Reminding People of God’s Reality

Last week I was asked to give a devotional for our church’s deacon meeting. I used the time to issue the following challenge – perhaps it will be edifying to you as well.

Reminding People of God’s Reality

I want to suggest that most of us get caught up in a reality of our own making so easily, and for so long, that it is often difficult to see God’s reality. This is especially true for those who are suffering. It seems more and more often that as I minister to the body of Christ, that men lean on the shallowness of watered down devotionals, and trinkets of the Word of God taken out of context and plunked down in ‘5 easy steps to happiness’, or ‘how to successfully arrange your day by God’s word.’

Too often have I visited a sick person who has wandered through unsatisfying pages of tripe, when he needs the richness of God’s unvarnished Word. It is your mission to bring that richness to their lives.

Yet, by His grace He has given us several means through which we may see His reality more clearly. Some of these include sharing a testimony from our own lives. Sometimes God uses great literature with rich stories of adventures in other words to bring back a wandering mind into the realities of His governance over this world. Very often though, He uses the traversing of a great wilderness where all good things seemed stripped away, to bring us to nothing in order that we would be reminded that we have everything we need in Him.

Some of the people we are ministering to do not want to spend time in God’s Word. They do not know it, or they have too often allowed the words of men – mostly weak kneed and watered down devotionals – to come between them and the words of God.

When they encounter the Word of God in all its brightness, they are brought back to reality – a reality of God’s making. They realize both judgment and grace. This is the best and most effective way to bring someone back to reality. Yet for the unwilling, there are these other more subtle ways of grace that God uses as “first steps” back to His glorious word.

Well-written fantasy, or allegory, can do just that. C.S. Lewis and J.R.R. Tolkein wrote in such powerful prose that readers are transported from their world to another. In this other world they once again recognize the principles that rule our own world.

Tolkein wrote clearly about this saying…

“The Evangelium has not abrogated legends; it has hallowed them, especially the “happy ending.” The Christian has still to work, with mind as well as body, to suffer, hope, and die; but he may now perceive that all his bents and faculties have a purpose, which can be redeemed. So great is the bounty with which he has been treated that he may now, perhaps, fairly dare to guess that in Fantasy he may actually assist in the effoliation and multiple enrichment of creation. All tales may come true; and yet, at the last, redeemed, they may be as like and as unlike the forms that we give them as Man, finally redeemed, will be like and unlike the fallen that we know.”[1]

In Lewis’ Chronicles of Narnia, the ‘Voyage of the Dawn Treader’, a conversation ensues between Lucy, Edward, and the Christ-like character Aslan, which brings out similar truths:

“It isn’t Narnia, you know,” sobbed Lucy. “It’s you. We shan’t meet you there. And how can we live, never meeting you?”

“But you shall meet me, dear one,” said Aslan.
“Are -are you there too, Sir?” said Edmund.

“I am,” said Aslan. “But there I have another name. You must learn to know me by that name. This was the very reason why you were brought to Narnia, that by knowing me here for a little, you may know me better there.”[2]

But not everyone we minister to will have this literary background. Sometimes we find people so lost in despondency, and in the desert of their own suffering, that the only escape for them is the few hours of restless sleep they glean every night. We catch them, as it were, in the wasteland.

And it does no good to nurture the idea that God did not ordain their circumstances. Indeed, that is the lie which undermines our very ability to comfort them. Rather, we must point them to the truths of the gospel, and bring them to the only one who can anoint them with the balm necessary to salve their scabbed and worn feet from the desert walk.

It is in the desert where God trained Israel to have affection only for Him. It was in exile that great leaders were born. It was out of Egypt that God called His Son.

For as Samuel Rutherford points out, in a reference to Hosea 2:

I rejoice that He is come and hath chosen you in the furnace; it was even there where ye and He set tryst; that is an old gate of Christ’s. He keepeth the good old fashion with you, that was in Hosea’s days (Hosea 2:14). “Therefore, behold I will allure her, and bring her to the wilderness and speak to her heart.” There was no talking to her heart while He and she were in the fair and flourishing city and at ease; but out in the cold, hungry, waste wilderness, He allureth her, He whispered into her ear there, and said, “Thou art mine.”[3]

No matter what these “first steps” are, they are God’s gracious gifts to bring back wandering sheep to His fold.

It is our mission as leaders of the church to set that truth in front of them. That truth is this: All you are going through now is not meaningless. It is preordained by God in Christ so that you will treasure Him and His reality above all things.

Therefore my charge to you as leaders is to prevent nothing from coming between the people you are ministering to, and the great realities of the gospel of Christ. Do not let the watered down devotionals of our day, which are often Christ-less and bloodless, be your first line of defense. Take up great allegory from titans of literature, take up great writing from the Puritans, take up experience from God’s work in your own life and show how He has been faithful. Yet above all, take up the Word of God, and use it to shake men and women from the false realities of their own making. Shine truth into their lives in vivid colors and clearly written phrases. Do all you can to showcase the bloody, costly, gracious, glorious gospel of Christ, and in boldness and gentleness pour love into the lives of those you minister to in the weeks and months ahead.

I’ll just close with some thoughts from John Piper to those who are suffering, and the importance of preaching God’s Word to themselves in the midst of the wilderness:

Not only is all your affliction momentary, not only is all your affliction light in comparison to eternity and the glory there. But all of it is totally meaningful. Every millisecond of your pain, from the fallen nature or fallen man, every millisecond of your misery in the path of obedience is producing a peculiar glory you will get because of that.

I don’t care if it was cancer or criticism. I don’t care if it was slander or sickness. It wasn’t meaningless. It’s doing something! It’s not meaningless. Of course you can’t see what it’s doing. Don’t look to what is seen.

When your mom dies, when your kid dies, when you’ve got cancer at 40, when a car careens into the sidewalk and takes her out, don’t say, “That’s meaningless!” It’s not. It’s working for you an eternal weight of glory.

Therefore, therefore, do not lose heart. But take these truths and day by day focus on them. Preach them to yourself every morning. Get alone with God and preach his word into your mind until your heart sings with confidence that you are new and cared for.[4]

 

footnotes

[1]J.R.R. Tolkein, ‘On Fairy Stories’, http://www.rivendellcommunity.org/Formation/Tolkien_On_Fairy_Stories.pdf?utm_source=Desiring+God&utm_campaign=b5ec8d8fa5-RSS_EMAIL_CAMPAIGN&utm_medium=email&utm_term=0_6da5f8315b-b5ec8d8fa5-99744309

[2] C.S. Lewis, ‘The Voyage of the Dawn Treader’, As quoted on goodreads.com, http://www.goodreads.com/work/quotes/3349054-the-voyage-of-the-dawn-treader.

[3] Samuel Rutherford, ‘The Loveliness of Christ’, Pg. 64-65.

[4] John Piper, as found on desiringgod.com, http://www.desiringgod.org/articles/a-song-for-the-suffering-with-john-piper

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Millennial Charts of the Four Major Views

As I was preparing for tomorrow’s sunday school lesson, I thought it might be helpful to post up a few charts of the four predominant views on the millennium. I have to thank the folks at Postmillennialism.com for their work on these (I’m not endorsing everything on their site, but these charts were helpful).

amil disp-pre hist-pre postmil

John 15:2 and Remaining “In” Christ

John 15 is a beautiful passage and in our class, along with here in this space, I’ve devoted the last few weeks to exploring the first 6 verses.  As a follow up to this passage, I thought you all would enjoy a short listen to a recent Podcast of John Piper where he explains that verse 2 does not violate the traditional understanding that “once saved, always saved.”

Here’s John Piper’s Podcast:

In addition, you may have heard me state before in class or here that my understanding of verse 2 is modified by verse 6.  That is to say that I take verse 2 in the context of the entire passage, and that I didn’t want to push the metaphor too far.  Well, not surprisingly, D.A. Carson explains this much better than I could have, so I thought I’d just post his thoughts below for your edification!

It is more satisfactory to recognize that asking the in me language to settle such disputes (of losing salvation etc.) is to push the vine imagery too far. The transparent purpose of the verse is to insist that there are no true Christians without some measure of fruit. Fruitfulness is an infallible mark of true Christianity; the alternative is dead wood, and the exigencies of the vine metaphor make it necessary that such wood be connected to the vine (dead branches from some other tree, lying around in the vineyard dirt, could scarcely make the point).

Review: Introduction to the Bible

A few weeks ago Bo Dobbs gave us a great introduction to the Bible.  Below are his notes in outline form, and I believe a lot of them are derived from John MacArthur’s Fundamentals of the Faith study guide – an excellent resource if you’re interested in learning where to begin with your Biblical studies.  I hope you enjoy these and remember once again the amazing nature of Biblical revelation and His sovereign hand over all of history.

Merry Christmas!

PJW

 

Lesson 1:

INTRODUCTION TO THE BIBLE

Plan:

1)    Natural and Special Revelation

2)    General Information about the Bible, including its origin, titles, and translations

3)    The inspiration and believability of the bible

Scripture Memory Verse2 Timothy 3:16

  • Holy Scripture is the foundation from which we draw authority.
  • Scripture speaks for itself, for it is living and active (Hebrews 4:12)
  • The words of Scripture are powerful and able to change the hearts and thoughts of men
    • Ephesians 2:8-9

1)     Revelation

A.    Definition:

  • Revelation – The act of God whereby He discloses to man what would otherwise be unknown.
  • Inspiration – A process by which God, as the instigator, moved men by the Holy Spirit to write the words of God.

B.    Natural Revelation

  • Through creation – Romans 1:18-20
  • Through conscience – Romans 2:14-15 (read commentary in my Bible)

How has God revealed Himself to man?  Through His creation and through His law written within our hearts

What does creation show us about God?  We see His invisible attributes; His eternal power and divine nature.

What is the purpose of natural/general revelation?  To cause man to search for a fuller revelation of God.

How does natural/general revelation fall short of giving people enough information to lead directly to salvation? Natural revelation gives evidence that God exists, however, it does not reveal how man can be saved from his sinfulness and separation from God.  This is why God has also provided special revelation.  

  1. Special Revelation – What is it?

God revealing Himself to man through miracles and signs, dreams and visions, theophanies (appearances of God in tangible form), through the prophets and the greatest prophet Jesus Christ, and through the written words of god in the Bible.

(Hebrews 1:1-2)

  • Polumeros – in many portions (many books, many sections, many prophets)
  • Polutropos – in many ways (vision, prophecy, parable, type, symbol, ceremony, theophany and sometimes audible voice)
  • Types of special revelation:
    • Theophanies – A theophany is a manifestation of God in the Bible that is tangible to the human senses. In its most restrictive sense, it is a visible appearance of God in the Old Testament period, often, but not always, in human form.
  1. To Abraham – Genesis 17:1
  2. To Isaac – Genesis 26:2
  3. To Jacob – Genesis 32:30
  4. To Moses – Exodus 3:2-6
  • Dreams and Visions –
  1. Jacobs Ladder – Genesis 28:12-16
  2. Daniel – Daniel 2:19,28
  • Miracles and signs –
  1. Flood – Genesis 7
  2. Burning bush – Exodus 3
  3. Plagues in Egypt – Exodus 7-13
  4. Parting of the Red Sea – Exodus 14
  • The Sufficiency of special revelation
    • The Bible is sufficient to lead one to salvation but does not reveal everything about God to man.
    • 2 Timothy 3:15-17
    • Deuteronomy 29:29, Romans 11:33

2)    General Information on the Bible

How did we get the Bible?  (2 Peter 1:21)

Points:  ask to see if they know

  • Written over 1600 years:  1500 B.C. to A.D. 100
  • 40 different authors
  • 66 books (OT 39; NT 27)

Languages

  • Old Testament – Hebrew and Aramaic (Daniel 2-6 & Ezra 4-7)
  • Septuagint – Greek translation of the OT written in 3 B.C.
  • New Testament – Greek

Titles of the Bible

  • Bible
  • Cannon – Greek word means rule
  • Scripture – John 7:38
  • The Writings – 2 Timothy 3:15
  • The Word of God – 1 Thessalonians 2:13
  • The Law, Prophets, and Psalms – Luke 24:44

The Old Testament and the New Testament

  • “Testament” – Latin Testamentum meaning a will. The Greek word for “will” is suntheke, meaning an agreement or a covenant entered into by contracting parties.
  • The Old Testament (Exodus 19:5, Deuteronomy 28:1, 15) –
  • The New Testament (Hebrews 7:22; 8:6; 8:13; Luke 22:20; 2 Cor 3:5-6) –

The New is in the Old concealed, the Old is in the New revealed.

The Apocrypha – means “hidden”

  • There are 14 books of the Apocrypha.  We do not accept them as inspired of God because:
    • They are never quoted in the NT.  Also Christ never mentions them in his list in Luke 23/44
    • The lack the endorsement of the ancient Jewish writers
    • There are problems with the content.  Teachings are inconsistent with biblical teachings.  (Maccabees 12:43-46 states that one can make atonement for the dead)
    • They do not have prophetic power

Bible Translations

  • Saying the same thing in a different way

3)    Why is the Bible important?

THE INSPIRATION OF THE BIBLE

Inspiration is God overseeing and directing men to write His words.  It is the process by which God, as the instigator, worked through human prophets without destroying their individual personalities and styles, to produce divinely authoritative writings.

What was overcome or overridden by inspiration?  It was not human personalities, styles, or literary methods, but human tendencies to distortion, falsehood, and error.

How do we know the Bible is the inspired Word of God?

The Scripture claims to the be the Word of God (2 Timothy 3:16, 1 Thessalonians 2:13)

  1. In the OT, there are statements such as, “God said,” or “the Lord said,” or the Word of the Lord.”
  2. Inspiration – means “God-breathed”

The sovereignty of God in preserving His revealed Word

  1. God’s purpose cannot be challenged (Isaiah 46:10)
  2. God’s purposes and will preserve His Word (Isaiah 40:8; Matthew 5:18; 1 Peter 1:25)

 THE CANONIZATION OF THE BIBLE

            How was the Bible Canon recognized?

            Why these 66 books?

1)    Testimony of God the Holy Spirit to the authority of His own Word

2)    Prophetic authorship (2Peter 1:20-21)

3)    God’s providential care in preserving that which He desires to preserve according to His own will (Isaiah 40:8; Matthew 5:18; 1 Peter 1:25)

4)    God’s people responding in recognition of God’s Canon in faith and submission

5)    Many of the books in the present Cannon claim to be the Word of God

6)    In regard to the OT, Christ validated the OT books (Luke 24:44; 11:51; Matthew 4:4, 7, 10; 22:29-30)

7)    In regard to the NT, Peter recognized Paul’s witings as being equal with Scripture (2 Peter 3:15-16).  Paul recognized Luke 10:7 as Scripture in 1 Timothy 5:18

THE BELIEVABILITY OF THE BIBLE

Believers cannot prove to unbelievers that the Bible is God’s Word.  The reason is because unbelievers are spiritually dead (Romans 3:10-18) and thus incapable of affirming Scripture’s believability.  Unbelievers should be confronted with the gospel itself.  Once saved, the Holy Spirit will convict the person of the fact that the Bible is God’s Word.

Some reasons to find the Bible believable:

  • Ordinary men wrote the Scriptures.  John/Peter were fishermen, Matthew was a tax collector.  God didn’t use philosophers of the day, rather he used common men to write and uncommon book.
  • Internally consistent.  No errors/contradictions.  Many critics, most scrutinized book ever, yet nothing ever found in the Bible has ever been proved wrong.
  • Powerful and dynamic book that has not only changed the lives of millions of people, it also convicts God’s people of sin and leads them down the paths of righteousness for His name’s sake.  More influence than any book ever written.
  • Historically accurate giving credible evidence for creation, fossil records, and so on.
  • Jesus Christ Himself confirmed the believability of the Scriptures.  Jesus believed in the law and prophets (Matthew 5:17-18), believed in Jonah (Matthew 12:40-41), and believed in the historical narrative of Sodom and Gomorrah (Matthew 10:15)
  • There are various prophecies concerning the Messiah that confirm the believability of the Bible.
    • The birthplace of the Messiah was predicted 700 years before His birth, saying that he would be born in Bethlehem (Micah 5:2 fulfilled in Luke 4-7)
    • Christ would be born of a virgin (Isaiah 7:14 fulfilled in Matthew 1:18-25)
    • Jesus’ triumphal entry into Jerusalem was predicted 700 years before it occurred (Zechariah 9:9 fulfilled in John 12:12-15)
    • Christ’s crucifixion and suffering were also prophesied 700 years before fulfillment (Psalm 22:14-18 fulfilled in John 19:23-37; Isaiah 53:4-7 fulfilled in Matthew 26:63)
    • Each of these prophecies can be used to help believers strengthen their resolve about the believability of the Scriptures.

Our language, and especially our language about God, Is never comprehensive and exhaustive in its ability to capture eternal truths, nevertheless it is adequate to give us truth without falsehood.  For example, if we made a statement that Dublin is a city in the state of Ohio, the truth communicated by that statement would in no way be exhaustive.

4)    The Doctrine of Inerrancy  

What do we mean when we speak of inerrancy?  We are speaking of the fact that the Bible does not violate its own principles of truth.  This does not mean that the Bible is free from grammatical irregularities or the like, but that it does not contain assertions that are in conflict with objective reality.

Inerrancy is a corollary (proposition that follows) of inspiration in that it is unthinkable that God should inspire that which is fraudulent, false, or deceitful.  Thus, though the word inerrancy is not explicitly used in the Scriptures, the word inspiration is, and the concept of inerrancy is designed to do justice to the concept of inspiration.

The term inerrant or inerrancy is not found in the Bible – The term trinity is not found anywhere in the Bible, but the doctrine of the Trinity is clearly taught throughout the NT.

  • Infallibility – has to do with the question of ability or potential;
  • Inerrancy – that which does not err

Something that is fallible could theoretically be inerrant.  But that which is infallible could not theoretically be errant at the same time.  (helps explain humans writing scripture)

If the Bible is the Word of God and if God is a God of truth then the Bible must be inerrant – not merely in some of its parts, as some modern theologians are saying, but totally, as the church for the most part has said down through the ages of its history.

Discussion of inerrancy is merely an academic exercise unless it concerns the individual Christian on the level of his growth in God. This is precisely what it does.  Confession of the full authority and inerrancy of Scripture should lead us to increasing conformity to the image of Christ, which is the God-ordained goal of every Christian.

We can believe in the inerrancy/infallibility of scripture and still lead godless lives

When the church loses its confidence in the authority of sacred Scripture, it inevitably looks to human opinion as its guiding light.  When that happens, the purity of the church is direly threatened.

Christ our Supreme Prophet

Last night I had the privilege of preaching on the role of Christ as our Prophet.  The next few weeks I’ll be preaching on his priesthood and kingship.  Here are the notes from that lesson.  Note: I’ve also included some Appendices which were more for my benefit, but also help provide context and more background on a few of the sections (should you make it that far!).

Soli Deo Gloria!

PJW

Christ the Supreme Prophet

He Preaches a Gospel of Liberation and then Fulfills the Office of Deliverer

December 1, 2013

It is the very beginning of advent season.  A time in which we excitedly anticipate Christmas – just as the Israelites anticipated the coming of the Messiah.

In His coming, Jesus would grow up to fulfill hundreds of prophecies and predictions and accomplish what no other man had ever accomplished.  In so doing He would fill three key offices: that of a prophet, a priest and a king.

Tonight we will examine the first of these, and see what Jesus’ role as prophet entailed, and what it is that He did to fulfill this role in His life and ministry. The text for this evening comes from Luke 4:16-21.

Luke makes two important points in this passage that we need to examine this evening.

  1. First, Jesus Christ is our Supreme Prophet, and His message is a gospel of liberation.
  1. Second, Jesus not only proclaims liberation, He also liberates. He is Daniel’s promised deliverer and covenant maker and ushers in a great antitypical jubilee.

What is a Prophet?

Now, before we go too much further, let me ask an obvious question: What is a prophet?  The answer is that, in short, a prophet is someone (in the Bible) who speaks on God’s behalf to God’s people.  Whereas a priest speaks to God on behalf of God’s people. 

Theologian Geerhardus Vos put it this way; “(a priest’s) function differs from that of a prophet in that the prophet moves from God toward man, whereas the priest moves from man toward God.”[i]

In the Old Testament, the office of a prophet was not a popular one.  God’s people had killed many of the prophets that He sent (Acts 7:51-52). And, I suppose in this way you could say Jesus was no different than the others!

However, what makes Jesus God’s supreme prophet is His proclamation of most important message God had ever sent His people: the Gospel of salvation.

It is this proclamation of Christ’s to which we now turn…

Exegesis of Luke 4:16-21

4:16 And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read.

Historical Foreground

Jesus has been preaching in the surrounding region, and his fame was beginning to build.  Now it was time to come home for His first appearance at the synagogue in Nazareth where He grew up since the start of His ministry.  It was a homecoming for Him of sorts.

The people were no doubt anxious to hear Jesus speak. Here was one of their own who had been gathering popularity throughout the region, and they were no doubt poised to accept Him.  But were they ready to accept His message?

20th Century South African theologian and pastor Norval Geldenhuys says, “It was customary to give such an opportunity in the synagogue to visiting rabbis; and especially as all were curious to hear Jesus.”

As Jesus came into the synagogue, we are told that He “stood up to read.” The practice of the day was to stand up to read the word of God, this was done out of respect. Once the reading was done, the rabbi would sit down and give a sermon.  The sermons of that day were not like they are today, they focused almost exclusively on instruction, rather than a public oration or preaching style (see Geldenhuys).

NOTE: John MacArthur and Darrel Block both give some time to the order of ceremony in a Synagogue (see Appendix 3 for more info on Synagogues) and it was something like this:

  1. Thanksgiving or “blessings” spoken in connection with the Shema
  2. Prayer, with response of “amen” by the congregation
  3. Reading a passage from the Pentateuch (in Hebrew followed by a translation into Aramaic cf. MacArthur/Block)
  4. Reading of a passage from the Prophets (called the “Haftarah” cf. Block)
  5. Sermon or word of exhortation – by any qualified male (so long as 10 males were present per Block)
  6. Benediction by the priest (if there was one present) to which the congregation responded with “Amen” and then a closing prayer.

 

4:17 And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,

Jesus Fulfills the Predicted Role

Jesus is the fulfillment of the OT longing for a new and greater prophet.  And therefore it would be appropriate for Him to show from the prophets of old who He was.

But this passage isn’t the only one which pointed to his arrival.  There are other foundational passages that speak of a prophet that would arise who was greater than Moses, two of which are really important and we’ll look at now:

First, in Deuteronomy 18 Moses wrote the key passage that most Jews thought of when they thought about “the prophet” that would arise in his stead:

“The LORD your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen—[16] just as you desired of the LORD your God at Horeb on the day of the assembly, when you said, ‘Let me not hear again the voice of the LORD my God or see this great fire any more, lest I die.’ [17] And the LORD said to me, ‘They are right in what they have spoken. [18] I will raise up for them a prophet like you from among their brothers. And I will put my words in his mouth, and he shall speak to them all that I command him.  (Deuteronomy 18:15-18)

Second, we see in the New Testament that Peter confirms that it was Jesus who fulfilled this prophetic role.  In his sermon in Acts 3 in the Portico of Solomon, Peter says this:

Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. [23] And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’ [24] And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days. [25] You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.’ [26] God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness.” (Acts 3:22-26)

This prophet was Jesus Christ, and He was raised up to proclaim the gospel of repentance and “turning every one from…wickedness” in order that they would be “blessed.”

And so we see that this long-anticipated prophet has come, and the Apostles clearly believed that this role was fulfilled in the life and ministry of Jesus Christ.

4:18a  The Spirit of the Lord is upon me,
 because he has anointed me

The Holy Spirit in Christ’s Ministry

Now, let’s look at verse 18.  As Jesus opens the scroll He begins reading from the book of Isaiah – in what we would know today as chapter 61 verses 1 and 2 (though demarcations of this kind didn’t come for many hundred years later).

First and foremost we see that the Christ is one who has been “anointed by the Holy Spirit.”  This, as you recall, happened at the baptism of Jesus where John had been baptizing people and calling them to repentance.  Jesus, who would fulfill all the law perfectly, also went to be baptized.

Then Jesus came from Galilee to the Jordan to John, to be baptized by him. [14] John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” [15] But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Then he consented. [16] And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; [17] and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.” (Matthew 3:13-17 ESV)

Everything that Jesus did was done being “filled with the Spirit.”  In fact, just prior to opening the scroll of Isaiah, in the passage before us today, it says, “And Jesus returned in the power of the Spirit to Galilee, and a report about him went out through all the surrounding country”  (Luke 4:14).

In fact Jesus Himself said that His work in the power of the Spirit (Acts 10:38) was evidence of the fact that the kingdom of God had been ushered in:

And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. (Matt. 12:27-28)

I think we sometimes undervalue or misunderstand the work of the Spirit in the life and ministry of Christ. For instance, how could He be said to “grow in grace and knowledge” when He was already omniscient?  How could Jesus make it all the way to the cross in his humanity without sinning?  Well it wasn’t because the divine nature somehow reached over and controlled the human nature.  Rather, He fully submitted to the Spirit, and the Spirit imparted wisdom from the Father.  The Divine and the Human in Him did not “mix” or get lost somehow. Each was distinct, and we understand that union as communicating back and forth with each other.  And it is the Spirit who, somehow mysteriously, played a major part in this.

Geerhardus Vos explains: “Our Lord needed the Spirit as a real equipment of his human nature for the execution of his Messianic task. Jesus ascribed all his power and grace, the gracious words, the saving acts, to the possession of the Spirit (Matt. 12:28; Luke 4:18; Acts 10:36-38). And, through qualifying him in this manner for achieving his messianic task, the Spirit laid the foundation for the great Pentecostal bestowal of the Spirit afterwards, for this gift was dependent on the finished work.”

In His life and ministry Jesus submitted to the Spirit, but it is also important to recognize that the Spirit’s mission not to glorify Himself, but to shine the light of glory on Christ.  As Bruce Ware says, “All Scripture is given to us by the Spirit. And what the Spirit wants to talk about, most centrally, is Jesus!”

Therefore, Jesus is anointed with the Spirit, and in this way not only does He fulfill the prophecy of Isaiah, but he also is empowered to proclaim the gospel. “The Spirit , then, does not work in an independent saving manner apart from the proclamation of the gospel of Jesus Christ, for it is only by the knowledge of this gospel that an can be saved” (Ware).

4:18b  to proclaim good news to the poor.
He has sent me to proclaim liberty to the captives
and recovering of sight to the blind,
to set at liberty those who are oppressed,

Messianic/Eschatological Overtones

Here we get to the heart of Isaiah’s message, and the mission of the one who was “anointed” by the Lord.

When the Jews heard Jesus quote this passage their minds would likely have been awash in ideas of a dawning age of God’s salvation. Isaiah 61 brought to the Jewish mind of the time the promise of prosperity and a golden age of peace and blessing from God.  For them it had heavy eschatological/messianic overtones (cf. Block). We have a similar excitement and anticipation as we wait for the return of Christ (cf. Rev. 21).

When Jesus read this and connected it with himself, the Jews would have understood that He was saying that He was ushering in a new age of salvation – no doubt leading them to wonder if He was the long awaited Messiah.

So picture yourself in the room at that moment as a first century Jew listening to this man Jesus – who you might have known growing up – read words from Isaiah 61 that bring to your mind thoughts and emotions connected with the coming of God’s Savior.  Jesus hasn’t said anything yet, but dreams of peace and prosperity immediately fill your mind as you look down at your callused hands, and feel the empty money bag on your hip.  You might cringe a bit as you remember recent killings or abuses by the Romans.  Your heart might doubt if there will ever be a savior for Israel; but this Jesus has spoken things with authority you’ve never heard before.  And now He’s reading Isaiah 61…

So What Does This Really Mean?

Let’s look closer at the text itself. First, the “good news” that is proclaimed is the gospel, which is continued on the next line.  The good news is that Jesus has come to free people from bondage, heal those who are sick, and give sight to the blind etc. Jesus in the Sermon on the Mount that, “blessed are the poor in spirit for theirs is the kingdom of heaven.”

The second part of this message is that Jesus came to free captives.  Well, what kind of captives?  I believe that Jesus came to show that the prison He was freeing His people from was a prison of sin and death.  The Apostle Paul helps us understand example what was really meant by this when he says:

But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness (Romans 6:17-18).

Listen to the words of our Lord when He would later explain this in more detail:

So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, [32] and you will know the truth, and the truth will set you free.” [33] They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” [34] Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin. [35] The slave does not remain in the house forever; the son remains forever. [36] So if the Son sets you free, you will be free indeed. [37] I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you. [38] I speak of what I have seen with my Father, and you do what you have heard from your father.” (John 8:31-38)

But how is He going to set the captives free?  Through His sacrificial death, burial, and resurrection, and His triumph over the grave. He paid the penalty for the sins that had for so long held His people in bondage.

The second and fourth lines are similar because when spoken from the lips of Jesus they tell us that He came to proclaim His own death: I have come to do more than set you free from earthly bondage, I have come to set you free from the oppression of spiritual bondage.

Lastly, the third line says that He will give site to the blind. The sight that He gave was not only physical – for Jesus healed multitudes of people during his ministry – but most importantly spiritual.  In fact, the healing of blind men and women during his ministry actually pointed to a greater healing of their spiritual site. For the God of this world had blinded the minds of those who didn’t believe, and as Jesus told Nicodemus, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God” (John 3:3).

Geldenhuys says, “God had sent Him to heal those who were broken-hearted and found themselves in spiritual distress; to proclaim deliverance to those who were captives in the power of sin and in spiritual wretchedness; to give back to the spiritually blind the power of sight; to cause those who were downcast and inwardly bruised to go forward in triumph.”

The physical promises and physical work of Jesus in his healing ministry – like many of those in the Old Testament – pointed to something greater.  Just as the promise of land in the OT pointed to our becoming a new creation in Christ, and the eventuality of a renewed heavens and earth, so too the miracles of Christ pointed to His ultimate work of spiritual redemption which began during His ministry here on earth and will be consummated one day when He returns.

Therefore the “good news” is this: that Jesus will heal your brokenness, will breathe new life into your spiritually dead soul, and will raise you to walk in newness of life. He is the Messiah, He is the anointed One, and He has come to usher in the kingdom of God in power – a kingdom where the blind see, and the poor have been made rich in the riches that only God can give.

Praise God that He sent a Savior to set us free from our bondage to sin! Not by our own efforts or will, but by the powerful work of the Lord Jesus Christ.

4:19 to proclaim the year of the Lord’s favor.”

Jesus is the Fulfillment of the Year of Jubilee

Finally, let us examine the last part of this passage.  There are a few key points to be made, and the last one we will examine in-depth.

First, it tells us something about the nature of Jesus’ mission during His first advent. Baptist Theologian Tom Schreiner notes that when Jesus quotes the passage from Isaiah, He notably skips past the whole part on judgment. The rest of 61:2 says, “to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn.”

Perhaps what this tells us is that during Jesus’ first advent He has come to usher in his kingdom, to proclaim the gospel, and the fulfillment of the year of Jubilee.  But when He returns, He will judge both the quick and the dead.  Jesus is telling us something about his mission here on earth during the first advent – it is a mission of salvation – he came to seek and save the lost.

Secondly, this statement used in this context is Jesus’ way of ending the gospel message he’s just proclaimed with an exclamation point.  This gospel message he’s just proclaimed is so magnificent that marks the beginning of a new age of redemption.

And it is Jesus who is at the epicenter of this new redemptive age. He is the fulfillment of the (“typological”) past, and is the redeemer of all mankind. It is the announcement of the kingdom of God (His kingdom) and the Messianic age. Geldenhuys says, “It amounted to a declaration by Him that the words which He had read to them had finally come to fulfillment – in His own person…thus to ‘proclaim the acceptable year of the Lord’, i.e. to announce the Messianic age – the period ushered in by His appearance, in which God will grant His salvation to His people.”

The phrase “year of favor” is Isaiah’s way of referencing the Jewish celebration of Jubilee. We find this celebration first described by Moses in Leviticus 25 (8-12):

“You shall count seven weeks of years, seven times seven years, so that the time of the seven weeks of years shall give you forty-nine years. 9 Then you shall sound the loud trumpet on the tenth day of the seventh month. On the Day of Atonement you shall sound the trumpet throughout all your land. 10 And you shall consecrate the fiftieth year, and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you, when each of you shall return to his property and each of you shall return to his clan. 11 That fiftieth year shall be a jubilee for you; in it you shall neither sow nor reap what grows of itself nor gather the grapes from the undressed vines. 12 For it is a jubilee. It shall be holy to you. You may eat the produce of the field.

The rest of the chapter is devoted to all of the stipulations that Israel was to keep in this year. Here are the basics (summarized by Sam Storms):

  1. The return of all property, according to the original Mosaic distribution, to the original owner or to his family
  2. The release of all Jewish slaves
  3. The cancellation of debts
  4. The land is to lie fallow, i.e., it is neither to be sown, pruned reaped, nor gathered for an entire year.

The year of Jubilee ensured that the poor and needy were taken care of and the land was properly looked after and not overworked.  It also emphasized that it was God who owned the land (vs. 23), and that (like us today) they were sojourners in the land. Lastly, it laid down rules for redemption.  “If a person gets into difficulty or danger, then a relative (his “nearest redeemer,” v. 25) is to redeem him from his dire straits” (ESV Study notes) – A principle we find especially prominent in the book of Ruth, and in later on in our Lord and Savior’s redemption of us.

If the people of Israel kept these laws, then God promised that He would bless them greatly and they would “dwell in the land securely” (vs. 19)

So Isaiah is saying that when the prophet comes He will bring in a time of great jubilee. Sam Storms helps us understand the importance of how the Jewish people viewed the year of Jubilee:

The jubilee, therefore, was a year in which social justice, equity, freedom, pardon, release, and restoration were emphasized and experienced. The jubilee signaled a new beginning, the inauguration of moral, spiritual, and national renewal. Hence it is no surprise that the jubilee became a symbol and prefigurement of the ultimate redemption, release, and restoration that God would accomplish spiritually on behalf of his people.

Now, eventually, the anticipation of a coming deliverer (like Moses) and prince who would make a strong new covenant with His people, would soon be made known to a prophet living among the Babylonians.  That man was Daniel.

Let us turn to Daniel 9, and beginning in verse 24 we’ll read through the end of the chapter. This section of Scripture is important because it was Daniel who was told by the angel Gabriel to expect a coming Messiah who would fulfill these prophecies from Isaiah 61, and usher in a time of great deliverance and redemption:

“Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place. Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks.

Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time. And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed.

And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.” (Daniel 9:24-27, ESV)

You may know this already, but Daniel’s 70-week prophecy anticipates two things: deliverance from the captivity of Babylon, and from the captivity of their sin. And that is the “good news” that Jesus has just declared. Daniel himself prays specifically for the former, but when God sends Gabriel to announce the vision we find that God has a bigger plan in mind. The deliverance from captivity in Bablyon would, like that of Egypt hundreds of years before, only symbolize the great deliverance of His people from sin and death.

That is why we have the 70 weeks.  Each week represents 7 years, and from the time of the decree of Artaxerxes in 457 B.C. to beginning of Christ’s ministry is 49 weeks.  The final week would land between 29-34 A.D. (per Gentry).

***Where the exact dates land isn’t as important as the theological idea that is being conveyed to Daniel here (cf. Storms), namely that Jesus is said to be “cut-off” for His people to die a vicarious substitutionary death for you and for me.[ii]

“This (the year of Jubilee mentioned in Lev. 25) all takes on special significance when we realize that there is decreed for Israel a total period of seventy sevens of years or 490 years, which is to say 10 JUBILEE ERAS, ‘an intensification of the jubilee concept point to the ultimate, antitypical jubilee.’ The jubilary year of God which the consummation of redemption and restoration is to occur is described in Isaiah 61:1-2” (Storms).

In Summary…

“When Jesus declares that in himself the jubilee of God has come he is saying, in effect, that the seventy weeks of Daniels have reached their climax. The new age of jubilee, of which all previous jubilees were prefigurements, has now dawned in the person and ministry of Jesus. The goal of the seventy-weeks prophecy is the consummate jubilary salvation of God!” (Storms)

Jesus was the man spoken of here. He is the “anointed one” and He is the one who makes a “Strong covenant” with the people and He is the one who puts “and end to sacrifice and offering” because He Himself was our sacrifice.

4:20-21 And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. 21 And he began to say to them, “Today this Scripture has been fulfilled in your hearing.”

In Conclusion 

When Jesus rolls up that scroll, and hands it to the attendant, He then turns to the whole room declaring that they will witness the in-breaking of the kingdom of God!  It’s as if He just handed the scroll aside and declared, “That. Just. Happened.”  BOOM!

It rocks every listener to the core – and it ought to shake us up as well.

Jesus, sitting in the role of the prophet of God (the Supreme Prophet) is declaring that HE is the one whom the former prophets anxiously awaited.

He is God’s Supreme Prophet to the world and is declaring the end of captivity for those held in the bonds of sin, to the Jew first, and also to the Gentile. This is the Gospel of Christ. The captivity in Babylon, and in Egypt prior, were types and shadows of the captivity of sin and death that held us in bondage until He came.

Jesus is the one who has come to free the captives. He is the one who will be ushering in a kingdom and age of grace.  Furthermore, it is HE who is most worthy to be celebrated!  “I am here to fulfill the year of jubilee, and usher in the year of the Lord’s favor!”

He is the Message and the Messenger. He is the Word and the Prophet.  You see, a prophet of yesteryear could declare a message of liberty, but couldn’t bring it to pass. It took a deliverer to bring that message of liberty to the people. Jesus is both deliverer and message bearer. 

That is why He is the Supreme Prophet – He is an effectual Prophet who declares liberty (the gospel) and then proceeds to deliver (and usher in an age of liberty for millions of His chosen ones).

Christ has come to fulfill the entire law.  It is kept in His life of righteous obedience, and His sacrificial death on our behalf. His life and death mark the fulfillment of Daniel’s prophecy. He has come to make a new covenant with us, to put an end to sacrifice and offering (for He is the fulfillment of the Temple), to release us from our captivity to sin, and to proclaim the year of the Lord’s favor – peace in our hearts and a new creation in our lives.

Christmas Conclusion: We are on the precipice of celebrating the greatest birth in world history – the advent of God’s last and greatest Prophet.  We do it knowing that Jesus Himself is our great celebration – not simply because He was born, but because He came to SET US FREE.

Rightly did the prophets say of Him:
 
Sing for joy, O heavens, and exult, O earth;
break forth, O mountains, into singing!
For the Lord has comforted his people
and will have compassion on his afflicted. (Isaiah 49:13, ESV)

 

Closing Prayer

 

Appendix 1 – Reading the OT through the Lens of Christ’s Words

I think it would be wise of us to recognize that there are often times in Scripture when we read of Jesus saying something that we don’t understand.  This was certainly the case with those who heard Him preach and claim to be fulfilling OT prophecies. In fact, many times we look at the passages He is quoting and even we, who have the Holy Spirit dwelling inside us, do not immediately grasp the connection.  For instance I was recently reading in John 13 and came to verse 18 where Jesus says, “I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’”  He’s quoting David here who said “Even my close friend in whom I trusted, who late my bread, has lifted his heel against me” (Ps. 41:9).

If I were to read the Psalms without having read John 13, as many of the Jews had prior to Christ, I would simply assume that David was talking about Saul.  And that assumption would probably be correct with the limited knowledge I had. But this is my point: As we read the words of Jesus, and what He has to say about Himself, we need to trust those words explicitly.

In his commentary on Hebrews, Phillip Hughes says well that, “…over and over again in the New Testament shows that passages in the Old Testament have a significance and an application beyond and in addition to the original occasion of their composition, and this is especially so with reference to the redemptive work of Christ.”

Therefore, we need to understand that our sovereign God has placed words in the mouths of the prophets that even they might not have fully understood.  In other words, God knew all the words the prophets would write, for their words were inspired by the Spirit of God, and He had a plan for those words that may have been fulfilled both in their time, and in the coming of His Son Jesus Christ.  

Appendix 2 – Daniel’s 70 Weeks

As I compiled this sermon, I found that there are many competing views of Daniel’s prophecy, even within the reformed tradition. I spent time dealing mostly with two prominent (and current) theologians, Baptist Theologian Peter Gentry and Baptist Theologian Sam Storms.

Peter Gentry has some helpful remarks on Daniel’s vision:

The vision of Daniel’s seventy weeks, then, can be explained simply. It refers to a period of seventy sabbaticals or periods of seven years required to bring in the ultimate jubilee: release from sin, the establishment of everlasting righteousness, and consecration of the Temple.  During the first seven sabbaticals the city of Jerusalem is restored. Then for sixty-two sabbaticals there is nothing to report. In the climatic seventieth week, Israel’s King arrives and dies vicariously for his people.  Strangely, desecration of the temple similar to that by Antiochus Epiphanies in the Greek Empire is perpetrated by the Jewish people themselves, resulting in the destruction of Jerusalem. The events are fulfilled in the person of Jessus of Nazareth. He is the coming King. His crucifixion is the sacrifice to end all sacrifices and the basis of the New Covenant with man. His death is not “for himself”, but rather vicarious. The rejection of Jesus as Messiah and the desecration of Him as the true Temple at his trial by the high priest result in judgment upon the Herodian temple, carried out eventually in 70A.D. The notion of a gap between the 69th and 70th week is contrary to a vision of chronological sequence. The prophecy is remarkable for its precision as it fits the events concerning Jesus of Nazareth.”

But Sam Storms, who has read Gentry, agrees that we have to read Daniel’s seventy weeks in terms of Sabbaticals (theologically instead of chronologically). Still, he has a different (and very helpful) take on this:

My point is that if Jeremiah’s “seventy years” turn out to be only “sixty-six” or even “fifty-eight” we should not be overly concerned that Daniel’s “seventy-sevens” end up being something other than precisely 490 years.”

This is different from Gentry who has done some gymnastics to show that the exact year of Christ’s dying on the cross is likely halfway through the final week of the 70 sabbaticals. But even Gentry seems to realize there is some ambiguity as to the exact year of Christ’s death.  Therefore, it is impossible to know for sure whether He died halfway through the week, or at the beginning of it, or near the end etc. from the historical record we have.

But Storms and Gentry both agree overall that this passage in Daniel is closely related to our passage in Luke.  As Storms says, “This is the passage that our Lord quotes in Luke 4:16-21 and applies to his own person and work. In other words, the fulfillment and anti-type of the prophetic and typical jubilary year has come in the person and work of Jesus Christ! Thus both Isaiah and Luke employ the Mosaic instruction (he had quoted from Leviticus 25 on the year of Jubilee before this) concerning the jubilee to describe the dawning of God’s kingdom in the person and work of Jesus.”

Bryan Chapell (of the Gospel Coalition) also summarizes the passage well, “Daniel’s vision I, unquestionably, ultimately about Christ’s gracious work in behalf of his people…Jerusalem and the temple will be restored, followed by a time of trouble, culminating in the appearance of the Messiah, who himself will be cut off before Jerusalem and its sanctuary are destroyed. These details align with Cyrus’ release of the captives, Jerusalem’s rebuilding, Christ’s coming, his crucifixion, and the subsequent destruction of Jerusalem by the future Roman emperor Titus in 10 A.D.”

Gentry’s overview of Daniel’s prayer sounds like this: Daniels’s prayer is focused upon the physical return from Babylon – the first stage in redemption, but the angelic message and vision of the seventy weeks is focused upon the forgiveness of sins and the renewal of covenant and righteousness – the second stage in return from exile.

Appendix 3 – The Advent of Synagogues

John MacArthur has a fascinating short history of how synagogues came about in his commentary on the first five chapters of Luke’s Gospel. The rudimentary basics are that they could be established if there were at least 10 men in a village (this is something we saw during a study on the book of Acts – if there were not that many men in the town or village, as could be the case in the diaspora, then people would gather by the river if the town had one).

These meeting groups cropped up around the time of the Babylonian Captivity because the temple had been destroyed and there was no one central location of worship and sacrifice.  I’m not entirely sure where or if they even did sacrificing during that time.

The structures were made of stone, generally, and faced (or had windows that faced?) Jerusalem.

Appendix 4The Chiastic Structure of Luke 4:16b-4:20d (as outlined in Block)

the synagogue (4:16b)
  standing (4:16c)
     receiving the scripture (4:17a)
        opening the scripture (4:17b)
            preaching the good news (4:18c)
                  proclaiming release to the captive (4:18d)
                        giving sight to the blind (4:18e)
                  setting free the oppressed (4:18f)
            proclaiming acceptable year of the Lord (4:19a)
        closing the scripture (4:20a)
     returning the scripture (4:20b)
  sitting (4:20c)
the synagogue (4:20d) 
 

Appendix 5 – The Year of Jubilee

I liked and wanted to have in here the summary of the ESV Study notes on Leviticus 25 which state:

This provided a periodic restoration of the means to earn a living for each family in an agrarian society. (The jubilee did not equalize all possessions in Israel, however, since possessions such as cattle and money were not reallocated.) The prohibitions of the jubilee are the same as for the sabbatical year. The land is to lie fallow for two years in a row: the forty-ninth year (sabbatical year) and the fiftieth year (jubilee). This law prohibits the amassing of large estates, which would reduce many Israelites to tenant status on their ancestral land (cf. Isa. 5:8).

Also, I noted from the text that if an Israelite is forced to sell his land temporarily, he and his family retain the right of redemption. The land may be redeemed in one of three ways:

(1) a kinsman-redeemer buys back the land;
(2) the seller himself is able to buy it back; or
(3) it is restored to the rightful owner at the jubilee.
 
It is interesting that I have heard in the past that the people of Israel never celebrated the year of Jubilee! In other words, they were disobedient to the command they’d been given.  However, despite their disobedience, and eventual exile into the land of Babylon, God still had a great plan for His chosen people.

Now, I didn’t want to mention this in the sermon itself, mainly because I didn’t find any scholarship to back this up. I had heard it from the pulpit before (not sure where), but without hard evidence to support it, I couldn’t make it a major theme of the sermon.  Nonetheless, it is an interesting thought to consider.

Appendix 6 – The Kingdom of God in Luke 4

I didn’t spend a ton of time talking about the in-breaking of the kingdom in this passage, but some of the work of Baptist Theologian Tom Schreiner has been very helpful as I worked on the passage as a whole, and he has a little section on Luke 4 in his ‘New Testament Theology: Magnifying God in Christ’ which is worth reading.  Here are some of the most interesting points he makes about the passage in relationship to the in-breaking of the kingdom of God in the ministry of Christ:

Jesus began by citing the OT Scriptures and claiming that they reach fulfillment in his person and ministry. The claim is a stunning one, for the OT text refers to the fulfillment of God’s end-time promises. Jesus claimed that he is anointed with the eschatological Spirit (cf. Is. 44:3; Ez. 11:18-19; 36:26-27; Joel 2:28). The good news of the release from exile had now been realized through him. The year of the Lord’s favor and the liberty of God’s people had arrived. It does not appear here that Jesus merely states that these promises will be fulfilled at the consummation of all things. Even now, through his healing ministry, the blind were receiving sight. The gospel that he proclaimed means that the poor were hearing the glad tidings in the present. Indeed, Jesus skipped over the line in Is. 61 that speaks of the Lord’s vengeance and referred only to the time of his favor. This suggests that the present time is not a time of vengeance but the day of salvation. The day of vengeance was delayed and yet, surprisingly enough, the day of favor and salvation had dawned in the person and ministry of Jesus.

ENDNOTES

[i] Vos elsewhere says, “The Son’s unique greatness, his exaltation above man constitutes his chief qualification for the revealership. As a revealer he represents not man but God; therefore the nearer he stands to God the better he is qualified.” So the office of prophet was an office of revelation. And Jesus was the supreme agent of God’s revelation. The same was true of Jesus, who came with a supremely glorious message, yet it offended the people of Israel because it didn’t fit into their presuppositions.

[ii] As Isaiah says:

Thus says the Lord:
“In a time of favor I have answered you;
in a day of salvation I have helped you;
I will keep you and give you
as a covenant to the people,
to establish the land,
to apportion the desolate heritages,
saying to the prisoners, ‘Come out,’
to those who are in darkness, ‘Appear.’
They shall feed along the ways;
on all bare heights shall be their pasture;
(Isaiah 49:8-9, ESV)

Can You Pray for an Hour?

This past Thursday evening at our small group Bible study, we spent time simply in worship and prayer.  We read from Psalm 145, and we sung music to the Lord.  Then we took the remainder of our time to simply pray for all that was going on in our church, our small group and our nation.

During that time I challenged the group to consider praying on their own time for one hour in a single sitting. The reason I did so was because I have personally benefited from extended times of prayer, and know how wonderful that time can be.

Inevitably the question came up “how will I be able to pray for that long? I’m not sure I have enough to talk to God about for that long…” This innocent question is actually rather insulting when we consider the greatness of the God who we are addressing, however it is the first question I had myself several years ago as well. Therefore, I thought it would be profitable to mention a few ideas of how to enrich (and prolong) your time with the Lord:

Begin by Asking for Forgiveness – The first thing we ought to all do when we pray is to confess our sins before the Lord. If you have just confessed “generally” your sinfulness in the past, ask the Lord to bring to mind specific people and instances where you have wronged or been in the wrong. If there are instances that come to mind where you have wronged someone, I would encourage you to stop and call that person and ask for forgiveness. Then go back to your prayer (Matthew 5).

Pray for Humility and Faith – I know that there are some people who feel as though pride is not a big part of their lives, and that they also have faith – at least enough to believe in Jesus. I am here to disavow you of the notion that you don’t struggle with unbelief and pride because EVERYONE struggles with both of these items, even if they manifest themselves in different ways. You may not be a very haughty or arrogant person on the outside in speech, but you might be making very arrogant decisions every day with your life and not realize it. You might take life for granted and feel like certain things are “owed” to you. In a similar way, you might believe that Christ died for you and you have faith from Him to trust that is the case. That doesn’t mean that you aren’t acting out of unbelief on a regular basis. For instance you might feel sorry for yourself and be having an internal pity party about something – perhaps a lost job, or something else. You might be guilty of both pride and unbelief. Self-pity is pride masked as sadness, and it tells God that we don’t believe in His ability to provide for us, or that He has complete control over all things.  As you pray, ask God to reveal these sinful attitudes and for His help to overcome them.

Use Sunday School or Small Group Prayer Requests – our group sends these out in an email format, and your group may do something similar. Perhaps you have been in the habit of writing them down. But how often to do you really sit and pray over them? I would suggest printing them out (as opposed to viewing them on your phone which can lead to distraction) and praying over each concern and praising God for each praise. Also, pray for the people on the list in your own words, asking God to continue to work mightily in their lives, conforming them to His Son’s image.

The same idea holds true for those at your church – grab the church directory and start praying through the names! This is like a virtual prayer walk through the halls of your church.  As you begin to lift up individuals (some of whom you may not know very well if at all) you will come to appreciate all the God is doing in the lives of those who makeup your local body of believers.  Perhaps this experience will also spur you on toward getting to know these people more!

Pray for our Nation – This is something that is often urged, but few take the time to actually execute on the plea. When we lift up our nation, perhaps you ought to consider also looking beyond the normal request for just our President and Congress, and consider the people as a whole. As Americans we are falling into spiritual and moral morass. Pray for revival and for people to repent of their sins and turn to the Lord. Also, pray for our troops and the local leaders who govern our townships, cities, and villages. Pray not only for wisdom, but for their salvation.

Pray for Boldness – When Peter was released from prison in Acts 4 he joined the group of saints who were already praying for him. What did they ask God for? For boldness to continue the work of God. We also need to ask God for boldness, and discernment and for opportunities to share the gospel of Jesus Christ.

Acknowledge His Attributes and Work in Your Life – One of the things we can do as we pray for extended periods of time is to worship God and praise Him for all of His divine attributes.  Ask Him to give you insight as to how you can know Him more intimately, and to reveal His character to you through His Word. Take time to recount to God all that He has done recently, and in past years to bless you, and mature you. Thank Him for being Him! 

Use Scripture in Your Prayer – We are so trained to close our eyes during prayer (usually for the sake of concentration and to lessen distraction) that we often forget that its not a sin to pray with our eyes open! If you can get comfortable praying in this way as you spend time alone with God, then you can open up your Bible and pray certain passages to Him, acknowledging His greatness, His sovereignty, and His grace. Using the Psalms for this is a wonderful experience.  I find it best to know passages ahead of time so that I’m not searching the Scripture during my prayer time. As you begin to do this, you’ll likely see the benefit of memorizing Scripture so that when you don’t have your Bible nearby you can still repeat God’s truth back to Him in humble adoration for all that He has done for you and for the church.

Pray for Your Pastor – I think that sometimes we spend more time emphasizing the need to pray for our nation’s leaders than our church’s leaders. I would encourage you to spend time lifting up the pastoral staff, elders, deacons, and sunday school teachers in your prayers. These people are God’s servants and are spending their time, talents and treasure serving you and the body of Christ every week.  I am also convinced that for this reason they also get more spiritual attacks than the average Joe.  So lift them up and thank God for their work. Ask for protection for them and their family. Ask God for Him to reveal ways in which you can serve them or encourage them – consider dropping them a note to say that you prayed for them today.

Pray for Your Wife and Family – Perhaps this is one that doesn’t need to be mentioned, but sometimes we spend our prayers for these loved ones asking for the same thing over and over again “health, success, safety” and so on. Spend time in this extended period of prayer thinking over each person and asking God for specific things, and for spiritual growth. Ask God to help you serve them better. Ask God to show you ways in which you can help them grow, and ways in which you have failed them and need to ask for forgiveness.

Pray for the Fruit of the Spirit – In Galatians Paul lays out a list of what a Christian ought to look like, and he calls it “the fruit of the Spirit” because it is the Holy Spirit who is working out these beautiful traits in the Christian life (i.e. its not you who are responsible for this transformation). Ask God to help develop your character in order to become more like His Son Jesus, specifically taking inventory of reach “fruit” and asking God for help with specific fruit which may not be so evident in your life.

Conclusion – These are just a few ways you can spend your hour of prayer, I’m sure there are many others I’ve missed here, but I wanted to jot down a few to get your wheels turning!  It is a beautiful thing that God has allowed us to spend time with Him in this way. I’ll close by quoting Theologian Bruce Ware on this matter:

To know the riches of God and the poverty of our human lives is one of the key foundation pillars for prayer. As we pray in humble dependence, God grants from the storehouse of his treasury. And as we are enriched by God, we then give to him our heartfelt thanksgiving and honor and worship. It is the heart of God to give, so he calls his people to ask. 

The Necessity of Memorizing Scripture

In yesterday’s class we were able to listen to Pastor John Piper expound on why it is so necessary to be memorizing scripture.  I’ve posted the video below so you can see it if you missed class.  In addition, I would encourage you to find ways to memorize scripture with your family – maybe with your spouse or with the kids.

I am personally not a very great memorizer of Scripture, but I’m working toward being better.  I use an app(lication) called ‘Fighter Verses‘ that is available for download in the Android or iTunes App store.  It was originally designed by some folks from John Piper’s church (Bethlehem Baptist) as a way to people in the church memorizing scripture and was set to flashcards. If you go to their church website, you’ll notice that at the bottom of most pages they have the scripture memory verse for the week.  Such a heavy emphasis on scripture memorization church-wide is commendable

Now you can memorize with the aid of several helpful quiz styles, pick your own verses, listen to them with the audio feature and even in some cases hear them to music.  I’d highly recommend this app if you are comfortable with technology.

Now Below is another few reasons that Pastor John provides for memorizing scripture.  The link is here, and the rest is pasted below:

First, a few testimonies: I have it third hand, that Dr. Howard Hendricks of Dallas Seminary once made the statement (and I paraphrase) that if it were his decision, every student graduating from Dallas Theological Seminary would be required to learn one thousand verses word perfect before they graduated.

Dallas Willard, professor of Philosophy at the University of Southern California, wrote, “Bible memorization is absolutely fundamental to spiritual formation. If I had to choose between all the disciplines of the spiritual life, I would choose Bible memorization, because it is a fundamental way of filling our minds with what it needs. This book of the law shall not depart out of your mouth. That’s where you need it! How does it get in your mouth? Memorization” (“Spiritual Formation in Christ for the Whole Life and Whole Person” inVocatio, Vol. 12, no. 2, Spring, 2001, p. 7).

Chuck Swindoll wrote, “I know of no other single practice in the Christian life more rewarding, practically speaking, than memorizing Scripture. . . . No other single exercise pays greater spiritual dividends! Your prayer life will be strengthened. Your witnessing will be sharper and much more effective. Your attitudes and outlook will begin to change. Your mind will become alert and observant. Your confidence and assurance will be enhanced. Your faith will be solidified” (Growing Strong in the Seasons of Life [Grand Rapids: Zondervan, 1994], p. 61).

One of the reasons Martin Luther came to his great discovery in the Bible of justification by faith alone was that in his early years in the Augustinian monastery he was influenced to love Scripture by Johann Staupitz. Luther devoured the Bible in a day when people earned doctorates in theology without even reading the Bible. Luther said that his fellow professor, Andreas Karlstadt, did not even own a Bible when he earned his doctor of theology degree, nor did he until many years later (Richard Bucher, “Martin Luther’s Love for the Bible“). Luther knew so much of the Bible from memory that when the Lord opened his eyes to see the truth of justification in Romans 1:17, he said, “Thereupon I ran through the Scriptures from memory,” in order to confirm what he had found.

So here are a few reasons why so many have viewed Scripture memorization as so essential to the Christian life.

1. Conformity to Christ

Paul wrote that “we all, . . . beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another” (2 Corinthians 3:18)) If we would be changed into Christ likeness we must steadily see him. This happens in the word. “The Lord revealed himself to Samuel at Shiloh by the word of the Lord” (1 Samuel 3:21). Bible memorization has the effect of making our gaze on Jesus steadier and clearer.

2. Daily Triumph over Sin

“How can a young man keep his way pure? By guarding it according to your word. . . . I have stored up your word in my heart, that I might not sin against you” (Psalm 119:911). Paul said that we must “by the Spirit . . . put to death the [sinful] deeds of the body” (Romans 8:13). The one piece of armor used to kill is the “sword of the Spirit” which is the word of God (Ephesians 6:17). As sin lures the body into sinful action, we call to mind a Christ-revealing word of Scripture and slay the temptation with the superior worth and beauty of Christ over what sin offers.

3. Daily Triumph over Satan

When Jesus was tempted by Satan in the wilderness he recited Scripture from memory and put Satan to flight (Matthew 4:1-11).

4. Comfort and Counsel for People You Love

The times when people need you to give them comfort and counsel do not always coincide with the times you have your Bible handy. Not only that, the very word of God spoken spontaneously from your heart has unusual power. Proverbs 25:11 says, “A word fitly spoken is like apples of gold in a setting of silver.” That is a beautiful way of saying, When the heart full of God’s love can draw on the mind full of God’s word, timely blessings flow from the mouth.

5. Communicating the Gospel to Unbelievers

Opportunities to share the gospel come when we do not have the Bible in hand. Actual verses of the Bible have their own penetrating power. And when they come from our heart, as well as from the Book, the witness is given that they are precious enough to learn. We should all be able to sum up the gospel under four main headings (1) God’s holiness/law/glory; 2) man’s sin/rebellion/disobedience; 3) Christ’s death for sinners; 4) the free gift of life by faith. Learn a verse or two relating to each of these, and be ready in season and out of season to share them.

6. Communion with God in the Enjoyment of His Person and Ways

The way we commune with (that is, fellowship with) God is by meditating on his attributes and expressing to him our thanks and admiration and love, and seeking his help to live a life that reflects the value of these attributes. Therefore, storing texts in our minds about God helps us relate to him as he really is. For example, imagine being able to call this to mind through the day:

The Lord is merciful and gracious, slow to anger and abounding in steadfast love. He will not always chide, nor will he keep his anger forever. He does not deal with us according to our sins, nor repay us according to our iniquities. For as high as the heavens are above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far does he remove our transgressions from us. As a father shows compassion to his children, so the Lord shows compassion to those who fear him. For he knows our frame; he remembers that we are dust. (Psalm 103:8-14)

I used the word “enjoyment” intentionally when I said, “communion with God in the enjoyment of his person and ways.” Most of us are emotionally crippled—all of us, really. We do not experience God in the fullness of our emotional potential. How will that change? One way is to memorize the emotional expressions of the Bible and speak them to the Lord and to each other until they become part of who we are. For example, in Psalm 103:1, we say, “Bless the Lord, O my soul, and all that is within me, bless his holy name!” That is not a natural expression for many people. But if we memorize this and other emotional expressions from the Bible, and say them often, asking the Lord to make the emotion real in our hearts, we can actually grow into that emotion and expression. It will become part of who we are. We will be less emotionally crippled and more able to render proper praise and thanks to God.

There are other reasons for memorizing Scripture. I hope you find them in the actual practice.