, a return trip to the only source of food would prove still more difficult this time given the conditions laid down by the “lord of the land” on their last visit. Joseph's brothers are not to return without their father's youngest and favored son Benjamin. To make matters worse, the money they had initially paid for their first load of provisions has been mysteriously placed back in their luggage. What is going on? Jacob and his sons fear the answer to this question. They fear traveling back to Egypt despite leaving Simeon behind as pledge for their return according to the vizier's demands. Yet through all of this, God's purposes of spiritual heart surgery continue apace. The hearts of Joseph's brothers grow softer and Jacob is forced to come to terms with his shortsighted fears. He would soon learn that the covenant promises of God are reliable and powerful. The Spirit is moving Joseph's brothers unto humility, confession of sin, repentance and self sacrifice, even as He is moving Jacob to trust the Lord to provide for the covenant family and to protect his beloved.
In stanza 19 of literature's greatest acrostic song, our author continues crying out to God for salvation in spite of his enemies. He implores the Lord to rescue him from his oppressors. Each verse of his cry begins with the letter: 'Ayin' in the original Hebrew. As the Psalmist's journey continues to encounter trials and difficulties, we find that his spirit refuses to succumb to weariness or despair. In the face of still more hardship, he remains sustained and satisfied in the sufficient means supplied by His Lord and Savior. He makes good use of waiting or answered prayers by nurturing deeper love, dependence, and appreciation for the covenant revelation of his God. He identifies himself as a servant to his master willing to endure whatever is required of him even as he longs for divine intervention. This stanza contains a sense of suspense in waiting for the coming of the Lord. The prayers of the saints and the insolence of the wicked both serve to hasten that day. The day of the Lord is according to covenant terms bearing with it a great reckoning demand according to the law of God. In light of this, the singer takes refuge in the promises and steadfast love of the One True Sovereign. In light of the perspective of human weakness and God's ultimacy... the psalmist models sanctified affections for the salvation, promise, statutes, testimonies, law, commandments, and precepts of Yahweh. These are to be treasured more than gold itself. As the love for God's revelation increases, so does our intolerance for every false way.
Jude, in admonishing the church of all ages, writes to equip his sincere readers to contend for the once for all, immutable faith delivered to the saints of all ages. His brief letter nevertheless contains thorough training for the believer to discern and oppose enemies of the gospel. The scope of what we are to stand against as the Christian church includes anything and anyone that would deny or diminish the glory, majesty, dominion, and authority of Jesus Christ our Lord (25). To help us identify the enemy, our last passage featured 3 cautionary tales or warning stories that Jude references from the Old Testament. He informs us that false teachers and other enemies of Christ follow the way of Cain, Balaam's error, and Korah's rebellion. Our passage today goes further to illustrate by use of 6 analogies. He compares these scoffers and worldly people (18,19) to: hidden reefs, selfish shepherds, waterless clouds, fruitless trees, wild waves, and wandering stars. A logic book we use in homeschooling our kids: “The Fallacy Detective” covers the concept of 'analogy' at some length. The author draws a distinction between scientific and poetic analogies. The first seeks to draw an inference based on evidence, the 2nd uses comparisons as a literary device to illustrate a point. Jude utilizes six text book poetic analogies in verses 12 and 13 to relay the danger and character of wolves in sheep's clothing hiding in the assembly of believers. Here we learn, when their true character is revealed, why they are so out of place at the 'love feast' of the saints..
Joseph's brothers confess: “In truth we are guilty concerning our brother...”. How is the divinely decreed path of life's circumstances leading Joseph and his brothers at this time? This text illustrates how the grace of guilt is moving the brothers to a confession of sin, while the grace of covenant promises is leading Joseph to compassionate forgiveness. A theme surfacing in this passage that might first occur to the reader is the far reaching consequences and multi-generational nature of sin. Disturbing similarities and patterns keep emerging in these snapshots of mankind's history, reminding us of the inescapable horror of a fallen world short of sovereign intervention. From Cain and Able, to Ishmael and Isaac, to Jacob and Esau, to Joseph and his brothers... the legacy of wickedness and family strife continues. A 2nd major theme becomes clear in light of unfolding revelation to come. In Gen 42, sons are offered as collateral or “property pledged by the borrower to protect the interests of the lender”. Our passage features several examples of a life offered in the place of others. This feature of the Joseph narrative foreshadows the substitutionary mediation and sacrifice of Jesus Christ in the place of His people. Simeon is bound as collateral. Reuben offers his two sons as surety to Jacob. Jacob is reluctant to send Benjamin to Egypt, not realizing his other beloved son Joseph is ministering in this capacity. In summary this theme communicates: If the obligation is not fulfilled, the man himself will be the payment.
At least 20 years have passed since Joseph and his family parted ways under horrific circumstances involving human trafficking, slave1y, deception, and jealousy. During this time, Joseph, having thrived in spite of all this, has risen to rule as 2nd in command of Egypt. He has learned a new language, he has married an Egyptian, he has served in Pharaoh's court for more than 7 years, and he is responsible for stewardship policies that are the last hope for feeding the known world during a horrible famine. It is no surprise after all these years, that Joseph's siblings have no idea who he is. Joseph, on the other hand, immediately recognizes his brothers and uses his position of knowledge and political power strategically to advance the purposes of God through the covenant family. The text of Genesis 42 presents big picture Redemptive themes and practical personal applications. A family might be reminded from this text why believers pray before their meals, reading how Joseph's brothers humbly bow, knowing that their lives depend on the good graces of Egypt's grand steward, so we ought to acknowledge the Lord our great provider. A magistrate may look to the example of Joseph who did not abuse his position for personal vengeance, but exercised restraint fearing God despite prior grievances. A Husband might be instructed by the journey of the brothers to Egypt of the great lengths to which he is called to provide for his family. A theologian might be inspired by this text to recognize key features of redemptive history featured here such as wilderness provision through the anointed servant of Yahweh culminating in Christ the "Bread of Life."
Each verse of stanza 15 in the great acrostic psalm begins with the Hebrew letter 'samekh' in the original language emphasizing the sufficiency of the Word of God even through trials involving the double minded, the wicked, and evil doers. The psalmist multiplies references to the Word of God again in this section having written his 121st synonym for the ultimate source of reassurance regardless of the difficulties of life's journey. While many in our day mark the occasion of a new year with resolutions to improve their life, the psalmist, upon the occasion of trials, reaffirms his faith and commitment to the Lord and the Lord's will expressed in the scriptures -or- the law, word, commandments, promise, statutes, testimonies, and judgements of God. Verse 119 invokes separation imagery with reference to 'dross'. This is the impurity present in metals that can only be isolated and removed with heat reaching the melting point of elements like gold or silver. It makes sense in light of this that trials reach a certain intensity for more than one reason. Not only do they expose and remove the dross of double-minded wickedness, but they also test, temper, and prove genuine faith. The psalmist thus encourages the singer despite life's hardships. This stanza prepares us for intense trials by means of a power superior to any tyrant... the immortal, infallible Word of God!
For today's message, we review a summary theme of Jude's letter taking his final verse in conjunction with his reason for writing: Christians are called to contend for the faith by discerning and opposing anything that denies the glory, majesty, dominion, and authority of our Lord Jesus Christ. In addition, to appreciate the full impact of Jude's letter, it should be our goal to have his references to prior revelation as fresh in our mind as we read as the were in his 11 references 3 archetypes of wickedness which characterize the heart and intentions of the church's enemies – Cain, Balaam, and Korah. These serve as illustrations contrasting faithfulness characterized by the archangel Michael in verse 9. Here Jude illustrates the presumption of blasphemy by a rhetorical device sometimes called: 'citing the minimal case'. Referencing spiritual conflict occurring behind the scenes of Deut 34:5-6 at the burial of Moses, Jude points out... Not even the highest of angels (Michael) was willing to presumptuously assume unilateral authority to condemn the most wicked of creatures (the devil himself), but instead deferred to the will and power of God in pronouncing judgement on his enemy. Michael's testimony instructs us by illustrating what holiness demands: deference, reverence, worship and submission, because glory, majesty, dominion, and authority belong to Christ alone! Verse 10 condemns the ignorant blasphemy of the wicked who seek to exalt themselves above all else. The outline of today's sermon is drawn from verse 11 providing 3 illustrations from greater scripture to illustrate the difference between verse 9 & 10
Tying in messages from last year and in keeping with our advent theme: “the significance of incarnation events magnified from scriptural cross references”, today's message picks up where we left off at Christmas last year exploring the fulfillment of Jacob's profound dream in Genesis 28. Here the patriarch beholds heaven's staircase touching ground as angels ascend and descend upon it. Jesus Himself announces to His disciple Nathaniel (Jn 1:51) “Truly, truly I say to you, you will see heaven open and the angels of God ascending and descending on the Son of Man.” Jesus proclaims His incarnation as the 'ladder' itself. Through Him, the promise of reconciliation with a holy God would be realized. True to Jesus' words, glorious and revelatory angelic activity signal heaven's stair case touching ground throughout His ministry. Last year we noted descending angels unto a priest (Zechariah), a virgin (Mary), and a son of David (Joseph) in the inaugural events of the incarnation. Jacob's ladder was a symbolic depiction of these spiritual realities and experiences. The eternal and transcendent God is interacting with His creation through the Covenant Son of David and the divine Son of God, the incarnate one, the God/man, Jesus Christ Himself! The vertical movement of angels is indicative of condescension and ascension. The ordained means of communion, reconciliation, and redemption with God. Through the course of Jesus' ministry, thus we note: the heavens opened in supernatural revelation and angelic visitation signaling supernatural activity in service to God's will for the salvation of His people. In these passages we witness Jacob's ladder in Jesus Christ.
Today we continue with our advent theme: “the significance of incarnation events magnified from scriptural cross references.” To illustrate the prophetic weight of Old Testament texts anticipating the unique nature of the Messiah to come – today's message borrows an outline from fragments of inter-testamental commentary found with the other :Dead Sea Scrolls” in the Quamran excavations of the last century. Presumably written some years before the birth of Jesus, these ancient scholars drew conclusions about the coming “Melchizedekian” Savior form passages like our text today, Scroll 11Q13 is identified with the title: “The Coming of Melchizedek” and provides a window into the insights of those who awaited the covenant promises of old and what they were looking for based on their exegesis of the scriptures. Melchizedek appears in ancient Messianic scholarship as a prophetic icon and rightly so. Ps 110 (our worship text) and Hebrews chapter 7 refer to this Old Testament priest/king as a forerunner of the anointed Christ. Today we behold the fulfillment in the Gospels of ancient believer's hopes based upon the covenant assurance of the inspired prophets of old. May we rejoice and worship Him all the more from our vantage pint here in the other side of incarnation history.
The poetic movement of Ps 148 is a descending invocation issued from the throne room of glory. As the decree travels through the realms of creation, the call to worship is echoed and heeded in each domain as the message condescends to earth. The call 1st reverberates through the upper registers of creation and then plummets to plumb the depths of the seas as it reaches earth. Then it arises again from the oceans to summon the weather systems to praise. From this vantage point, the decree falls again to the mountains, then hills, trees, beasts/livestock, and creeping things before arising to the flight of birds finally alighting upon all humanity down to the smallest child. Fascinating views from aircraft, drones, low earth orbit satellites providing sweeping overhead perspectives come to mind as one reads this song. We are compelled by the vantage point of sovereignty. We retain the cultural memory of Eden's mountain and we seek thereby in some way to be freed from the confining shackles of our banishment. This hope is foreshadowed in the imagery an prophecy of Ps 148 even as it is ultimately fulfilled in Christ (Eph 2:6). Emmanuel would be realized through incarnation and humiliation followed by exaltation. The arc of Ps 148's cosmic call to worship the Creator/Savior is mirrored in the condescending herald angels on the night of Jesus' birth and fulfilled in His incarnate work. A fitting call to worship given the miraculous occasion.
First century Jewish historian 'Philo' documents smoke still rising from the site of Sodom and Gomorrah's destruction in his day. For centuries in its geographic situation and for all time in the Word of God, Sodom and Gomorrah smolder as a type and foreshadow of judgement by eternal fire prescribed for unrepentant sin. Jude cites the event oracle of Sodom in his warnings against and condemnation of enemies of Christ's church. To appreciate the full impact of his letter, it should be our goal to have Jude's references to prior revelation as fresh in our mind as we read. Consequently, as we work our way through his book, let us refresh our understanding of Genesis 18 & 19 which record lot's rescue from these reprobate societies. Furthermore, taking the final verses in Jude as an organizing framework, we can draw a contrast between the philosophy of Sodom summarized by 4 phrases in verse 8 and the attributes of Christ proclaimed in closing doxology. From Jude we learn to contend for the faith by discerning and opposing anything that denies or seeks to diminish the glory, majesty, dominion, and authority of our Lord Jesus. To illustrate the distinction and contrast between the worldview of Sodom and the heart of the beloved saints who share a common salvation, our message today will juxtapose the citizens of Sodom with early witnesses of the incarnation. As Sodom is representative of false teachers, these shepherds illustrate the heart of true worship marking the church of Jesus Christ.
Not since the 1st pages of Genesis have we heard reference to the 'Ruach of Elohim' (The Spirit of God), until now as the Pharaoh of Egypt testifies of the character of Joseph recognizing the Spirit of God abiding in this Hebrew slave. Significant moments in scripture record awakened understanding of unlikely converts from time to time. Millennia later, a Roman centurion would exclaim of Jesus: “Truly this was the Son of God” when the rocks cried out and the dead were raised at the crucifixion of Jesus (Mat 27:52-54). What was it about Joseph that caused a pagan king to recognize the same power that hovered over the face of the waters at the creation week was dwelling in this foreign prisoner? God Himself had opened the spiritual eyes and the mouth of the king to proclaim the glories of the only one with the power to reveal His immutable Word, interpret dreams, and grant saving wisdom in the face of catastrophe. Yahweh was staging a divine intervention through His suffering servant and the message had reached all the way to the king. Joseph's testimony sets the stage for so much of God's Word and works to come. As we behold the glories of these moments in light of further revelation, may our hearts be stirred to appreciate their incredible weight and beauty.
The great theme of Joseph's life and calling is signaled by the turning point in his fortunes recorded in chapter 41 of Genesis. Here his 'messianic ascension' from the place of humiliation comes to pass suddenly & dramatically. Joseph's testimony sets the tone for more unfolding revelation to come with the appointment of Moses and ultimately, the incarnation of Jesus. In our text, Joseph receives his big break as he is summoned to interpret Pharaoh’s dreams. Joseph, however, does not limit his counsel to expounding the meaning of God's Word to the king. He goes further to address the question: “what should be done?”, demonstrating his administrative skill and wisdom. Joseph advises the king on famine policy and his words are heeded. As a forerunner to Moses, his testimony must have been a great inspiration and encouragement for this servant to come generations later. Joseph's obedience demonstrated great faith. Most in his position would take every opportunity to seek the favor of Pharaoh by flattery. Recalling the fate of the baker, a fearful man would advise the king to take on the task of preparing for calamity himself, as suggesting someone else would imply a deficit in the king's abilities. In his confident posture and subsequent exaltation, Joseph appears as a forerunner of Christ who stood confidently before Pilate recognizing the governor would have no authority unless it had been given from above (Jn 19:10-11). Many other striking parallels emerge as we behold the exaltation of Joseph in the courts of Pharaoh. As was true of Moses, so with Joseph, this account points forward to the one with greater glory still (Heb 34:1-6).
John 11:25 reads: “Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live.” Verse 26 continues recording Jesus' words to Martha concerning her beloved brother Lazarus who has died: “& everyone who lives & believes in me shall never die. Do you believe this?” The occasion of Jesus question presented a profound test for Martha. Her brother has been dead for four days, right at this moment would have been the most difficult time to answer: “yes”. Nevertheless, Jesus asks her not after He raises Lazarus from the dead, but before. The situation proves to be both a test and a testimony of Martha's faith. Her conviction is all the more evident as she trusts her Messiah in life and in death. Many others in scripture could relate to this trial as well, Including the author of Ps 119. Verses 105-112 present a trial of mortal consequence where the author's oaths and vows of faithfulness to the Lord are subjected to a real stress test. Nevertheless, as we have witnessed in each stanza, he finds the covenant revelation of the Lord to be sufficient. Each verse beginning with the Hebrew letter 'nun' proclaims as much in the 14th stanza. The Word of God is sufficient for the trial of mortal affliction.
The epistle of Jude contains striking parallels to the 2nd letter of Peter. So much so that most scholars assume these two books shared source material. II Peter chapter two conveys the same concerns as Jude's letter and cites identical references to emphasize the weighty situation facing the early church. The enemies of Christ were active in the 1st century and many yet remain today. The weapons sufficient to oppose them stand ready at hand in the apostolic warnings and instructions of the New Testament. Books like these no doubt inspired the vigilance of the early church witnessed by council and creed. Obedience according to the directions of Jude served to solidify the understanding of scriptural doctrine in spite of the heresies that plagued early Christians. In His providence, God has used His enemies to strengthen the foundations of the true church in every age. In introduction it seems appropriate to reference Jude's closing devotional words. The glorious doxology of verses 24 & 25 serves as a standard to test the philosophies of any age. Let us be vigilant to ask: “Is this proposition sound?”... “How does this claim measure up?”... -or- “Does this idea stand?”... in light of the glory, majesty, dominion, and authority of Jesus Christ.
We estimate Joseph is now around 30 years of age. He has been in Egypt for some 12 years and 2 years have passed in the pit of Poitiphar's prison since he interpreted the cupbearer and baker's dreams with a plea that they remember him. In the perfect timing of God's purposes, Pharaoh’s dreams jog the memory of the cupbearer and he remembers the man that God has never forgotten. There has been a warning issued from the throne room of glory and the Pharaoh is alarmed. Though he has cause for concern, he does not understand the word of God evident to him by dream. A siren has filled the consciousness of the king, but he does not know what to do and he is ignorant of its meaning. The prophet Joseph is lifted from the pit of tribulation to reveal and proclaim the Word of God to Egypt by way of the king. This would not be the only time God would raise up such a voice through His appointed and anointed servant (Ex 1:8) Many years later, another king would arise who “did not know Joseph” and once again the warning issued from heaven would be carried by a fugitive to the courts of the most powerful man on earth commanding him to submit to the authority of Yahweh or else. Common folks and world leaders are alarmed in our day. There is an inescapable sense of concern plaguing our society. Situations like this are a call for the Word of God to be proclaimed with authority. Submit to the One True Sovereign and be saved... the alternative is devastating judgement!
One might wonder what sheaves, heavenly bodies, grapes, cake baskets, cattle, and grain have in common in the life of Joseph. The answer is that all of these were the subject of dreams he encountered either by revelation or interpretation. We learn in Genesis chapter 41:1 that Joseph’s troubles would continue for another 2 years, however, the events of chapter 40 would prove to be a turning point, hence their documentation in our text today. The Reformation Study Bible summarizes the significance of Joseph's life and ministry in its commentary on chapter 40 as follows: “God exalted faithful Joseph over all Egypt by giving him supernatural wisdom, the ability to interpret dreams, and skill in political economy and statesmanship. Joseph prefigured Moses at the founding of Israel, and Daniel at the end of Israel's monarchy. All three were oppressed captives who came to power in a hostile land by pitting God's wisdom against the wise of this world, displaying the superiority of God's wisdom and His rule over the Nations. They prefigure Jesus Christ, the incarnate Wisdom of God, who was raised from the dead to rule the world.” Chapter 40 features details reinforcing the calling and testimony of Joseph. This would-be prince can rely on the supernatural intervention of Yahweh alone. Not even the cupbearer who's dream as interpreted by Joseph came true, remembers to put in a good word for Joseph yet the Lord had not forgotten His servant. Though he remains in prison, God is speaking to and through His servant as a prophet to king's officials.
In John 16:33 Jesus is encouraging His disciples: “I have said these things to you that in Me you may have peace. In the world you will have tribulation, but take heart; I have overcome the world.” Ps 105:16-23 summarizes the anointing of Joseph and the purposes of God in his trials and affliction. God had prescribed a testing period for His servant before His words of prophecy were fulfilled. While the Psalmist had the benefit of Joseph's full story arc to understand the plans of God for his servant, Joseph himself had no such advantage. What provided Joseph the reassurance of faith necessary to sustain him through such rigorous trials? It was the word and promise of Yahweh. Divine revelation by way of dream had revealed to Joseph that God would exalt him to rule (37:5-9). Like Esther to come, God's purposes in raising up His servant were not to glorify themselves, but to glorify God as an instrument of His saving grace. Joseph's troubles were preparing him for this very thing. This chapter repeatedly emphasizes the fact that despite the circumstances, “ The Lord was with Joseph.” how difficult it must have been during these years of Joseph's life to maintain the confidence of the Psalmist in 119:46 “I will speak of Your testimonies before kings and shall not be put to shame.” The account of Joseph mirrors the calling of believers today. We are called to endure our own trials by faith, knowing by the Word and promises of God that we are seated in heavenly places with Christ (Eph 2:6) because Christ Himself was raised from the dead and seated at the right hand of the Father far above all rule, authority, power, and dominion above every name that is named (Eph 12:20-21). For those in Christ, we partake in the Messianic ascension of Jesus Christ prefigured by the calling of Joseph unfolding in Genesis 39.
The 13th stanza in the great acrostic Psalm introduces the theme of the sufficiency of God's word for the trial of deception with the Hebrew letter 'mem'. This passage also introduces a rare word translated 'meditation' used only 3 times in the Bible, once in Job (15:4), & twice here (verses 97 & 99). The notion of meditation is promoted these days by false religions and therefore it may be helpful to highlight its Biblical context. 'Strongs' concordance associates the word with reflection, devotion, and prayer. While these spiritual disciplines certainly characterize the heart of Psalm 119's author, perhaps a fuller sense of Biblical meditation is gleaned from the form and context of this entire song. Ps 119 is structured to illustrate and reinforce the proper orientation toward divine revelation The song's length, recurring parallelisms, detail, and acrostic order all presuppose a disciplined and delighted singer. For the Christian, meditation is not suspending ones God-given reasoning faculties to place him in a spiritually suggestible state, rather it is a disciplined and delighted attentiveness to the covenant revelation of God. The Word of God, in its superior authority, sufficiency, and perfection commands a singular devotion. The Psalmist models this discipline and delight for us in this great song as we surpass 100 references to God's self disclosure of His righteousness, holiness, and truth. As we follow the author's train of thought and passion for the scriptures, may we grow in our own affections for the inerrant, infallible, sufficient, and eternal Word of God.
Jacob's household continues to be marked by covenant dysfunction and infidelity. Now in the second generation, his 4th son – Judah - through whom the genealogy of hope would continue, is caught up in a whirlwind of rebellion, debauchery, deception, trauma, sudden death, prostitution, and incest. Here again, Moses interrupts the narrative with a “parentheses” account that reminds us of the effects of the fall and the great demand of humanity for divine intervention and salvation. Once again the promises of God prove more powerful than the schemes of Satan as hope for a coming Messiah is preserved through an unlikely covenant son. This clarity in identifying sin as such with regularity throughout the Bible, serves a purpose for the soul of the reader. It reminds us that everyday life and our familiarity with the human experience easily dulls the perception and discernment of the wickedness of sin. We must be vigilant and remain alert to the evil that surrounds us, and but for the grace of God, inhabits us. Thusly we will remain alert to the great need of salvation for ourselves and our neighbors. Moses' record of Judah's family reminds us of times in redemptive history where there was no recognized Godly authority in the land and everyone did what was right in their own eyes. We are reminded of stories of depraved desperation where women like Lot's daughters sought to bear children by means of their drunken father, or the corruption of Solomon through pagan polygamy. Yet it is the darkness of this presumably irredeemable sinfulness against which the light of the glorious hope of the coming Messiah shines all the brighter.
Each verse of the 12th stanza of Psalm 119 begins with the 12th letter in the Hebrew alphabet in the original text. In this collection of 8 verses the psalmist reassures his soul and thereby proclaims to his readers the sufficiency of the Word of God for the trial of conspiring forces motivated by wicked desires to destroy him. Verse 95 describes this threat in terms of a premeditated ambush. Examples of this type of peril appear in our recent studies of greater scripture. Joseph faced this kind of persecution from his scheming jealous brothers when they stopped short of killing him only to throw him in a pit and sell him into slavery. This betrayal of one's closest companions foreshadows the betrayal of Jesus at the hands of Judas who conspired with our Lord's bitter enemies, selling Him into the custody of murderers for 30 pieces of silver. If David were the author of Psalm 119, we could imagine him struggling with the rebellion of his son Absalom who sought to overthrow the anointed administration of his own father, plotting to usurp the throne of Israel. Trials of this sort are among the most disturbing to the soul. The trauma of betrayal and fear of plotting enemies, especially those close to you, can drive one to insanity or worse. The psalmist exemplifies where to turn in situations like this as he finds hope and help from the architect of the heavens, earth, and the covenant of eternal salvation. May we follow his lead.
f deliverance via messianic ascension summarizes Joseph's legacy, it makes sense that the opening chapters of his story would reference low points in his life. Joseph eventually arises to rule in Egypt but he does so leaving a pit, slavery, betrayal, incarceration, family estrangement, and false accusations behind him. Our passage today records some of these struggles in his early years. Traumatic events rendering him the victim of a human trafficking ring on their way to a pagan land shape the coming of age experience of Joseph. We learn over the course of his life, however, that the schemes of sinners are no match for the decree of God Almighty. Our text opens with Joseph wandering in the fields of Shechem. A young shepherd far from home is looking for his brothers. One commentator insightfully notes: “because of this divinely ordained delay, the Ishmaelites arrived at just the right time”. When his brothers finally spot the wandering Joseph approaching, they plot to kill him. Their conspiracy betrays underlying motives to disrupt the purposes of God and shape history according to their preferences rather than submit to the One True Sovereign of creation, salvation, and providence. Will their sabotage prove successful? Not only is the answer a resounding “no”, in time, their sinful actions prove to be instrumental in the plan of God to exalt their brother and to save the covenant family from the coming famine. There is nothing more compelling than the true story of redemption as told by the Spirit of God inspiring the glorious record of scripture. Today's passage is a textbook example.
The 11th stanza of the greatest song in literature marks the half way point in the Hebrew alphabet and this acrostic poem. The presenting trial is persecution and the 91st reference to covenant revelation adds further weight to the great theme applied to the author's hardships. Stanza 11 proclaims: the Word of God is sufficient for the trial of persecution. Our title today was chosen in the interest of consistency, but several came to mind. “Smoke Damaged Wineskin” is an evocative and fitting metaphor for the psalmist's plight as he cries out to God in his depleted condition (v83). “Help Me!” – the desperate interjection of verse 86 captures the vulnerable tone of the psalmist's entreaty. A 4th title might be: “Joseph's Stanza”, as his life circumstances illustrate the psalmist's anguish so dramatically including literal pitfalls illuminating verse 85. Joseph, however, is not the perfect subject for the Kaph stanza. In the final analysis, there has been only one figure in scripture whose life and ministry corresponds to Ps 119:81-88 without exception. Jesus, as the suffering servant and spotless Lamb, perfectly obeyed the law of God even as He suffered unjustly more than any other at the hands of sinful men. The passion of Christ is the messianic anticipation of the Kaph stanza. The sufferings of Christ are foreshadowed throughout the Psalter and Jesus Himself quotes Psalm 22 as He is crucified. While this section contains great application value for our own struggles as believers, its prophetic weight should not be over looked. Furthermore, as we have drawn encouragement from Peter's instructions to the early church, we can add to our prayer and worship vocabulary as we draw inspiration from the themes and structure of Psalm 119. Let us consider the 11th stanza in light of our call to Christian faithfulness as we look to Jesus and His Word.
The urgency of Peter's 2nd letter is compelled by two factors we learn in context. The first is Peter's sense of his own approaching death. The second is the presence of false teachers among the early church. Peter's primary reasons for writing are illuminated further when compared with his 1st epistle to churches gaining a foothold in the greater Asia Minor region. In I Peter the nature of the threat to the early church is that of persecution, while his 2nd epistle primarily addresses theological corruption spread by popular teachers of the day. We learn by comparing the two that these enemies warrant different responses. Whereas Peter emphasizes patient endurance facing the first, he has no tolerance for the second. How easy it is for the modern church to invert these 2 responses. Too often Christians tolerate or entertain doctrinal corruption and cannot bear the thought of physical hardship or persecution. However, Peter echoes Paul in warning the church that our most dangerous foes are not physical but rather ideas, claims, and idolatrous philosophies which seek to exalt themselves above the knowledge of God. Peter fights heretical knowledge claims with the true and superior knowledge of God's self revelation in the Gospel. Biblically grounded knowledge is the necessary weapon to destroy early gnostic teachings and any other perverted alternative to the Word of God. The temptation of false knowledge is as old as original sin and Satan's promise of God-like powers in exchange for transgressing divine commands. Peter insists that a church grounded in the truth of the Gospel will be fortified to resist these influences which reappear in every age. However, for Peter and all the New Testament writers, knowledge in this sense cannot be reduced to mere intellectual comprehension. Effectual knowledge of the Gospel involves a realization on a much deeper level where faith evidences true heart transformation. This kind of knowledge is a means of grace which equips the church to stand against her enemies whether they come wielding persecution or heresy.
Where are we in the book of Genesis? The 10th and final appearance of the phrase: “These are the generations” provides opportunity to situate the account of Joseph in context. The book of Genesis is structured around scene changes, turning points, or “chapter divisions” which are signaled by this phrase. Genesis 2:4 introduces this heading with reference to the creation of the heavens and earth. Every other mention tracks a family line, highlighting Noah (6:9), his sons (10:1), Shem (11:10), Terah (11:27), Ishmael (25:12), Isaac (25:19), Esau (36:1), and finally Jacob's generations (37:2) in our text today. By analyzing patterns in these lineage references, scholars have consolidated 4 major movements or eras of focus in the book. The first from Adam to Terah, the second recording Abraham's legacy, third: Isaac & Jacob, and the final begins in our text chronicling the biography of Joseph which continues through the end of the book. The major theme of redemptive hope through the covenant son continues in the stunning events of Joseph's life and calling. In context we understand the phrase: “these are the generations” to refer to the purposes of God unfolding in time, creation, and lineage that serve to reveal His character and further His plan of salvation for sinners. As creation served as a theater for His creative glory, so the covenant family line serves as a theater to feature His glory in re-creation. This through-line tying the book together is not limited to Genesis. Thousands of years later, the era of messianic fulfillment inaugurated with the incarnate covenant Son will be introduced in the same way. (Mat 1:1) opens declaring: “the book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham.” Today we encounter the history of this moment in the life and times of Joseph, a figure in Old Testament history preparing us to recognize the Messiah yet to come.
Chapter 36 in Genesis signals a transition to the final climactic section of the first book of Moses. The last we encountered the phrase: “these are the generations” was in chapter 25. The circumstances are remarkably similar. The patriarch Abraham breaths his last in a good old age and is gathered to his people (25:8) just as his son Isaac has died in (35:29). Abraham's sons, otherwise no strangers to conflict, reunite at their father's funeral. Isaac and Ishmael place him in the cave at Machpelah next to Sarah, his wife (25:9). A generation later, Jacob and Esau bury Isaac in the same location (35:29, 40:30-31). Each patriarch funeral occasion is then followed in the record by a brief mention of the generations of the non-covenant son. The genealogy of Ishmael is recorded in (25:12-18), while the line of Esau is charted in our chapter today. Each of these documents is then followed by a lengthy biography of the covenant son line. Isaac and Jacob's years are detailed from chapter 25 through 35 while Jacob and his sons will remain the focus from chapter 37 through 50 with special attention on Joseph all the way to the close of Genesis. 37:2 opens with “these are the generations of Jacob” and continues illuminating the legacy of redemptive hope and salvation for the remaining 14 chapters. Why this chapter recording Esau's lineage? Several purposes are apparent in the context including fulfillment of promise and prophecy to Abraham, Isaac, and Rebekah. Rebekah was told by the Lord Himself (25:23) “two nations are in your womb...one stronger than the other...” The tribal influence and ruling might of Esau's generations is clearly confirming this prophecy as chapter 36 chronicles his growing power in the land of Seir/Canaan. Furthermore, Isaac had given a patriarchal pronouncement over Esau in (27:39-40) indicating a wilderness habitation and life by the sword for his son. Additionally, upon covenant confirmation and renewal at Bethel in chap. 35, Jacob was reminded of promises that had been passed down for 3 generations (35:11) “...a nation and a company of nations shall come from you and kings shall come from your own body.” This promise was certainly proven true in Esau's lineage as it would be in Jacob's lineage as well. Herein a contrast is to be drawn and this is the purpose for chapter 36 which will be our focus for this message.
Each verse of the 10th stanza of the great acrostic song begins, in the original language, with the 10th letter of the Hebrew alphabet – 'yodh'. As the Psalmist's trying journey continues, he finds himself facing slander ffrom his and the Lord's enemies (78). In spite of the hardships he continues to encounter, he remains encouraged. He has learned and confessed in stanza 9 that there is redemptive purpose in the afflictions of the elect (67, 71). Here again he acknowledges the faithfulness of the Lord even in the face of sundry trials (75). These stanza's anticipate teachings of Jesus emphasized in the beatitudes. (Mat 5:10-12) The extended teaching in Jesus' introduction in His 'Sermon on the Mount' encouraged His disciples with the promise of blessings for those who are persecuted for righteousness sake and reviled with false accusations on account of their relationship with Christ. “Rejoice and be glad” He says, “for your reward is great in heaven, for so they persecuted the prophets who were before you.” The author of Ps 119 was certainly one of these prophets Jesus had in mind. A prophet, in as much as he was inspired and anointed to record the greatest song in literature and no stranger to hardship as he proclaims the sufficiency of the Covenant Revelation of God in the face of 21 presenting trials through the course of his epic song. In our text today, he testifies that the Word of God is sufficient for the trial of slander. Though the author of Ps 119 remains unknown to us, his testimony certainly is clear. In his journey of sanctification, he has found understanding, hope, comfort, delight, and holiness in the commandments, word, rules promise, law, precepts, testimonies, and statutes of God. In stanza ten, he models for us examples of grounded petition. The 'Yodh' section emphasizes the relationship between the nature of God and godly prayer.
A central theme of Peter's admonitions to the early church facing the challenges of Christian faithfulness in their day is the necessity of a 'reckoning perspective'. His closing remarks reiterate and expand this concept and provide his readers an answer to the question: How do I keep the faith when I am surrounded by so many enemies? The context of Peter's words of exhortation and expectation parallel the structure of Isaiah's oracle and Jesus' teaching ministry. Peter references both the 'day of the Lord' and the 'new heavens and new earth' prophesies which frame the ministry of Isaiah, while the ministry of Christ concludes with references to waiting and final judgement. As a diligent apostle and disciple of his master, Peter has taken seriously the warnings and prophesies of Jesus recorded in Matthew chapters 23-25. In His final teaching, Jesus pronounces woes upon the scripture twisters of His day – the hypocritical scribes and pharisees who abused their influence and learning leading their followers astray. A day of reckoning was coming for them. Mat 24 and Luke 17 describe this day of the Lord's visitation in cataclysmic terms, invoking the 'event oracles' of Noah’s flood and Sodom's sulfur rain. Jesus concludes His teaching ministry in Matthew's record with the waiting and stewardship parables of the ten virgins, and the talents followed by the foretelling of final judgement (25:31-46). Thus Peter understands from the Word of God and the challenges of his day that waiting is dangerous and a reckoning perspective is necessary for the church to endure the trials in the mean time. Peter applies these teachings for the church of Asia Minor in no uncertain terms. The words of Isaiah, Jesus, and Peter are indispensable for us today. They answer the pressing questions that arise in times of great trial.
Jacob's life experience includes dramatic events of blessing and sorrow. Having welcomed the visitation of God Himself at Bethel for a 2nd time, Jacob leaves the 'gates of heaven' only to encounter great tragedy. Bitter providences soon visit the covenant son in the form of calamity, sin, and death. Jacob has attested with his pillars that the promises of God are stronger than exile, enemies, and horrific sin. Now he proclaims at Bethlehem, in spite of his most intense trials thus far, that the Word of God is stronger than death. The question Jacob faces at this chapter in his calling is: will the calamity of death that the sins of the next generation nullify the promises of the covenant? God, in His sovereignty, has sufficiently equipped Jacob for this trial by covenant renewal and confirmation (35:9-13). Only the personal and powerful Yahweh condescending to reveal His word to His servant, and then ascending in glory could grant Jacob the resolve he needed to face these troubles. The weeping of Rachel and the distress of Jacob prove emblematic and prophetic of future tribulations for the children of Israel (Jer 30:7, 31:15-17). Yet in each case, there remains the abiding hope of salvation and deliverance according to the gospel. In every age, believers face the prospect of calamity, sin, and death at some point in the course of life. However, like Jacob, we have received a visitation of the Lord Himself sufficient for the trials at hand. In Jesus Christ, God has condescended in covenant provision even as He ascended in glory to commission the presence and indwelling of His Holy Spirit to accompany us on our own journey unto the promised land of future glory. May we be strengthened, exhorted, and encouraged to trust God through our troubles.
Why should I be baptized? The new believer may sincerely ask. The Biblical answer to this question can be as simple as: “Jesus commanded we be baptized in His name. However, the full range of the significance, importance, and benefit of baptism extend this answer across the teachings of scripture drawing from multiple points of reference in the scope of God's plan for salvation unfolding in history and in the life of the believer. Today's message will draw from several passages beginning with the meaning of baptism personally and then zooming out to encompass a more panoramic view considering Christian baptism in light of redemptive history and the arc of God's purposes across time in redeeming a people for Himself. If we had time to explore still more passages, we would be reminded from the fullness of apostolic teaching of the following: 1.) Baptism is a sign and seal of our membership in the new covenant. 2.) Baptism pictures our union with Christ in His death and resurrection. 3.) Baptism signals safe passage through the waters of judgement. 4.) Baptism represents a cleansing and a washing away of our sin through the saving work of Jesus Christ. 5.) Baptism pictures new birth. 6.) In baptism we declare and demonstrate our obedience to Jesus Christ, our Lord and Savior. 7.) In baptism we proclaim our faith. 8.) Baptism is a life-long reminder of the miracle of our salvation. Let us consider several references to help us understand baptism in the context of our lives and God's kingdom
Each verse of the 9th stanza of the great acrostic psalm begins with the Hebrew letter: 'teth'. Our author has learned painstakingly through the discipline of affliction that the covenant revelation of God is sufficient for the trial of false witness. He has realized, furthermore, that various afflictions including the lies of the insolent have served to instruct him in the statues of His Lord and Savior. He proclaims that the Lord has delivered him from his trial and that the Lord has strengthened him by means of difficulty as well. In this way, the redeeming power of God is magnified all the more. Spurgeon summarizes the Psalmist's experience as representative of all true believers remarking: “The book of providence tallies with the book of promise: what we read in the page on inspiration, we meet with again in the leaves of our life story.” Though we are not certain exactly who the author of this great psalm is, stanzas like this one appear to strengthen the case for David. As a fugitive of the deranged and slanderous king Saul, David was certainly no stranger to the afflictions detailed in this section. A a man after God's own heart, David would certainly have heeded the commandments for rulers in Duet 17:18-20, writing down every word of God's law in preparation for his own jurisprudence. And as a prosperous and beloved king, David would have first hand experience with competing sources of power and happiness. Yet in spite of it all, he had opportunity to conclude from experience that the law from the mouth of the Lord is better than thousands of gold and silver pieces...
Peter's admonition to the New Testament church draws on perspectives in light of the 'Day of the Lord'. This concept, thoroughly expounded in the prophets, was key to arresting the attention of a self-centered and easily distracted people. Peter exhorts the church and rebukes scoffers in light of the coming and the 2nd coming of Christ. Just as the 'Day of the Lord' signaled salvation or judgement depending on the heart condition of the people in Noah's day for instance, so the second coming of Christ will bring final judgement upon all who failed to realize His coming unto salvation. According to Peter, sincere Christians will be 'stirred up' by his preaching. These reminders are therefore essential perspective points to rally and encourage the church. Meanwhile, insincere scoffers will reject these warnings in their secular sophistry. Peter has given us a profile of false teachers spreading reasons to scoff at the clear teaching of scripture in chapter 2. He has focused primarily on their character to this point in his second letter. In chapter 3, he analyses and refutes the world-view of the scoffers. The apostle is calling all sincere minds! Pay attention and heed the 'event oracles' of covenant history! Peter warns us to never forget the reality and implications of creation and the flood. When we take seriously the testimony of the Lord's past works of creation and judgement .
Jacob has set up 4 pillars as recorded in scripture. We have noted that these stones serve as “monolithic monuments of covenant remembrance and testimony”. The use of stones to signify the important and the permanent is not unique to Jacob. We are reminded that the Lord Himself wrote His law on a set of stones with His very finger. Additionally, entrance into the promised land under Joshua was accompanied by the setting of stones as well. Moses gives specific instructions for this monument and ceremony in Deut chapters 27 & 28. In this instance the children of Israel are commanded to “set up large stones and plaster them with plaster. & you shall write on them all the words of this law when you cross over to enter the land that the Lord your God is giving you.” (27:2-3). In our text, as Jacob has entered the promised land and sojourned therein according to the covenant, he too has marked his journey with pillars of remembrance. There are 4 such events in the course of Jacob's life marking 4 monumental occasions. Each occasion presents a trial or challenge threatening the life and calling of the patriarch in some form. However Jacob's faith is strengthened with each divine intervention of the Lord on his behalf along the way. These moments of salvation inspire Jacob to commemorate the mercies of God with a touchstone or landmark. These stones remain standing in the record of scripture though the physical rocks themselves are long since lost to history. Let us “return” to these signal moments as the spiritual lineage of Jacob and glorify God for His grace, faithfulness, and watch-care of our covenant fore-bearers.
Today's text recounts another life changing moment for Jacob in 'Bethel' – a place he named: “The House of God”. It is here where he set up his first pillar (28:18) which had doubled for a pillow as he dreamed of the gates of heaven flung open to extend a stairway to earth with Yahweh at its head and the exiled son at its foot. 20 plus years later, Jacob is directed to return to this place of covenant revelation. True to form, God visits him again, this time to confirm His covenant to the limping patriarch. The experience is so moving, that Jacob takes it with him all the way to his deathbed where we find a few of his last words reserved for recounting the Bethel promises as he confers the legacy of covenant sonship to the next generation (48:1-4). Jacob has named various places along the way that bear some significance to his life and calling. In this chapter he assigns 3 names: 'El-Bethel', 'Allon-Bacuth', and 'Bethel'-- this final location is a place he had originally named in chapter 28 when he was fleeing his brother's murderous intentions. 'Bethel' becomes a memorial for the continuity of covenant promises reaching back to his grandfather Abraham. Many other similarities are evident in this encounter recalling previous visitations. Commentator Albert Barnes explains why: “At Bethel, he renews the change of name, to indicate that the meetings here were of equal moment in Jacob's spiritual life with that at Penuel. It implies also that His life had been declining in the interval between Penuel and Bethel, and now had been revived by the call of God to go to Bethel.” At Bethel we find Jacob face to face with God once again.
The frailty of Jacob continues to plague him in Canaan. In these tragic events at Shechem, Jacob faces challenges presented by pagan neighbors, wandering and lawless children, and his own moral weakness in the face of trial. Jacob, the unqualified patriarch, stumbles toward Bethel. These events also mark a recurring pattern among the people of God through covenant history. Having enjoyed a measure of circumstantial victory, their defenses prove weak in the heart. The Exodus golden calf incident, the fallout of Balaam's deception, and the intermingling with pagan peoples in Nehemiah's day are all examples of this phenomenon. Paul instructs New Testament believers: “Do not be unequally yoked with unbelievers, for what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?” (II Cor 6:14-18). This passage includes citations from the law and the prophets emphasizing that the pitfalls of Jacob and others are not unique to them and their experiences are meant to warn and instruct us. No wall is secure, no army is invincible, no victory is final unless it is reinforced by faithful convictions. The predominant theme of Genesis – hope through covenant – is not without counterfeits. This incident in Jacob's life illustrates the abuse and corruption of covenant terms. Relational arrangements ought to be governed by the Word of God in every case and Gen 34 provides a cautionary tale for those who take covenants lightly or exploit them for personal gain. The tragic fallout of these events serve to remind us of the exclusive hope of the Gospel, illustrating by contrast the blessing of Godly relationships and Godly favor promised through the faithful and true Son of Jacob: Jesus Christ.
The eighth stanza of the Bible' s great acrostic Psalm assures the singer that the Word/Covenant revelation of God is sufficient for the trial of captivity. Verse 61 describes conditions that try the soul of the believer as “the cords of the wicked” ensnaring him, nevertheless, he does not forget the Law of God. In the context of captivity or to a lesser degree but principally similar, a cultural context hostile to the Christian world-view – the convictions of one's soul are rigorously tested. In our society, as in the days of our author, no doubt, it costs something to be a follower of Christ. The Psalmist remains resolved: “The Lord is my portion” he confesses. Idols compete in a fallen world for the title of “our portion”. Where do we look for sufficient provision for challenges we face? In our day the state lays claim to authority and sufficiency. We are expected to turn to the government for our portion. Our safety and daily bread are guaranteed by political institutions by the lawless of our day. In light of our text, we recognize these promises are nothing but a snare of the wicked. The Lord is our portion. This confession is most difficult to maintain in times of hardship. The convictions of Ps 119 require faith in times like ours. We are called to walk by faith and not by sight despite our enemies. Once again the Psalmist exhorts us to reinforce our souls by heeding the words, promises, ways, testimonies commandments, law, rules, precepts, and statutes of the Lord. ....
Filled with the Holy Spirit, Peter's Pentecost sermon proclaims Jesus incarnate, crucified, resurrected, and ascended. Peter's message was preceded by Jesus' own self disclosure and covenant revelation in Luke 24:13-35. On this occasion between His resurrection and ascension, Jesus explained, “beginning with Moses and all the prophets, the interpretation of all the scriptures concerning Himself”. Many have wondered and speculated what the content of Jesus' words on the road to Emmaus might have been. “Oh to have been a fellow traveler eavesdropping on the greatest Bible study of all time!” they might exclaim. I submit to you that we can virtually listen in to Jesus' exposition of the scriptures as we read the sermons of Acts and the testimony of the apostles. The same Spirit of God certainly revealed through Peter to the crowds at Pentecost, truths Jesus had disclosed to those two traveling disciples – whoever they were. The inspiration for Peter's words in Acts 2 was the indwelling Holy Spirit who had just miraculously visited the early church as Jesus had promised. Peter's 1st resurrection sermon is a powerful example of Spirit filled preaching of Old and New Testament Gospel truth.
The 7th Hebrew letter and the 7th stanza of the great acrostic song in the psalter declares to the reader that the word of God is sufficient for the test of insolent and derisive law breakers. While the author of this text remains a mystery to us, it is easy to imagine these words inspired by the trials of David during flight from Saul. Psalms 59 and 60 were written under such circumstances and strike a similar tone. The righteous man must sometimes lament in faith, reminding himself that the afflictions he suffers are temporary while the Law of his God, and the power of his God is ultimately superior. The Psalmist's plight was often shared by the prophets as well. The messenger of God's Word to an arrogant and wicked people spoke the truth risking his own life at times. Jeremiah could certainly relate to the Psalmist as he sank into the mud in the cistern of Malachiah, the king's son (Jer 38:6). Oftentimes the prophets spoke words that made far more enemies than converts. The cost of truth is much more expensive in an age of lies. What of our day? If the calling to take up our cross and follow Jesus is lonely and dangerous, can we be assured it is not in vain and God will give us the courage and equipment to remain faithful? Ps 119 answers this question by expanding its glorious theme in stanza 7. The Word of God is indeed sufficient for the trial of hostile law breakers. The psalmist records a growing testimony of endurance in the Zayin section. A 3rd of the way through this great song he continues to find refuge, comfort, blessings, and themes for worship in the word, promise, laws, rules, statues, and precepts of his Lord & Savior.
The apostle opens this warning section of his epistle with a brief profile of false teachers in chapter 2 verses 1-3. He follow this summary with a reckoning perspective to encourage the true church in spite of her enemies in verses 4-10. In this section Peter draws on 3 other incidents of God's decisive intervention to build the confidence of his hearers that God is ready and able to rescue the Godly and punish the unrighteous (9). The remaining portion of the chapter is then dedicated to a thorough analysis and condemnation of the enemies of the church of Jesus Christ. Peter descriptively reveals the corruption of character that marks false teachers. We certainly face false teacher in our time. While many believers may not be well versed in the discernment necessary to identify and confront false teaching, it is not for lack of potential targets. A summary definition of a false teacher could simply be: “Purveyors (or voices) of corrupting influence. Wielding the standard of Biblical righteousness and truth, it becomes easier to identify deceptive messages bombarding us from all sides. Who is promoting these pagan values? These are the false teachers of our day and according to Peter, they are like irrational animals, blots and blemishes, and as such, they are accursed children (12,13,14). Peter spares no analogy in identifying the character and intentions of Christ's most insidious enemies. His words serve to heighten our sense of spiritual awareness recognizing the acute danger of false teaching and to appreciate the virtues and glories of the true Gospel by contrast....
The setting, characters, and conflict in this account continue to provide a stage for the revelation of God to and through His covenant son Jacob (soon to be named Israel). Half way between the Sea of Galilee to the north and the Dead Sea to the south, the Jabbok river runs west seeking to join the Jordan. The river's name denotes a pouring out or wrestling/striving activity. This will prove fitting for the occasion. It is here that Jacob is toiling in anguish of soul fearing the prospect of encountering his estranged and slighted brother Esau. It is also at the Jabbok ford that Jacob's life of conflict reaches an apex as he spends a night striving with God, fighting for a blessing, desperate for reassurance in his crisis. Just as the the collective covenant son would pass safely through the waters of judgement and conflict generations later under Moses... their forefather Jacob would precede them in his own exodus. The presence of God tangibly accompanied Jacob as an encampment of angels (32:1-2) and here at the river's edge in theophany (God Himself revealed in corporeal manifestation), just as Yahweh would later accompany the children of Israel in cloud and fire across the Red Sea unto Canaan. This is not the first theophany witnessed by the patriarchs. Jacob's experience reminds the reader of his grandfather Abraham's visitation when towering fire pot and flaming torch passed through sacrifices in a covenant ratification oath event. In our text today, Jacob is freed from his conflict with Esau and assured covenant promises by similar divine intervention. Jacob's experience testifies that there can be no peace in our own souls or peace with others until we have peace with God....
Jacob's exodus continues escorted by heavenly hosts. This chapter in the patriarch’s experience continues to feature redemptive patterns reinforcing the Gospel through the life and calling of the covenant son. The back story of conflict with his brother sets the stage for these moments in Jacob's life. Gen 25:22-23 records Jacob and Esau's first fights as twins still in the womb of Rebekah their mother. Gen 25:29-34 records the birthright negotiations where Jacob tricked his older brother to sell his first born privileges for a bowl of lentil stew. Later the fraternal strife escalates further still as Jacob steals the blessing from his father while impersonating Esau in Gen 27. This results in Esau’s anger rising to a murderous boil (27:41) compelling Jacob to flee into exile (28:5) seeking refuge from his brother at the house Laban. Now approaching his long lost brother, Jacob is reassured once again by heavenly vision, consoled by covenant promises, and he names the location to commemorate the Lord's favor. 'Mahanaim' joins 'Galeed/Mizpah' where peace was made with the oppressor Laban (31:48-49), and 'Bethel' (28:17,19,22) where heaven's staircase touched ground with descending angels. The legacy of Jacob's testimony as the patriarchal heir of promise continues. 'Mahanaim' literally means: “two camps” and this moti, or theme, shapes our text today. There is the camp of Jacob and the Lord's camp, the camp of Jacob and Esau's camp, and there is a division of two camps made withing Jacob's numbers as a precaution preparing to meet his brother. Jacob's fear, though understandable, was unnecessary. One commentator insightfully summarized the situation: “As Bethel was the “House of God” and the “Gate of Heaven” (28:17), Mahanaim was “God's camp on earth”. Genesis 32 teaches us that there is no safer place....
The 6th stanza of the great acrostic psalm presents 8 verses beginning with the Hebrew letter 'Waw' in the original language. The great theme of the psalm namely: 'the sufficiency of the Word of God' is illustrated in this section with a 5th example. Our author adds to the list of trials, proclaiming not only that the scriptures are sufficient for the tests of youth, sojourning, sorrows, and worldly temptations, but also for the trials presented by scoffing unbelievers. The scriptures equip us to answer those who are hostile to our faith. Christians who still hold to the word of truth, the rules, the law, the precepts, the testimonies, and the commandments of the Lord according to Ps 119:41-48 will recognize immediately when the lawless pride of our day challenges the immutable authority of God's Word. Though most of us can relate to a sense of outrage given the blatant blasphemy so common in our culture, many of us, if we are honest, also feel a sense of helplessness, defeat and insecurity in the face of blatant and powerful evil. This is where Ps 119 steps in to equip the church. This passage is key for building the believer's credibility and confidence in spite of a wicked culture around us. The scriptures are sufficiency to provide “an answer for him who taunts me”.
If the present remnant of God's covenant people are not deceived by their imminent enemies, they are nevertheless often discouraged at their apparent power. Peter writes to a small number called to stand against an anti-Christ horde. To encourage and equip his hearers, the apostle appeals to the testimony of God's accountability program for the wicked through the ages. Citing examples from pre-creation to corrupt city states, we are prepared to face our own battles with evidence of God's reckoning track record. In these instances, history records that the condemnation of the Lord is not idle, and destruction is not asleep (verse 3). The prophetic indictments against the sinful rebellion of men have no statute of limitations short of repentance before the cross. From Genesis 3 to the proclamation of final judgement, the Word of God stands as immutable as its author in condemnation of the idolaters. Peter illustrates this point by citing several historical examples including: the excommunication of the apostate angels, the calamitous judgement of the ancient world of Noah, and the fiery graves of Sodom and Gomorrah citizens. Each of these situations features a two fold act of God in His decisive reckoning namely: The salvation of a remnant, and the judgement of the wicked. These passages teach us that without repentance, we are our own worst enemy. Let us glean a reckoning perspective for our present challenges from the apostle's instruction...
“Ebenezer” means 'stone of help'. Aspects of this covenant arrangement between Jacob and Laban including its memorial monument and location will prove significant in ways these two could never have imagined. Nevertheless, the redemptive purposes of God are revealed in the course of scripture foreshadowed by events in this chapter of Jacob's exodus from Paddan-Aram unto Canaan. Though Laban and Jacob come to terms of relative peace in our passage today, there remains great differences between them. Jacob has turned his face toward the promises and protection of the God of his fathers in willing repentance, while Laban has been brought to heel by the warnings of Yahweh in his actions only. Ultimately Laban remains self serving. This difference in heart condition is apparent in their exchange at Gilead which will be named for this covenant ceremony. Jacob, as the called and anointed covenant son is protected from his long time oppressor in this event even as he is consecrated unto the purposes of the greater covenant of grace. God is purifying His son and subduing His enemies. In this ceremony we witness the gracious hand of God guiding Jacob home and spreading a table before him in the presence of his enemies (Ps 23:5). As he ate bread with his kinsmen saying 'goodbye' to the exile and oppression of the land of Laban, Jacob welcomed the call to journey unto the promised land of his fathers. Other passages of scripture are illuminated by this event as well... Consider, for instance, Proverbs chapter 16 in light of Jacob vs. Laban as you are able, but for now verse 7 particularly: “When a man's ways please the Lord, he makes even his enemies to be at peace with him...” Jacob had entered Paddan-Aram 20 years ago in subservient fear but the tables have turned by virtue of the gracious calling of God.
As events of Jacob's departure from Paddan-Aram unto Canaan unfold, sinful and flawed patterns of behavior continue to mark the journey. Clearly Jacob's spiritual maturity is still a work in progress, while the actions of his wife and father in law remain quite reprehensible. Once again the only noble hero in our story is Yahweh, the unchanging Lord of the covenant – the long suffering One True God of Abraham, Isaac, and increasingly Jacob in spite of his faults. The power and plans of God shine brightly in our text today against the shady background of human sin and weakness. In addition to Yahweh, Jacob, Rachel, and Laban, the false gods of Laban's household appear as a character in this account as well. The contrast between the “teraphim” (household gods) & “Elohim” (the True sovereign of creation and salvation) is incredibly profound. In this sequence of events, the glory of God is magnified and sinful idolatry is condemned in spite of the mixed motives of Jacob's dysfunctional family. This concept of stories within a greater story is a pattern in all of history. It will play out in the life of Joseph, the deliverance of Moses, at the cross of Calvary, and even in our day. An encouraging lesson from candid moments in the troubled lives of Old Covenant figures is proclaimed to us from this chapter in Jacob's life... Despite the intentions of man in all his fallen perversion, God works all things together for the good of His elect and for the amplification of His glory. In spite of unrepentant sinners and 'work-in-progress' believers...His purposes are established, and His plans are fulfilled...
As our Psalm has opened with dual themes of the sufficiency of the Word of God and the trying journey of life, it seems fitting that the author would add to the record the presenting trial of worldly temptations. Combining the challenges of verses 26, 37 and 39 we might summarize the enemies of his soul addressed in this section as the selfish gain of worthless things yielding dreadful reproach. Though young and old battle this foe, it is particularly tantalizing in the naivete of youth. Solomon, the presumptive author of Ecclesiastes, provides the classic example of these lessons learned the 'hard way'. In spite of Deut 17:16-17 which counsel the king not to acquire excessive horses, wives, and riches, Solomon's kingdom was known world-wide for record holdings in all 3 of these categories. As in the book of Ecclesiastes, great reproach and disillusionment prove to be the true reward of his worldly gain (Ecc 6:1-2). This is the bitter truth of life under the sun... worldly gain empties the soul. Ecclesiastes presents a bleak picture indeed until one repents and submits to life under the fear of the Lord. The preacher concludes his thoughts echoing the great admonitions of Ps 119 in Ecc 12:13-14. One day everyone will see that the statutes, law, commandments, testimonies, ways, promises, rules, and precepts of God are immeasurably superior to the wealth, possessions, and honor promised by selfish gain (Ecc 12:14). Let us be convinced of this reality by the Word of God this day... lest we be found wanting in the balances (Dan 5:24-28) on the final day...
As we have observed, one of the intriguing paradoxes of the life of Jacob is the prominence his legacy represents in spite of the troubled life he led. As such, the testimony of Jacob is one of remarkable grace. This is recognized not just by observers reading his biography, but by Jacob himself as he later testified to Pharaoh (47:7-9) He says: “...the days of my sojourning are 130 years. Few and evil have been the years of my life and they have not attained to the days of the years of the life of my fathers in the days of their sojourning.” Imagine the concerned prayers of Isaac and Rebekah these many years, having two decades to reflect on the circumstances of Jacob's departure. Jacob eventually returns home in time to bury his father (35:27-29) but it is important to note that this event was occasioned by a fundamental heart change documented in our text. The grace of God was manifested in Jacob's life not just through legacy in spite of character... but by real repentance. Though late in life and preceded by years of trouble, Jacob turns whole heartedly to the God of his fathers in chapter 31. The changes in Jacob are especially evident as the reader compares his growing resolve in this chapter of his life to his behavior in chapter 27 (which records the stolen blessing plot). As with the thief on the cross, the account of Jacob teaches us that today is not too late to turn from sin and turn to the provision and promises of Jesus Christ – The God of Bethel...
Jacob has been long suffering in service to his conniving father in law. Jacob's hesitancy to confront or leave the confines of his relationship to Laban proves less than noble however. Jacob appears to be a personality much more likely to appease others rather than to take a stand for what is right. Far more impressive in this account, is the long-suffering of the Lord with His servant and significant son. This patience is due to the remarkable grace, steadfast love, and atoning mercy of Yahweh – the Lord of heaven's stairway revealed in chapter 28. True to His word, though 20 long years have passed with Jacob languishing in covenant apathy, God has nevertheless been with the patriarch. Jacob's character begins to demonstrate fruit of sanctification in our text today as we see a new chapter of covenant resolve open in his life. Jacob's growth is attended by the miraculous blessing of God in spite of his long standing servitude. Jacob has increased in flocks and wealth, prospering despite the exploiting schemes of Laban. The tables have turned. By these means, Jacob has inadvertently despoiled his self-serving master. Eventually, Laban begrudgingly surrenders the upper hand, warned in his own dream not to harass Jacob any longer. The one time master seeks Jacob's favor as these events unfold. As with Abraham and Abimelech (Chaps 20-21), though Jacob enters the land of Padan-aram in subservient fear, he proves to be the greater party in the end, as men of influence seek to be in his good graces via covenant treaty. Jacob's experience is proleptic of all true covenant sons & daughters. (Rev 5:9-10) declares: “...You have made them a kingdom and priests to our God, and they shall reign on the earth.”
Today, pastors in North America and beyond, have joined in unity of purpose to proclaim to courts, parliaments, legislatures, and magistrates, their obligation and accountability to Jesus Christ, on matters pertaining to marriage and human sexuality. We echo the summons of Holy Scripture which declares (Ps 2:10-12a) “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...”. Today, January 16th 2022 according to bill C-4 recently unanimously passed in Canadian parliament, Christian pastors who preach the Biblical truth on God's design for marriage and sexuality to the exclusion of all profanation of the same, are breaking the law. Our neighbors to the north have adopted the following language into their body of criminal law: “...Conversion therapy causes harm to society because, among other things, it is based on and propagates myths and stereotypes about sexual orientation, gender identity and gender expression including the myth that heterosexuality, cisgender identity, and gender expression that conforms to the sex assigned to a person at birth are to be preferred over other sexual orientations, gender identities, and gender expressions.” What is conversion therapy according to newly adopted Canadian law?...: “A practice, treatment or service designed to: a) change a person's sexual orientation to heterosexual b) Change a person's gender identity to cisgender c.) change a persons gender expression so that it conforms to the sex assigned to the person at birth, d.) repress or reduce non-heterosexual attraction or sexual behavior..” This edict continues with language so broad and nebulous that one can reasonably conclude from a basic reading of the legislation that what I am about to preach this morning is now illegal in Canada. Thus I stand in solidarity with my brethren across the border to defy the anti-Christ edicts of tyrannical authorities and to call them to repentance along with any of our own leaders so inclined lest they perish in the way when the One True Sovereign over all nations summons kings to His court on the great day of reckoning...
The sufficiency of God's Word is featured in section four of this great acrostic psalm in light of the heavy burden of sorrow that often attends our way. The authors of scripture were blessed with a gift none of us today can boast – namely the inspiration of the Holy Spirit to record the very Word of God – they nevertheless were no less dependent on that same Word to provide necessary means to navigate their own weakness of soul. If the authors of scripture were dependent on the scriptures for their spiritual life... how much more ought we to pay heed to this necessary source of strength and resolve for our own trials. So enamored is the author with the covenant revelation of God – He deploys at least 7 terms through the course of this epic song to emphasize the indispensable speech of God. The ESV study Bible defines these terms as follows (most of which appear in each stanza including ours today): Law: Instruction – Testimonies: What God solemnly testifies to be His will – Precepts: What God has appointed to be done – Statutes: What the divine Law-giver has laid down – Commandments: What God has commanded – Rules: What the Divine Judge has ruled to be right – Word: What God has spoken. There is no ambiguity in the authors prescription of the cure, nor in his diagnosis of the soul. The psychological lexicon of the modern age oftentimes obscures these categories with clinical jargon disguising the fact that saints of old were not naive or immune to depression, debilitating sorrow, anxiety, stress, trauma, PTSD, or any number of “mental health” conditions. And for each, ultimately speaking, the prescription remains universal ...The sufficient Word of God. Let us consider its healing power in the soul of our author given his testimony in our text today...
In the first chapter of Peter's epistle, he instructs his readers on how to strengthen their faith. It is clear that this is an urgent matter and a priority for the apostle, so much so, that he vows to dedicate his remaining years to stirring up the church by way of reminder to this end. He outlines 7 qualities in verses 5-7 which will serve to supplement the faith of the church under trial. If chapter one is primarily devoted to exhorting the church to fortify her faith... the second chapter details what to fortify ourselves against. Peter outlines the nature of the enemy in our passage with a goal to equip Christians to identify the false teaching, realizing it is poisonous, and to stand against it with the truth of the apostolic Word of God. In our day, it is worthy of note that as the framework of our culture continues to weaken, crisis moments our times present tend to render people particularly susceptible to error and false teaching. As in Peter's day, the pressures of the worldly environment could easily illicit spiritual desperation and a frantic search for answers. Just as a drowning man trades reason for fear as he thrashes about accelerating his demise, so a state of spiritual panic can cause us to drown in a sea of confused messages popular in our day. Since we must soberly embrace the call to exercise discernment in times like these. It only seem fitting that we open this new year with a warning and a challenge. We must beware that it is dangerous territory in the war of ideas these days, and we need to be challenged to exercise our spiritual faculties to discern good from evil in spite of cleverly devised myths. Peter's 2000 year old, yet incredibly timely, words serve to remind us of the sufficiency of the Word of God to equip us for this task...
Concluding this series with the record of descending angels unto Joseph, we have thus documented that the advent of incarnation was punctuated by the presence of divine revelation and by angelic activity heightened by the occasion (Jn 1:51). We have witnessed these agents of God's sovereign decree ascending and descending, not just to shepherds, but to the priest Zechariah, the virgin May, and now, to her betrothed... Joseph. Joseph would prove to be the earthly father of Jesus led by the same Spirit who miraculously conceived hos son, to adopt Him and to take Mary to be his wife just the same. Perhaps Joseph is the most prominent character in the birth of Christ narrative who commands the least attention in the imagination and traditions surrounding the Christmas holiday season. Ironically, the opposite is true of the scriptural account itself. No one received more frequent divine/angelic visitations and heavenly dreams than Joseph around the time of Jesus' incarnation and earliest years. Joseph witnessed descending angels on a least 3 occasions and divine revelation via dream at least 4 times as recorded in the first 2 chapters of Matthew's gospel. This disconnect is nothing new. Matthew would later record the attitude of the people in Joseph’s region. The perspective of Joseph's neighbors and associates given his ordinary vocation, social standing, family affiliation, and residence was one of dismissive unbelief/incredulity. Heaven's perspective was different however... the world saw a carpenter, but the angel saw a son of David...
As Jesus Himself proclaimed to Nathaniel, heaven's staircase touching ground would be signaled by divine revelation and angelic activity. We were introduced to one of the these emissaries of glory with the prophecy delivered to Zechariah of a son to be born in his old age. The angel heralding the conception of John the Baptist was Gabriel and 6 months later he appears again to the virgin Mary. This time he proclaims that the Son of the Most High – eternal heir to the throne of David and the house of Jacob; Jesus Himself, will be born to this humble fiance of Joseph. Gabriel is busy these days and little wonder as the incarnation is upon us. Daniel 9:24-27 was the last recorded appearance of Gabriel in the days of the prophet before this New Covenant era, yet the word of God he delivered in all 3 cases indicates his ministry was to proclaim the answer to the heart cry for redemption and atonement of the elect from time immemorial. In our text today, we are on the very threshold of heaven's stairway as the Son of the Most High, the Son of God is conceived in the womb of Mary by the power of the Holy Spirit. If there is joy before the angels of God over one sinner who repents (Luke 15:10), how much excitement must there have been in the realms of glory when Gabriel comes bearing the report that Mary has submitted as servant of the Lord to the miraculous pregnancy whereby sinners might be reconciled to a Holy God through the Gospel born by incarnation! Evidence of the rejoicing heavens will overflow to earth in 9 short months when angelic hosts announce the birth of Jesus over Bethlehem's manger. Let us listen in as Mary first hears the news...
Genesis 28:12 “...behold there was a ladder set up on the earth, & the top of it reached to heaven, and behold angels of God were ascending and descending on it!” Throughout Old Covenant history there are events from time to time which correspond with Jacob's prophetic dream – glimpses of Heaven's ladder escorting angels to further the purposes of God as redemptive history unfolds. However, none of these instances remotely approach the miraculous events in the era of Jesus Christ, the fulfillment of Jacob's dream. Jesus Himself announces to His disciple Nathaniel in John 1:51 “...Truly, truly I say to you, you will see heaven opened and the angels of God ascending and descending on the Son of Man.” Jesus proclaims His incarnation as the ladder itself. Through Him the promise of reconciliation with God would be realized. True to Jesus' words, glorious revelatory and angelic activity signal heaven's staircase touching ground throughout his ministry as His disciples witness miracle after miracle. The heavens open with the voice of the Father and the descending Holy Spirit followed by ministering angels attending the Messiah at His baptism and probation. The heavens open to reveal His glory and His departure to the cross on the mount of transfiguration even as angels announce He is risen from the tomb days later confirming His death & resurrection. Finally the heavens open to receive the victorious Son of Man as angels assure Nathaniel and his fellow disciples that Jesus will return just as He ascended. Yet even before any of these events, angels were descending Jacob's ladder from the earliest moments of the Gospels, occasioned by the incarnation countdown and announcement as history's red carpet is unfurled for the coming of the 2nd person of the Trinity in Bethlehem's manger...