Posts
To refresh your mind, we are seeking to find the authentic Jesus Christ, as opposed to the "another Jesus" that Paul sites in II Cor, 11:4. The real Jesus is the "son of David" (Matt 1:1);...("which He had promised afore by His prophets in the Holy Scriptures.") Concerning His Son Jesus christ our lord, which was made of the seed (not seeds - Gal 3:16) of David according to the flesh..."(Rom, 1:2,3). This passage in Romans cofirms Paul's faith in Old Testament doctrine. From the first verse of Paul's epistle he flings us back in time and established Christ Jesus' mission in Romans 15:8, "Now I say (after the previous 14 chapters) that Jesus Christ was a minister to the circumcision for the truth of God, to confirm (establish) the promises made unto the fathers." He then in verses 9 through 12 breaks out into Old Testament prophesy, siteing PS 18:49, Isa 42:6-7, Duet 32:43 and Isa 11:1,10. Witout a proper understanding of the Old Testament we would have no clue as to the meaning of Rom 15:8, or the entire New Testament.
In Philippians 3:7-14 Paul speaks of "the excellancy of the knowledge of Jesus Christ, that he (Paul) would be "found in Him through the righteousness which is of God by faith" and that he Paul) would "know Him" - not as a fact-finding jurney through the Bible but that he would experience the Lord Jesus through the power of the Holy Spirit. In reading Gal 1:10-24 I truely believe that the Apostle Paul had quite a jaunt when he learned that the Christ he persecuted was the same Jehovah God found in the Old Testament.
Friday, August 29, 2008
Tuesday, August 19, 2008
Review of II Cor 11:4, Our Purpose of Study
In II Corinthians, chapter 11, Paul lays out an argument that the church of Corinth had passively accepted another idea or description of the authentic Jesus Christ. This rendition or interpretation leads us into another doctrine of the Spirit of God and His work, which naturally flows into another gospel. The whole system is made to deceive, beguile and corrupt the mind. Paul uses the example of Eve and equates her thinking and reasoning with that of the passive, biblically illiterate, dumbed-down assembly at Corinth. He call it folly; the inability to think logically and soundly or to comprehend those things which are spiritual. See 1 Cor 2:14.
In II Timothy 4:1-4, Paul warns Timothy of this very thing. It is apparent that the apostate church of the last days will become so corrupted that it actually opposes what Christ and the Apostles taught while at the same time insisting that it is faithful to their doctrine. It is immediately apparent that such a scenario requires certain pre-conditions to make it credible.
Satan's lie (II Cor 11:13-15) must be honored as God's truth without the church "leaders" - who deceive and are being deceived (II Cor 10:12, Eph 4:12-14 and II Tim 3:13) and continuing to deceive - from ever knowing that such a metamorphosis has occured. Moreover, that perversion must have taken place from "within" the last days church (Acts 20:28-31) itself, even before the anti-Christ appears. Could Paul have meant anything less when he warned "Let no man deceive you by ant means; for that day (the rapture "our gathering together unto Him {II Thes 2:1}) shall not come except ther come a falling away first (apostacy - turning from the true faith {Jude vs 3&4} and {then} that man of sin (the anti-Christ) be revealed, the son of perdition" (II Thes 2:3). While the apostacy (another Jesus, another Spirit, another Gospel) of the church is in no doubt related to a simultaneous general moral decay effecting every arena of life from the family, to education, business adn politics, the primary meaning is a DEPARTURE FROM THE TRUTH - GOD'S WORD (John 17:17).
Sound doctrine will be despised. For some, intellectualism (evolution, envinonmentalism, philosphy, etc.) and skepticism (unbelief, various ways to God, self-righteousness, etc.) will justify what seems to be a very reasonable "new" faith. For most people, objective truth will be replaced by feeling, emotions and experience. These will be their authority.
So, how important is it to know the real Jesus? Paul equates it with life and death.
As we have previously stated, the Old Testament is the preperation of the Hebrews to recognize their Messiah. Compare Deut 18:18 with John 17:6-8 or Isa 61:1-2 with Luke 4:16-21 and Isa 35:4-6 with Matt 11:2-6. These authenticate His life. Read Isa 53 and compare this with his death on the Cross. These are but a few examples. As He came before, He will come again (John 14:1-3), this time as a ruling king. Not to authenticate, but to fulfill the oaths and promises of the living God (Isa 9:6-7)
Now it begins! Next week, the Relavency of His Righteousness.
In II Timothy 4:1-4, Paul warns Timothy of this very thing. It is apparent that the apostate church of the last days will become so corrupted that it actually opposes what Christ and the Apostles taught while at the same time insisting that it is faithful to their doctrine. It is immediately apparent that such a scenario requires certain pre-conditions to make it credible.
Satan's lie (II Cor 11:13-15) must be honored as God's truth without the church "leaders" - who deceive and are being deceived (II Cor 10:12, Eph 4:12-14 and II Tim 3:13) and continuing to deceive - from ever knowing that such a metamorphosis has occured. Moreover, that perversion must have taken place from "within" the last days church (Acts 20:28-31) itself, even before the anti-Christ appears. Could Paul have meant anything less when he warned "Let no man deceive you by ant means; for that day (the rapture "our gathering together unto Him {II Thes 2:1}) shall not come except ther come a falling away first (apostacy - turning from the true faith {Jude vs 3&4} and {then} that man of sin (the anti-Christ) be revealed, the son of perdition" (II Thes 2:3). While the apostacy (another Jesus, another Spirit, another Gospel) of the church is in no doubt related to a simultaneous general moral decay effecting every arena of life from the family, to education, business adn politics, the primary meaning is a DEPARTURE FROM THE TRUTH - GOD'S WORD (John 17:17).
Sound doctrine will be despised. For some, intellectualism (evolution, envinonmentalism, philosphy, etc.) and skepticism (unbelief, various ways to God, self-righteousness, etc.) will justify what seems to be a very reasonable "new" faith. For most people, objective truth will be replaced by feeling, emotions and experience. These will be their authority.
So, how important is it to know the real Jesus? Paul equates it with life and death.
As we have previously stated, the Old Testament is the preperation of the Hebrews to recognize their Messiah. Compare Deut 18:18 with John 17:6-8 or Isa 61:1-2 with Luke 4:16-21 and Isa 35:4-6 with Matt 11:2-6. These authenticate His life. Read Isa 53 and compare this with his death on the Cross. These are but a few examples. As He came before, He will come again (John 14:1-3), this time as a ruling king. Not to authenticate, but to fulfill the oaths and promises of the living God (Isa 9:6-7)
Now it begins! Next week, the Relavency of His Righteousness.
The Provision of the Davidic Covenant
From "Understanding End Times Prophecy" by Paul Benware, page 59.
There are five basic provisions in the Davidic Covenant:
1. David is told that his name would be great. Thia was fulfilled in David's lifetime as well as throughout history.
2. David would rest from his enemies. This was realized in the life of David as God neutralized the power of the surrounding nations.
3. David was promised that h would have a "house" that would last forever. The word "house" has reference to David's physical line. God guaranteed that he line of David would endure forever and never be cut off (die).
4. David's "throne" would be established forever. Throne speaks of "ruling authority" and this is a guarantee that the right to rule would always belong to the Davidic dynasty and would never pass away permanently, even though there might be times when it was not exercised. The Covenant did not require an unbroken succession of ruling kings in the Davidic dynasty. Again, disobedience could cause the blessings of the covenant to be absent from Israel's experience. The angel Gabriel cerainly did not think that the throne promise had been set aside even though almost sixx hundred years had passed since a man from David's line had sat upon the throne. After informing Mary that she was to be the mother of the long-awaited Messiah, he told her that "the Lord will give Him the throne of His father David: and He will reign over the house of Jacob forever; and His kingdom will have no end (Luke 1:32-33)."
5. The Davidic Covenant was the assurance that David's kingdom would never pass away permanently. At times, the kingdom would not exist as a kingdom, but even if historically interrupted for a season, the Jews will at last in a future Kingdom be restored to the nation in perpetuity with no further possibility of interruption.
There are five basic provisions in the Davidic Covenant:
1. David is told that his name would be great. Thia was fulfilled in David's lifetime as well as throughout history.
2. David would rest from his enemies. This was realized in the life of David as God neutralized the power of the surrounding nations.
3. David was promised that h would have a "house" that would last forever. The word "house" has reference to David's physical line. God guaranteed that he line of David would endure forever and never be cut off (die).
4. David's "throne" would be established forever. Throne speaks of "ruling authority" and this is a guarantee that the right to rule would always belong to the Davidic dynasty and would never pass away permanently, even though there might be times when it was not exercised. The Covenant did not require an unbroken succession of ruling kings in the Davidic dynasty. Again, disobedience could cause the blessings of the covenant to be absent from Israel's experience. The angel Gabriel cerainly did not think that the throne promise had been set aside even though almost sixx hundred years had passed since a man from David's line had sat upon the throne. After informing Mary that she was to be the mother of the long-awaited Messiah, he told her that "the Lord will give Him the throne of His father David: and He will reign over the house of Jacob forever; and His kingdom will have no end (Luke 1:32-33)."
5. The Davidic Covenant was the assurance that David's kingdom would never pass away permanently. At times, the kingdom would not exist as a kingdom, but even if historically interrupted for a season, the Jews will at last in a future Kingdom be restored to the nation in perpetuity with no further possibility of interruption.
Laying the Foundation
The Davidic Covenant
How often do we read passages from the Bible and have no idea what we've just read? Read Acts 2:22-36. Well?
1. Acts 2:30: "That God had sworn with an oath to him( David)." See II Sam 7:8-17 and Ps 89: 20-37. This oath is the Davidic Covenant.
2. Acts 2:30: and that "He (God) would raise up Christ to sit on his (David's) throne". Also see Acts 15:13-18. The big question is, has this happened yet?
If we adhere to the historical-grammatical view, then the oath/promise/covenant will, in fact, occur - "I have made a covenant with my chosen. I have sworn unto David my servant (Ps 89:3)". The very nature of the covenant is eternal and unconditional (Isa 9:6-7).
It was the Davidic Covenant (after David's death) that kept God from tearing away all the tribes from the house of David (I Kings 11:11-13). After all that David had done, the covenantwas still in effect. Why? Because an unconditional covenant can not be set aside by the failures of the party on whom lay no requirements for the fulfillment thereof. Sounds like salvation, doesn't it? God confirms that He will never break His oath to David in several other passages. Read Jer 33:15-26, Ezk 37:21-28, Ezk 34:23,24 and Amos 9:11-15.
How often do we read passages from the Bible and have no idea what we've just read? Read Acts 2:22-36. Well?
1. Acts 2:30: "That God had sworn with an oath to him( David)." See II Sam 7:8-17 and Ps 89: 20-37. This oath is the Davidic Covenant.
2. Acts 2:30: and that "He (God) would raise up Christ to sit on his (David's) throne". Also see Acts 15:13-18. The big question is, has this happened yet?
If we adhere to the historical-grammatical view, then the oath/promise/covenant will, in fact, occur - "I have made a covenant with my chosen. I have sworn unto David my servant (Ps 89:3)". The very nature of the covenant is eternal and unconditional (Isa 9:6-7).
It was the Davidic Covenant (after David's death) that kept God from tearing away all the tribes from the house of David (I Kings 11:11-13). After all that David had done, the covenantwas still in effect. Why? Because an unconditional covenant can not be set aside by the failures of the party on whom lay no requirements for the fulfillment thereof. Sounds like salvation, doesn't it? God confirms that He will never break His oath to David in several other passages. Read Jer 33:15-26, Ezk 37:21-28, Ezk 34:23,24 and Amos 9:11-15.
Tuesday, August 12, 2008
The Davidic Covenant
The Gospel of Matthew - the presentation of "The King"
Last week we read, "The Old Testament is a divinely provided Introduction to the New; and whoever comes to the study of the four Gospels with a mind saturated with the Old Testament foreview of the Christ, His person, work, and kingdom, with find them open books.For the Gospels are woven of Old Testament quotation, allusion, and type. The very first verse of the New Testament drives the thoughtful reader back to the Old; and the risen Christ sent His disciples to the ancient oracles for an explanation of His sufferings and glory (Luke 24:27,44,45) One of His last ministries was the opening of their understandings to understand the Old Testament."
Aslo, before his death and resurrection, He declared boldly, "For had you believed Moses, you would have believed Me: for (because) he wrote of Me. But, if you believe not his writings, how shall you believe My words" (John 5: 46-47). This brings back to Point D in our lesson - "Now I say that Jesus Christ was a minister of the circumcision (Jews) for the truth of God, To Confirm The Promises Made Unto The Fathers" (Rom 15:8). His Old Testament lineage and Kingship was declared and confirmed by the angel Gabriel, "He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the Throne of his father David: and He shall reign over the house of Jacob forever: and of His Kingdom there shall be no end" (Luke 1:32,33).
As Scofield aptly puts it, "Do not assume interpretations to be true because familiar. Do not assume that "the throne of David" is synonymous with "My Father's throne". God is not David and David the King is certainly not God. The scope and sphere of these two kingdoms are distinct. The one earthly, the other heavenly. We will make that ditinction clear by diligently searching the scriptures, both Old and New Testaments.
This lesson deals with the covenant promises that God made to David (and all Hebrews) as confirmed by Christ Jesus the Messiah. "Behold, the days come, saith the Lord, that I will raise a righteous Branch, and a King shall reign and prosper, and shall execute judgement and justice IN THE EARTH. In His days Judah shall be saved (Judah and Benjamin) and Israel (the 10 northern tribes) shall dwell safely: and this is His name whereby He sall be called, The Lord Our Righteousness" (Jer 23:5-8). Also read Jeremiah 33:15-26, especially verses 15 and 16. "In those days, and at that time, will I cause the Branch of Righteousness to grow up unto David: and He shall execute judgement and righteousness IN THE LAND. In those days shall Judah (the Jews) be saved and Jerusalem (the city) shall dwell safely; and this is the name wherewith she shall be called, 'The Lord Our Righteousness' ".
Last week we read, "The Old Testament is a divinely provided Introduction to the New; and whoever comes to the study of the four Gospels with a mind saturated with the Old Testament foreview of the Christ, His person, work, and kingdom, with find them open books.For the Gospels are woven of Old Testament quotation, allusion, and type. The very first verse of the New Testament drives the thoughtful reader back to the Old; and the risen Christ sent His disciples to the ancient oracles for an explanation of His sufferings and glory (Luke 24:27,44,45) One of His last ministries was the opening of their understandings to understand the Old Testament."
Aslo, before his death and resurrection, He declared boldly, "For had you believed Moses, you would have believed Me: for (because) he wrote of Me. But, if you believe not his writings, how shall you believe My words" (John 5: 46-47). This brings back to Point D in our lesson - "Now I say that Jesus Christ was a minister of the circumcision (Jews) for the truth of God, To Confirm The Promises Made Unto The Fathers" (Rom 15:8). His Old Testament lineage and Kingship was declared and confirmed by the angel Gabriel, "He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the Throne of his father David: and He shall reign over the house of Jacob forever: and of His Kingdom there shall be no end" (Luke 1:32,33).
As Scofield aptly puts it, "Do not assume interpretations to be true because familiar. Do not assume that "the throne of David" is synonymous with "My Father's throne". God is not David and David the King is certainly not God. The scope and sphere of these two kingdoms are distinct. The one earthly, the other heavenly. We will make that ditinction clear by diligently searching the scriptures, both Old and New Testaments.
This lesson deals with the covenant promises that God made to David (and all Hebrews) as confirmed by Christ Jesus the Messiah. "Behold, the days come, saith the Lord, that I will raise a righteous Branch, and a King shall reign and prosper, and shall execute judgement and justice IN THE EARTH. In His days Judah shall be saved (Judah and Benjamin) and Israel (the 10 northern tribes) shall dwell safely: and this is His name whereby He sall be called, The Lord Our Righteousness" (Jer 23:5-8). Also read Jeremiah 33:15-26, especially verses 15 and 16. "In those days, and at that time, will I cause the Branch of Righteousness to grow up unto David: and He shall execute judgement and righteousness IN THE LAND. In those days shall Judah (the Jews) be saved and Jerusalem (the city) shall dwell safely; and this is the name wherewith she shall be called, 'The Lord Our Righteousness' ".
Friday, July 25, 2008
An Overview of The Four Gospels
From the Scofield Reference Notes (1917 Edition)
The four Gospels record the eternal being, human ancestry, birth, resurrection, and ascension of Jesus the Christ, Son of God, and Son of Man. They record also a selection from the incidents of His life, and from His words and works. Taken together, they set forth, not a biography, but a Personality.
These two facts, that we have in the four Gospels a complete Personality, but not a complete biography, indicate the spirit and intent in which we should approach them. What is important is that through these narratives we should come to see and know Him whom they reveal. It is of relatively small importance that we should be able to piece together out of these confessedly incomplete records (John 21:25) a connected story of His life. For some adequate reason -- perhaps lest we should be too much occupied with "Christ after the flesh"-- it did not please God to cause to be written a biography of His Son. The twenty-nine formative years are passed over in a silence which is broken but once, and that in but twelve brief verses of Luke's Gospel. It may be well to respect the divine reticencies.
But the four Gospels, though designedly incomplete as a story, are divinely perfect as a revelation. We may not through them know everything that He did, but we may know the Doer. In four great characters, each of which completes the other three, we have Jesus Christ Himself. The Evangelists never describe Christ--they set Him forth. They tell us almost nothing of what they thought about Him, they let Him speak and act for himself.
This is the essential respect in which these narratives differ from mere biography or portraiture. "The words that I speak unto you, they are spirit, and they are life." The student in whom dwells an ungrieved Spirit finds here the living Christ.
The distinctive part which each Evangelist bears in this presentation of the living Christ is briefly note in separated Introductions, but it may be profitable to add certain general suggestions.
The Old Testament is a divinely provided Introduction to the New; and whoever comes to the study of the four Gospels with a mind saturated with the Old Testament foreview of the Christ, His person, work, and kingdom, with find them open books.
For the Gospels are woven of Old Testament quotation, allusion, and type. The very first verse of the New Testament drives the thoughtful reader back to the Old; and the risen Christ sent His disciples to the ancient oracles for an explanation of His sufferings and glory (Luke 24:27,44,45) One of His last ministries was the opening of their understandings to understand the Old Testament.
Therefore, in approaching the study of the Gospels the mind should be freed, so far as possible, from mere theological concepts and presuppositions. Especially is it necessary to exclude the notion--a legacy in Protestant thought from post apostolic and Roman Catholic theology--that the church is the true Israel, and that the Old Testament foreview of the kingdom is fulfilled in the Church.
Do not, therefore, assume interpretations to be true because familiar. Do not assume that "the throne of David" ( Luke 1:32) is synonymous with "My Father's throne" (Revelation 3:21) or that "the house of Jacob" (Luke 1:33) is the Church composed both of Jew and Gentile.
The mission of Jesus was, primarily, to the Jews (Matthew 10:5,6; 15:23-25; John 1:11) He was "made under the law" (Galatians 4:4) and was a "minister of the circumcision for the truth of God, to confirm the promises made unto the fathers" (Romans 15:8) and to fulfil the law that grace might flow out.
Expect, therefore, a strong legal and Jewish colouring up to the cross. (Matthew 5:17-19; 6:12; cf ; Ephesians 4:32; Matthew 10:5,6; 15:22-28; Mark 1:44; Matthew 23:2) The Sermon on the Mount is law, not grace, for it demands as the condition of blessing (Matthew 5:3-9) that perfect character which grace, through divine power, creates (Galatians 5:22,23)
The doctrines of grace are to be sought in the Epistles, not in the Gospels; but those doctrines rest back upon the death and resurrection of Christ, and upon the great germ- truths to which He gave utterance, and of which the Epistles are the unfolding. Furthermore, the only perfect example of perfect grace is the Christ of the Gospels.
The Gospels do not unfold the doctrine of the Church. The word occurs in Matthew only. After His rejection as King and Saviour by the Jews, our Lord, announcing a mystery until that moment "hid in God" (Ephesians 3:3-10) said, "I will build my church." (Matthew 16:16,18) It was, therefore, yet future; but His personal ministry had gathered out the believers who were, on the day of Pentecost, by the baptism with the Spirit, made the first members of "the church which is his body" (1 Corinthians 12:12,13; Ephesians 1:23)
The Gospels present a group of Jewish disciples, associated on earth with a Messiah in humiliation; the Epistles a Church which is the body of Christ in glory, associated with Him in the heavenlies, co-heirs with Him of the Father, co-rulers with Him over the coming kingdom, and, as to the earth, pilgrims and strangers (1 Corinthians 12:12,13; Ephesians 1:3-14,20-23; 2:4-6; 1 Peter 2:11)
The Gospels present Christ in His three offices of Prophet, Priest and King.
As Prophet His ministry does not differ in kind from that of the Old Testament prophets. It is the dignity of His person that which makes him the unique Prophet. Of old, God spoke through the prophets; now He speaks in the Son. (Hebrews 1:1,2). The old prophet was a voice from God; the Son is God himself. (Deuteronomy 18:18,19)
The prophet in any dispensation is God's messenger to His people, first to establish truth, and secondly, when they are in declension and apostasy to call them back to truth. His message, therefore, is, usually, one of rebuke and appeal. Only when these fall on deaf ears does he become a foreteller of things to come. In this, too, Christ is at one with the other prophets. His predictive ministry follows His rejection as King.
The sphere and character of Christ's Kingly Office are defined in the Davidic Covenant (2 Samuel 7:8-16) and refs, as interpreted by the prophets, and confirmed by the New Testament. The latter in no way abrogates or modifies either the Davidic Covenant or its prophetic interpretation. It adds details which were not in the prophet's vision. The Sermon on the Mount is an elaboration of the idea of "righteousness" as the predominant characteristic of the Messianic kingdom. (Isaiah 11:2-5; Jeremiah 23:5,6; 33:14-16) The Old Testament prophet was perplexed by seeing in one horizon, so to speak, the suffering and glory of Messiah. (1 Peter 1:10-11) The New Testament shows that these are separated by the present church-age, and points forward to the Lord's return as the time when the Davidic Covenant of blessing through power will be fulfilled (Luke 1:30-33; Acts 2:29-36; 15:14-17) just as the Abrahamic Covenant of blessing through suffering was fulfilled at His first coming. (Acts 3:25; Galatians 3:6-14).
Christ is never called King of the Church. "The King" is indeed one of the divine titles, and the Church in her worship joins Israel in exalting "the king, eternal, immortal, invisible." (Psalms 10:16; 1 Timothy 1:17). But the church is to reign with Him. The Holy Spirit is now calling out, not the subjects, but the co-heirs and co-rulers of the kingdom (2 Timothy 2:11,12; Revelation 1:6; 3:21; 5:10; Romans 8:15-18; 1 Corinthians 6:2,3)
Christ's priestly office is the complement of His prophetic office. The prophet is God's representative with the people; the priest is the people's representative with God. Because they are sinful he must be a sacrificer; because they are needy he must be a compassionate intercessor. (Hebrews 5:1,2; 8:1-3)
So Christ, on the cross, entered upon his high-priestly work, offering Himself without spot unto God (Hebrews 9:14) as now He compassionates His people in an ever-living intercession (Hebrews 7:23). Of that intercession, John 17 is the pattern. (John 17:1-26).
Distinguish, in the Gospels, interpretation from moral application. Much in the Gospels which belongs in strictness of interpretation to the Jew or the kingdom is yet such a revelation of the mind of God, and so based on eternal principles, as to have a moral application to the people of God, whatever their position dispensationally. It is always true that the "pure in heart" are happy because they "see God," and that "woe" is the portion of the religious formalists whether under law or grace.
Especial emphasis rests upon that to which all four Gospels bear a united testimony. That united testimony is sevenfold:
In all alike is revealed the one unique Personality. The one Jesus is King in Matthew, Servant in Mark, Man in Luke, and God in John. But not only so; for Matthew's King is also Servant, Man, and God; and Mark's Servant is also King, and Man, and God; Luke's Man is also King and Servant, and God; and John's eternal Son is also King, and Servant, and Man.
The pen is a different pen; the incidents in which He is seen are sometimes different incidents; the distinctive character in which He is presented is a different character; but He is always the same Christ. That fact alone would mark these books as inspired.
All the Evangelists record the ministry of John the Baptist.
All record the feeding of the five thousand.
All record Christ's offer of Himself as King, according to Micah.
All record the betrayal by Judas; the denial by Peter; the trial, crucifixion, and literal resurrection of Christ. And this record is so made as to testify that the death of Christ was the supreme business which brought Him into the world; that all which precedes that death is but preparation for it; and that from it flow all the blessings which God ever has or ever will bestow upon man.
All record the resurrection ministry of Christ; a ministry which reveals Him as unchanged by the tremendous event of his passion, but a ministry keyed to a new note of universality, and of power.
All point forward to His second coming.
The four Gospels record the eternal being, human ancestry, birth, resurrection, and ascension of Jesus the Christ, Son of God, and Son of Man. They record also a selection from the incidents of His life, and from His words and works. Taken together, they set forth, not a biography, but a Personality.
These two facts, that we have in the four Gospels a complete Personality, but not a complete biography, indicate the spirit and intent in which we should approach them. What is important is that through these narratives we should come to see and know Him whom they reveal. It is of relatively small importance that we should be able to piece together out of these confessedly incomplete records (John 21:25) a connected story of His life. For some adequate reason -- perhaps lest we should be too much occupied with "Christ after the flesh"-- it did not please God to cause to be written a biography of His Son. The twenty-nine formative years are passed over in a silence which is broken but once, and that in but twelve brief verses of Luke's Gospel. It may be well to respect the divine reticencies.
But the four Gospels, though designedly incomplete as a story, are divinely perfect as a revelation. We may not through them know everything that He did, but we may know the Doer. In four great characters, each of which completes the other three, we have Jesus Christ Himself. The Evangelists never describe Christ--they set Him forth. They tell us almost nothing of what they thought about Him, they let Him speak and act for himself.
This is the essential respect in which these narratives differ from mere biography or portraiture. "The words that I speak unto you, they are spirit, and they are life." The student in whom dwells an ungrieved Spirit finds here the living Christ.
The distinctive part which each Evangelist bears in this presentation of the living Christ is briefly note in separated Introductions, but it may be profitable to add certain general suggestions.
The Old Testament is a divinely provided Introduction to the New; and whoever comes to the study of the four Gospels with a mind saturated with the Old Testament foreview of the Christ, His person, work, and kingdom, with find them open books.
For the Gospels are woven of Old Testament quotation, allusion, and type. The very first verse of the New Testament drives the thoughtful reader back to the Old; and the risen Christ sent His disciples to the ancient oracles for an explanation of His sufferings and glory (Luke 24:27,44,45) One of His last ministries was the opening of their understandings to understand the Old Testament.
Therefore, in approaching the study of the Gospels the mind should be freed, so far as possible, from mere theological concepts and presuppositions. Especially is it necessary to exclude the notion--a legacy in Protestant thought from post apostolic and Roman Catholic theology--that the church is the true Israel, and that the Old Testament foreview of the kingdom is fulfilled in the Church.
Do not, therefore, assume interpretations to be true because familiar. Do not assume that "the throne of David" ( Luke 1:32) is synonymous with "My Father's throne" (Revelation 3:21) or that "the house of Jacob" (Luke 1:33) is the Church composed both of Jew and Gentile.
The mission of Jesus was, primarily, to the Jews (Matthew 10:5,6; 15:23-25; John 1:11) He was "made under the law" (Galatians 4:4) and was a "minister of the circumcision for the truth of God, to confirm the promises made unto the fathers" (Romans 15:8) and to fulfil the law that grace might flow out.
Expect, therefore, a strong legal and Jewish colouring up to the cross. (Matthew 5:17-19; 6:12; cf ; Ephesians 4:32; Matthew 10:5,6; 15:22-28; Mark 1:44; Matthew 23:2) The Sermon on the Mount is law, not grace, for it demands as the condition of blessing (Matthew 5:3-9) that perfect character which grace, through divine power, creates (Galatians 5:22,23)
The doctrines of grace are to be sought in the Epistles, not in the Gospels; but those doctrines rest back upon the death and resurrection of Christ, and upon the great germ- truths to which He gave utterance, and of which the Epistles are the unfolding. Furthermore, the only perfect example of perfect grace is the Christ of the Gospels.
The Gospels do not unfold the doctrine of the Church. The word occurs in Matthew only. After His rejection as King and Saviour by the Jews, our Lord, announcing a mystery until that moment "hid in God" (Ephesians 3:3-10) said, "I will build my church." (Matthew 16:16,18) It was, therefore, yet future; but His personal ministry had gathered out the believers who were, on the day of Pentecost, by the baptism with the Spirit, made the first members of "the church which is his body" (1 Corinthians 12:12,13; Ephesians 1:23)
The Gospels present a group of Jewish disciples, associated on earth with a Messiah in humiliation; the Epistles a Church which is the body of Christ in glory, associated with Him in the heavenlies, co-heirs with Him of the Father, co-rulers with Him over the coming kingdom, and, as to the earth, pilgrims and strangers (1 Corinthians 12:12,13; Ephesians 1:3-14,20-23; 2:4-6; 1 Peter 2:11)
The Gospels present Christ in His three offices of Prophet, Priest and King.
As Prophet His ministry does not differ in kind from that of the Old Testament prophets. It is the dignity of His person that which makes him the unique Prophet. Of old, God spoke through the prophets; now He speaks in the Son. (Hebrews 1:1,2). The old prophet was a voice from God; the Son is God himself. (Deuteronomy 18:18,19)
The prophet in any dispensation is God's messenger to His people, first to establish truth, and secondly, when they are in declension and apostasy to call them back to truth. His message, therefore, is, usually, one of rebuke and appeal. Only when these fall on deaf ears does he become a foreteller of things to come. In this, too, Christ is at one with the other prophets. His predictive ministry follows His rejection as King.
The sphere and character of Christ's Kingly Office are defined in the Davidic Covenant (2 Samuel 7:8-16) and refs, as interpreted by the prophets, and confirmed by the New Testament. The latter in no way abrogates or modifies either the Davidic Covenant or its prophetic interpretation. It adds details which were not in the prophet's vision. The Sermon on the Mount is an elaboration of the idea of "righteousness" as the predominant characteristic of the Messianic kingdom. (Isaiah 11:2-5; Jeremiah 23:5,6; 33:14-16) The Old Testament prophet was perplexed by seeing in one horizon, so to speak, the suffering and glory of Messiah. (1 Peter 1:10-11) The New Testament shows that these are separated by the present church-age, and points forward to the Lord's return as the time when the Davidic Covenant of blessing through power will be fulfilled (Luke 1:30-33; Acts 2:29-36; 15:14-17) just as the Abrahamic Covenant of blessing through suffering was fulfilled at His first coming. (Acts 3:25; Galatians 3:6-14).
Christ is never called King of the Church. "The King" is indeed one of the divine titles, and the Church in her worship joins Israel in exalting "the king, eternal, immortal, invisible." (Psalms 10:16; 1 Timothy 1:17). But the church is to reign with Him. The Holy Spirit is now calling out, not the subjects, but the co-heirs and co-rulers of the kingdom (2 Timothy 2:11,12; Revelation 1:6; 3:21; 5:10; Romans 8:15-18; 1 Corinthians 6:2,3)
Christ's priestly office is the complement of His prophetic office. The prophet is God's representative with the people; the priest is the people's representative with God. Because they are sinful he must be a sacrificer; because they are needy he must be a compassionate intercessor. (Hebrews 5:1,2; 8:1-3)
So Christ, on the cross, entered upon his high-priestly work, offering Himself without spot unto God (Hebrews 9:14) as now He compassionates His people in an ever-living intercession (Hebrews 7:23). Of that intercession, John 17 is the pattern. (John 17:1-26).
Distinguish, in the Gospels, interpretation from moral application. Much in the Gospels which belongs in strictness of interpretation to the Jew or the kingdom is yet such a revelation of the mind of God, and so based on eternal principles, as to have a moral application to the people of God, whatever their position dispensationally. It is always true that the "pure in heart" are happy because they "see God," and that "woe" is the portion of the religious formalists whether under law or grace.
Especial emphasis rests upon that to which all four Gospels bear a united testimony. That united testimony is sevenfold:
In all alike is revealed the one unique Personality. The one Jesus is King in Matthew, Servant in Mark, Man in Luke, and God in John. But not only so; for Matthew's King is also Servant, Man, and God; and Mark's Servant is also King, and Man, and God; Luke's Man is also King and Servant, and God; and John's eternal Son is also King, and Servant, and Man.
The pen is a different pen; the incidents in which He is seen are sometimes different incidents; the distinctive character in which He is presented is a different character; but He is always the same Christ. That fact alone would mark these books as inspired.
All the Evangelists record the ministry of John the Baptist.
All record the feeding of the five thousand.
All record Christ's offer of Himself as King, according to Micah.
All record the betrayal by Judas; the denial by Peter; the trial, crucifixion, and literal resurrection of Christ. And this record is so made as to testify that the death of Christ was the supreme business which brought Him into the world; that all which precedes that death is but preparation for it; and that from it flow all the blessings which God ever has or ever will bestow upon man.
All record the resurrection ministry of Christ; a ministry which reveals Him as unchanged by the tremendous event of his passion, but a ministry keyed to a new note of universality, and of power.
All point forward to His second coming.
Saturday, July 19, 2008
Behold the Lamb of God
To understand that Jesus Christ of Nazareth is the very body of the Creator God in the flesh (that which is visible and tangible) is essential to our comprehension of the Gospel. The catch phrase "Jesus is Lord" is generic and ambiguous. What, exactly, does that mean? The phrase "Jesus is God" expresses a different tone and is more divisive and offensive. However, in our study so far, we have seen that that is exactly who He is. If you are truthful with yourself, the phrase, "Jesus is God" may take you back a little. The reason for that is because we have all been subjected to a watered-down Jesus. A more palatable Jesus. Palatable means, or often applies, to something that is "unexpectedly" found to be agreeable.
In the following weeks, we will take a closer look at the authentic Jesus. The Jesus that is Infinite, Eternal, and Perfect in holiness, in wisdom, in power, in love, in goodness, in truth and, yes, in judgement. We will continuously review the Pre-Incarnate Christ, but mostly dwell on the substance of the Christ Incarnate: His birth (which calls for an investigation into the "Person" of Christ), His life, (which calls for an investigation into the "Work" of Christ), His death (Which calls for an investigation into the sacrificial and substitutionary provisions of the Cross), His resurrection (which leads us into the the great doctrines of redemption, justification, election, glorification, propitiation, sanctification, etc.), His ascension into Glory (which speaks of His Heavenly Priesthood - the Mediator between God and man), and His return and reign (which speaks to the body of Christ in glorified body, redeemed Israel, and the nations in the Kingdom).
There are four main points that would be considered the sum and substance of Jesus Christ, the Creator God, becoming a man:
A. To save sinners (Luke 19:10; Luke 5: 31,32; I Tim 1:15)
B. T redeem Israel from the Law (Gal 4:4,5; Gal 3:19-22)
C. To fulfill the Law (Matt 5:17)
D. To confirm the promises that God made (Rom 15:18)
These four points are the headings under which those previously named aspects of Christ's personage would come under. We also see Christ as the answer to over 322 prophecies, not the least of which are found in the Gospels themselves.
A. In Matthew He is the King (Messiah) - Branch of David.
B. In Mark He is the Servant of God - Jehovah's Servant, the Branch.
C. In Luke He is the Son of Man - the man whose name is the Branch.
D. In John He is the Son of God - The Branch of the Lord.
A1. As the Branch of David (Isa 11:1; Jer 23:5; Jer 33:15) that is Messiah, "of the Seed of David according to the flesh" (Rom 1:3), revealed in his earthly glory as King of Kings and Lord of Lords (Luke 1:31,32; Rev 19:16).
B1. As Jehovah's Servant the Branch (Zech 3:8) Messiah's humiliation and obedience unto death according to Isa 52:13-15; Isa 53:1-12; Phil 2:5-8.
C1. The man whose name is the branch (Zech 6:12-13) that is, his character as Son of Man, the "last Adam", the second man (I Cor 15:45-47) reigning as Priest-King over the Earth in the dominion given to and lost by Adam.
D1. As the Branch of the Lord Jehovah (Isa 4:2). That is, the Immanuel (God is with us) character of Christ (Isa 7:14) to be fully manifested to restored Israel after his retrun in Divine Glory (Matt 25:31; Rev 21:3).
In the following weeks, we will take a closer look at the authentic Jesus. The Jesus that is Infinite, Eternal, and Perfect in holiness, in wisdom, in power, in love, in goodness, in truth and, yes, in judgement. We will continuously review the Pre-Incarnate Christ, but mostly dwell on the substance of the Christ Incarnate: His birth (which calls for an investigation into the "Person" of Christ), His life, (which calls for an investigation into the "Work" of Christ), His death (Which calls for an investigation into the sacrificial and substitutionary provisions of the Cross), His resurrection (which leads us into the the great doctrines of redemption, justification, election, glorification, propitiation, sanctification, etc.), His ascension into Glory (which speaks of His Heavenly Priesthood - the Mediator between God and man), and His return and reign (which speaks to the body of Christ in glorified body, redeemed Israel, and the nations in the Kingdom).
There are four main points that would be considered the sum and substance of Jesus Christ, the Creator God, becoming a man:
A. To save sinners (Luke 19:10; Luke 5: 31,32; I Tim 1:15)
B. T redeem Israel from the Law (Gal 4:4,5; Gal 3:19-22)
C. To fulfill the Law (Matt 5:17)
D. To confirm the promises that God made (Rom 15:18)
These four points are the headings under which those previously named aspects of Christ's personage would come under. We also see Christ as the answer to over 322 prophecies, not the least of which are found in the Gospels themselves.
A. In Matthew He is the King (Messiah) - Branch of David.
B. In Mark He is the Servant of God - Jehovah's Servant, the Branch.
C. In Luke He is the Son of Man - the man whose name is the Branch.
D. In John He is the Son of God - The Branch of the Lord.
A1. As the Branch of David (Isa 11:1; Jer 23:5; Jer 33:15) that is Messiah, "of the Seed of David according to the flesh" (Rom 1:3), revealed in his earthly glory as King of Kings and Lord of Lords (Luke 1:31,32; Rev 19:16).
B1. As Jehovah's Servant the Branch (Zech 3:8) Messiah's humiliation and obedience unto death according to Isa 52:13-15; Isa 53:1-12; Phil 2:5-8.
C1. The man whose name is the branch (Zech 6:12-13) that is, his character as Son of Man, the "last Adam", the second man (I Cor 15:45-47) reigning as Priest-King over the Earth in the dominion given to and lost by Adam.
D1. As the Branch of the Lord Jehovah (Isa 4:2). That is, the Immanuel (God is with us) character of Christ (Isa 7:14) to be fully manifested to restored Israel after his retrun in Divine Glory (Matt 25:31; Rev 21:3).
Subscribe to:
Posts (Atom)