A few years ago, I wrote a post about thinking generationally (link). In it, I mentioned that one idea for a long-term view of building up one's own family would be to write notes on sermons given each Sunday. In the long run, this could generate up to 1,000 or so pages of thoughts which could be shared or reflected upon by future generations in one's own family. It would give insight into who we are (or have been) as Christians and provide a source of encouragement, solidarity, understanding, resonation, comfort, joy, etc. for our descendants, regardless of their different experiences. I've finally transcribed sermon notes I wrote in my first journal, between December 2019 and October 2021.
Should I be blessed with children or family members who read this: I am a fallible man, and my writings are often reflective of this. I pray that whatever you can glean from my thoughts which is good and biblical, you keep and treasure as a heritage; whatever is poor, criticize freely, even as I have in rereading some of what I've written here and elsewhere. As you read my thoughts, I hope you consider your own children and how to better our family for service in God's kingdom. Be always thankful, and remember our chief end. Soli Deo Gloria.
Hebrews 4
How do we enter rest? Belief. How do we fail to reach it?
Unbelief. What does being “received” mean in vs. 6? Merely hearing the gospel
or accepting it? Psalm 95 and the hardening of hearts in disobedience implies
the former. Vs. 6 seems to imply the exodus era Jews heard the gospel. It also
seems to imply belief is obedience. See vs. 2 for confirmation. v. 4 refers to
the 7th day as when God entered His rest. Whence a 1st
day Sabbath rest? The rest the exodus era Jews didn’t enter was not the type –
for they observed the 7th day Sabbath at times – but the rest to
which this type pointed: Canaan (still a type) or Christ or heaven? v. 7 refers
to a certain appointed day: “today.” When is today? When we hear His voice and
good news. What is appointed on this day? That we enter the rest Joshua
couldn’t give. Do we rest from our works only once a week now? Our rest is like
God’s. What is God’s rest like? Cf. John 6:29. What does the Sabbath point to,
Christ or heaven? What about Canaan?
Romans 10:1-4
“End” of the law – goal, purpose, sum, objective. Paul
desired the salvation of his fellow Israelites and prayed for it. For they had
a zeal, even a zeal for “God” (how? *), but not according to knowledge. Hosea
(4:6) says people are destroyed for a lack of knowledge. Ignorance of God’s
righteousness leads to a false way of pursuing righteousness – pursuing one’s
own way (v. 3), not by faith (v. 32). Our faith is our knowledge of God’s
righteousness by which we are saved. Faith and knowledge, far from being
opposites, are tied together. But we must pray for this faith-knowledge to be
given to unbelievers, for otherwise Christ will never be regarded by them as
the end of the law of righteousness – His work its grounds of our justification
– but rather they will regard themselves as the end of the law of
righteousness. *Devoted, passionate, zealous, perhaps even for a righteous
standing before “God” – of whom they were aware, even if they had damnable
misconceptions about Him – but it was an ignorant zeal, without knowledge
Colossians 1:19-23
Reconciliation: we who were enemies of God, alienated from
Him (in exile), hostile towards Him in mind and evil deeds, now are at peace
with Him by faith which justifies us before our loving justifier/faith-giver. The
fullness of deity dwelling in the incarnate Son who Himself has tabernacled
among us, emptying Himself of His pre-incarnate glory in order to glorify us in
His exaltation – is Jesus’ incarnation and exaltation an instance of the exodus
motif? Jesus “tabernacled” among “us” by moving among us: God “with” us. Our
bodies are “temples” of the Holy Spirit because no matter where we move, the
Spirit permanently resides in us. As we are Christ’s body – He in us through
His Spirit – as we move with God in us, Christ continues to tabernacle among
“us.” Analogy between incarnation – Pentecost/indwelling? Are “all things”
reconciled (1:20)? Has “every creature” heard the gospel proclamation? Present
reconciliation bears a necessary relationship to future perseverance (1:22-23),
although the causal relationship is from former to latter. We have been
recreated as unshakeable foundations, houses of God who are constituents of
God’s unshakeable kingdom (Heb 12). New creations always beget shaking of
foundations. Only once we or other things (e.g. kingdoms) cannot be shaken any
more can there be no more new creation following?
James 1:1-4
We (who) will experience trials (what) in our lives (where)
when God (when) wishes to test our faith to produce (why) steadfastness in our
response (how) of joy, to the perfection and completion of our faith in
sanctification. We pray not just in God’s house but as God’s house, the working
of His hands through the life of His Son’s salvific grace poured out through
His Spirit. Just as His houses where He placed His name were persecuted in the
OT. So we, His new creations, redeemed from slavery to be bodily temples for
the Spirit, should expect persecution. Indeed, we sometimes are our own worst
persecutors. We must be steadfast in using our tongues to keep the Lord’s name
on our lips.
Luke 8:43-48
Haggai 2:12-13 holiness in garments does not proceed from
the robes/garments/etc. of the OT priests. But uncleanness contaminates. In
Leviticus 15, menstrual impurity contaminates whatever she touches and whoever
likewise touches those same things. The significance is that in Luke 8, Jesus –
the true high priest – can clean the unclean. He does not become contaminated
by her as would have been the case in the OT. Her faith was such that she
disregarded the OT application to the true high priest who can clean anyone.
She touched the blue tassels which recalls the righteousness of God coming from
the temple. She remembered the commandments about discharges but saw the flow
of righteousness in Christ who fulfills the types and shadows. She who had no
other hope – spending all her money on other possible remedies – had hope and faith
in Christ. Jews were aware of the significance of “edges” (hair, fields,
garments). She was able to explain “why” she touched them. Miracles are never
done for the sake of miracles alone – they picture the gospel fulfillment.
Christians should “touch untouchables” (Rodney Stark). Zechariah 8:23
Romans 10:5-13
The person who does the commandments shall live by them (Rom
10:5, Lev 18:5). But no one is, in fact, justified or living by the law (Gal
3:10-12, Deut. 27:26, James 2:10). Rather, we are justified by faith; we, the
righteous, live by faith (Rom 10:6ff., Hab. 2:4). Only Christ earned
righteousness and lived as a human by the law. The law is life-giving, but only
if lived perfectly and until the righteousness is sealed by having passed a
probative period of testing.
Why, then, did Moses preach a ministry of condemnation (2
Cor 3:9), a way of righteousness that we can only attain by keeping a covenant
of works which we are naturally unable to keep (Rom 5, Eph 2), having fallen in
Adam? To show what Christ needed to do for us whose mouths have been shut
(Romans 3, 5, Gal 3).
Was there a typological level to what Moses preached and the
nation of Israel as a new “Adam” accepted at the Sinai covenant? Not at an
individual level, but just as Noah experienced an exodus from the old world to
be a new Adam in a new land in which men fell again (Gen 9:21ff), did the
Israelites experience an exodus through waters unto a new creation, being a new
Adam, which fell? Or does any exodus experience already presuppose – as in our
case – that the sinner[s] (excepting sinless Christ) can’t even typologically
obey the covenant of works in principle?
Romans 10:14-21
Golden chain of conversion? Sent – preached – heard – called
– believed? How can one have faith without hearing the word of Christ?
Rhetorical? Or can a person believe without any of these questions being
answered? Or if they can be answered, is Paul encouraging only because whatever
answers that can be given are in the hands of God alone?
Distinction between call (10:12-14) and belief (10:14, 17)?
Hearing does not necessarily entail belief – necessary but
insufficient conditions (silver chain; Rom 10:18ff)?
In particular, Gentiles are used to provoke Israel to
jealousy, to understanding of an repentance in the true word of God – Christ.
They forsook their priestly task to take the gospel to the nations, and Paul is
using the “nevertheless” fact of Gentile conversion to call them back.
The chain of our witness should mirror Christ’s.
Genesis 1
In the beginning God declared the end: a new heavens and new
earth (Is 46:11, Rev 21). And the holy city, new Jerusalem, descending out of
heaven to earth, was with form and fruitful, the radiance of the glory of God,
and light was over the face of this city. And the Spirit of God hovered over
the face of this city as the glory-cloud covering, the city’s temple.
Romans 11:1-10
Paul is proof there was a remnant of Jews who served God,
believing the gospel of His Son. God “foreknew” (chose beforehand) the Jews to
be His people – in type, a pattern foreshadowing the church – and it is these
people whom Paul seeks to provoke to repentance through his ministry to the
Gentiles. Further, God’s “choosing” of Israel as a type does not entail they
are all also chosen as antitype, elect in His Son. Those who pursued salvation
by works were not saved by grace, for the basis for election (or salvation or
anything) cannot both be grace and works, antithetical principles. Grace itself
is the basis for our being able to do good works proceed out of salvation (Phil
2:12-13). Those who reject this have a spirit of stupor, blind eyes, deaf ears,
deformed bodies, etc. The story of Elijah (1 Kings 19) was a type of the
scenario Paul described in Romans 11, as is David’s experience recounted in
Psalm 69. In both cases, Elijah and David were being pursued, persecuted, for
following God. The were chosen by grace. So too we can expect that same
persecution in those circumstances – as Paul did too – if we are chosen by
grace.
Servanthood
(Phil 2:5-8, Matt
20:25-28, John 12:12-15, Luke 22:27, John 6:38)
Romans 11:11-24
Israel fell so that salvation would come to the Gentiles,
but in the future, Paul anticipated their “fulness.” Jealousy would provoke
them, resurrecting them from the dead, so to speak – the apostles followed
Jesus in their ministries, typologically. When will/did this occur? Meaning of
v. 16?
Jesus is the root of the olive tree that came from the
branches (physically) as so is naturally related to them, but it is He who
supports us all (spiritually). God’s kindness is contingent (v. 22); is “you”
singular or plural? Is it a reference to the Gentiles as a group or
individuals? Seemingly plural – external vs. internal covenant community?
John 6:16-21
Separation from Jesus is darkness. His light now only
illumines those who are united with Him. In Genesis, evening comes before
morning, night before day. Likewise, the day of the Lord comes after the
darkness of the old covenant and our sinful breaking of it. As light approaches
the darkness in which we have loved living, it can be a terrifying feeling to
have one’s formerly hidden sins brought to light. But Jesus tells us not to be
afraid – He comes to us even in our doubt (cf. Matt 14:22-33) to save us from
the pain and trials that are our own fault. His light shines in and on our
darkness, and we are made new creations. People who wish for a personal vision
of Jesus have probably not considered that such visitations are often fearful.
The I Am had to assure His own disciples not to be afraid – the shepherd’s
voice calmed the sheep. His voice in Scripture is all we should seek to be calm
in today’s storms, present but passing troubles – the day of the Lord will come
again when the light returns.
Exodus 1:1-14
Levi – Kohath – Amram – Aaron/Moses
Pharaoh knew Joseph – Pharaoh did not know Joseph
Israel being fruitful and multiplying as a whole is an
indication that they are like a new Adam. In 4:22, Israel is called the Lord’s
firstborn son, another indication.
But additionally, the typological escalation here shows in
that they particularly prefigure the last Adam in the killing of Hebrew infants
(Ex 1, Matt 2), the exodus from slavery (Exodus, John 8:32). Ironically, Israel
(physical) becomes like the very Egypt (spiritual) from which Jesus and His
disciples had to experience hardship/oppression that the Israelites had
themselves experienced by Pharaoh (Matt 23), and now they were persecuting the
true natural Son who was only trying to liberate them from the true slavery to
sin the experienced. The Son is not only the true Israel but the true leader
that Moses et al. typified and escalated.
Luke 24:36-47
Where do we find peace – if we have peace at all – if not in
Jesus? In particular, the resurrected, in-the-flesh Jesus who conquered death
and all worldly troubles, the firstfruits of the glory-harvest of all those
united to him by the Spirit. Those who have been justified by the faith given
to us by this Spirit have peace with the Father through Jesus and will ever
have it (Romans 5:2, 8:30), for we who were enemies are now reconciled. Knowing
therefore that we are exiles in this world – in it but not of it – we should
not be anxious but rest in the knowledge that our home is coming. All of these
things were and have been predicted by the prophets (e.g. Matt 26:24, Acts
26:22-23, 1 Pet 1:10-11, etc.). And just as Christ brought peace, we are to be
imitators, conformed to His image, and proclaim and be witnesses of this peace
and the means by which it is received. Our light will shine God’s glory, even
as we have been enlightened by the Word-word unto full glory, peace, and rest.
Exodus 1:15-22
The midwives were righteous in their deception of Pharaoh
(cf. Rahab’s righteous deception). Lying as such is not wrong, it seems, if one
is turning the serpent’s lie against him. What does it really mean to “bear
false witness against one’s neighbor”? Midwives were rewarded just as Rahab,
Abraham (also deceiving a Pharaoh), etc. In a way Christ deceived the serpent
in His death, which had the opposite effect of a serpent’s sting but rather was
necessary for our salvation. Foreshadowed Jesus’ own life (Matt 2, Rev 12 – and
ours? Who is God’s Son: Israel, Jesus, and us: redemptive history applies to us.
But cf. 1 Pet 3:10) in which the wise men “tricked” Herod. When we obey God and
fight against the persecution of the serpent[‘s agents], the dominion
mandate/blessings are bestowed upon us. Have we evaluated in our own lives
where Satan is trying to use fear against us, and are we resisting/ The
midwives feared God. We are often placed in difficult circumstances to plunder
God’s enemies, as Abraham (Gen 12) did during his personal exodus from Egypt.
What’s our Egypt?
Exodus 2:1-10
Moses is like a new Noah – saved by an ark with pitch (Gen
6:14ff). His salvation is through an infant baptism just as Noah was saved by
the Flood’s baptism. Moses was a Levite, and Levites guarded the tabernacle and
temple (?), intercessors. Correspondence between ark and ark of the covenant
(Ex 25:22)? Three story structure? What of the women? Are they, as saviors,
alike to other people in redemptive history? Cf. she “hid” Moses 3 months,
perhaps Pharaoh’s daughter was deceptive as well. Note: they were intercessors
who deceived Pharaoh, indeed casting Moses into the Nile, but not as a death
sentence but a hope of salvation (micro and macrocosmic divine response). Moses
will likewise lead Israel out of Egypt through the Red Sea baptism. He was
indeed a “good” Son (Ex 2:2), beloved like Jesus (natural Son of God vs. Moses
adopted by serpent figure’s daughter (false) god). Though Pharaoh decreed the
Nile to be a river of death, it was for Moses and Israel a river of life – yet
not in itself, but by God (Ex 7:14). 3 month’s resurrection (2:2), cross
baptism and crying (Ex 2:6, Mark 15:33)?
Exodus 2:11-25
Moses’ initial life in Egypt is a type of his return: he
strikes down the Egyptian to save the Jew, experiences an exodus from an angry
Pharaoh, and deals with grumbling from his brothers as to his leadership (cf.
Acts 7:23-29, Heb 11:23-27). Moses was afraid of his time as deliverer being
eclipsed, so he withdrew from his oppressors and his unrecognizing countrymen
just as Jesus did from His, for Moses’ time was not yet come. Stephen notes
Moses knew his brothers – Hebrews says he was not afraid personally of Pharaoh,
so he must have been afraid only of death before appointed time. That he was
not personally scared but rather prudent is seen in the following narrative in
which he saves a flock – again, as he would in the future – and meets his wife
at a well, just as the patriarchs and Jesus Himself did (John 4). Once again,
even here, his identity was mistaken (2:19), as Jesus’ was. Our suffering,
faith, hope, and love for our brothers who mistake our identities unto an
exodus to glory should be our pattern for life as well: deliver sheep by the
gospel.
John 20:1-18
Where did the disciples go after vs 11? If Jesus appeared on
the evening of the first day (vs. 19), did His resurrection reorder time from
evening to morning to vice versa (same with Sabbath)? The tomb could be a
picture of the holy of holies – just as the garden of Eden over which Adam
presided as a priest of – keeping and guarding the corresponding tabernacle
holy of holies – Jesus’ tomb in His garden, where He lay between two
angel-cherubim, the antitypical mercy seat. He was thought to be a gardener, and
His death-resurrection indeed makes Him firstfruits of the harvest of believers
united to Him. This story matches John’s book of Revelation. Why weep? He will
wipe away tears. Cling to the ascended Christ with whom we are raised and will
descend as His bride upon a new Earth/Jerusalem. Mary’s recognition of the Lord
on the first day is like John’s recognition on the Lord’s day. In Christ’s
resurrection, we have come back to life from death.
Psalm 121
The psalmist looks to the hills for his help – toward the
dwelling place of the Lord of all creation, on high (cf. Mt. Zion). He is our
“keeper,” our security from heaven. This is the main point of the chapter,
being referenced 6 times. He is never asleep on the job: our keeper is always
[a]risen and watchful over us, protecting us both from any personal enemies or
calamity possible from the very creation He made and is in complete control
over. Where are our eyes: on Jesus or the seeming danger around us? Are we of
little faith, sinking like Peter, or is our faith grounded on the Rock of
Christ? Is He our mountain (eternal security: this time forth and forevermore),
or do we look for protection elsewhere? The trials in our lives are there for a
reason, intentionally put there by God to sanctify us in our dependency upon
Him. That should spur us into wise, prayerful action – not rash arrogance, but
humble, trusting work to love those around us however our talents enable us to
do. And when our time comes to suffer unto death, we then can experience the
glory of our keepers’ promise: well done, thou good and faithful servant. He
works for us just as we work for Him.
Psalm 122
David was glad to go to Jerusalem, praying for the peace of
those within its walls and towers – peace and security for his companions,
those who love God. We should be glad and wish peace upon our mother, the
antitypical Jerusalem (Gal 4), the true temple and dwelling place of God. The
house of David and house of God is not merely a physical city, it is a people
of God – God’s children, who are bound firmly together and whose good we seek.
Further, there is an antitypical heavenly Jerusalem (Heb 12), a city with
beautiful gates (Rev 21) which both can refer to the people of God but also the
most holy place into which Jesus as our high priest entered, and securing
eternal redemption for us, sat at the right hand of the throne of His Father,
ruling as judge over all creation. All things being under His feet, we who are
united with Him as head to body are unmoved (Psalm 121) from this city already to
which we have not yet come. We rule with Him (Eph 2) as priest-kings until all
is brought to subjection under His feet (1 Cor 15). The church is the immune
system of society.
Psalm 123
A continued song of ascent, by tradition sung as pilgrims
traveled to mt Zion. Gives additional meaning to uplifted eyes to the Lord
enthroned in the heavens. The temple to which they were ascending was like
heaven on earth. Our songs and prayers ascend to God as incense offerings that
move from the temple high to the heavenly throne and our Master. We look until
He has mercy upon us – then what? Do we take our eyes off our God? Not insofar
as we are then able to be merciful to others, directing our love toward fellow
images of God. Likewise in our efforts to, as helpers of Christ – His bride –
try to maintain His house (cosmic as well as anthropological - [As servants to
our Master, we are also servants to and in the rest of His house.]), we must
focus our attention to those ends as well, but only after through prayer-songs
we receive mercy, for our own efforts will always fail us. Contempt and scorn
of the proud and easy will never change apart from the mercy of God – our
efforts are deservedly in vain apart from mercy (unmerited relief) descending
upon us, God’s response to ascending prayer-songs. In humility we will be
lifted up, suffering before glory, servants before kings.
Psalm 124
God’s people always experience opposition. While the
metaphors of adversaries as raging waters and fowlers may refer to events in Israel’s
history – the exodus, for example, from the serpent – Pharaoh and the Gentilic
kingdom (Deut. 32:10-13, etc.) – and while the people of God on their way to
Jerusalem would have just cause to recall these events in redemptive history as
they sang this song of ascent, we too as people of God may also sing this as
pilgrims on our way to heaven (Rev 12:13-17). Although the serpent pursues us
and attempts to overwhelm us in a torrent of flood water, God has caught us up
too on the eagle-wings on His Spirit to escape through our union in baptism
with Christ. In the name of the Father, Son, and Spirit comes our help, and the
serpent-fowler cannot touch us now that we can identify and call upon this
name. We are not prey to his fangs, and the one who was cursed to eat dust will
not be able to devour men who came from dust who have been renewed by the
Spirit to be conformed to the image of Christ by the will and power of the
Father.
Psalm 125
Believers are like Mt Zion in that we can’t be moved and
abide forever (perseverance of the saints). Mt Zion by synecdoche refers to the
temple, and we are now temples of the Holy Spirit, immovable, antitypical
places in which the name of God dwells in our union with the Son who has, in
His exaltation, received a name above all names. While the temple in Jerusalem
fell, however, the mountain remains, and just as we are compared to this OT
holy site, the Lord is compared to surrounding mountains, from this time
forevermore. Mountains are covenantal (Eden, Ararat, Zion, Sinai, Olives,
Carmel, etc.) – God surrounds us in His eternal, covenantal protection (God’s
protection is communal, not just individual). The scepter of Judah, not
wickedness, is the rule of life in our lives. Rest – land – Jesus: in Christ,
we rest, dwell in life, and conform to His image of goodness, not wickedness.
Our faith-trust works out good, and we are remade to be upright. Even so, in
this life, we are being sanctified progressively who have been perfected for
all time. Apart from union with the perfectly good Messiah, we could not be
viewed as good or upright, could not have divine protection from divine
justice, and would not have peace, but be led away from life (death) with
evildoers.
Psalm 126
Restoration of Zion’s fortunes is commonly taken to refer to
the Babylonian exile (Ezra as author?) but is applicable to all of God’s exiled
people, including the present church (?). In what way are we who have access to
the throne through Jesus exiles, if at all? If we are not exiles, how much more
should we be joyous even in times of grief and sorrow? The consummation of new
creation has not come, but it has never been present in the first place. At the
same time, we collectively and individually can experience periods of drought
in our lives (objective and subjective), but all things work together for our
good. Any seeming drought in an objective sense may be groundwork for objective
fruit: evangelism is never in vain, nor our witness as Christians. Out very
tears may become the streams by which nations are healed, fruits reaped. Sorrow
will precede laughter and joy by which others will know the Lord is with us.
Our sorrow for the death of our Savior preceded the joy at His resurrection,
the evidence God is among and has done great things for His whole church. What
seemed a withdrawing drought was a necessary restorative act. So too in our
individual lives, our trials which discipline or mature us are always
providential, leading to greater glory among the joyous grieving/blessed
people. “Fortunes” restored = “joy” restored (and/or salvation)?
Psalm 127
God must build “the house” of else all labors are in vain.
What house? The temple towards which they were singingly ascending may be in
view, but given the rest of the chapter and the revelation that we are new
temples of the Holy Spirit in whom His name dwells, we are the house is also in
view (1 Cor 3 and the material with which the temple was built: we are precious
metals, etc.). Trinitarian: Jesus builds the house, the Holy Spirit dwells in
the house, the Father watches over the house He has commissioned to His and
their glory. [God alone is self (selves?) sufficient. The goodness and
well-being of all else derives from Him (them?).] Therefore we can work and
rest without anxiety, for the Trinity are all involved in building God’s house
(His children adopted: us) within His house (His temple-creation). And as God
so acts, we should regard ourselves as blessed in our lives where is follows
the divine handiwork (John 1:1), such as when our work in building a “house”
[and family] is successful. We as God’s children are the fruit-reward of His
work of [new] creation, so too our children are divine rewards for our fruitful
and blessed labors. Their lives speak in defense of ours, literally (vs 5) and
metaphorically, for how we raise and discipline them will, God willing, result
likewise as God’s disciplining us: in perseverance and good works. And as we
build “our” family, we must remember the materials (people) we incorporate are
ultimately God’s. Vs. 3 – what bread do we eat, anxious toil or rest in Christ?
Psalm 128
The fear of the Lord is the beginning of many things:
knowledge, walking in God’s ways, blessing. The fruit of our labor – our
blessing – is not just a reward in the afterlife but here on earth. Specifically,
the blessing of a family. In Genesis, man was cursed to bring forth thorns and
thistles, and the ground was explicitly cursed. Hence, sin has created a
situation of unjust reaping of others’ labors. A return to God entails a
reversal of the curse: a man who fears God now reaps the fruit of his own
labors, with a wife like a fruitful vine and children like olive shoots – not
thorns and thistles, but godly members of his family. So is the analogy and
participation in blessing we see when a man leads his life and family into
God’s archetypal family. Just as children are blessed to obey their parents and
the wife is blessed to obey and submit to the heavenly Father and bridegroom
Son who model in turn how the earthly husband is to love, lead, and sacrifice
for his ectypal family. Finally, this blessing now comes from the true Mt Zion,
the heavenly Jerusalem where Jesus is and we are in Him. We will see the
prosperity in our children of the gospel through our fearful testimony. Was
this blessing for Jews specifically that is now to be applied to us spiritually
rather than earthly? Do not the Psalms even more fully apply to us such that we
can see the deeper layers?
Psalm 129
Israel’s affliction from its youth both was foreshadowed in
Israel-Jacob’s affliction by Esau (and Isaac?) and exile from them as the
younger brother and also foreshadows the affliction the church experienced from
its youth (and from their spiritual fathers, the Jews?) in Acts in its
persecution by physical Israel and worldly powers. The nation of Israel is in
immediate view here, and its affliction is the exodus from Egypt and return
from Babylonian exile. Not the afflicters are eventually overcome like
withering grass by the sun of righteousness. The sun can both scorch and cause
growth. As Israel was being trampled on in oppression, God still watered and
shone down upon His people. Ultimately, this points towards the blessing in the
name of the Lord that His people experience as they overcome their trials in
righteous maturity vs. the curses that the wicked both sow and reap, their
fruit being thorns and thistles. His cord is cut. What of the cord of God’s
people? When do these imprecations of the Psalmist take place? In God’s good
time. We are united as God’s people, and our bonds are reinforced, no cut. True
Zion has its true ruler by which it will overcome affliction: King Jesus.
Praying for God’s kingdom come is an implicit imprecation. Pray for conversion
1st, then God’s will ultimately.
Psalm 130
The songs of ascent are like the pilgrim’s progress: as they
get closer to Jerusalem and Mt. Zion, they get closer to God, developing in
their spiritual life. In this psalm, the psalmist recognizes his need for
mercy, as his iniquities cast him into the very depths from which he was crying.
But by God’s forgiveness, in His love He has enabled our ascent to His
presence, redeeming us from our sins by His word of hope. And it Him – our
Yahweh and God – to whom we must turn, for no one else can stand as we are all
in the depths, all marked by iniquities in need of forgiveness. Our hope is
truly in Yahweh our God – Christ Jesus. And as we cry out to Him in distress
and receive forgiveness, we come to a realization of who He is, and why He
ought to be feared. Who else is worthy of our fear? Who else is worthy of our
hope? Therefore, even as we live now and await the second coming of the light –
the true morning who dispels our darkness and judges the lovers of it – let us
be watchful in fear and hope, knowing our Redeemer to whose presence we come in
worship, in ascent, because He descended to the depths for us (Romans 10?). The
watchman is confident morning will come.
Psalm 131
Threefold denial of pride in heart, eyes, and actions (no
haughtiness or presumption). One whose life does involve these sins cannot calm
and quiet their souls, for anxiety from rivals, competitors, or externalities
in general, will occupy our thoughts only, unless we are content with what God
has given us by His grace. We are, rather, like weaned children, satisfied, not
easily disturbed when hungry, anxious, etc. When questions arise within us
about God, do we say, “shhh”? We can be quieted without being quiet. We can ask
questions without being presumptuous. Infants demand, make noises, etc. They
have not learned trust. We know our safety in God’s care. We hope in the Lord
alone always. It can be a struggle – we can way within ourselves about in whom
we should be confident, or even forget to direct our heart, eyes, and actions
to God. But we ought to remember, even as a child who forgets his place will
often seek to make peace with the parents whom s/he has rebelled against. We
have been born again into a lively hope. As new believers, it would be expected
that we question things pertaining to our faith. But as we grow – not even unto
maturity – but engage even the milk-doctrines of God’s word, we should have
more assurance of God’s care and promises that once we have faith, we have
peace: we just need to learn this in order to have psychological security.
Psalm 132
Quoted too in 2 Chr 6:41-42, Solomon’s prayer at the
dedication of the temple, this psalm pointed more clearly towards to Messiah
following the exile. At the time of the singing of the psalms of ascent,
however, the singer anticipated worship at the Lord’s footstool
(ark-temple-earth; 1 Chr 28:2, Ez 43:7, Is 66:1), Christ is the true
ark-temple-earth, our land of promise and means by which we bow at the feet of
the Father. Where is the resting place of the Lord and His ark? Zion is His
dwelling, where He consumed the sacrifices of Solomon pointing toward the true
consummation-consumption of the true sacrifice of the true Solomon at the true
Zion, the heavenly Jerusalem. Jesus His Spirit built a spiritual and physical
temple, being temples themselves (cf. perichoresis and our union with them).
God rests in the heavens such that when the heavens descend on earth in Rev 21,
such signifies God’s rest descending upon His people forever. The heavenly
Jerusalem, our Mother (Hal 4, Heb 12) will have her (us) pour satisfied with
the bread of life, her provisions (us?) blessed, her priests (us, royal
priesthood) saved, and her saints (us) joyful. The horn of David sprouted first
in Jerusalem below, then above, anointed by each baptism He experienced before
His ministry in each. What lamp was prepared? Us, the present vehicles of His
W/word. Concludes with Christ’s exaltation.
Psalm 133
Brother dwell in unity when the Trinity dwell in them and
they are in the Trinity (John 17:21, Rom 8:9). We are only united as men and women
by the greater Tri-unity. It is a telos of creation – it is good. Just as Aaron
was anointed with precious oil that ran down his person, becoming high priest,
our unity with the High Priest Christ comes by the anointing with the Spirit,
and the resultant unity is a pleasant aroma to God (Rom 15, Eph 2). Christ’s
prayers to the Father is always answered – He does not deny us unity, although
its visible manifestation is yet to be revealed in its consummate form: one
body, Spirit, hope, faith, baptism, God and Father. While one body, different
members (1 Cor 12), but we are all priests in the High priest, sheep of the
Shepherd (this is a clothing with Christ: He is the ground of our union with
each other, the Spirit is the means). The Holy Spirit has washed over and
renewed us, just as dew on the mountain of Zion (and we renew the world – water
flowing from mountain to plains) - we’re the antitype of Mt Zion (Gal 4, Heb
12), the house of God (Heb 3). There is an already-not yet dimension here (Phil
2), so let us fellowship with and be hospitable towards each other, living out
the 2nd greatest commandment as well as the first, for we love Him
and others because He first loved us (and His Word and Spirit).
Psalm 134
We must always bless the Lord – the final psalm of ascent
contains the word “blessing” of the Lord (objectively and/or subjectively) in
every verse. This is a picture of what will happen once we’ve ascended to Mt
Zion truly. We will bless God and be blessed by Him. We will not only lift our
hands to the holy place but as and in the holy place. The servants of the Lord
are, by proxy, continually praising the Lord – through the priests/Levites in
the OT and our elders in the NT – and we too are priests though we stand not
continually by night in God’s house, for Christ has already sat down at His
Father’s right hand, having already completed the sacrificial grounds for our
atonement. And if we continue our worship of Him hay and night, we can expect
blessing from the true Mt Zion, from He who made the heavens and earth. Just as
the people ascended to the temple for worship, so too they could expect that as
they left, they would be blessed in the temple-house of the Lord, His creation.
The benediction we hear as we leave the house of God (assembly-church) is
analogous to His parting blessing the Israelites received. As we are weekly
called to a together-communion, He scatters us back to the world with bless (so
only somewhat similar to the tower of Babel/Acts 2). We have been blessed with
every spiritual blessing by His grace/light (Numb 6, Rom 8), which leads to
peace. Does Christ’s sitting happen before or after His ascension? Our blessing
is a praise, His is a promissory gift of His presence and favor.
1 John 1:1-4
In the beginning, God created by His Word, because the Word
was with God and was God in the beginning. Any new creation entails a new
beginning, and in fact it is an escalation rather than complete break from
former epochs. God speaks His creation into being by His word, then renews man
according to His word-revelation, then assumes humanity as the ultimate
revelation of Himself as the beginning of a “new” creation that, far from
breaking completely away from the old, redeems and perfects it: hence, a spiral
(not cycle) of escalating and fulfilling of patterns in providentially designed
history. The Son was hidden and God was a mystery before the incarnation of
Christ, who is thereby manifest to us and reveals the Father through His
Spirit. Christ is the door, way, and [eternal] life (inclusion between 1:2 and
5:20?). As we unit with Him in life, we both unit with the entire Trinity and
those likewise united with Him. This is our grounds for fellowship with out
fellow man. The life of the church depends on the life of the Trinity, and we
are called to proclaim and celebrate this in joyful worship, prayer, and living
testimony. Word: seen heard touched tasted smelled? Heb 6:5, John 1, 1 Pet 2:3,
Ps 34:8, Eph 5:2, Gen 8:21. We imitate Christ in these sensible metaphors,
literal (e.g. prayers = incense?)
John 3:16-21
The Father sent and gave His Son to save those who believe.
Salvation presupposes something from which one is being saved: sin. Hence,
those who reject the Son are already condemned, for they have rejected their
only means of reconciling with God and will remain His enemies (Rom 5). The
word Christ has spoken will judge them on the last day. And as He is the
embodiment of the spoken word – the Word eternal – He will be our judge, the
true light who will judge the darkness of the men who hid from the light by
rejecting it, not wanting to forsake or expose their sin which condemns them
(John 12, Eph 5). It is shameful when the darkness becomes so bold as to
publicly try to overcome the light, which cannot happen (1 John 5) so long as
we do not hide our light among men (Matt 5). As we will dwell in light as being
enlightened at the end, those who remain in darkness cannot hope for salvation.
Universalism is a false, unloving view. We must believe in Christ, His word,
and His work, not our own. We cannot be good – be light – apart from the only
one who is good, is light (John 1, Mark 10).
Psalm 119:1-8
God’s word is our rule of faith – it is thus lawful for us
to believe and walk in its truth. For thus are we blameless and blessed, thus
is how we seek God with our whole heart (and how else could we “learn” – vs. 7
– to obey the 1st and, by implication, the 2nd greatest
commandment?). God’s commanded precepts deserve to be kept: not for salvation,
but because God has already entered into covenant with those to whom His
word-law comes (e.g. Adam, Israel). God’s word is “fixed” (Ecc. 12:11), so if
we “fix” our eyes on it, we too shall be as it is: blameless, steadfast,
without shamefulness, upright, righteous, without wrong. As these things, we, like
God’s word, bring God praise. We become conformed to the image of the
archetypal Word about whom the word speaks and testifies (not only archetypal
vs ectypal knowledge but also archetypal vs ectypal life: metaphysics as well
as epistemology). This eternal Word is Jesus Christ (John 1), the Lawgiver and
Law of life. To walk in the law is to walk in the light, in Christ. God’s word
is our means of knowing the content of what to believe and how to live, for its
object is our grounds of living – the Word, Christ. Metaphysically, the union
with the Word enables us to obey the word. Covenant precedes covenant keeping
for the regenerate too. We love God because He first loved us (1 John 4-5).
Thus: metaphysically, Word -> word. Epistemologically, word -> Word.
Psalm 119:9-16
God’s word is sufficient to, if we guard it, keep our way
pure. How do we guard it? We must seek God, by grace not wandering from the
commandments of God’s word. We must store the word in our hearts – our minds
having learned them from the blessed Teacher. We must recite God’s word, His
rules, not merely silently reflecting on it but confessing it publicly to apply
it in our actual living. Those who do this will have every reason to delight in
having oriented his whole person, body as well as soul, to God’s word, His
precepts. For unlike physical wealth, our memory and possession of God’s word
is riches that we do not lose when we share it but rather grow stronger in it.
It brings wholeness and meaning, not hollow hoarding. It can make others rich
by your own enrichment, for love is the sum of God’s laws. This is a gracious,
not vicious, cycle, whereby our delight and joy leads us back to seeking God
continually. Our faith thereby deepens, we become more mature and holy as we
mortify sin in our lives, and we will not forget to whom we owe our riches: God
and His word. And once we have guarded it, we can guard others by it too (Eph
6:17, Heb 4:12).
Psalm 119:17-24
God deals well with His servants, according to His
law-word-promise. To those who rebel against His kingdom and kingship, they can
expect affliction without end. For going astray of God’s good judgment,
knowledge, and commandments – which only He can ultimately teach us by His word
– leads to affliction, which ought to lead to our repentance and
learning/application of God’s statutes (cf. Heb 12). Hence, divine affliction
is good (v 71) for His children for whom all things work together for good (Rom
8). While others might regard our affliction as a judgment against us, it can
be a means of sanctification, opportunity for testimony, and exhibition of
maturity – for those who truly follow God’s precepts with their whole being. It
is, if we have gone astray, a correcting discipline, and this indeed is good to
those who understand this and do turn away from their sin towards God’s word
and law, more precious than thousands of pieces of hold and silver (cf. Judas’s
meager wages instant gratification that lead to ultimate death and affliction,
unending – again, from God’s “mouth.” Whose word do we listen to, God’s or
man’s? cf. v 43, Is 9. Only God’s word cannot be taken from us in troubling
times). Our suffering is a share in the glory of Christ (1 Pet 4). Let us
rightly discern which case or reason for affliction is present in the lives of
ourselves and those around us, that we may know to be sympathetic to one’s
martyrdom, light to darkness, or assured that we are or must be following God’s
word and law. In all cases, let us not be as unfeeling fat, but good servants
with full, not dull, hearts. Just as God’s word contains promises of
blessing/curse, so do the sacraments, visible “Word” (Christ) and “water”
(Spirit) – triple or double entendre metaphor in the Lord’s Supper? We eat the
word as we heard it (cf. Scripture and Christ). Visible sacrament (compare Mark
14:10 to Ps 119:72, John 17:17, and 1 Pet 1:18-25) and the living Word, Christ.
Psalm 119: 25-32
Of ourselves, we choose the false ways, the ways to death –
the dust, the old nature with which we were born (just as our bodies require
animation/resurrection/divine breath of the Spirit to become alive). It is by
God’s word that He breathes upon us just as He breathed the word itself out –
both actions by His Spirit – that life is spoken and imparted (Gen 1, Rom 4, 2
Tim 3, 1 Cor 15). Life is “given”, we are “taught,” made to “understand,”
“strengthened,” by God’s “word” and “law,” our heart “enlarged,” removed by God
from “false ways” and “shame” – our life is by grace not our efforts. The
contrast of “false ways” is God’s law, rules, testimonies, precepts. All God
speaks is truth, even in commandment form, for God Himself is truth (not
propositional, but the source of all [life]). Who is our council? Where do we
find wisdom if not God’s word? By God’s grace, we choose (action, synergistic
albeit caused) faith[fulness]. We must meditate on God’s works, of which His
word in Scripture is the preeminent source of knowledge, for it is our means of
salvation. Yet Abraham’s faith in God’s power to resurrect Isaac (Gen 22, Heb
11) was founded on God’s creative power (Rom 4). It was a reasonable faith (Rom
1). Life from dead ~ creation ex nihilo. Hence why we can know God through His
[creative] work[s], the product of divine speech. He is truth, He is life (all
else is ectypal) - the person of God as truth as archetype of His thought.
False ~ death, truth ~ life. What happens when we disobey God’s life-giving
word? Adam came from dust, and in his sin, we all must return to our “shameful”
beginnings. New Creation comes from our new death – a shameful rather than a
noble one (Gen 3). Adam and Eve trusted false council, as have we. Pray for
grace.
Psalm 119:33-40
God’s law, to be kept and observed, must be taught and
understood, both of which require God’s initiatory and sustaining grace and
leadership. Obeying God’s law is a reward in itself, so we should delight to
follow it rather than our own selfish desires, and to do so with our own,
whole-hearted person-heart. But God must teach, give, incline, lead, confirm,
turn away… only then may we look towards divine life and participate in it
through God’s promises and look away from worthless idolatrous, reproachful
paths. Our life is given to us – physically and spiritually – by our Father.
Choosing to break away from God’s precepts to our own path has led back to
death, a de-creation of our own making. We must now be newly created in life,
and those who are now, united to a righteous God, will naturally begin to seek
to live righteously themselves. We cannot follow God’s law until we are given life
in righteousness. God’s grace alone can set us on a path that is not dreadful,
dead. Life is in “your” (God’s) ways, not our own. Life is in “your”
righteousness, not our own. But once this life is given, the path we then
follow, we will keep to the end – persevering because preserved by grace.
Hence, our conformity to God’s holy image is a reward in itself, our “end
purpose.” Eyes are the instrument that focuses the head that turns the body.
Who is our head? That will determine whether we see light (Christ) or darkness
(ourselves). Likewise with our speech and hearing and tasting and smelling and
touching (as a result, at least). We imitate, not invent, unless it is to our
destruction.
Psalm 119:41-48
Our salvation according to God’s promise, the evidence of
His steadfast, covenantal love for us, is our answer to taunters or mockers
(for His glory through our testimony). Our humility about our sinfulness and
need for a savior, our trust – not in ourselves – but in God’s word, is what
can silence others’ arguments. For we who follow and set our hope in God’s
rules, because they include meditation of God’s statutes, delight in them,
uplifted hands in respect for them and worship of Him, and seeking of them, it
is right to request that the word of truth – God’s word – out of our mouth (cf.
vs 142 and 151). Focus on God’s word of truth and law and promise is a gracious
circle: it allows us to keep God’s law continually, forever and ever, for it
begets further hope, truth, meditation, and action and confession from our
mouths about it. This is what enables anyone to speak even before kings about
God’s testimonies without being ashamed. We must start this in our lives, and
as we grow in opportunities to testify of God’s love and salvation before more
and more people in greater contexts, we will be able, with boldness yet
humility, to proclaim God’s glorious excellencies. But any “I will/shall” stem
from God’s love and salvation – His unconditional grace – for only then are we
free, liberated to “walk in a wide place” without condemnation.
Psalm 119:49-56
We servants hope in the word of promise from our Master and
petition Him to remember it, for our comfort in the face of affliction, derision,
and wickedness is that we have life through the promise. Therefore, whereas
others forsake the law – and we are right to be indignant against this – we
keep the law, do not turn from it: these, the rules from of old (the
Pentateuch). Just as we ask God to remember us, we remember Him, blessing His
name at night in worshipping Him through singing His statutes. Hence, our
obedience is also our joy, comfort, and reminder to ourselves that in God’s
house we sojourn with Him as His guest (Ps 39:12), and blessing has fallen from
God’s hand in heaven to us on earth to keep His precepts, to be faithful
servants who return God’s blessings to us by blessing Him in worshipful singing
of the very commandments He gives us grace to cheerfully obey. His remembrance
and blessing leads to our own, and thusly glory is returned to the glorious, in
God’s glorifying us in perfect conformity to His [Son’s] image. Resurrecting us
from the dead, we are continually revived by God’s law-word as we must live
among the dead, wicked me who willfully transgress the law, as we once did.
From morning (v. 147) to night, our salvation/life comes from God’s word, which
is why it’s our hope (Heb 6:13-20). Let us therefore defend this word of our
Master in the face of any attacks from the wicket with righteous zeal/holy
indignation/tearful desire/wise anger/fervent determination (Eph 5:15-21).
Psalm 119:57-64
The head directs the body. As our thoughts go, so do our
actions. As our head goes – first or last Adam – so does ourselves. Christ move
His body – we members – to do good works, at all times, in all circumstances.
“The Lord is my portion” is spoken by exiles: by we who are sojourners on
earth, by the Levites who were allotted no land, by the exilic Jews who were
cut off from their land-inheritance. Our chief inheritance is God Himself. This
is by choice (Ps 16:5) as well as by decree. God’s grace has favored us
according to His promise He enabled us to believe and by which we can return
promises of faithfulness to Him. His love enabled ours, which we exhibit by
following His commands. His promises enable ours, which we exhibit by not only
thinking them but also directing our body to fulfilling them. We must entreat
God’s favor with all our hearts (cf. 1st commandment), not least
because wicked men try to ensnare us with their cards. We must for that reason
be all the more hasty to obey God, else our thoughts and actions turn towards
wickedness (cf. Joseph and Potiphar’s wife). We must endeavor to keep company
with God-fearers (localism, hospitality, and community towards unbelievers
becomes easier when among believers). Midnight = thieves’ time, we are awake
and praising God, our protector, our inheritance. His love is throughout His
house-creation, earth. May we follow God’s thoughts/actions analogously. To
this end, we must learn God’s statutes to follow them. Our church members are
our companions – in good and bad times, rejoicing, mourning, etc. with them. Do
we have that hospitality, depth of relationships, intimacy, love for one
another? Having the Lord as our inheritance means having those who belong to Him
as our inheritance as well (hence, union means 1st commandment
entails the second).
Psalm 119:65-72
God deals well with his servants, according to His
law-word-promise. To those who rebel against His kingdom and kingship, they can
expect affliction without end. For going astray of God’s good judgment,
knowledge, and commandments – which only He can ultimately teach us by His word
– leads to affliction, which ought to lead to our repentance and
learning/application of God’s statutes (Heb 12). Hence, divine affliction is
good (v 71), for all things work together for the good of His children (Rom 8).
While others might regard our affliction as a judgment against us, it can be a
means of sanctification, opportunity for testimony, and exhibition of moral
maturity – for those who truly follow God’s precepts with their whole being
(John 17:17). It is, if we have gone astray, a correcting discipline, and this
indeed is good to those who understand this and do turn away from their sin
towards God’s word and law, more precious than thousands of pieces of gold and
silver (cf. Judas’ meager wages that led to death; this is what sin is – meager
wages of instant gratification that lead to ultimate death and affliction,
unending; 1 Peter 1:18-25 and the living word, Christ; again, from God’s
“mouth” – who do we listen to, man or God? Cf. vs 43, Isaiah 9). Our suffering
is a share in the glory of Christ (1 Pet 4). Let us rightly discern which case
or reason for affliction is present in the lives of ourselves and those around
us, that we may know whether to be sympathetic in one’s martyrdom, light to
darkness, or assured that we are or must follow God’s word and law. In all
cases, let us not be as unfeeling fat, but good servants with full, not dull,
hearts. God as God’s word contains promises of blessing/cursing, so does the
sacraments, visible (word/Word) and water (Spirit) – triple entendre, depending
on the metaphor, in the Lord’s supper? We eat the word as we heard it (cf.
Scripture and Christ). Visible sacrament (compare Mark 14:10 to Psalm 119:72).
Only God’s word cannot be taken from us in troubling times
Psalm 119:73-80
Those who are afflicted in the Lord remember it is because
God is faithful. God’s hands made us – through affliction, He remakes us after
His own image. In all times, we should look to the promises of God in hope –
such a testimony will cause our brothers/sisters to rejoice and, like us, look
to understand and apply the law and rule of our righteous God to our lives. We
need God’s mercy to live; only then can we delight in God’s law. We need God to
help us understand His precepts; only then can we meditate on them, apply them,
and teach them to others. We need God’s love to be comforted; only then can we
withstand the insolent who wrong us, knowing that because we are blameless with
respect to God’s law (whereas the insolent are not), it is they, not we, who
will be put to shame. Their nakedness in their sin leads to a shameful end. Our
clothing in Christ leads us to a glorious end, even if we must suffer in
affliction for a time, just as Christ did for us. Not only personally, but also
corporately – affliction by the virus does not prevent we, Christ’s body, from
assembling for worship in according with and delight in God’s law. The world
watches our testimony, and they, not we, are put to shame, whereas our fellow
believers rejoice in our hope in God. And because we are comforted in our
affliction, we can comfort others when they are (1 Cor 1:3-7). The Holy Spirit
reminds us of God’s promises, intercedes for us, and loves us. Pray for God to
reveal and expose their true character. Exposure to the light is the only way
they may turn from darkness. The Psalmist looks for their judgment but grace is
given opportunity.
Psalm 119:81-88
Sermon comforted Christella before her surgery*. Prayer
requires submission to the will of God: waiting for deliverance, helping in His
word, trusting in His promises. We must wait for salvation from the Lord, and
in these times of trials in which we are damaged as smoke against a wineskin,
we can only hope in God’s word, His promise that brings comfort in its
fulfillment. Thus, we must nevertheless remember His statutes while we await
deliverance – even temporal deliverance. We endure persecution and cannot look
to any other than God. Indeed, others are as pits compared to the Lord who
lifts us up. The OT stories are full of God’s servants experiencing the pits of
men vs the resurrection of God unto life in obedience to His law. And in our
obedience to these sure commandments, we know God is working as we wait for Him
to work. He is not inactive. He will take care of the persecutors, no matter
how far they pursue us. We do not forget God, not He forget us. His love is
steadfast, and it gives us life and the time of our need in order to preserve
us in our continued keeping of His precepts and testimonies. Yes, we must wait,
and we must be steadfast/firm in our faithfulness as imitators of our God. So
we hope in Him and His unfailing/infallible/unerring word (contrast to the
falsehoods of men). It endures to vindicate us. And we, like Sarah, who doubted
but eventually trusted (Heb 11), and as she trusted God’s testimony and word,
no doubt she became God’s testimony/word in pattern-participation. Even Jesus
submitted to His Father - so must we do. Amen.
Psalm 119:89-96
God’s word is eternal and heavenly (cf. vs 88; where did the
Psalmist receive life, hope? The mouth of God who is in heaven). They are
fixed, immutable (cf. Ecc. 12). It is the ground of His faithfulness,
endurance, standing fast for all generations of the earth over which He reigns
from heaven. God’s election appoints generations to stand firm upon the earth
which, by His word, itself stands fast (created and sustains, it stands by
God’s word). All things God has created are for the good of His servants. He
appoints from heaven all things on earth together for our good. This sure word
is our lifeline and delight. Our affliction is meaningless and leads to demise
apart from God’s law. Hence, we cannot forget His precepts. To disobey would be
to turn form the very word by which we received life. But we who seek to obey –
who remember these commandments – have every reason to trust that God will save
us from those who would make an end of us. While the wicked would wait to
destroy us, if we hold fast to the steadfast love of God in His word that
stands fast on the earth as it does in heaven – considering God’s testimonies
rather than capitulating to His enemies – God will not forget us but remember
us. God’s word is trustworthy because it is supreme, powerful, and perfect. All
else is limited in its perfection – too narrow to give us refuge from our
enemies (cf. Psalm 18:19 and the “broadness” of the promised land). But the
word of God is sufficient for every good work. Just as the Lord is faithful in
His word, He is faithful to His Word (Christ) and words (us). The word
increases, endures, does not return void, is broad, is fruitful – this is His
church, the image of the Word. We are ourselves limited in perfection but are
perfected in Christ (Heb 10:14). Just as Jesus gave sight to the blind (light
vs darkness), He gives speech to the dumb (Word in silence), so too are we in
Him -> Rev 19:9 and 13 (double entendre).
Psalm 119:97-104
Why do we love the word of God? It makes us wiser than our
enemies, for it is our meditation all the day, ever with us. It gives us more
understanding than our teachers or the aged as we keep its precepts, avoiding
evil paths. The Lord Himself is our teacher by whom we stay true to His rules,
get understanding, hate false ways. He has taught us to (causative vs
persuasive, although both are important as grounds and instruments. Therefore,
God’s words are sweeter than honey to our mouths. And just as the true light
and word has nourished us, bringing us to a promised land flowing with milk and
honey – saturated with God’s word – so too we, through our gracious words,
speak sweetness (fragrance) to the soul and health to the body like sweet
honeycombs (Prov 16:24). As the Lord is the source of sight/hearing, so too He
is the sources of taste (Gen 1:11-12, 28-29, 2:16-17). Let us not be blind,
deaf, mute, “ageusia.” Bread and wine, milk and honey, fruit, water, meat,
fish, etc. The word is our food and drink, for it is truth. This truth is
loving, eternal, and empowers us to obedience against falsehoods, immorality.
We shall not live by bread alone but by every word that comes from the mouth of
God (Deut. 8:3, John 4: 13-14, 34). Do our mouths nourish others? Is our speech
seasoned with grace or not? Is our speech seasoned with grace or rot? Clothes,
smell, house, etc. – all things find their analogue in God or in falsehood.
Eternal life is to know the Trinity – we only know them by Scripture (John
17:3, 17). They reveal the revelation (cf. book, title, another Johannine
double entendre? Who authored Rev, John or Jesus?). Only God’s word can satisfy
our souls as well as bodies, for it redeems both as new creations.
Psalm 119:105-112
The Christian life is like a walk (Rom 6, 1 John 1). To walk
rightly, we need light. The word of God – Christ and Scripture, which testifies
of Him – is this light. Darkness is sin or ignorance of chaos. Light brings
purity, knowledge, order. As we walk in the light, it will (or should) be
noticeable to those who are in darkness, as light attracts looks if not feet.
As we are lights to others, we too reveal the Lord and are called His true
words (Rev 19). That opens us up to be targets, which is why our walk isn’t
risk-free. But it is life, not death, that we have been given by God’s word,
both in a heavenly and earthly context. His oath-promise is our font of life.
As we walk in light, we are protected insofar as we walk in God. Our union with
Him entails our protection even in affliction, for all things work together for
our good insofar as all things work together for God’s good ends (we are united
to Him, so what is good for Him is good for us). Union in life thus begets
union in walk and public, manifested life, not just our invisible salvation. We
voluntarily praise God and do not stray from the rules He teaches us, for His
testimonies are our heritage and joy. They are our possession (Deut 33:4), just
as God possess us and we are His heritage and joy (Prov 11:20, Deut 28:63,
30:9). Just as we make marriage and church vows yet sometimes fail, we depend
on God’s grace to be our strength as we vow to perform these statutes forever.
Our oaths are not covenantal prerequisites, however, for all our salvation is
by grace, even its synergistic conditions]. Is praise, prayers, worship always
intellectual? Do we not trust in God as we sleep? Just as the land allocated to
the Israelites in the promised land was their heritage from God, God’s word and
rules are given us freely. Celebrate! The church vows chastity although it
subjectively sins + objectively is clean in Christ at the consummation (Rev 21)
alone.
Psalm 119:113-120
Hate the double-minded (people, not just behavior) – those
not rooted in God’s word. Love God’s law – God’s word. Stark contrast. This
love leads us to view God’s word with hope, in that it tells us God Himself is
our shield and hiding place, our refuge and deliverer. We spurn evildoers
(Compare Joseph to Adam/Eve. What about Satan? From whom should he have
departed? Whole situation led to his temptation) in order to keep God’s
commandment-word, just as God spurns those who go astray from His
statutes-word. We too must pray for God to hold us up continually to even have
regard for these laws, in order to be safe from God’s fearful judgments against
which we will tremble if not found in Christ. It is God’s promise which upholds
us in life (blessing); the hope of eternal life over eternal death-judgment,
this prevents us from being put to shame (the word of God promises it, and all
the cunning of God’s intentional enemies – “evildoers” – cannot cause God to
spurn us who are found in Christ, who paid for our sins). Whereas we are refined
through fiery trials unto maturity like silver (Prov 2:3-5), the wicked are
like the dross God takes away from the silver by spurring them. Dross is the
wasted metal as it is smelted. The fiery trials are failed by the wicked and
they are cast off, left to their reprobate minds. James 1 speaks of what our
and God’s hatred looks like – withdrawal of presence. These people will not
receive anything from the Lord (1 Cor 4:7 vs James 1:5-8, cf. Rom 8:28). God is
omnipresent, but divine hiddenness is a real struggle (our perception of God’s
presence) even to Christians like the Psalmist. Yet God helps His people,
whereas He will not help the wicked. Indeed, at some point, separation for a
season can be the most loving thing we do, hoping it leads a person to
repentance (2 John 10). When we are tested, that will show on what side of the
spiritual war we all wage that we fall on. For whom are we doing battle (hence,
“enemies”)?
Psalm 119:121-128
As a good and faithful servant – found in the true Servant
who suffered for us and was ultimately vindicated (Is 53, Matt 12; cf. passages
in earlier entry) – we too should expect divine justice and vindication upon
our behalf against our oppressors, so long as we are acting justly and rightly.
Affliction comes from but is also taken away by God, so we should look to Him
for temporal as well as eternal salvation. His promise and love is extensive,
and our gospel redemption is a pattern for the rest of our lives: bondage then
freedom, exile then [re]entry (cf. Joseph, Jacob, Israel at large). Our pledge
of good is the Comforter, the Spirit, and Christ, the only Mediator between God
and man (1 Tim 2:5, Heb 8-9). Only as servants can we ask for God’s help: His
love, justice, salvation, promise, teaching, etc. God’s precepts are right and
testimonies can be known – they are true – propositional and opposed to false
ways. How valuable are the ethics of our Master, who uses them to teach us
patience, endurance, expectation, reliance, and satisfaction in God’s
sufficiency. Knowing how to live in peace is of far more worth than fine gold.
Even while injustices occur, we may rest in the comfort and knowledge that the
Lord, our Yahweh, will act to save His people. Where His law is broken, justice
will occur – either through the payment of Christ or retribution against His
enemies. We may not see the act, although we should expect it in certain
circumstances: when His law is broken. All lawbreaking receives a reckoning. We
should pray for divine action. Compare Psalm 101:3 to Psalm 119:127 – what is
worthy? God’s law. What is worthless? All others and their paths. Surround
ourselves by fellow servants who do God’s law. One cannot serve 2 masters.
Serve God, hate false ways (have nothing to do with them).
Psalm 119:129-136
God’s word is miraculous, wondrous. In a hyperbolic society,
we can easily lose sight of how incomparably great is His word, and how
desirous we should be to hear, learn, know, understand, and live it (cf. vs
131). From God’s mouth, we should open our mouths to receive His revelation and
delight in keeping them, sorrowful and tearful when people don’t. Indeed, we
need continual redemption from oppressors who would prevent us from keeping
God’s law-word (cf. grace and mercy in 25:16, 69:16). God must turn to me (repent
of His judgment against me?) by His loving envelope-mental choice [or
affliction] for me to be found and brought in union with His
righteousness-giving, life-giving Son, who is the true light, in order for us
to love His name in the first place. He must shine His face upon us, open our
mouths, as babes who have been birthed from a dark, void, barren womb and must
be fed His statutes and promises steadfastly, let we lose our footing and slip
back into the dominion of iniquity. And as the Lord shines His face upon us
through the light of His word – as it is unfolded before us – we become lights,
revelations whose lives before others can be unfolded before them, that they
too might be birthed from darkness to light, through the Spirit. Even the
simple may understand its perspicuous message. God’s enemies hate His word;
therefore, the hate us, His words. Our panting is a sign of thirst. As the deer
pants for water so our soul long after God and the water of His word, eternally
satisfying. Indeed, God’s perfect Torah-word-law can instruct the simple to
make them wise (cf. Ps. 19:7). The unfolding can refer to both the word being
opened, read, and learned (light in) or to our living the law-word before
others (light out). Revelation in becomes revelation out, since we becomes
lights by revelation.
Psalm 119:137-144
Because the Lord is righteous, His rules are righteous.
Nothing about His actions are inconsistent nor arbitrary. He may or may not
have a reason for creating rather than not (such reasons themselves would not
be necessitated), but insofar as God must will something and did, in fact, will
to create, it was not arbitrary for Him to create. His righteousness is
righteous forever and law is true; there never was a time when God was not
righteous. His attributes are not results of will but rather direct His will.
Picking attributes would deny divine simplicity (which is fine) but imply
progressive, process theology (which is not), for then God’s faithfulness could
change (which can’t). God’s character is important: His word must be true, and
He must be as He says He is, or else the denial of this metaphysic undermines
our epistemological assurance in His word. But God’s promises to us are well
tried (Ps 12:6), and we love them. We can trust then, even in times of trouble
or anguish. We mustn’t forget His law but rather delight in it, lest we become
like our enemies. These enemies forget God’s words – they therefore forget us
even though we are zealous. In our zeal, we must request in prayer understanding
from God that we may live, and this life we receive will enable us to be words
of God who reveal Him to others, giving life to them according to God’s will,
grace, and Spirit. Let us live and worship that any who forget God’s words are
without excuse. Pray for our enemies. Take the gospel to them in knowledge and
action. God is just and righteous because He punished Christ, who bears the
penalty for those who believe in Him. We can know God’s law because it is true
(even its commands or rules). By knowing it in Christ, we can live. When people
abuse God’s word, don’t return insult for insult, but have holy zeal, righteous
anger, and trust in the God who converts to vindicate you, if you don’t sin.
Small and despised, nevertheless let us remember what we deserved from God –
live by God’s law, not by man’s praise, for He saved us.
Psalm 119:145-152
The essence of an effective prayer is to pray
wholeheartedly. That sort of cry will receive an answer from the Lord –
salvation and help, unexpected as the form of that answer may be. This cry for
help is for salvation here on earth. The Psalmist already hopes in God’s words,
the foundation of the promises of divine protection and nearness, presence
which can dispel evil persecution from enemies who are near yet far: nearing us
yet far from the law which we seek to observe, keep, and know, if the Lord
should save us. Yet we must be stable and urgent and single-minded as we pray
for help (James 1, Prov 23, Psalm 71, Jer 29), or we cannot expect or suppose
salvation will come. Rise before dawn, stay awake at night, in humility and
without hypocrisy or pretense, meditate on God’s promises and hope in His
words. Jesus Himself prayed and cried wholeheartedly and was saved (Heb 5). If
we are steeped in God’s word, the as we ask God to hear us, we ask Him to hear
His own words and respond in faithfulness and justice. God’s mercy and grace
are founded on eternal promises to His people, and He therefore has committed
Himself to respond in righteous favor to those who diligently seek Him (Heb
11). God loved us while we were yet enemies – how much more does He love unto
salvation those who conform their voices to the sound of His eternal Word,
hearing the prayers of these His true words (Rev 19). Like a shepherd who
places himself between the flock and trouble, He is nearer to us than any
disease, enemy, or anxiety, look to Him in confidence. Is Isaiah 43:12 when we
experience water which may overwhelm others or fire which could burn, because
God is with all that will happen is maturity through washing away of sin and
purified refinement through fire. Who is our priority when we cry for help? Do
we want help to obey God?
Psalm 119:153-160
The faithless do not keep God’s commandments, nor do they
even seek them. They do not seek salvation because they refuse to accept that
they need it. Instead, they persecute and are adversaries against the faithful
who remember and do not swerve from God’s testimonies, becomes testimonies
themselves of God’s advocacy and redemption of us in terms of affliction. He
will deliver us. We are given life according to God’s promise, His rules, and
His steadfast love. Life from promise is by God’s pleading and redeeming. Life
from rules is by God’s great mercy. Life from love is by our love of His precepts
and disgust with those who forsake them. God understands our pains and
affliction – Jesus experienced all the weaknesses of human frailty. Just as He
came through these earthly trials in perfect obedience, so too can He help us –
intercede, sympathize, teach, help – come through our trials. He cares for us,
so even If nobody else gets us, we can always turn to God and cry out for
salvation (heavenly or earthly). Because God’s righteous rules endure forever,
our keeping them allows us in faithful expectation (but no presumption) to look
for deliverance from affliction, forever. The sum of God’s word is truth: Jesus
is truth because in Him are hidden all the mysteries of wisdom/knowledge (col
2). We being united to Him become words of truth (cf. Eph 1:13). Is truth more
than this sum? At least double/triple entendre. When the Father sent His word,
He knows Jesus wouldn’t return void (Is 55:10-11). He knew Jesus since the Word
did the Father will, His prayers must be answered. Vs. 160: “is” of identity?
Are any other interpretations possible? Truth endures forever. Do we live as
and according to truth, or do we live falsely? God’s word doesn’t return void,
so neither can we who are sent out by Him. Psalm 139:17-18 – sum = collected
total of God’s thoughts. Sum = thinker/revealer of those thoughts (i.e. Jesus
and/or elect, Trinity too)
Psalm 119:161-168
Without any just cause, all Christians can expect
persecution from the world, and the more mature we become, the more authority
we are given, and the greater the resistance we should experience from God’s
enemies – even from princes. Yet our whole person ought to be in awe and
rejoicing at God’s Word, the great spoil (Matt 13:44, Prov 2:4) or treasure
that gives us hope for salvation, knowledge of God’s law – which is true and we
love – vs. falsehoods, which we hate. It enables us to praise God for His
righteous rules (7 times of a day; the whole or complete day), keeps us from
stumbling in our obedience to them (1 John 2:10, Prov 5), and gives us peace,
for when we follow God’s precepts, we exalt His name to the heavens and
reciprocally receive blessing from heaven to earth. We keep His testimonies
because we love them exceedingly – parallel to our ways being before God (Ps
139:3-4 – even as we are speechless, God knows all of our paths, intentions,
and thoughts thoroughly, as well as His deeds – Prov. 5:21). In what way can we
limit God’s word? To whose detriment would any attempt to do so? Whatever
decisions we make ought to be based on the word of God, being greedy for it. To
treasure it in our hearts means we must continually store it up through
meditation on it. Falsehoods lead to false riches. God’s word is truth (John
17:17), more precious than gold or silver (cf. vs 127). We keep it not only by
following it but by lovingly reflecting on it, dwelling in it. Our awe is
speechlessness, ironic because it is in references to God’s words. Our awe,
then, is our time of hearing which leads to our doing His commandments. What
was the problem Christ had with the young rich rulers? To what was he devoted?
What was the true treasure of his heart? Love God, with soul, heard, mind and
body – all of us must love Him and His word.
Psalm 119:169-176
Themes of this psalm are, in this final stanza, summarized:
we must cry out to the Lord, pleading for Him to hear us before Him. We need
understanding according to His word, especially in times of affliction from
which we need deliverance (// between 169=170). We ought to praise the Lord
with our lips – confession, singing of His word with our tongues for His
teaching us of His righteous statutes (//ism between 171-172). We pray for a
helping hand from Him, longing for His salvation in our times of trial, for we
have delighted in and chosen to obey His law (//ism between 173-174). We go
astray, but through the Lord’s seeking us – His [believing] servants – we
return and live and praise Him with our souls, for the Lord’s rules help us
when we do not forget them (//ism between 175-176). God speaks to us in His
word, and we speak to God through prayers – both are needed. Those whom God
seeks, He finds, and they live and praise in return. Each 1st part
of each //ism is about need->response, cry->word,
praise->commandments, salvation->obedience, life->remembrance. Each 2nd
part of the //ism is about God’s word-law which we mustn’t forget but rather
choose. The whole structure seems aba’b’: help->praise. Vs 176 is a bit off
in this scheme maybe, do some research. While vs 169-172 is aba’b’, recheck
173-176 aba’b’. Always be humble, dependent. Totally sufficient //ism mirrors
sufficiency of God’s word. Themes of Ps 119: prayer, affliction, understanding,
word, praise, obedience, right, help, astray, law, remember, servant, life,
delight, teach, deliver, etc. Just as baptismal waters pour out the Spirit of
the Word upon us, we must then pour out praises that ascend to our Lord who has
saved us (temporally/eternally). Aba’b’, all b’s involve “your.” Our theology
ought to produce doxology, otherwise our theology is deficient.
Exodus 7:14-8:19
The cast-down staff becomes a serpent (Gen 3), and the
lifted up serpent becomes a staff (cf. Num 21, Ex 9:16) that can be at and an
extension of God’s right hand and means of salvation, or as a rod of judgment [that,
in some cases, will itself be judged? (Is 10)]. The serpent is cursed, just as
Christ was cursed even as He was lifted up (John 12) to be salvation for an
unrighteous people. Impersonators like Pharaoh are serpents whose
self-exaltation is the ground for their judgment-curse. Likewise with Satan. Contrast
this with Christ, who voluntarily humbled Himself to do the will of the Father
(John 6), become a curse for us (Gal 3), a punished substitute that those who
are united to Him may also be righteous in the sight of the Father: a double
imputation grounded in union by His Spirit. In Christ’s case, if
He was lifted up even as He was made to be a curse by the viper-serpents of His
day in mock praise, how much more was His exaltation as He was ascending into
heaven to be seated on the throne at and as the rod of the Father, His right
hand, using the serpent’s head as a step-stool, as it were? To those who obey
the will of God, humbling themselves as suffering servants, they too may
experience the glorious resurrection-exaltation that comes by union with Christ
(Phil 2, 1 Pet 4). The impersonators may be raised up for a time, but unless
the Lord grant them repentance as He has us, they will experience the eternal
judgment rather than glory that is the wages of disobedience: God raises them up
only to show His power. Normally, lifted up serpents are like judgments upon
judgments (cf. Pharaoh’s magicians). Irony: Christ was lifted up as was the
serpent of Moses, no cast down, for even on the cross, He was personally
righteous. Even the cross was an exaltation (Ex. 9:16).
Isaiah 8:1-10
“Immanuel” and “Maher-shalal-hash-baz” are signs for Israel
(prophecy, Isaiah’s wife is a prophetess too), first for the hopeful
expectation of salvation through Jesus Christ, the antitype of Israel as God’s
Son, and second as a sign of the near judgment of unfaithful Israel, though the
rod of Assyria. Spare the rod, spoil the child (Prov 13:24) – Israel needed to
be disciplined (cf. Zech 13:7, Jesus experienced the rod for us all - Matt 26:39), and Assyria was the tool God
used to do it, although they in turn would be judged (Isa 10). The second son
in Isaiah’s house was given a name placed in the town square as a sign of the
“hasty plunder” or “swift spoil” the salvation remnant Israel would experience
through “God with us.” Assyria, Gentile kingdom, is pictured as a mighty river
that would nearly overtake Israel – coming up to their necks – because they had
rejected the waters of Shiloah. Israel was inheritors of the land, and the
Gentile waters would overflow it in judgment. Instead of God’s wings protecting
over His people in cover (Deut. 32), the wings of Assyria would fill the land.
Israel refused gentle waters and protective cover in God’s word-law-presence in
favor of violent, anti-divine rule (gently love our enemies – also Israel
missed the point of the destruction of Rezin and the son of Remilah, the
rejoicing over the destruction of sinners rather than repenting of idolatry.
Take care we do not unwittingly become the enemies of God). Nevertheless, God’s
word stands, the remnant will indeed have God with them, and all other words
and counsels will come to nothing. God’s Son was to come to save God’s son.
Therefore, repentance was proclaimed. Only those clothed in God’s armor will
stand. Only those broken in Christ’s body will be wholly unshattered.
Isaiah 9:1-7
Zebulun and Naphtali were the 1st regions in
Galilee that suffered from the rod of Assyria (cf. Judges 5-6 rewarded).
Through Jesus (Matt 4), this region – “the way of the sea” (Gentiles) – was
made glorious by the appearance of the kingdom of God (John 10). The light
came, and with it, a government of peace by which the land in contempt was able
to multiply (Gen 1), fruitful and joyous under the reign of a new king. As
mighty Gideon broke Midian, Jesus Christ take on our yoke so that in Him we can
find rest. He has defeated our enemies – our sin, the powers of darkness: these
are the antitypes of Assyria. Christ is the mighty God – warrior whose
scepter-staff (Gen 49) usurps the governments of the nations who oppose us. In
fact, this light not only conquers, it converts (Eph 5), and in gladness we
rejoice as God’s victorious spoils who have been divided by the word of God
(Heb 4). The burning of the warriors and blood will be as a burnt (ascension) offering
before God (Josh 6, Gen 12). Christ was the child born, the son of God and man
given (John 1). He is the light, the wise king-counselor, the warrior-God, the
Father-king from eternity who entered our sinful domain and broke its power
(His shoulders are pillars, cf. temple), the one who brought peace and ensured
it by His death-resurrection-exaltation. The true successor to the throne of
David (2 Sam 7), His rule is perfect in zeal and justice and righteousness (Rom
9-10) for all time by the will of Yahweh, and as imitators of Christ in
conformity with Him, we have died-resurrected-been exalted (Eph 2, 5) to reign
with Him and participate in His government and its accomplishments, being His
bride (cf. vs. 3, Gen 1). Do we act gloomy, or are we joyful?
Exodus 8:20-9:12
When the Lord sets apart or divides Hid people from
Pharaoh’s, it is a covenantal distinction, redemptive in character here. Seed
of the woman vs. seed of the serpent – Pharaoh is a type of Satan whom God
overcomes, not with the effort of His people, but Himself brings His people out
of Egypt, a liberating exodus from sin by monergistic grace and the calling by
the men of God in preaching the Word. Moses demands a 3-day journey, a type of
resurrection from the sin from which we are redeemed and to which we were
enslaved. Punishment to the Egyptians = salvation to God’s people. The
covenantal division comes with judgment (cf. over the chaos waters in Gen 1).
The hand of the Lord-Christ falls severe against the serpent and his offspring
by graciously upon His own. By extension, Moses as the mouthpiece of God uses
his hand to throw soot in the air by which the punishment of boils spreads,
putting the magicians in disgraceful retreat. God’s enemies are punished in
their persons, living space, and property. Yet Pharaoh hardened his heart, the
Lord hardened it as well, and he still set himself up as a serpent-rod who
would be kind over God’s people, lifting up himself despite all punishments.
Yet this Is predicted by God to Moses and to us in reference to Satan. Satan’s
heart has also been hardened (Rom 9:17-18) to show God’s power and to exalt His
name in all the earth. The Lord will not be cheated out of His family, His
plunder. When God’s enemies prevent us from [being pleasing] sacrificing/es to God,
they themselves become a sacrifice in wrath, judgment vs. blessing. John 12:35
and Gen 1: when God divides, in decreation we see confusion (cf. gender
dysphoria as a return to chaotic fluidity in Gen 1 and the darkness in which we
not only don’t know where we are [going], but neither who we are – God’s
creations. This is severe punishment indeed.
Isaiah 9:8-21
God’s judgment is announced towards His people, yet in pride
they attempt to glorify themselves in their efforts (“we will”), being wise in
their own eyes (cf. Babel). But the Lord’s chastisement was ordained to come to
Israel through Assyria (attacked from the north) and Syria + Philistia
(attacked east and west) in anger, His hand outstretched against a continually
unrepentant people. Civil and religious leaders would be cut off as head/tail
or palm branch/reed, implying judgment on the whole people, for both sets of
leaders have life, leading and guiding the people astray into being swallowed
up by the open mouths of God’s enemies (or repetitions of God’s anger not
turning, His hand outstretched. What a contrast to the love of God to those who
meditate of His law and keep His word of truth in their mouths).. In honoring
themselves, their own mouths speak folly – God’s word has been utterly removed
from it, implying disobedience, godlessness, evildoing (cf. Psalm 119:41-48).
No compassion, grace, or rejoicing blessing will come to the people (even the
helpless) from the Lord, and families will have men torn from them. The
inheritors and imagers of the promised land have, in their wickedness, burned
itself in a consuming fire – briars, thorns, thickets are their cursed works
leading to a cursed end (cf. Gen 3, Heb 6). Typologically, this corresponds to
the wickedness of sinners who will be consumed by their own sin and the fire of
God’s vengeance (Heb 10) eschatologically (Rev 16, 20). The land – the people –
was punished, being the fuel for the fire in their evil deeds and the consumed
consequences these bring (opposite of the gracious circle in Psalm 119, this is
vicious). No one spared, no one satisfied, Israel even consumes itself along
with its enemies – its own body. May the church, our country, our marriages,
our family, ourselves not do the same (any “body” metaphors). God’s wrath will
not be quenched. God’s people are attacked by allies and themselves (cf. vss.
20-21).
Isaiah 10:20-34
In the day of judgment, the elect will rely on Yahweh rather
then worldly oppressors, instruments of God’s discipline who will themselves be
punished in righteous destruction. They, the faithful remnant, will return to
God’s house – their exile will be over, their exodus from sin and slavery
complete. This is as true for we believers in the eschatological day of the
Lord as it was for Israel’s scattering from Jerusalem. But although God’s
promise to Abraham was fulfilled in his offspring being as sands of the sea,
only a remnant of Jews were saved. God’s grace allowed for a remnant before the
whole of Israel became as Sodom/Gomorrah (Rom 9:27ff). His judgment was swift
by also fortunate. This discipline of a father is necessary to prevent a worse
end for the son. Furthermore, it provided an opportunity to evangelize the
nations, just as the scattering of the church in the apostolic martyrdom led to
the great commission’s fulfillment. Jesus reached the Gentiles, but only by
God’s judgment of Israel (who forsook the mission in the first place, cf.
Jonah). To the remnant, Israel preaches hope as well as typological markers in
the midst of doom (Midian, Egypt - whose staff is lifted? Always God’s, but the
instrument may vary. Jesus leads the charge and we follow (Gen 49).). They will
be so prosperous that like the fat neck of an ox, a yoke cannot contain it.
Paul played the role of Isaiah in the NT. Isaiah, in vss. 28-32, marches
north-> south through the cities until Zion is in sight as God cuts down the
forest thicket (the Assyrians) so His people may return, fruitful, to the
promised land (likewise, our sanctification leads to glorification
individually). So it was for Israel before [their rejection of the Messiah], so
it will be at the day of the Lord for us. Swap your yoke (Matt 11:28-30, cf.
Rom 6:15-19, Gal 4:9, 1 John 5:3, John 8:31-36). Let us consider this grace in
destruction as it may occur in our own lives and at its end.
John 10:22-41
Feast of Dedication – Hanukkah, in winter, to commemorate
the restoration of the temple in Maccabees. Columnade of Solomon – in the court
of the Gentiles. Sheep in John 10 to whom Jesus referred as others He would
gather upon the Father’s giving them to Him, a work evidencing Jesus’ claim to
be the Messiah. For the Gentiles heard His voice and followed Him, but just as
after the exodus many Jews nevertheless grumbled against Yahweh, so here the
Jews grumble against Jesus. Jesus is the true temple by whom dwelling with God
is restored, the true exodus from sin unto salvation, the true sacrifice and
eternal life and shepherd, yet the Jews rejected the typical Moses and the
antitypical Christ, because they were not His sheep, not given to Christ from
the Father. Only grace overcomes blindness, deafness, death, and all other such
ills from our father by wrathful sin nature, the devil (John 8). This grace is
not only an exodus form sinful slavery to dwelling in adoption with our Father
but a permanent sustaining inheritance of eternal life, for the Father is
greater than all (obviously including the sheep themselves). The Father and Son
are one – we are in the hand of both, for the works are one; hence why the
Son’s works testify of their perichoretic union. Likewise, their word is one
(vs. 35), and their truth and the authority must be one. If Christ did the
works of the Father, then He could not have been blaspheming. We know Him by
His fruits: His voice, His work, His salvation of us. Apart from this
(internalism/externalism), we have a father of lies, not truth. Thus, we have evidence
of Jesus’ divinity and oneness with God, and our reason to submit to His
kindship, which does not address how the kingdom and headship within the
ontological Trinity itself is addressed. Finally, the Psalms count as the law
of God as much as the Pentateuch. What does vs. 34 and Psalm 82 mean? Cf.
Heiser and study further. A fortiori: gods “to whom the word of God came” – but
His IS the word of God consecrated (John 1), thus God and sent. Map out Jesus’
life in terms of OT stories, from annunciation (cf. Solomon) to infancy (cf.
Egyptian killings) to etc. (cf. John 1 again). OT stories repeat typological
themes but in eschatological sequential order, so such a mapping may show when
new creation/new stories repeating and escalating the same themes begin in the
OT… How to explain John 17:12?
Psalm 62
Vs 7 is at the center of 8 stanzas on either side and
emphasizes the Psalmist’s point: on God rests my salvation and my glory; He is
the might rock, my refuge. God protects, secures, and builds us up – in righteousness,
in community standing (e.g. dignity, reputation). Our confidence is not found
in earthly things – money or power – but in God alone, for in Him alone do we
silently as our rock, salvation, and fortress. Thus, since we do not lay
confidence on others, we shall not be shaken even against the attacks of others
like a leaning wall or tottering fence. In God alone do we hope, not in those
who speak falsely, planning to overthrow us. We must trust in Him ultimately in
all things, including in who He surrounds us with in our lives. Let us pour out
our hearts that faith in God’s power, not our own. He, not men of good or low
descent, is significant. All others are but a breath. His love is steadfast,
all others is derivative at best. Let us set our eyes, ears, mouths, hands,
noses, hearts, and all our persons on God alone and what He has spoken in His
word, for all else is vanity. Even while in this life many injustices will
occur and remain unresolved, for the righteous are often at the mercy of the wicked,
God will balance the scales in judgment eternal. We will be rendered according
to our works – therefore, let us found our works on the solid rock of Christ’s
salvific work for us, not in ourselves, and let us work out that salvation with
fear and trembling. Soli Deo Gloria! From Him comes my salvation because He, as
my salvation, come to me. To be shaken is to not remain; we were shaken out of
the old man into the new. But the new man’s rock is Christ, so no longer will
we be shaken (except in our physical death/recreation?). By God’s power, He
tests us and reminds us often to trust in Him alone, depend on Him alone.
Remember Romans 8:28. He is advancing His kingdom, not letting His enemies win.
Does this kingdom look as we would expect? May the church not be Israel in this
assumption.
1 Thessalonians
5:16-18
Rejoice always (Phil 4:4). Having joy in all circumstances
is a commandment which we can obey, because our joy rests or depends on the
Lord, not [un]favorable circumstances. Likewise, we can and ought always to
pray without ceasing (Luke 18:1). A widow may obtain godly justice from an
ungodly man by pestering him – appealing to his self-interest by not ceasing to
appeal to him. A fortiori, how much more will our just God give those who
unceasingly appeal to Him give us justice against our enemies (and His)? We may
therefore all the more be joyful always, knowing this fact. Finally, in all
things we should give thanks to God who works all things together for our good
(Rom 8:28). In the Spirit (1 Thess. 5:19) we thank our God and Father always
and for everything (Eph 5:20), through our Lord and savior Jesus Christ. This
is the [prescriptive] will of God who works all things out according to the
counsel of His [decretive] will, and whose will cannot be thwarted (Is 14:27,
Eph 1:11-13). If He works out all things according to his will, should we not
be thankful for all things (Rom 1:21)? In the Lord’s Supper, even the divine
Son modeled giving thanks to His heavenly Father (Luke 22:17-19). This does not
mean we should prescribe all things, for God’s moral commandments for how we
should act are clear, and we are subject to them. But our holy and glorious God
is subject to none other than Himself – His own character. He knows how to act
according to His nature; let us know how to act according to our godly,
God-given natures: by obeying His word in thanks. Remember the heroes of faith
and join their company, not grumbling like Israel, etc. Suffering precedes
glory. It is sufficient for us to do these things that it is God’s will; how
much more can we be thankful that our God has given us further and abundant
reason to be joyful, thankful, and unceasingly prayerful? What a wonderful
life!
Luke 16:19-31
The resurrection of a man of heaven will not convict sinners
necessarily, not the appearance of such a person as an apparition. God’s word
is more powerful. When Jesus raise Lazarus, did the opponents of Christ
believe? No, they even sought to kill both (John 12:9-11). When Jesus rose, did
all believe? No, they sought to cover up the story (Matt 28:11-15). Do people
believe those with NDEs today? No. Did even a Scrooge believe a Jacob Marley?
The word of God alone has power to convict the hearts of men. So too in this
story: a “certain rich man” (for his name is now forgotten to history –
beware!) hoped a Lazarus (coincidence? No) would return to his family on earth
to warn them not to follow in his footsteps. Lazarus, who was lame and with
infirmities, was a beggar as we in sin are beggars from the outside of God’s house
who, unlike this man, are not only given crumbs but raised to be seated, fed,
and married in the house itself as guests. On earth, we may be beggars. But
eternity is what matters. Judgment comes to all. How stark a contrast that
those buried in pits (Sheol?) may end up with God whereas those who are buried
in pyramids may end up in Sheol. No hint of purgatory, annihilation, or
universalism. Torment, anguish unending – conscious torment. Supernaturalism is
real, no matter what you read or hear or believe, it won’t change the reality
of our possible end. R.I.P. only occurs in Christ. Lazarus was comforted –
little more needs to be said about him. May we be beggars now rather than for
eternity (*this story is written about those who have the Scriptures). Christ
paid our penalty, equal in “cost” due to His dignity. How can His death be
equal to an eternity of torment? God’s justice is not in question (Rom 3:25-26)
because His wrath was displaced or appeased by His Son. The rich man asked
Abraham for mercy but received none. It was too late. The wicked rich men even
now says the word of God is insufficient. The word is near (Rom 10:5-13)!
Isaiah 14:1-2
Israel was meant to be a light, but they themselves became
blind (the leaders) by Jesus’ time (John 9:39-41, Matt 11:23). From a chapter
of wrath and anger, without mercy or grace (ch. 13), we turn to the covenant
keeping God of love who will yet again choose Israel despite their
faithlessness throughout their generations and leaders. And in the rhythmic
pattern of history, Israel’s faithlessness towards who should have been her
true leader – Yahweh, Yeshua – they are once again cut off but grafted back
into the holy vine and olive tree, for God’s gifts, calling, and election is
irrevocable (Rom 11:23-24, 29-31). But in this typological pattern, there is
always escalation: for in the case of Paul, he says they shall become true Jews
once they come to faith (Rom 2:25-29). We believers are all one in Christ,
Abraham’s true seed and offspring (Gen 12, Eph 2, Gal 3, Rom 9:6). At this
point in biblical history, Israel has been cut off from their land and put in
exile. We are blessed because we are never cut off from salvation, although our
sin can lead God (or trials) to withdraw His grace in order that we may seek it,
often in repentance. This too will happen to the Israel who hears Isaiah’s
words, and as a result, they will again be set in the promised land
(typologically speaking). They will then be able to do the priestly work
commissioned to them as a light to other nations, taking captive those who
formerly oppressed them, ruling their former captors (not in wrath but in
grace). Sojourners will attach themselves to Israel to escape exile, they who
were themselves exiled, all in service to God. Israel’s purpose was always to a
greater purpose than their own: to evangelize all peoples. When they once again
forsook this duty, Gentiles found God even though they weren’t seeking Him (due
to Israel’s sin) anyway and Israel was cut off (Rom 10:14-21). See Zechariah’s
1st night vision, 1:7-17. When God’s mercy and judgment of the
overly wrathful nations commences, comfort, prosperity will return and God’s
house rebuilt (triple entendre: Zion-Jesus-believer). After 70 years, a
complete Sabbath. Let the church remember her true mission and not hide her
light.
Luke 1:39-56
Mary’s pregnancy, of course while unique, nevertheless is
typified in the OT in Samson’s birth, where the angel of the Lord (Christ
Himself) announced the conception, or in Hannah’s prayerful exaltation of God
in the birth of Samuel (Judges 13, 1 Sam 2; cf. all pregnancies in the OT,
particularly from Abraham onward – ministry to the then separated nations).
John the Baptist leaps in the womb, anticipating his prophetic ministry and is
given voice through his mother, filled with the Holy Spirit: Mary is the mother
of “my Lord.” Stark contrast to her husband, Zechariah’s, response to the
angelic appearance foretelling his son’s own birth. Mary too sees God as her
Savior, who exalts the humble, even as Jesus chose humility before exaltation,
and scatters the proud. We assemble in union, rich in the riches of Christ.
Those who trust in their wealth are instead sent away, scattered as enemies are
routed in battle. Mary blesses the God who blessed her, magnifying His name in
praise for 1) His almighty and great works for her (belief, salvation,
pregnancy, legacy, etc.), 2) His holy name, 3) His mercy to those who fear Him
in all generations, 4) His strength against enemies like Herod, 5) His
generosity in feeding – physically and spiritually - the hungry, 6) His help to
His servants, whom He brought out of a house of slavery [to sin, Ex 20] into
servitude – indeed, sonship – in a good Master’s house, even more allowing us
to be a part of the house-temple itself in whom God dwells, both corporately to
Israel-the church and individually to us, Abraham’s true offspring. Mary seems
to stay until John the Baptist is born (likewise, until Zechariah has his voice
returned to him). Zechariah too, filled by the Holy Spirit, prophecies in faith
about Christ, blessing God once His voice returns. How much more can we trust
that the God who saves us also remembers us?
Luke 2:8-14
“Fear not” is a command, a phrase appearing more frequently
than any other in Scripture (365 times? Every day, we should be not afraid). It
is striking that an army (host) of angels is announcing peace on earth through
a Savior that is a newborn infant. This peace is for those on earth – not just
in heaven – for people of good pleasure: the elect who have been justified,
predestined according to the good please of the Father, through the
Spirit-given faith in His Son (Eph 1, Rom 5, 8). So while it is natural that
those who are under oppression should experience fear, the angels said “fear
not,” then explained why. Light was coming into darkness; rather than hiding or
covering up this light, we must come out of darkness. Israel ha been under the
darkness of the old covenant, shepherding in shadows of the new covenant. This
enacted, emblematic parable is designed to show the true Israel and one good
shepherd – the antitype of David, Israel, etc. – was the radiance of God’s
glory come into the world to bring peace to His people, Himself as light into
darkness. From Bethlehem, an insignificant city 5 miles from Jerusalem, a new
David from his own city arise, younger than His brothers, to save them. “He
shall shepherd His flock in the strength of the Lord, in the majesty of the
name of the Lord His God, and they shall dwell secure (unafraid), for now He
shall be great to the ends of the earth. And He shall be their peace.” The sing
of this for the individual shepherds was Jesus’ birth – in swaddling clothes
lying in a manger. The sign for Jesus’ birth-resurrection from swaddling
clothes out of the tomb, where angels, a Mary/Joseph, birth from death, etc.
thematically reappear (holy of holies). Glory and praise ascended, peace come
down in descending response (cf. Jordan’s description of ourselves in the
ascent offering and what follows, peace to our neighbors). He 1st came
as gracious host, a Savior. When He returns next, it will be as a visitor of
judgments to an old world, not His house that He Himself will bring
(us/creation/heaven/His Spirit-temple). Blessing comes to those who
bless/glorify God.
Isaiah 14:24-32
When the Lord swears a plan and purpose, it shall be/stand.
For who will annul it? Who will turn back His outstretched hand (rhetorical)?
He is in control of the whole earth, all the nations are in His hand, for their
good or ill. His sovereignty is extensive, complete. He can know all things
because He is omnipotent. Our wills are not free from Him, although we may be
free in other respects (compatibilism of free will and determinism; cf. 37:36).
Vice versa too, for to be omnipotent presupposes that God knows all factors
that are at play when He plans anything. The omni’s are mutually dependent. One
instance of His total authority is how he will break Assyria in His land. On
God’s mountains – where His special typological presence often was and
especially in the holy land concerning Mt Zion – He tramples they who were rods
of oppression, burdens upon shoulders and yokes upon His people, the
Israelites. In judgment will He break them. Is this what Assyria was, or rather
like an ark for Israel (cf. Jordan, or both)? But this should not cause a
celebration among others of God’s enemies, like Philistia. In crushing the
serpent figure of oppression (a serpent rod, cf. Moses, Jesus), God reveals
through Isaiah that from this root will come forth another more vicious viper –
the fruit of God’s judgment of Assyria will be a flying fiery serpent. This is
an oracle about a continuation of wilderness wanderings (cf. Deut 8:15) for an
Israel that will be sent out of the promised land and into exile. Israel should
not turn to these worthless allies (Philistia; cf. Jordan on treaties and
international relations) to overthrow Assyria, however. Refuge can only be
found in Mt Zion – God and His people. Israel will continue to be afflicted,
but unlike the wailing, fearing Philistines who will experience the smoke of
judgment (did Assyria strike against Philistia?) from the fiery serpent, God is
with His people in exile. Those who trust in the Lord (the poor/needy) will be
safe and feed as a flock upon God’s word-promises, lying down in green
pastures. Famine will kill the Philistines and their root/remnant/firstborn
(cf. Egypt). Cf. commentary on this passage
Isaiah 15-16
The Moabites were incestuous offspring of Lot, an
ignominious beginning. Nevertheless, because God respects land and nations, He
commanded the Israelites not to attack the Moabites on the way to the promised
land. Indeed, the kind of Moab or Edom (?) and Abraham made a covenant in which
the king respected Abraham. The Hebrews were always supposed to be priests to
the nations, blessing them insofar as they blessed [the God of] Abraham. But
the Moabites attacked Israel unprovoked and were therefore judged by God.
Nevertheless, even Ruth, a Moabitess, was saved by a type of Christ, Boaz.
There always remains a path for redemption to all nations. Ruth even was
included in the ancestry of David and Christ. Likewise, America is becoming a
very prideful nation. Nations can be sovereign in relation to other nations,
but never in respect to God. God will not stand for a nation to unite against
Him (cf. Babel). God will send division, scattering, confusion in lip
(religion), and we have seen this in the attack on the capitol this past week.
Yet God will always protect the remnant elect (cf. Is 16:4-5, Christ’s people
has believers from all nations. Who are we allied to ultimately, God or the
USA?). The nations may find shelter in Christ (Acts 15:16-17). Or they may be trampled
underfoot like Assyria crushed Moab. These false shepherds (Num 32:3-4) was
what Israel ought to have looked at before their own judgment. Nations –
Christian ones – ought also to give shelter to the foreigner, for Israel was
strangers in Egypt, and Christians are foreigners in this world, in it but not
of it (cf. immigration). God respects borders; indeed, He has decreed for there
to be many nations and borders. This is a good this. But nations ought to
submit to Christ (cf. Jordan). Biblical hospitality is loving even to
strangers: “Don’t talk to strangers” is an unbiblical notion. On the contrary,
we are lights to the world. God is primary actor in Job, Jonah, Isaiah, Esther,
etc. Swift righteousness -> faith -> justification. Ruth: “your people are
my people, your God is mine” (Abraham’s offspring).
Isaiah 18
The Cushites wanted to ally with Israel against Assyria.
Isaiah tells their ambassadors to return, for Judah has the Lord on their side
(don’t ally with enemies of God). These sorts of nations hustle and bustle with
political ambition (land of whirring wings, e.g. frantic buzzing of insects),
desperate to be free from they know not what (sin? No). Such an alliance was
deceitfully grounded, not upon the faithful God (Psalm 68:28-31 is a fulfillment
wherein God’s rebuke is His destruction of a nation.) In contrast, our patience
is rewarded in depending on Yahweh, who may appear slow (2 Pet 3:8-10) to move
but is quietly looking from His dwelling place like the silent but present heat
in sunshine or cloud of dew in harvest. We can feel Him at work if we trust in
His word-promise. Indeed, there will be a harvest. Vines will be pruned
(matured in patience) to encourage the development of grape-“shoots and
“branches.” Contrast this blessing upon Judah to the judgment upon Cush (by
implication), who will be left as a carcass for birds of the air and beasts of
the field to devour, which is a judgment that will be extensive –
winter/summer. Then will tribute be brought to the Lord from Cush – our pastor
himself is from Ethiopia (pastor Melaku too) – to Mount Zion, our
sanctuary-garden (cf. land of Cush in Gen 2 also) where the place of the name
of the Lord of hosts is present and reigns. Their tokens of submission is the
nations’ peoples (cf. the Ethiopian eunuch in Acts 8, Is 53). When God conquers
nations, He brings its people (remnant) into His fold. By the gospel, we are
God’s homage, cf. our last sermon in Isaiah in which more nations’ people
converted (Rev 7).
Joshua 1:6-9
What does it mean to be strong a courageous? We must know
our requirements, God’s promise, and the primacy of God’s word in His service.
Joshua’s requirements were to follow God’s law, not turning from it. So too we
have the 1st/2nd commandments. But the promise of success
(“you shall”) is given prior to obedience. The level of success might have
varied depending upon their obedience (“good” success), but the chain of
redemption is golden and unbreakable. To ensure obedience would be aligned with
what was required of them (and of us), the book of the law – the words of the
prophet[s] of God – should not depart from our mouths but rather our constant
confession upon which we meditate day and night. The proximate goal of
inheriting their promised land was typological and restricted. Our antitypical
promise of inheriting the earth requires a fuller word of God and repeated call
to not be afraid by to put on the whole armor of God, including the sword of
the Spirit, the word of God. As Paul preached the whole counsel of God (Acts
20:20, 27), we should not be using a blunted sword (Eph 6) but a sharp one (Heb
4). Our faith in God’s word will yield fruit of obedience to what we believe
and depend on, and God will prosper us. He is with us, much more now than with
Joshua (cf. the Spirit). How much more should we be confident
(strong/courageous)? Joshua as a type of Christ – cf. their names, Christ’s
obedience to all His Father promised and upon which He meditated. When was the
book of the law written? Problem if it is after or even somewhat copied from
language in pagan nations? No, cf. Gen 4 and evil city preceding city of God.
The eschatological plan of God was set up first, so even the evil preceding the
good in certain respects is always borrowing from Christianity. Patience begets
understanding and maturity for the proper usage of our God-given abilities and
talents.
Romans 11:25-36
Question all of the following as I study more (e.g. what
does it mean to be a nation, and Jewish specifically? Covenant that has been
abrogated such that the biblical notion of that nation is dissolved or resolved
as well?): The crescendo of Romans is seen and sung in the last lines of this
chapter. From (His will) and through (activity) and to (glory) Him are all
things – so be it! The depths of God’s wisdom and knowledge cannot fully be
plumbed. None are God’s counselor, the riches of Christ is uncountable
(infinity). “All things are thine no gifts have we, Lord of all gifts to offer
thee. And hence with grateful hearts today, thine own before thy feet we lay.”
Fully sufficient and dependable, we must trust in Him for life – not just
salvation. This is indeed a fitting end to a mystery such as is revealed in the
prior verses, which is difficult to understand, let alone comprehend. All
things have been given to disobedience so that all can be given mercy: all
nations, all peoples, not individuals as such. Israel’s hardening was not a
revoking of the gifts given to them through the patriarchs (cf. Rom 9:1-5). Yet
Christ is the sum of these gifts and must be accepted by faith. Israel will be
grafted back into the shoot of Jesse, the root of the olive tree, having been
the ones from whom He came in the incarnation in the 1st place (hence,
“natural”). But when will/did this happen? 70 A.D.? Was that typological, a pattern
that will repeat* prior to the second coming? Was this completely resolved at
that time? Or is it even applicable at all (study more – what does the rest of
the NT, e.g. Revelation, say takes place? When does the Jew/Gentile distinction
hold?). Do Jews exist contra Jordan by his own admission regarding eternal,
creation plan for different nations? The question does remain as to when the
fulfilling of the ingrafting will or has occurred (I think typologically at
this time)*. Difference between incommunicable or comprehensive vs communicable
or apprehensive. Jews created by Babel incident, but the reversal of this curse
as seen in Acts doesn’t abandon nations in toto (this was always intended) from
creation, yet just as many nations was the plan of God, does God consider the
Jews as eliminated or revealed category (intimate?).
Isaiah 19:16-25
Assyria and Egypt ae at opposite poles of the ancient world
(north vs south; e.g. as God came down to Egypt from the north to a type of the
pit, hellish slavery, cf. sin). Redemption coming to the nations who, together
with Israel, join together in worship prophecies of a time when every tribe,
tongue, nation, people, language, etc. are redeemed – everywhere, from north to
south. Egypt’s fear of Assyrian takeover in the land of Judah will be a means
of their seeking divine protection, like a woman seeks a man to protect her.
Egyptians hated all things Canaanite (Gen 43:42, 46:34), so that 5 of its
cities will be allied to the Lord and speak its language is remarkable. A
memorial pillar will be built in Egypt as a sign/witness by which the Egyptians
cry out for deliverance from oppressors. They will worship/sacrifice/offer/vow
to the Lord, who will send a Savior to His remnant. The Lord’s discipline will
cause repentance, healing, mercy, and obedience. A highway from north to south
will facilitate this change of heart and fulfillment of the messianic prophecy
– Christ is the way. This is the “midst of the earth” spoken of, and the gospel
would proceed to all ends of the earth, thereby blessing all peoples. Egypt as
God’s people (unthinkable in the exodus), Assyria as the work of God’s hands
(once again, this time as a staff of blessing rather than a rod of discipline
[serpent rod?]), Israel as God’s inheritance (who mediates this to the other
nations). If Egypt and Assyria can be redeemed, what nation can’t be? When
does/did this happen – 8 B. C.? Who mediates between (as?) the firmament
between heaven and earth, bringing heaven to earth: Christ, the ladder, and His
church. God will always save His remnant even while the nation is disciplined
or punished. Is. 49:6 – gospel sharers, hence we are now view as spiritual
Israel as Christians.
Romans 12:1-2
Our election, our predestination, our calling, our
justification, our sanctification, our future glorification – all spiritual
blessings upon we who were sinful enemies of God should “therefore” elicit what
kind of life we should lead: orthodoxy leads to orthopraxy, including doxology
such as we see at the transition point ending ch 11. Our knowledge should lead
to application – wisdom. We must know the precious truths of God’s words to
apply them consistently and unconfusedly, lest we conform ourselves to this
world rather than the image of the Son who builds His house upon the true
foundation of Scripture in conjunction with the life-giving Spirit. Our minds
must be renewed for our bodies and wills to be holy and acceptable sacrifices
living. We discern what is God’s will (how we should live, since test vs study)
– the good, perfect, acceptable (matching His nature/character) – by testing (1
John 4). But as a scientist must form a hypothesis based upon assumptions as he
tests in a laboratory, we must test based on our
assumption-presupposition-foundation-knowledge of God’s word. By this means we
become and present our bodies – our senses and vehicles thereof – as holy and
acceptable living sacrifices before God (Rom 6:12-14). Because Jesus was our
death-sacrifice-substitute, we may live as sacrifices with no need for an
animal sacrifice or to die ourselves (except to sin! Rom 8:13). All our
possessions and ourselves should be dedicated in service to our Master. This is
how we as redeemed worship God appropriately. The mercies of God cause the
mercies and worship of men. Salvation is not just external of objective be
transformative, subjective. All creatures will become a sacrifice before the
creators: either living, if they rightly serve them, or deathful, if they sin
and bear the curse thereof. We may be offering false worship/sacrifice to God
by implication of this passage – be careful how you present your members (Cain,
cf. Amos). Rom 8:7 hence we must meditate on God’s word, continuously, for mind
-> thinking -> will -> body -> holy living -> death to sin. E.g.
Abraham was willing to dedicate Isaac as a sacrifice even unto death, but also
in life (be willing to die).
Psalm 100
A celebratory conclusion to previous psalms regarding the
kingship of the Lord, calling for praise of the Lord from all the earth, beyond
the chosen people, and servitude with gladness toward our merciful and gracious
king (who is no despot but wants cheerful worshippers). Sing, know, thank,
expect: these are the actions and attitudes our God desires of His worshippers.
Be joyful, always. Publicly responsive to the commands of God. Come into His
presences, gates, and courts. Into His house we must come – His body, He built
Himself – thankful, blessing the name of our kind (cf. 1 Thess. 5:16-18). We
sing because we are happy and free – there are too many examples from Scripture
and church history (jailed Christians in Acts 16:25ff, Song of Moses in Luke
19:37-40, angels in Rev 5, Jesus Himself in Matt 26:30). God’s wonders should
cause us to cry out in praise of Him (Rev 5). For His goodness and steadfast
love towards us has enabled us to know Him. Yahweh, our covenant-Savior, our
creator God. He made us and remakes us in His image. He cares for us as the
good shepherd (cf. His love as He died for us, John 1, 17) who gathers His
straying sheep. We must be conscious we are singing to our holy God, so we must
not sing tritely. Our singing must be truthful and reflect God’s majesty. Our
attitude must be one of thanks as we draw near to the one who draws us near,
for He loves us, all peoples (tribes, tongues, nations, languages); in all
generations He is faithful (enduring, comprehensive across time, people, space;
hence it is incomprehensible e.g. He loves sinners), for all times His love
endures. His love is extensive. *Expect divine things from our divine Lord.
Thanks for God’s words, works, word, and being. Receivers of mercy -> givers
of thanks. We can/should only sing because these things are true. Sing
joyfully, why? 1) We know the Lord, He is God (Jesus, Rom 10). 2) it is He who
made us. 3) we are His special people. 4) we are His sheep. 5) the Lord is
good. 6) His mercy is everlasting (His nature, non-Platonic). 7) His truth
endures forever and to all generations (Jesus is truth, God’s word is truth).
Historically verified, we are involved too. How awesome would be an army that
sings hymns of praise to God?*
Romans 12:3-8
As we are living sacrifices – holy, acceptable, peaceful
before God – let us think of ourselves soberly in humility and not pride, for
it is by grace that we have been united to Christ and each other in love.
Furthermore, we are different members of one body, with differing functions or
endowments or gifts to use in service to this body – each other, with Christ as
our Head – just as Paul’s own ministry is by grace given to him according to
his suitability in exercising that gift through his proportion of faith. We are
not gifted with all gifts listed. Further, study whether prophecy must be
considered preteristically or if there is same continued application distinct
from teaching (or if needed). How should we judge ourselves as having one gift
rather than another? Think. Also, talk to the living body to see in what way
you contribute to the needs of the body (1st/2nd
commandments). Use your talents, don’t bury them away from the body as in the
parable. Prophecy – proportion to the faith; preaching to edify/comfort? Is
this continued? Service (in serving) – provision of needs? Deaconal? Teaching:
of what, to whom? Proclamation of the word, men only? Exhortation – call,
direct, guide? Contribute – be generous, to whom much is given? Leadership - be
zealous and give aid, command? Acts of mercy – cheerful, attitude, distinct
from service? Where else does Paul or others mention these gifts? The members
work towards the good of the body first, but we sacrifice as a body to bring
others into it as Christ sacrificed Himself for us – the body works towards an
end outside itself (glorify God, again 1st/2nd
commands).Do not think you are better because of whatever gift you have
compared to others. What do you have that you did not receive (1 Cor 4). We
must be humble, because it is only by grace that we have any good gifts from
above (1 Pet 4, James 1:17). To what gift does being a deacon correspond? What
do each of these gifts look like in living out our walk? Does and should every
local body have one of each type of number by providence? Do we consider the
blessing to others as we determine which gift we have (i.e. its effectiveness)?
1 Peter 4:1-6
Pattern your life intentionally after Christ, including His
sufferings – not merely physical, but any suffering in this life that follows
Christ’s thinking of the cause of righteousness, the “will of God,” i.e. “your”
sanctification (1 Thess. 4:3). Using time wisely means we should never be
killing it. Invest it and keep in perspective our appointed time on earth is
sooner over than we are often wont to think. How can I practically apply this?
If we love God, His commandments are easy: Christ kept them for us, and He
knows and lives in us to work out God’s will. V 5-6, spiritually dead vs alive,
not physically. People who are blind don’t realize they need our help.
Responsibilities are fine, not excuses so long as they’re done for God’s glory
and in conjunction with resisting sin.
1 Peter 1:3-5
Spiritual birth (effectual call?): Titus 3:4-7, James 1:18,
Rom 6:3-8, 8:7-11, John 3:3-8, 1:13, 8:47, Eph 2:1-10, 1 Cor 3:5-9, 1:22-24, 1
John 2:29, 5:1-5, etc. Not physical: new disposition/habitus. Not due to man’s will
but God’s. How? By the instrument of His word (Ez 37:1-14) and grounded upon
Christ’s resurrection from the dead. – Christ who likewise was made alive again
by God. Why? Prior to this regeneration, we are spiritually dead, unable to
submit to God or please Him. Our corruption prevents this, so we need an
external power to give us a new disposition towards faith and goodness.
Spiritual rebirth necessarily leads to spiritual walk in faith. Regeneration
has a pictorial precedence (creation, 2 Cor 4:6; flood/baptism/Jordan/new
creation; exodus from Egypt/slavery; cf. Gage’s 3 day book) and eschatological
anticipation (as we have already been made alive in this life, we will be made
alive upon physical death, Rom 8:23ff and the golden chain of redemption)
Genesis 24
Marriage via meeting at a well: Isaac/Rebekah, Jacob/Rachel,
Moses/Zipporah, Jesus/believers (Gen 24, 29, Ex 2, John 4). Just as Abraham
ordered his servant to find a bride for his son, the Father orders us to find
the bride for His Son: the whole body of believers. In both cases, the Father
has ordained the finding of the bride. However, the seeking and finding of
Christ’s bride is greater, as anyone and everyone is invited to participate is
this mystery of marriage, not just particular people as in the case of Isaac
and Abraham’s kindred, Nahor and Rebekah. And yet, in both cases, God chose, by
his providence, who these brides would be. In the case of the church, it is by
the Father’s gift of His Spirit that we are able to come to faith in Christ by
which we are both saved and are constituted as the bride of the Son.
Genesis 26:17-33
Conflict happens: handle it like Isaac did. Philistine’s put
faith in Abraham’s wells. Isaac dug them out and peaceably gave them away when
others tried quarreling with his men. Figure of speech when a literal event and
metaphor correspond in meaning and practice (cf. James 3-4, John 4)? Isaac was
very blessed via a well (received Rebekah as his wife) and blessed others by it
too, not being contentious regarding what was rightfully his in labor and
inheritance. And this led to further blessing showing the king and his men he
truly was favored by God and attracted them to a covenant with him. Isaac’s
peace-ableness and patience in not being contentious over his labors, his
worship in persistence, and his word with those who has wronged him typifies
Christ. He trusted God to lead his family through the trial. Such is how you
can live a life even your enemies will respect and may even wish to reconcile
with. Treat everyone harmoniously and peacefully (Rom 12): that is loving your
memories. That is loving your enemies, as Jesus commands.
Mark 10:17-27
Money can’t by everything: eternal life can only be found in
the riches of Jesus Christ in whom are hidden all the treasures of wisdom and
knowledge (Col 2:3). Young, rich, powerful – these are temporary and given by
God. Jesus lovingly points out the self-deception in self-reliance, for only
God (i.e. Himself) is good. 10:18 carries rhetorical effect that should (but
doesn’t) lead the young men to reflect on whether it is possible for him to
inherit eternal life by his own deeds or God’s (cf. 10:27). Fulfillment of the
law is the only way one’s own works suffice to inherit eternal life for him
(i.e. covenant of works); yet because we fell in Adam, we must unite to the
last Adam, the only [God]-man who fulfilled the whole law without condemnation
from it, without defect. The mirror of the law reflects what we should, with
reflection, also find: that we have not obeyed the 2nd – let alone
the 1st – commandments. And if we deceive ourselves in believing we
have obeyed them, Jesus will always lovingly speak the truth to us. We take up
our cross now in union with Christ; the ruler would have had to do it to
evidence his total commitment to God in obeying the 1st commandment
(Deut. 6:5) as he implies he has done. Jesus, knowing his heart, knew he
wouldn’t, thus contradicting his previous remarks about law-obedience from his
youth. To whom much is given, much temptation must be overcome. Riches can be a
blessing as well as a curse; the disciples assumed that if the rich can’t
inherit eternal life as those clearly blessed by God, then none can, especially
not the poor (“Who then can be saved?”). 1 Tim 6:17-19 cf. love of money is
root of all evil, of what does it profit a man to gain the world but lose his
soul, etc. We can’t put camels through a needle’s eye: only God can do what is
impossible for man. Compare the answer “what must I do?” here with Acts 16. The
law is brought up in this context because Jesus is aware of the difference in
heart between the ruler and Philippian jailor. Blessing and curse is still set
before us, now in the choice between being found in Christ or not (the gospel).
Salvation is of the Lord, not our own riches/works.
Isaiah 11:1-9
The Holy Spirit is needed for the w/Word of God to take root
(cf. parable of the sower) and be effective. Yet the Spirit needs the w/Word to
work it in us (If Jesus/Spirit is imaged by man/woman, how to we need each
other?). The Spirit’s work in Jesus is the pattern for His work in us. The
Spirit equips Christ/w/Word as He spreads His kingdom (mission) by giving Him
the means/tools needed to spread the gospel. Vs. 1’s promise is the archetype
for the promise in us: the Davidic kingdom is chopped down from punishment and
out of which the Davidic Son will rule a greater kingdom (cf. Jesse’s stump,
not David’s). What is the branch of his roots? God chopped down the forest of
Assyria into a desert of stumps from which a new creation arises. New rod
(Assyria cast aside) comes forth, Christ, by the power of the Spirit (cf. new
birth, resurrection, Jesus’ story). The field is plowed (decreated) so the true
seed can come forth (Gen 3:15), the final iteration of the OT story. The Spirit
rests on Christ as He descended on the tabernacles as a glory cloud (Ex 40), on
Christ as dove. How can the Spirit work in me? Because He worked first in the
w/Word that is implanted in me. It is not about feelings so much as the w/Word
taking root in us, from which comes wisdom, understanding, might, counsel,
knowledge, and fear of the Lord. He is the creative agent who empowers the
Messiah. The Spirit is also the glorifying agent; is Christ glorified among us
(our robes of glory, and we His, cf. mutual consumption)? His work in us is not
only patterned after by leads us back to Christ, in whom were the fruits of the
Spirit perfectly (cf. godly character), even as incarnate Son of man. As the
outworking of Christ’s mission comes to fruition through the Spirit, we see peace
among animals (cf. nations), vs. 11. The knowledge of God’s glory will spread
over the whole earth, and nations will come to the holy mount to inquire, the
seat of His rest/kingdom (cf. heaven, Heb 10, 12). Christ is a judge without
prejudice, bias, or against the outward appearance. Social justice must lie in
the righteousness of Christ. As we are sealed by the Spirit, He imprints the
character of Christ’s likeness upon us as letters of the w/Word, the true words
of God (Rev 19). Christ is in us by the Spirit. The union of all of us is the
groundwork for justification, sanctification, and glorification (cf. Trinity
union). The Spirit of RESToration. Notes of the beatitudes in vs. 4, armor or
God in vs. 5, cf. Rev 1. John 2: Jesus knew men’s hearts, not just by what He
saw/heard but by the Spirit. Peace with God -> peace among us. Don’t be an
enemy!
Zechariah 8:1-23
A picture of the peaceful prosperity that shall come to Zion
and, by extension, come to the other nations which bless her, seek her, and
confess their God (cf. Rev 7:9). God will dwell in His holy mountain,
surrounded by His hosts who rule with staffs in old age, in the redeemed
garden-vineyards in which God has sowed peace. God commands the hands of His
people to be strong, just as they were in times these old prophets spoke God’s
words as His temple was being built. This is all old covenant culmination that
is typological of the new people (Christians), new temple (heavenly
Jerusalem/the body-politic of the church), the remnant who shall experience
everlasting peace with and among all nation-peoples-languages. Godly character
in speaking truth, peace, and love while rendering judgments – not as in former
days in Israel in which God was provoked to wrath – but following the model of
Christ and His good types. Old and young, east and west, all nations, men and
women, slaves and free men, rich and poor, all the extremities of societies
will be saved from false idols. Israel will warn the nations of being cursed by
sin and be a place of refuge/blessing to which they will come in repentance
(central worship site). We will once again have a central worship site, but
only at the end of the new covenant. Be merciful to others as you have received
mercy, 1st and 2nd commandments. Will 10 people of all
nations hold to our robe of authority in Christ? We feast in festivity, fast is
not our norm (?) Contrast the fasts mentioned to commemorate the instances of
Jerusalem’s destruction: 4th day (fall of Jerusalem’s walls, 2 Kings
25:3-4); 5th: fall to Nebuchadnezzar (25:8); 7th: date of
Gedaliah’s death (25:25); 10th: siege of Jerusalem by Nebuchadnezzar
(25:25). Covenant renewal and consummation.
Isaiah 22:1-14
God’s mercifulness in warning His people against the consequences
of sin (cf. parents warning kids about playing in the street). Jerusalem, a
city on top of hills, is endangered by unrepentant sin and has been brought
low, a valley of vision – blindness vs. light on a hill. These people are slain
– not by battle, but by their spiritual idolatry. They forsook God, their
leaders fled (2 Kings 25:4-6), abandoned the people to save their own lives. To
the warnings, the people respond with false joy – materialistic exaltation.
This leads to the destruction of Jerusalem over which God weeps (breaking 3rd
commandment). In the day of the Lord, there is a decreation the likes of which
we see against Sodom and Egypt – to which Israel and the leaders will later be
compared in Jesus’ time as well. The divine protection is taken away (covering
of Judah), for there is no atonement for unrepentant sin. To the call for
weeping, mourning, baldness, sackcloth – repentance – the people of Jerusalem
instead respond with empty joy and gladness – killing, eating, drinking, for
tomorrow we die (nihilistic hedonism?). Covenant breaking leads to covenant
curse, for there is no sacrifice remaining when the people look to their
weapons, wealth, waters and storage, depending on these things but not the Lord
who gave and planned it long ago (cf. Solomon, USA). The people did not look in
faith to Yahweh. In the day of the Lord, we must be found in the rock of
Christ, clothed with His righteousness, or we will be exposed in our naked sin
to God’s wrath. Do not labor: for in labor (double entendre), Israel has been
destroyed by her own daughters. Israel is not comforted by the false assurances
of the people who were going up (the high places, God’s dwelling) to celebrate
without repentance: do not reject God’s word to His face. What is repentance? A
saving grace in which a sinner, out of his apprehension of the mercy of Christ
and his hatred of sin, turns from it to God with full purpose of new obedience
(8.7 WCF). God is our protection, not the weapons of this world. Those cannot
save us, false confidence.
1 Corinthians 15:1-28
The resurrection of Christ is the crux of our faith, without
which we have believed in vain. For Christ is the one in whom all things are
renewed, resurrected, redeemed. The seed of the last Adam are only no longer
able to be found in sin [from the first?] in the last Adam has been raised from
the dead, resurrected and justified thereby in order that we too may follow
this pattern by being united with Him in regeneration-conversion (Rom 4:25).
The OT witness to the death and resurrection of Christ (1 Cor 15:3, 4) by the
many 3-day (hour, week, month, year) patterns. The resurrection is bodily just
as ours will be: bodies are good. We ae images of God just as the incarnate
Christ (Heb 1:3, Col 1:15). Yet union in nature to the first man has corrupted
and condemned us all to due (by nature?); therefore, a last man needed to come
for us to be united to Him by nature (regeneration, 2 Pet 1:4). Whose lived are
our viewed in by God objectively and patterned after (subjective, experimental)?
The Spirit works out our salvation in us as He worked in Christ (cf. Holy
Spirit in 1st Adam or not)? How much more should we be a witness to
others, knowing that our only hope for them, as for us, is that they not perish
in sin but raise again, believers in Christ. Only for them does death have no
sting. Otherwise, Christ’s enemies, including death, will be destroyed,
unwilling to subject to Christ’s reign as established and to be returned to His
Father. He is the resurrection and the life. Believe in Him, the person, not
just the event, to be harvested after Him, our firstfruits (cf. Leviticus,
Exodus?). By the grace of God we are what we are: dead to sin, raised to serve,
ascended to exalt and be exalted with our Savior and firstfruits. Paul was
untimely born: miscarriage or premature first (late birth?); he experienced a
death-resurrection in his history of persecution and conversion to ministry
which he persecuted. There is no hope at all if it is in this life only; such
is the pitiable situation, for then we will perish in sin (note Paul still
assumes Scripture, hence an accentuation of pity). Paul’s testimony was
eyewitness grounded as well as biblical, cf. epistemic justification (external
and/or internalist and fallible). James mentioned particularly because he
doubted until resurrected (?). Confirmatory apologetics vindicated here. Death
would come to the obedient 1st Adam [as substitute for progeny] (1
Cor 15:42ff.)?
Romans 12:14-21
Possible chiasm with Rom 3:8. Instead of let us do evil that
good may come, Paul here warns against doing evil because evil has or may come.
How a Christian reasons in a non-Christian environment is different from how a
non-Christian reasons, for our minds have been renewed that, although we must
not be wise in our own sight (Prov 3:7), our lives are influenced by the way we
think. Christians have been given mediatorial roles as peacemakers in the world
– they have been raised back with Christ into the sanctuary as a firmament
people, governors whom God will rule to as His kingdom expands. But we must be
kings sacrificially, just as Christ was, binging peace to what extent we can.
God will right wrongs and bring vengeance at His time. Revenge on our part is
an empty pursuit. We instead ought to be patient with our enemies as God was
patient with us who were His enemies (Rom 5, 2 Pet 3). Rather than curse them,
bless them, for that is what our Savior did. He rejoices and weeps with us – we
who are infinitely lower than He is. How much more should we seek harmony with
one another? It is our honor to suffer persecution in likeness with Christ.
Therefore, we must not avenge ourselves but heap coals upon others with
kindness, leading either to their conversion or further wrath from God. God
overcame our evil by feeding us, clothing us, giving us drink and shelter. We
too must follow the exemplar of our God (Matt 5:43-48). We are not a people who
are driven by emotions (although emotions are good, hence rejoice/weep) but by
our own fear of the Lord. Just as we treat our bodily members with care and
empathy when they hurt etc., so must we treat our church and race. Likewise, we
have many members because each is insufficient on its own. Our wisdom is from
our Head, Christ Jesus, not in ourselves. Implications of this regarding church
discipline (or otherwise) confirm that it is for the benefit of the person cut
off or disciplines that such occurs, if indeed peace in Spirit and truth is
possible (v. 18). How is the world overcome? Who overcomes? Those born of God
unto faith in Jesus, the Son of God who prayed for His enemies even with His
dying breath (1 John 5:4-5). The people of God must rely on the Elohim-leaders
He put in place to deal with law-breakers. Consider what your testimony will be
when it is your turn to face God on the last day. Fear of His wrath, awe of His
majesty, leads to wisdom.
Romans 13:1-7
Even without a corrupt nature, in Adam all chose to rebel
against divine authority. With corruption, we rebel against all sorts of godly
appointed authorities, Elohim imagers: church, state, family, work, and, of
course, God. In each sphere, God has ordained a society, a communion, to teach
us dependence, to restrain sin, to order, to mature and lead, and as
subordinates, we must submit to and even bless authorities, even if they are
enemies of God. We overcome evil with good, model citizens in which we only
disobey when personally commanded to disobey a higher authority (God ->
church -> state; family fits in where?). Otherwise, we will be judged and
disciplined just as we would in our house under a godly father when we disobey
him. If we always do good – even if it seems we are being terrorized – then we
build our character, our testimony, and our dependency on even higher authority
to vindicate the righteous. Rev 13, Isaac’s well-building, Nebuchadnezzar, etc.
show abuse of governance. When we only must suffer, we still must obey. When
told to alter our worship – and this also covers times outside church, since we
are living sacrifices – we must disobey and will still suffer consequences.
Ultimately, God’s sword of vengeance will be brought against evildoers, or they
will be converted (Abimelech, Nebuchadnezzar), for one must not misuse his
subordinate sword of authority in his sphere (father, elders, magistrates).
This would be a defacement of godly imaging as judges. God’s wrath is carried
out in justice by image-bearing judges like Him, not us in revenge, or else we
will experience not just human punishment but divine wrath-justice
(discipline?). Even for our sound conscience and peace of mind, we submit in
all things that belong to authorities over us since all belongs to God, except
when God’s word overrules those demands of lower authorities. Rules not being a
terror to good conduct but bad may imply that without said authority, even if
they seem bad, society would be for the worse. Deacon = servant of God, tax
collector. Pay = tribute, Rom 11:36. Leaders will always be judged severely
when they themselves do not honor God (consider this, fathers!). As we would
expect respect, fear, and honor from those subordinate to us, so too we must do
likewise to those to whom we are subordinate. Governing authorities are
servants of God whether they believe it or not. A godless nation is one whose
authorities don’t recognize God as a higher authority. When they say worship is
nonessential, they err grievously and overstep. Children: obedience to
father-rule (in church, family) until ready to go off and start a family on
one’s own. Citizen: tax, respect, honor, revenue.
Romans 8:18-39
Trouble and trials surround us and the people of God with
whom we fellowship and are in union. Multiple members allows us to care for one
another when one of us suffers, with our Head, the Word of God and light of our
eyes that enlightens His body, ultimately working through His binding Spirit to
intercede for us before our Father who is in control of all things and
ultimately works then for our good. Resting in the work and power of our Triune
God enables us to be free of sin’s slavery, our anxieties, and God’s enemies
(cf. Psalms). Just as the Father hears and answers His Son’s prayers for us
(John 6, 17), will He not also hear His Spirit’s prayers (Rom 8:26-30) and
answer them – Jesus and the grounds by which we can draw near in the first
place, the Spirit as the means by which we came to and abide in this root? The
Spirit’s groaning are too deep for words (non-propositional, attitudinal,
metaphorical?). Our society is rebellious, the promise for all things working
together for good only applies to Christians – we must pray/intercede for our
enemies just as Jesus/the Spirit pray/intercede for us who were His enemies in
hope of societal reform/recreation (Rom 8:24-25). Decreation or trials and
suffering often precede glorious rebirth. When we experience hardships, our
hope must carry us through, and our patient God is always working things
towards our good, even if the effects aren’t seen until after we die (martyr’s
blood as seeds of truth growing). Paul will himself give an example of his
faith/hope/love in 8:36-39 (cf. chapters 9-11), and we can view the
Christological // pattern as, united with Him, our confidence that we will
overcome as conquerors and be glorified. The Father’s glory and our good are
tied together by Paul’s argument, so we can trust in His promises to us. Thus,
don’t complain, be patient, pray, and love others. Hardships to bring
maturity/dependence, our current afflictions are light (double entendre);
consider eternity, don’t wallow in the present. We underestimate God in prayer.
Because creation was the house of God and was defiled by Adam’s sin, it is in
need of cleansing just as we are (Heb 9, Rom 8:12-23). Hence, a new creation
cosmologically, anthropologically, soteriologically, ecclesiologically, etc. is
needed. Literally nothing can separate us from the love of Christ, the exemplar
who not only had/has faith/hope in His Father and Spirit and us (His family)
but also sanctifying love [for us]. We are given all things needed for
continued salvation, a fortiori Romans 8:31-39. Two advocates and [covenantal]
witnesses of our redemption besides ourselves, or even three (Father included).
Romans 13:8-10
Because we always pay people what we owe them, one thing we
owe to all is love, for all our neighbors are images of God. As God love we His
enemies, as well as loving His neighbors (intra-Trinitarian, heavenly host), so
too we must image Him in loving Him as well as our neighbor-enemies. How this
love is exemplified in some cases is contingent (rebuke, mourning, laughing,
encouraging, etc.) and in some senses not (10 commandments/words. “You shall
love your neighbor as yourself” summarizes these exemplifications. It is the
word (singular?) of the Lord just as the Bible is the word of God (singular?).
In both cases, commandments/truths (plural) are summarized such that the one
can be said to fulfill the whole law – because its implications entail
obedience and acceptance of all other divinely communicated words, e.g. 1st
commandments, non-commandment facets of 10 commandment/words – and the other
can be said to be the preaching of the whole counsel of God which is to be
believed – and hence all future divine revelations (synecdoche). As Christ’s
life fulfilled the law so as to save us unto glorification, He enables us to,
in union with Him, live out a life patterned after Him, fulfilling the law as
ones already perfected yet still being sanctified. As we love ourselves
naturally (Luke 6:31), so too ought we to love others. What is love? To do* no
wrong. Love is an act of will, directed by God’s word to another’s well being
as God w/Word was so directed towards our well being. 1 John 3:16 social
justice is encompassed and, hence, if another gospel is false. The purpose of
the law is implied in the statement that love is the fulfillment of it. Love of
God -> love of neighbor. It is not to justify ourselves in God’s sight but
is the end* of the law (1st, shut mouths, recognize sin). The law is
not the ground of our salvation, but it is how we recognize we need salvation.
Its purpose doesn’t stop there but helps direct us towards how to, once saved,
do for others what is so natural for us to do for ourselves (also restrains
sin). The Adamic law was to bring the love of God and others to Adam’s heart (1
Cor 13). Christ is Lord of our sanctification as well as our justification such
that the righteous requirement of the law – to love – is fulfilled in us (Rom
8:1-4) by grace alone but synergistically.
Romans 13:11-14
In addition to the foregoing exhortations – to not live
according to the systems of the world, to present our members as holy and
acceptable as a living sacrifice, to love one another (even our enemies) –
besides this the timing of our need to awake from sleep and heed Paul’s
alarm-warning is that the day of the Lord’s salvation was near[er] than when
they had first believed. Thus, believers can fall asleep (cf. Mark 14:32-42).
We must be roused to action, like an army that should have been watching at night
for daybreak, that they enemy does not infiltrate when we are unsuspecting.
Indeed, for the believer, we must also be watchful for the return of our
Master, always expectant and never taking for granted the care of stewardship
He has given us. In fact, our putting on armor of light and casting off works
of darkness appears to be means by which the day of the Lord itself comes. Just
as we wake up from drowsiness by showering and dressing for work, so too the
word’s washing and the Spirit’s equipping do we ready ourselves for kingdom
work. These things are the only way we can walk as we should, not distracted or
drunk or stumbling in the dark. Just like how our leg can “fall asleep,” so too
can individual members (part vs. whole, church or our own compartmentalized
lives) need to be roused by the rest of the body. We must live consistently our
union to Christ: externally should match the internal/invisible (church and our
own works/salvation). To correctly cast off/put on, we must first know the
hour. We watch by prayer and meditating on God’s w/Word. Is Paul typologically
referencing the shaking of heavens and earth against the 2nd
temple/Jerusalem, Old -> New covenant completion? All new creations are days
of the Lord and bring salvation to God’s people. Sleepiness can also refer to
unbelief and taking for granted that we can address spiritual matters whenever
we feel like it (Matt 25:1-13). Being awakened is, thus, a picture of
resurrection. For those believers who have been making provision for the flesh,
putting on the Lord Jesus and or as his garment is a sanctifying resurrection
fitting to his union with Christ in the Spirit. Our nature of flesh must be
conformed by the Spirit and to the image of the Son. Quarrels and jealousy
cause warring among members, being lascivious or drunk cause uselessness of the
members. Both hurt the body.
Isaiah 26:1-6
Every time God saves His people, a new song is sung. In the
day of the Israelites, their secure city was Jerusalem. Antitypically, we are
secure in Christ already and not yet in the heavenly Jerusalem. Jesus is our
strong city, in whom our salvation is [protected by the] walls/bulwarks. The
city has defined limits, and being found in Christ is that limit. No one can
lay a successful attack against this city. We enter Christ by faith; it is our
gate-door into our ark of righteousness, and our entrance defines the nation.
This city is founded on the everlasting rock, the cornerstone of Christ. Hence,
we can trust in the Lord forever to be our strong deliverer. We are at perfect
peace who trust in and have our mind stayed on Him, for we have no condemnation
who have been justified by faith in Christ Jesus (Rom 5:1, 8:1, Heb 10:14). In
contrast to the city of God is the city of man, one which attempts to build
itself up to the heavenlies by its own efforts and will be humbled, brought low
to the cursed ground, cast in the dust where our works brought us in the first
place by our failure to keep the Adamic covenant. And the
meek/humble/poor/needy in Christ on earth will trample (as feet, hierarchical
connection between social/biological/ecclesiological/Christological bodies and
members?) this arrogant city and enemies of God underfoot (1 Pet 2:18, Gen
3:15; alternatively, convert these enemies), for they are united as members in
the body of Christ who set the pattern for us of suffering unto glory, humility
unto exaltation. The proud will contrarily fall on their knees before a
conquering God, and while the feet may be bruised, the heads of God’s enemies
will be crushed. Our objective peace before God ought to be matched by
subjective peace in staying our minds upon God’s w/Word. The already-not yet
dimension captures the Christological-cosmological connection between our
temple-salvation in Christ and His wall-vestments as high priest (Rev 21).
Christ is the temple who is adorned by His works – us. We are the jewels of His
own temple garment as high priest, and thus this city is strong, salvation in
it secure. Heaven will descend on earth at Christ’s return, and a new, glorified
creation will be the righteous result. We can only “accept” Christ as our Lord
and Savior by first being deemed by God as acceptable – not in sin but in
loving anticipation of transformation of sinner-enemies to righteous in Christ.
The love of God for we who were His enemies is stunning, and we are therefore
called to love our enemies. Eph 2 shows that the city of Christ broke down
walls and boundaries between Jews/Gentiles, making peace between us by being
common citizens in a common city.
Hebrews 10:19-25
We have full confidence to enter the holy places by the
blood of Jesus. Compare to Lev 16; we no longer need to follow washing and
clothing and sacrificial rituals to draw near before God (cf. Nadab and Abihu),
for Christ is our clothing and sacrifice, and we have been washed in His blood
by His Spirit through the word of faith. We have union with our great High
Priest, and this invisible reality has been signified and sealed visibly in our
baptism. Christ’s flesh was the curtain through which we, because it has been
rent, have access into the most holy place and the holy place, where only the
priests could go (Lev, Matt 27:51). Conscience – heart connection. Our inmost
parts have been sprinkled clear just as heavenly things and copies thereof were
cleaned-purified (9:23-24). Just so, we should not neglect to meet with one
another no matter the persecution or trying circumstances, for that is how we
may be encouragements to each other. The “Day” is drawing near, so let us draw
near to Him – the true “Day”-light of Christ. We mustn’t hide from the [2nd]
coming of the Day-light, as if darkness will allow us to perpetually keep evil
works secret (John 3:19-21). Because our hope and faith in Christ’s return and
enabling us to enter the same holy places He already has is a confident one, we
must consider how to do good works all the more, knowing all works will be
brought to light. What is our habit. Also cf. 70 A.D. as the end of the old
covenant visibly (= Day of the N.C.). Sacrifice = near-bringing? Pure water:
pure because of its innate characteristics being able to function in
significatory fashion or pure because of the function of it in baptism (or
both)? Objective confidence grounds subject confidence. Similar to how
objective grounds for salvation grounds subjective salvation. 3 commands: let
us draw near with full assurance in faith, with a true heart (since objective
grounds subjective); let us hold fast our confession of our hope in He who is
faithful (assurance -> unwavering); let us consider how to stir one another
up to love and good works (positive alternative to negative unwavering).
Speculation: veil/curtain is removed/torn only by incarnation and death of the
Son unto the beatific vision (cf. angels don’t have flesh and so didn’t need
this for seeing God face to face, or is sin the real difference)? He who
promised is faithful (Heb 6) as we have also seen in history. Confirmation of
intrinsic reality as to sign/seal in visible actions (apologetics; cf.
sacraments).
Matthew 15:10-20
Why would the Pharisees have been offended at the statement
by Jesus that what goes into our mouth doesn’t defile anyone? They may have
understood the ceremonial law and dietary prohibitions to be literal rather
than symbolic. While in the OT there were clean and unclean animals
(symbolizing people), holy hand, and other boundary markers for Israel, these
were types of Christ and the salvation He was to bring to His people. Further,
even in the OT, God-fearing Gentiles like Jethro didn’t need to be circumcised
to draw near to God (Ex 18). God’s creation was good; it is our sin that
proceeds from our heart that defiles. If thoughts comes from the heart as well
as other particular instances of lawlessness, does this indicate a distinction?
Is the heart a disposition of the mind/will? What are the plants that were not
planted by God? Adam was planted in the garden, and yet he would have been
uprooted had God not saved him. If nothing went “into” Adam that defiled him,
he must have defiled himself. He set his heart (mind/will?) to think evilly and
do wrong. It is these rather than the heart per se that defiles. To what end do
we present our members: righteousness or lawlessness (Rom 6)? Does this imply
libertarian free will? *Not on pain of precluding eternal, divine omniscience.
What then? How is it that God is the ultimate cause of all things and yet
Adam’s heart turned to sin without divine temptation? Is planting active and
sin “passively” predestined? I.e. secondary causation certainly must be the
explanation from whence sin is caused (James 1:13) because our sin cannot
likewise be immediately caused without antecedent, ultimately divine causation
unless we deny *. But then, is that 2nd cause leading to sin itself
an evil thing? No, perhaps an Augustinian explanation of hierarchical goods
explains how all creation is good (cf. Gen 3:6) and yet can be causes of evil
(cf. Jordan that the fruit would’ve eventually been good to eat (Gen 1:29-31).
We must just direct ourselves to the ultimate good, God, and what He commands.
Romans 15:1-7
While some may be misinformed – especially in regards to
matters in which we have freedom, we who are strong must be mature, patient
with the failings of the weak in conscience due to their infancy in the faith.
For our bearing with them pleases them for their good and builds them up, not
by capitulating and putting up with their weakness, but is not oppressive nor
excluding. It is gentle, humble strength in patience, not at the expense of
truth but nor reproachful. On the contrary, we are to bear others’ reproaches and
burdens as Christ bore ours (Gal 6, cf. fruits of the Spirit). Service is more
important than liberty, as our model who we are to imitate has shown us on our
own behalf (Ps 69). Reconciling ourselves to each other follows the heavenly
pattern set before us (in truth), and although such requires endurance and
diligence, even from old instruction has been written to encourage us and our
hope in the unity of the faith of Christ’s body. Resulting harmony in Christ
and the Scriptures (the word-Word truly means we can together, in one voice,
glorify God the Father, just as Christ Himself has. All things end in the glory
of God. Let us be intentional about welcoming others as Christ welcomed us –
for the glory of God; that is true obedience and holiness, the goal of all
things in our life, and worship in one voice magnifies our glorifying Him. In
building one another up, we literally build up the church – house of God. This
brings maturity, glory, magnificence to God’s dwelling place and thereby
glorifies Him in turn. Thus, while we may choose relative self-sufficiency,
that is not to what we have been called in the church. We must depend and be
dependable for other members of the body, for even the truly self-sufficient
One set an example for we who are not. We imitate the servitude of Christ
towards others.
Romans 15:8-13
As proved in chapters 9-11, God fulfilled His promises to
the Jews-circumcised-patriarchs in becoming a servant to them. In His service,
He showed God’s truthfulness, caused Gentiles to glorify the merciful God – in
that, through a large scale rejection of this servant by the circumcised, the
mercy of God extended to include Gentiles among the remnant of Israel – and to
fill us with hope. Scripture, as said in verse 4, was written for our
instruction such that, through endurance, we might have hope. As the Holy
Spirit is the author of Scripture, it is due to His work that we are filled
with joy and peace in believing unto hope. Our faith et. al. comes by hearing
the word of God and effectual power of the Holy Spirit. These go hand in hand.
Thus, Paul brings out the unanimous teaching of the OT regarding Gentile
inclusion in the kingdom and worship of the truth, promise keeping God.
Prophecies regarding the suffering Servant and inclusive King give us reason to
endure with joy and peace. There is a sort of feedback loop in which these
cause increase in our hope in God’s power to fulfill God's word to us – that we
will live in harmony and His presence forever. 2 Samuel 22:50 shows that
persecution of faithful Israelites-Jews (David – who was fleeing fellow
Israelite Saul) will lead to Gentile inclusion; Acts follows that pattern
ultimately in Jews persecuting their own and leading to the scattering unto
larger gathering. God’s mercy is not just taking a breath or sweeping things
under the rug. It includes grace. He withholds His wrath in communicating grace
to us through His Son’s work as applied to us by His Spirit.
Matthew 6:6-13
The sign of new life is crying. We celebrate this in babies
born and in regenerate who cry out in prayer to their heavenly Father. We do
this due to our needs, needs that in our infancy we cannot yet even articulate
(Rom 8:26-27). Prayer is not only private but corporate. Our, us, we. Our
prayer should be modeled by the Lord’s prayer: that God’s glory and purposes be
manifested on earth as in heaven – God hallowing His name in justice and
holiness and grace and mercy that we desperately need (which He knows whether
or not we articulate all of them) – that we may imitate Him as images of Him,
forgiving others and providing for their needs. Our trust in God as His
children is because we ought not trust in ourselves, yet we should also strive
to be people in whom others can relatively trust. We don’t need empty words and
long speeches, but we do need to speak with our Father in dialogue: He through
His word and we in understanding and obeying it. The Pharisee’s religion was
individualistic: hypocritical “look at me” rather than “let us look to God.”
Our prayers are a sweet aroma of incense before God. They sanctify us in
mortifying our sins before them (or by them). They are a way in which we are
called living sacrifices (Rom 12:1, cf. Eph 5:1). The church is the house of
prayer, of worship. We identify with this house, not a room. Having a separate
room during and in which we privately pray notwithstanding, we need to be
members of and live in the house (corporate -> individual). We learn how to
live on our own only by hearing those more mature corporately. Corporate
prayer: requires physical presence, agreement, representation, etc. We are
embodied people. Virtual marriage doesn’t work! Worship -> culture, not vice
versa. People want to be prayed for and cared for by prayer. They can’t know
about that aside from corporate prayer. Heb 10:25 is not abrogated by Zoom. A
temporal arrangement for a health crises might match a time of separation
between husband and wife by agreement and for the purposes of prayer… “but then
come together again”! (2 Cor. 7:3).
Romans 15:14-21
Following his lengthy and systematic exposition of the
gospel and its implications, Paul assures the Romans of his conviction that
they are his brothers, full of goodness and knowledge such that they could
instruct one another. His satisfaction must have given them great joy. He even
speaks to why he has written to them so boldly: to remind them, as all
Christians need, that they are to be sanctified by the Spirit, acceptable
before God. Because of Paul’s grace-full ministry. As an evangelist to the
Gentiles, it was his calling to offer them before God as a pleasing sacrifice,
only possibly because of his priestly service of the gospel, his instruction as
a minister of the great High Priest, Jesus Christ (who has authority over all
people and thus is able to make Paul and others’ work effectual). Paul’s pride
is in Christ’s working through him to bring the Gentiles to faith and obedience
(since that was his distinct calling – Gal 2:7-9 – by the Trinity, all of whom
are mentioned in this passage). Paul brought these Gentiles before God by word
(Scripture) and deed (model), having had his commission and the truth of the
revelation of the counsel of God more fully before these people confirmed (just
like Moses, Christ, etc.) by signs, wonders, and the power of the Spirit. Paul
was building foundations as we do now only by appeal to those who are the
foundations (Eph. 2:20), whose words we only have now in the Scriptures. In
this way do we fulfill the ministry of the gospel of God/Christ, still relying
on the power of the Spirit to convict sinners, only doing what we can: obey the
word in all areas of our lives. We minister as a church. Marks of a gospel
church: produces mature Christians, providing faithful, biblical teaching,
relies on the power of God’s word and Spirit. Paul’s calling was to places
where the gospel was unknown (evangelist, not for everyone). It is not just
these elders who are able and ought to edify one another. We apply what we
learn to our lives. There is no R2K position here. The gospel is how we are
brought by evangelists to be thank offerings before God (or by others, e.g.
family, cf. 12:1). Have people been built up on false foundations? Is their
thought that they are self-made, boot-strapped up by their own efforts? We must
tear down such foundations.
Isaiah 30:1-7
The Israelites actively sought an alliance with the
Egyptians. They “went down” as if to a pit of death/destruction, but without
hope of divine resurrection since it was set out without divine sanction
(compare Matt. 2, in which Mary/Joseph fled to Egypt to seek refuge from Herod,
reflect on the fact that only after his death they could return to the promised
land, cf. city of refuge and death of the high priest; also compare this to the
question of whether the exile of the Israelites from the promised land can be
likened to fleeing to cities of refuge, able to return when the high priest
died; is this when the Jews could return?). These Israelites were being
“stubborn children” (constant theme of Israel; cf. Moses, Judges, Is. 1:2), not
trusting in their heavenly father for help against the Assyrians but making
foolish plans on their own. Did they not remember how Egypt treated their
fathers? Did they forget the shame of our father Adam? For the serpent in the
garden (cf. Pharaoh, who himself in Exodus is a type of the serpent/Satan)
could not profit them once he spoke lies of God, and the Egyptians, whose land
is compared to that from which comes the adder and fiery, flying serpent, can
similarly be of no profit to Israel without divine approval. They are host to a
land of waste, a wilderness that the Lord Himself had to deliver their Fathers
from. While risk this danger, leaving the presence of the Lord who must be with
them to withstand all trials, this one with Assyria, no more than at earlier
points in their history. Help comes from the name of the Lord, not those who do
not confess this name. The Rahab-god of the Egyptians is profitless, hence the
apt descriptor: “Rahab, who sits still.’ Only our living God can arise to protect
His people, or will we be found naked at the time of judgment (i.e. Assyrian),
not clothed in Christ’s glorious righteousness. (2 Pet. 2:22). Alliances are
fine so long as they are with God-fearing nations/groups. Do we plunder Egypt
or send it our riches? So too our individual lives. No prayer by the
Israelites. They proceeded with their own plans, even seeking help from
chariots/horses that God warned them not to depend on. Let us not turn back to
Egypt, the sin-slavery from which we were delivered – lest our land become the
new Egypt. Egypt itself was a recipient of divine grace then fell away, setting
the type (cf. Joseph narrative).
Acts 2:32-39
Infant baptism is a practice that ought to be based on
Scripture. There is a continuity between the old and new covenants. God always
related to people by means of covenant. The Abrahamic covenant was everlasting.
So too were Sabbaths, circumcision (not only a national covenant sacrament, cf.
Ishmael and Esau), and land promises said to be everlasting, but the principle
of household inclusion carries over throughout the history of redemption (cf.
Noah and his family baptized although he alone was favored in God’s sight;
perhaps he evangelized them, though, or else we should baptize unbelieving
spouses). There is no qualifier as to which children are in view in Acts 2:39.
Baptism communicates grace or judgment, one is never neutrally viewed in God’s
sight nor in the sight of His church. How God views men is secret that becomes
manifest or public over time. Do they come to true faith? The visible church,
on the other hand, must in the here and now declare how they view infants –
welcomed into their arms as such to whom the kingdom of heaven belongs (Luke
18) or cut off from the community as ones unholy? (1 Cor 7:14 but cf. again
whether unbelieving spouses should be baptized although “holy”). Revisit
whether faith immediately proceeds from regeneration or how to denies faith
(intellectual as substance?), etc. Is it more dangerous for us to bring
unregenerate children into the church than it is to leave regenerate ones out
or vice versa? Away with such utilitarian arguments; the church has
disciplinary authority for any such cases. They are participants in worship
(Prov 14:26, Psalm 8:2). Will not infants be baptized upon the 2nd
coming? The sacrament only brings forward the reality that is eschatological
into the present, not ex opera operato, but as symbol which visibly
communicates grace/judgment (and cf. infants in the Flood). Main argument in
favor: in order for one to be a participant in worship, with the elder as one’s
spiritual father taught and disciplined by him, one must belong to the visible
church (Eph 6:4 – analogy of our households to that of the church). Otherwise,
the infants are merely present as strangers among a household that is not their
own, and we should not draw them near to our God of fire due to danger.
Presumptive discipleship/adoption in an analogical sense (ecclesiastic).
Romans 15:22-23
Corresponding Acts 24:17 to Romans 15:25 dates or the
approximate timing of Paul’s letter and ministry (estimated 55-57 A.D.). Paul
regarded his work as coming to completion in the east and therefore (15:23-24)
would pass through Rome after Jerusalem on his way to Spain (Acts 27-28). He
explains that the Gentiles coming to share in spiritual blessings should lead
them to share their own material blessings: the body of Christ is made whole
from all contributions to its good by its members (cf. construction of the OT
tabernacle in Exodus 25-40), no matter what blessings they may bring. All
members are parts of the fulness of the blessing of Christ, with their
individual gifts. What has been sowed with the gospel should be reaped in the
benefits of good and [financially] generous works by those who are so sowed (e.g.
Paul himself, Gal 6:6-7, 1 Cor 9:3-14), even if they did not always demand what
they were rightfully owed. If we share pain, knowledge, blessing spiritually,
we must also do so materially. We meet others’ needs just as ours are met in
and by others – no one is self-sufficient, we are all in service to the body
whose Head is Christ. How Paul came in the fulness of the blessing of Christ is
interestingly as one persecuted by the Jews and accused of charges that
could’ve led to his execution (cf. when he wrote Philippians in jail). We must
pray to strive together with our fellow believers. Cf. deacons. Do we submit to
God’s plans? We don’t negotiate with God, change His mind, or do so for His
benefit. We are changed and benefitted. God hears our prayers and indeed may
include them in his sovereign decree as means to ends, e.g. 1) Paul’s
deliverance from unbelievers (he expected persecution even though He believed
in a God of peace) 2) and that his service to the saints would be acceptable
(Would Jews accept $ from the Gentiles? Yes! Reconciliation is key), that he
would be refreshed and joyous. Bother of these + and – examples of prayer and
how we depend on others. Paul. Exhibits the Christological suffering unto glory
patter, a blessing in which we too participate (1 Pet 4:12ff.).
John 4:1-43
Each story in the NT is by design providentially ordained
and fulfilling the OT – 4:4 doesn’t mean Jesus had to pass geographically but
theologically. Women, wells, types, enacted parables (cf. Gen. 24, 29, Ex. 2).
Jesus is the greater Jacob indeed because He provides a greater water to His
bride than did Jacob (who rolled back a stone, cf. resurrection) to provide a
greater life, be a better Husband, and continue His covenant through offspring
and promises. What’s more, we are broken cisterns who can’t hold water – what
love Jesus must have for we who were His enemies in comparison to a loveable
Rachel (Rev. 17:1 corresponds to John 4:19, we are all of mixed history,
adulterous). We are now wells into which Jesus pours water, not draws it our.
The Spirit enables us to worship in Spirit and truth. This water is our
everlasting life (4:10) the Son will be able to give us once His stone is
rolled back in the resurrection. It’s no wonder the woman runs to tell her
family like Rebekah did. She finally has been overcome by Jesus’ prophetic
word. This was Christ’s messianic mission ordained by the Father who sent Him
(4:34). And we now have the privilege as His wife to participate in the reaping
of that which Jesus sowed, profiting from His labors. He is the
self-sacrificial I am. The Father is Spirit, His Son incarnated truth (14:6).
Our “fruit” as mother-church is to bring in many more children to the kingdom
by the gospel testimony of our Savior-Husband’s work. We have entered into His
labor, sola gratia/fide/Christus, and hence will enter His rest. Cf. Warren
Gage’s The Romance of Redemption. Dual mountains and theological understanding,
Samaritans vs. Jews (4:9, 20-22). Samaritans were left by the Assyrians (722 B.
C.) as less intelligent, intermarried, then looked down upon by Jews. We are
bother the women and the well in this erected parable. Jesus had to roll back
our stone hearts of sin to pour the living water of the Spirit into us.
Romans 16:1-16
We should cherish having a well-lived name by Christ (Prov
22:1). A good report of our name among the church is a worthy goal. Just as
these believers were remembered by Paul and the Holy Spirit who moved Paul, let
us seek to be remembered by God in His book of life, that our name may be found
in it as a good and faithful servant of Christ. If Paul is able to provide a
good record of these believers whom he was not locally among, how much more
should we know and greet our fellow members of our local body? All have
qualities similar to us, even with their individual, distinct gifts (cf.
overlap between Paul’s description of these believers to himself). A Paul
communicates greetings from all Christ’s churches, so too should our elders
have fellowship and communion with sister churches, and so too ought we to
greet them. A holy kiss still symbolizes Christian fellowship that has been
sanctified (1 Cor 16:20, 2 Cor 13:12, 1 Thess 5:25, 1 Pet 5:14). Is today’s handshake
a sufficient correspondent to this command? The kiss is still common in the
East. Hence Judas’ betrayal. Let us seek these qualities as Christians in God’s
kingdom. Indeed, Paul had not visited Rome yet has so many personal and full
ties. Paul’s letter is quite grounded (historically) and full of love in
purpose. Phoebe: servant, patron. Prisca/Aquila: taught Apollos, tentmakers
like Paul, sacrificial, house church? Epaenetus: 1st “Asian” convert.
Mary: hard worker. Andronicus/Junia: another couple, prisoners.
Ampliatus/Stachys: beloved by God/Paul. Urbanus: fellow worker, these may have
been slaves. Apellas: approved, faithful. Aristobulus: perhaps related to Herod
the Great/Emperor Claudius, cf. Herodian as a freeman of this family who took
on its name. Narcissus: perhaps aid of Claudius who was forced to kill himself.
Persis: another hardworking woman, beloved – Trypheena/Tryphosa (sisters?). Phiologus/Julia/Nereus/Olympus:
saints with them. Asyncritus/Phlegon/Hermes/Petrobas/Hermas and brothers with
them. Rufus: perhaps the Son of the crossbearer (Mark 15:21) for Christ. If so,
Paul may have heard the mother’s testimony, hence the affection. 23 names.
Romans 16:17-23
Further greetings extended toward the end of the letter, but
sandwiched between is warning against divisive individuals who would create
obstacles contrary to the doctrines taught in the church. We ought to avoid
such people. The people in Rome are priests and to guard themselves and the
church from Satanic smooth talk and flattery. We cannot be naïve so as to be
deceived. We must serve Christ by listening to His word, not our own sinful
appetites or theirs. While the Rome Christians are obedient, they must be wise
in their innocence to determine between good and evil. Paul’s letter itself is
intended to increase their wisdom – it is Scripture. When we harken to God’s word,
the grace of Jesus Christ is evident within us. This is how we remain obedient
in the face of Satan and those who he fathers in lies. These divisive people
must be noticed and avoided. The God of peace will deal with them, crushing
them as enemies under our feet. We are God’s footstool if we are His enemies.
Being in union with the Son, we reign with Him over God’s enemies (Heb 1). When
will Satan be crushed? Soon. Preteristic inference, cf. the polemic against the
Judaizers? Timothy: fellow worker. Lucian/Jason/Sasipater: kinsmen. These
descriptions again can be read to apply to Paul and us. Tertius: writer of the
letter. Gaius: hose of Paul/church. Erastus: city treasurer. Quartus: brother.
The allusion to the garden of Eden could hardly be clearer. We are indeed a firmament
people. See also the allusion to Gen 3:15 in Rom. 16:20. We are Eve to our last
Adam. But cf. army of God: Exodus 14:14 – whose word is sufficient? Not
inactive though. It is easy to be seduced quickly from God’s word if we don’t
constantly meditate on it (cf. Adam, Israel, David, Galatia, etc.). Go deep in
God’s word, not in study of false teaching (Ecc 12). Elders will deal with
these people through discipline, i.e. excommunication – which is itself a form
of avoidance (we ought to flee these people to our elders – many passage and
typological examples)
Romans 16:25-27
The prophecies long ago were given in symbolic types of the
salvific Messiah and good news that can be heard in the preaching of Him. That
gospel having been manifested in the life of Jesus Christ and made known to “all
nation” (oikumene), the mystery revealed by the command of the eternal God, we
should be brought to obey all God’s commands in faith. And we will, but not by
our own strength but by being strengthened by this wise God who – through His Son
and Spirit – works our salvation to its completion. Thus, as has been Paul’s
themes throughout the letter, we see that in every facet of our lives and new
life – the knowledge to which we have come by the gospel which has been preached
by the command which has been given through the Spirit of the Messianic Son to
our obedience and glorification by God’s continued strengthening in the word/Word
– in all things, we must give glory to the only wise God forevermore through
Jesus Christ, Amen. On earth as in heaven, glory must be given to God. Worship
is owed to Him. Will we not be humble before Him in heaven? Then how can we be
otherwise on earth before those whose offices image God’s authority? And yet it
is ultimately God who is our Master. Triune God and metaphysics/perichoresis –
how is the Father the only wise God, Christ the only Sovereign (1 Tim 6:16),
etc.? Purposeful conflation? Nicene monarchism vs. triple autotheism – always deep,
impenetrable? The “obedience of faith” – is it not obedience to continue to “believe”
all of God’s word? Faith is not passive, but active. Faith is an obedience, but
it is not the ground of justification. Neither does it function as our
righteousness by which we can stand before the faith. It only serves to
consummate our union to Christ who, being in us by the Spirit who gave us our
faith, is our righteousness. Why faith rather than only regeneration mentioned
as an instrument of justification (Titus 3:4-7)? God can’t be “pleased” with
those who are not disposed to worship Him. The is no peace, even if love of His
enemies by which God was moved to act and save them did precede this.
Habakkuk 1:1-4
It is natural for Christian to come before God in prayer
wondering why such lamentable events take place in our day and society. Indeed,
why are the righteous persecuted and the wicked able to prosper, even in our
own immediate circumstances? In Habakkuk’s day, the wicked of Judah were
breaking the covenant, but no curses were being brought upon them. “How long?”
is a frequent cry in Scripture. We ought to consider, though, that if the Lord
was quick to judgment, we who were His enemies would never have had a chance to
repent and convert. We must also remember that our God is continually acting in
history. It is not for us to decide times for when we are ready to execute
justice autonomously. Waiting patiently, prayerfully, our suffering and persecution
also enables us to become more conformed to Christ in participating in His own
pattern of sacrifice before glory. This should not be an excuse for inactivity.
In our own lives no, we must hear cries, see evil, arise to end strife, save
from violence, not be paralyzed in our obedience to God’s laws – but always in
proportion to the God-given authority or subjection in which He has placed us.
We must keep in mind who is really in charge and only, with wisdom, do our best
to exemplify Christ-likeness where we are. Theodicy: a defense or justification
of God’s actions. Our oppression is more so verbal that visible, counterfeit
word[s]/Word. Jordan argues that God did not immediately judge the wicked
because they were more mature. Just as He was quick to quell rebellion in the
infancy of Israelite history – killing the disobedient quickly – as the nation
ages, as in our own lives punishments are built over the as we fail to confess
and repent from our perpetual sins (cf. an adult embezzler whose consequences
build up over time as he continues in sin and is finally found out). It would
be easier for us to be punished for sin quickly as with a spank, but we are
supposed to become more mature. Le not the cup of your iniquities become full
before God. God will always mete out eye for eye punishment/consequence.
Confession is light, repentance is light!
Mark 1:1-8
If this is the beginning of the gospel, what of the
incarnation and child narratives? What is it about the first chapter of Mark
that begins the good news of Jesus? Acts 1:22 – Isaiah 40 mentioned links those
events to these. John the Baptist was the consummate forerunner of the
consummate good news. John is announcing the need for another exodus (Is 40-54,
Ex 23:20, Mal 3:1). The messenger (angelic figure), new Elijah, is preparing
for the coming of the Lord, Jesus, whom he and we are not worthy to serve. An
exodus is not only happening in terms of John leading people outside of the new
Egypt (Jerusalem) in the wilderness to be baptized in the Jordan to reenter the
promised land (cf. the tabernacle as a ritual recapitulation of this), it also
applies to our need to exit from a life of sin, making straight our crooked
hearts, and live in the wilderness of this world while God is enthroned upon
our hearts as we await the final entrance into the true promised land. Jesus is
here being announced as the true Kind, true God, true Elisha, true temple, etc.
and this sets the context for Jesus’ ministry as a priest unto His ascension as
Kind. The stories of the whole OT are finding their culmination in Christ. Let
us humble receive this good news and repent of and confess our sins. Is John’s
eating honey indicative of some new location of promised land? Research this more.
Mark received his information from Peter. Wrote to Gentiles, especially in Rome
(15:21, Rom 16:13). John Mark. Gospel: good news of Jesus Christ, the Son of
God. Baptism of repentance is different from Christian baptism in that this was
for those already in the covenant community. In the new covenant, we are
baptized with the Holy Spirit (Acts 1-2) whom the Son who possesses the Spirit
in full measure pours out upon us (Is. 42:1, 61:1, cf. Jer. 31:33-34, Ex
37:14). Is there an ordination into being priests of God occurring with John’s baptism
as with ours?
Isaiah 32:9-20
Complacency – one who thinks no spiritual help or direction
is needed and that one’s spiritual growth can be static. Such is dangerous
teaching leading to laziness, lack of interest, and can lead to denial of
Christ (cf. lukewarmness, Rev 3:14ff.). Further, it can lead to carelessness
towards the needs of others and, perhaps, even oppression of these (cf. vss. 5-7).
God will judge such affluent persons. These works which spit on God’s covenant
will call down the covenant curse: thorns and briars in place of a fruitful
harvest (7:23, cf. Gen 3, 32:13). These abominations will lead to a desolation
of the city and houses of Israel. The rulers of Israel are also and by
implication are being warned as well, for the people are in need of discipline.
Are the leaders, being complacent, acting as women instead of priest-guards?
Only the Spirit can transform such a situation (vs. 15). Only He will bring
justice, righteousness, peace, quietness, and trust. Ironically, it was the pouring
out of the Spirit upon the faithful that led to the judgment of Jerusalem and
these secure dwellings and resting places for the true followers of God. Only
the latter experience joy, even in the face of persecution. The decreation of
the false temple of idolatry in which God is not present must precede the
complete and consummate temple of God’s people in whose hearts He is enthrones
and rules. Complacency is the other side of pride. Only the Spirit can rouse one
out of such dire wilderness exile. We all need others’ prayer, and continue
self-reforming. Be faithful to the means of grace in Christ’s church – that’s all.
Context has to do with the coming of Assyria. They have trusted in Egypt and
their wealth over God (see: hail). The passage is replete with double
references to fruit in terms of harvest/agriculture and fruit in terms of women.
Will Israel be laid bare (double entendre) as wilderness is naked, or will they
repent of their complacency, yielding fruit of obedience (to adorn them as
clothing for trees) in their own lives? Will we be spit out for spitting on God’s
grace of have the Spirit poured into our lives?
Mark 1:9-11
Jesus appears suddenly. Unlike others whom John baptized,
when Jesus was, the heavens were torn open (a precursor to the temple veil
rending upon His baptism-crucifixion) and the Spirit descended upon Him like a
dove (cf. Pentecost). Baptism and dove imagery recalls Noah, Moses, and Jonah
(cf. 40 day/year or 3 day experiences). Jesus was in no need of repentance;
rather, His death-resurrection-baptism was so He could identify with us, fulfilling
all righteousness to enable us to enter in God’s presence, glorified, and to
worship Him as (in addition to our Creator) our Redeemer who took our curse
upon Himself. Christ’s anointing and life sets the pattern for the Christian,
who first dies to sin in baptism and is raised to walk in newness of life in
the Spirit. All 3 members of the Trinity are included in our salvation. Just as
the natural Son is here inaugurated into His public ministry in which He spread
the good news. By His life and death, Jesus earned and the Father was well
pleased to give us the same Spirit by which we could be adopted sons who, in
suffering unto glory for the sake of the gospel, will experience another
baptism in death (like our Head) unto the Father’s voice in heaven welcoming us
into whom with the words, “well done, thou good and faithful servant.” The
Father will be well pleased with us, being clothed with the garment’s of Christ’s
righteousness. He came out of Nazareth, a very insignificant town, of Galilee.
This is Mark’s origin story. As Jesus is the Head who is the antitype to all
those in the OT who foreshadow Him, we are the body who experience what He does
because of where He directs us (cf. Moses-Israel). Visual/audible anointing (as
High Priest?). The Holy Spirit came to test (and alight gently) upon the true
temple and King. In Christ dwelled the fulness of the godhead (Col. 1, Is 61,
Ex 40). If Jesus had the Holy Spirit to fulfill His earthly ministry, how much
more any of us (including Adam/Eve?).
1 Samuel 4
The capture of the ark of the covenant caused all of Israel’s
ears to tingle. It caused Eli to fall over and die, for the wife of Phineas,
Eli’s son’s wife, to die in lament, declaring, through the naming of God, that
God’s glory had departed. The defilement of the tabernacle by the priests and
house of Eli caused the Lord to desolate and abandon it. Likewise, when Jesus
virtually abandoned the temple upon His death and went into exile for the judgment-substitution
for His true temple-body – and, further, the church’s abandonment of the temple
upon its exile-scattering from Jerusalem in 70 A.D. whereby it began to, in union
with its Savior, experience persecution due to the sins of the world – a new
exodus is being set up to take place. It is not the utter abandonment of
creation but the preparation of a new creation for the faithful, even
in/especially in light of the features of the leaders of the people apart from
Christ. Aaron-Nadab-Abihu. Eli-Hophni-Phineas. Our focus should be more
concerned with the church and that the glory of God not depart from it, rather
than with our families (obviously not mutually exclusive concerns, though). Let
us not make idols/superstitions of the things of God. The art and the elements
of the Lord’s Supper are not in themselves assurances of God’s presence-favor
(nor indeed [presence in] a nominal “church”). Indeed, presence-judgment is quite
possible (cf. Nadab and Abihu, the battle, etc.). We may be spit out of His
mouth rather than incorporated into His body. Do you abandon God and exile
yourself or trust in Christ’s exile? Was Eli the high priest? If so, his death
meant the movement of the nation towards release (e.g. the city of refuge,
Aaron’s death in Numbers, etc., cf. died at the gate of the city). The Philistines
were the descendants of Egypt. This is a new enslavement that would require a
new exodus, which the Lord will make possible by taking upon Himself the judgment
due to the nation by Himself going into exile, cf. chapters 5-6. Both Eli and
Phineas’ wife knew that the capture of the ark was the more serious news in
comparison to the death of the sons and people. Numbers are significant, it
seems: 98=49x2. 40, 4,000 (cf. Abraham’s age? Exodus and wilderness wandering,
feeding of 4000? New birth?).
Mark 1:12-13
Note that the Spirit drove Jesus into the wilderness. This
was the same Spirit with which He has just been baptized. The Jews, too, after
having been baptized into Moses, were driven into the wilderness. They grumbled
and rebelled against their “father” (spiritually speaking). In the one case,
the cause was to be tempted – Jesus passes the test. In the other case, temptation
was the cause, as the Jews failed to resist it. There are many other themes
from the OT laden in this text. Certainly the Adamic temptation of the serpent
is also in view; Christ as the last Adam was tested by the serpent, only He
repudiates him with the true word of God, as the Word of God. The mention of
wild beasts would also hint back to Gen. 2. The 40 days reference is an allusion
to the Jewish wandering which has already been mentioned. It could also harken
back to the Noahic wandering upon the water, the bread of the word Moses fed
upon Sinai, Elijah also receiving revelation upon Sinai, etc. Christ Himself is
the revelation of the Father (John 1) and kept His charge (Phil 2).v Because
Jesus was tempted, He is able to sympathize and empower us as we are tempted
(Heb 2, 1 Cor 10:13). There is no question that we will be tempted, nor that we
will if united to Christ overcome temptations by the Spirit through the word of
God (Eph 6). We further are members of a larger army, not lone soldiers. The
ministry of angels to Christ is interesting in two respects: one, in that
Christ did not call upon angels to serve Him as Satan said He could have (Matt
4:6). Two, in that the first angel likewise was tested by a fallen angel and,
had he passed, may have also been ministered to by angels (Gal 3:19, Acts 7:53,
Heb. 2:2, Deut. 33:2). What this involved is not explicit, but certainly it
must’ve been a respite from the just waged war.
Mark 1:14-20
After being anointed into His ministry and passing the
probation test in the wilderness, Jesus begins to act in His official capacity
as priest, proclaiming the gospel. Mark skips some events which John records,
which we already saw in 1:1 anyway. The focus is on what the gospel is and
means: the fulness of time and kingdom of God was at hand (Gal 4:4, Eph 1:10),
for the King had arrived, Yahweh in flesh, to rule. He came to rule, not by
physical force, but by conquering the hearts and minds of His enemies through
the gospel’s leading to repentance, faith, and salvation. The appearance of the
Messiah meant God’s rule over the earth was going to become more recognizable
and that the revelation of God’s plan for how He could have subjects in His
house who had rebelled against Him – yet remain just and holy – was to come to
fruition. Jesus is the object to whom we turn after we turn from our old life
of sin. In every way, Jesus sets the pattern for our life as priests. As He
proclaims the gospel, He builds His church through the effectual call of God
that we too might become fishers of men (albeit we proclaim and must depend on
God for the effectuality of the call, cf. Rom. 10:14-17). The manner in which
we live as lights of the gospel, therefore, may differ (e.g. hospitality vs. missionary).
What of the extra information in the passage (hired servants, Zebedee, etc.?
The answer is they came from a well off family and forsook it for the sake of
the gospel. The sea of Galilee was a place of booming business (literally and
figuratively many fish to catch. Perhaps Mark’s letter was written to Gentiles
converts in Rome; thus, Mark concentrates on Jesus’ ministry as it began in
Galilee. Jesus picked His own disciples (unusual) : disciple = student,
learner, follower, fruit bearer. At the initial disciples were both fishing
with nets and mending nets, Jesus was doing both at the same time in enjoining
allies to His ministry. The disciples were both fish and fishermen-nets, in need
of mending for the sake of other fish. We are both the goal of the proclamation
of the gospel and, in turn, the means by which others hear the gospel and
likewise turn from sin.
Mark 1:21-28
Of benefit would be a chronology of Jesu’ actions across all 4 gospels, of which there must exist several reasonable constructions. Look into these and more closely into the geographic understanding of travel, living conditions, etc. involved in Christ’s time. Now, note that one of Jesus’ first public ministries was a Sabbath story. Ironically, this is the beginning, not the end of Christ’s ministry, yet the unclean Spirit recognizes the type of the Sabbath which will be realized upon Christ’s 2nd coming: the destruction of His enemies and rest given to His disciples. Interestingly, the people seem less amazed that there is an unclean spirit than that Jesus was able to cast it out. Not too that Jesus tells the spirit to be silent. Perhaps this anticipates a theme in Mark’s gospel, the somewhat hidden purpose of Christ (until the appointed time). Yes, Christ is the Holy One of God. Yet, He taught with authority – in what exact way did this differ from the scribes? “I say unto you.” But Jesus cuts off the spirit before too much is revealed before the appointed time – note His fame spreads rapidly anyways. Now, one ought to be surprised at this stage of redemptive history, for to this point, all others have pointed in anticipation or dependence upon something future or in God Himself, never in their own selves. As Jesus points to Himself – and to His Father in so doing – His ministry is authenticated in some respect by signs and wonders. As a Scripturalist in respect of a philosophic understanding of knowledge, this begs the question about how we should be able to know when the 2nd coming has occurred if empiricism cannot give knowledge. Idea #1: we will be mortified of sin upon the 2nd coming, some will be able to recognize it empirically (then prelapsarian Adam could know in this wise, sin is the problem); Idea #2: new revelation upon the 2nd coming will be known as John 10 says, by the sheep recognizing the voice of the Shepherd. Christ speaks with authority because He has it, and we will have the Spirit to understand this.
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