TLW49 December 9 Advent 2
19 + 10vv
Theme: Advent ABCD. Be prepared – for Christ to come again in a glorious return
Luke 1:68-79 — Praise for God’s plan of mighty salvation. Zechariah’s prophetic song over the forerunner, John.
Malachi 3:1-4 — A messenger will prepare the way for the Lord. When He appears He will come to refine and purify.
Luke 3:1-6 — God’s word to John is to preach repentance. He is Isaiah’s prophesied voice in the wilderness, ‘Prepare the way for the Lord’
Philippians 1:3-11 — Prepare for the day of God’s work completed in us. Paul prays with joy for the believers in Philippi with a view to God’s eternal purpose for them.
ABCD of Advent: Be prepared – for Christ to come again in a glorious return
The messenger of the Lord will prepare the way and then suddenly the Lord, the Refiner, will come to His temple. The word comes to John son of Zechariah, to call people to repentance and prepare the way for the One to come. Christians in the Early Church are reminded that God’s work in us is always a ‘work in progress’, with its completion date the day of Christ Jesus.
CANTICLE – INTRODUCTION TO ‘BE PREPARED’ THEME
Luke 1:68-79 – Praise for God’s plan of mighty salvation
Zechariah’s prophetic song over the forerunner, John
68 “Praise be to the Lord, the God of Israel, because He has come to His people and redeemed them.
“Praise be” — Benedictus in the Latin translation.
“His people… redeemed” — Zechariah is correct about the Jewish people, but His perspective does not extend to God’s desire for inclusive salvation, Luke 3:6.
69-71 He has raised up a horn of salvation for us in the house of his servant David (as he said through his holy prophets of long ago), salvation from our enemies and from the hand of all who hate us
“Horn” — of a powerful animal, a ‘mighty salvation’, Ps. 18:2.
72-73 to show mercy to our ancestors and to remember his holy covenant, the oath he swore to our father Abraham:
“His Holy covenant… to Abraham” — although the original promise to Abraham had a focus on the land, this now emphasises the people of the land.
74-75 and to rescue us from the hand of our enemies, and to enable us to serve him without fear in holiness and righteousness before him all our days.
“Rescue us” — the people of Israel wanted freedom from physical, Gentile enemies, the Romans. God’s plan through His Son Jesus was for spiritual freedom from sin, from Satan and from death.
76-77 And you, my child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for Him, to give His people the knowledge of salvation through the forgiveness of their sins,
“My child… a prophet” — at this dedication and naming of the baby as John, Zechariah prophesies over Him. John was the last of the OT prophets and was called by Jesus the greatest, Luke 7:28.
78-79 because of the tender mercy of our God, by which the rising sun will come to us from heaven to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace.”
“Rising sun” — the Messiah is described in the OT as the sun rising and dispelling darkness, Isaiah 9:2, 60:1; Mal. 4:2-5.
“Path of peace” — or the way of the Lord: God’s purpose is people finding peace with God through faith in Christ Jesus, Romans 5:1.
OLD TESTAMENT READING
Malachi 3:1-4 — A messenger will prepare the way for the Lord
When He appears He will come to refine and purify
1 “I will send My messenger, who will prepare the way before Me. Then suddenly the Lord you are seeking will come to His temple; the messenger of the covenant, whom you desire, will come,” says the Lord Almighty.
“My messenger” – a play on the name Malachi. This messenger is Isaiah’s “voice in the wilderness”, Isa. 40:3 which the NT understands as the ‘Elijah’ of Malachi 4:3, the role which John the Baptist fulfilled, at least at the first coming of Christ. It was the custom in that culture for a king to send a messenger ahead to address obstacles to their visit – one way of seeing John the Baptist urging people to repent and prepare for the greater Messenger to come.
For further study, read Matt. 3:3, 11:14, 17:10-13; John 1:14-17
2 But who can endure the day of His coming? Who can stand when He appears? For He will be like a refiner’s fire or a launderer’s soap.
“The day of His coming” – a picture of judgment and also purifying. The launderer’s work with lye soap and beating with sticks was not gentle; neither was the heat needed to raise the dross of impurities from molten metal.
3-4 He will sit as a refiner and purifier of silver; He will purify the Levites and refine them like gold and silver. Then the Lord will have men who will bring offerings in righteousness, and the offerings of Judah and Jerusalem will be acceptable to the Lord, as in days gone by, as in former years.
“Purify the Levites” – the term messenger was usually applied to prophets and priests – and the priestly class of the Levites, who were supposed to be an example in serving at the altar, will be purged of their unfaithfulness.
IN PRACTICE Malachi’s message here about the Lord and messenger of the covenant focuses on the refining and purifying aspect, particular for its guardians, the priests and Levites. Bring that into today and the NT reminds us, James 3:1, that teachers will be judged more harshly. For those given privilege and responsibility, more is expected, Luke 12:38. The priests and religious leaders of Jesus’ time were not proclaiming God’s purpose but thwarting it.
Jesus is poised to come again, and the more that reality becomes clear, the more it is plain that He simply wants His Church back. He wants it to be His church, holding His values and proclaiming the unashamed message to the various empires of man, that He is the way to salvation into the kingdom of God.
Creating our own version of temple and priesthood may be more accessible for us – but it’s not what He had in mind. It’s not the New Covenant way of knowing God that the Early Church began to work out.
Our honouring His first coming, and preparing ourselves for His return, must involve pruning back what doesn’t belong, to reveal a church that Jesus will recognise.
QUESTION What simple changes would bring your church closer to Jesus’ intention?
Luke 3:1-6 — God’s word to John is to preach repentance
He is Isaiah’s prophesied voice in the wilderness, ‘Prepare the way for the Lord’
1-2 In the fifteenth year of the reign of Tiberius Caesar – when Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Iturea and Traconitis, and Lysanias tetrarch of Abilene – during the high-priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.
“Herod tetrarch of Galilee… Philip tetrarch of Iturea. When Herod the Great died in 4 BC his sons Antipas (Galilee) and Philip (Iturea), also Archelaus, not mentioned, succeeded him as tetrarchs ruling quarters of his former kingdom. Also mentioned by Luke, Lysanias, the fourth tetrarch and the overseeing Roman governor Pontius Pilate.
3 He went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins.
“Preaching a baptism of repentance” – John heralded the coming Messiah saying that people needed to repent of their sins and prepare spiritually; the response and demonstration of repentant intention was water baptism.
4 As it is written in the book of the words of Isaiah the prophet: “A voice of one calling in the wilderness, ‘Prepare the way for the Lord, make straight paths for him.
“Prepare the way” – before a royal visit, workers would clear and level the road. The quotation from Isaiah 40:3-5 was associated with the Jews’ return from exile, Ezra 1-2, and end-times salvation. The picture for Jewish hearers was of another deliverance like the Exodus from Egypt.
5 Every valley shall be filled in, every mountain and hill made low. The crooked roads shall become straight, the rough ways smooth.
“Every valley… filled in” – a poetic way of saying the Lord’s purpose will not be thwarted. There are also moral overtones. The humble and lowly are to be built up, the crooked changed, and the proud and arrogant, particular obstacles to God’s purposes, will be humbled.
6 And all people will see God’s salvation.’ ”
“All people” – Luke’s gospel was written with Gentile believers being added to the church in mind. All four gospel accounts quote Isaiah 40:3 but only Luke takes the quotation further: “…the glory of the Lord will be revealed, and all people will see it together.” Luke, a Gentile, asserts, from Scripture, that all people – not just those included in the original covenants – would see God’s salvation in Jesus Christ. It would be 20 years after the Resurrection, at the Council of Jerusalem, that this was recognised, a huge and controversial shift of attitude, see Acts 15, Galatians 2.
“All… will see God’s salvation” – God’s intention, that His covenant people would act as a light and model of righteousness to the nations around them, was clearly set out by Isaiah, Isa. 42:6 and 49:6: “The Servant… is called… to be **a light for the Gentiles**…” “…He says, ‘You will do more than restore the people of Israel to Me. I will make you a **light to the Gentiles**, and you will **bring My salvation to the ends of the earth**.’ ” Luke also reports the aged, godly Simeon’s prophetic blessing at the dedication of Jesus, Luke 2:28-32 “…My eyes have seen Your salvation, which you have prepared in the sight of all nations, a light for revelation to the Gentiles.” The purifying of the Levites, Mal. 3:3, addresses their negligence of this important widening of the mission of God.
IN PRACTICE Luke’s picture of John, the prophetic voice in the wilderness of Isaiah 40 is a call for us to be prepared for the expected order to be upset.
The Jews expected their Messiah to come to them and deliver them, as their entitlement.
We think of our church attendance and charitable actions, and feel we should be the ones lining the way for the royal visit.
God often does things differently from our expectations. In recent years there have been increasing testimonies of how God shocks people that don’t really know Him with His love. We have been challenged by His perplexing grace to those we consider, in our judgment, rather undeserving as we hear stories of prisoners in jail receiving Jesus and Muslims of harsh views having visions of the Lord.
This gospel passage emphasises our being prepared for His return in expecting – and praying for – people who are not like us, to begin to see His salvation.
QUESTION Who, in our world and culture, are to us like the ‘Gentiles’ that Jews of Jesus’ time struggled to accept as a focus of His salvation?
Philippians 1:3-11 — Prepare for the day of God’s work completed in us
Paul prays with joy for the believers in Philippi with a view to God’s eternal purpose for them.
1 I thank my God every time I remember you.
“I thank my God” – Paul is writing from closely-guarded imprisonment, but his tone is thanks and joy for what God is doing among others.
4-6 In all my prayers for all of you, I always pray with joy because of your partnership in the gospel from the first day until now, being confident of this, that He who began a good work in you will carry it on to completion until the Day of Christ Jesus.
“Day of Christ Jesus” – His return. God (the Holy Spirit) initiates salvation, works the ongoing salvation in us needed beyond the change of heart of initial salvation, and will bring salvation for all to its conclusion on this future day. Paul writes with this longer, eternal timescale in view.
For further study, read Phil 2:16; 1 Thess. 5:2–11; 2 Pet. 3:10–13; Rev. 20:11–21:8)
7 It is right for me to feel this way about all of you, since I have you in my heart and, whether I am in chains or defending and confirming the gospel, all of you share in God’s grace with me.
“In chains or… confirming the gospel” – the Philippians stood with Paul and supported him practically and financially, despite the stigma of imprisonment in their culture. The partnership remained strong although Paul’s ability to “defend and confirm the gospel” seemed to have been removed by imprisonment. His perspective is that God is always “carrying on” the “good work” that He began through good times and hard. God always completes what he starts.
8 God can testify how I long for all of you with the affection of Christ Jesus.
9 And this is my prayer: that your love may abound more and more in knowledge and depth of insight,
“Love may abound… in knowledge and… insight” – in knowledge of God’s Will and so able to move from the immediate picture and the judgments we make, to seeing the bigger picture of what God, in His unconditional love, is doing in others.
10-11 so that you may be able to discern what is best and may be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ – to the glory and praise of God.
“Pure and blameless” – questioning what will be found in us on the day of Christ’s return. Harbouring wrong attitudes, especially the judgmental or resentful kind, will bring the Lord’s censure — we are commanded to forgive, to show grace, to treat people better than they deserve and above all, to love. It’s only treating others as God treats us.
“The fruit of righteousness” — not something we can achieve by any amount of effort or discipline. Rather, it is being yielded to the Holy Spirit, such that He can grow righteousness in us, from the inside out.
IN PRACTICE God’s timescales can be difficult for us in a world where up-to-the-minute news is on the ‘phone in our pocket, ‘instant’ drinks and food offer to save us time and we can be in another country for a meeting and back again the same day. Having to wait is challenging for us, and the waiting for Jesus’ return that the Early Church seemed to measure in years is counted for us in millennia. With the benefit of hindsight, we can see that the good work begun by the Lord is taking a long time to bring to anything like completion: the world has got bigger and vastly more complex. The message of this epistle is to have faith in God for all the loose ends that we see. He will bring to completion the good work that He has started, whether that is in us personally or the mission of the church we are involved in or the bringing about of a just world order.
QUESTION What does it look like, to be filled with the fruit of righteousness?
PRAYER Lord, we want Your glorious return but we are so unprepared. Teach us to wait actively but also to willingly put right with You those traits which have no place in Your presence. Amen.
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Revised Common Lectionary readings for Sunday, December 2, 2018. Advent 1, Year C.
Theme: Advent ABCD: Anticipate – the coming of the kingdom
INTRODUCTION The Lord Himself will become righteousness for us, offering us a
Psalm 25:1-10 – Anticipation founded on confidence in God’s goodness. A preface to the theme of looking forward to God’s kingdom coming in full.
Jeremiah 33:14-16 — The Lord to become our righteousness, foretold.
Luke 21:25-36 — Anticipation of final redemption in end-times turmoil. Believers are to recognise the signs of the Son of Man coming again, in joy and trust
1 Thessalonians 3:9-13 — Be blameless and holy in anticipating the Lord’s return. Live in expectation of the imminent return of Christ Jesus with His heavenly retinue.
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Psalm 25:1-10 – Anticipation founded on confidence in God’s goodness
A preface to the theme of looking forward to God’s kingdom coming in full
1-2 In You, Lord my God, I put my trust. I trust in You; do not let me be put to shame, nor let my enemies triumph over me.
“I trust in You… shame” – honour and its opposite, shame, were emphasised in Jewish culture and the psalms make frequent mention of trust in the Lord as the way to avoid being shamed, Ps. 22:5, 31:1, 69:6, 71:1 etc.
3 No one who hopes in You will ever be put to shame, but shame will come on those who are treacherous without cause.
“Hopes in You… shame” – hope, unlike the weaker, aspirational English meaning, is a solid confidence in God’s good purpose, Ps. 33:22, 130:5. Hope, which is trusting in God’s covenant goodwill, answers the threat of shame.
4-6 Show me Your ways, Lord, teach me Your paths. Guide me in Your truth and teach me, for You are God my Saviour, and my hope is in You all day long. Remember, Lord, Your great mercy and love, for they are from of old.
“Your ways… paths… truth… great mercy and love” – language recalling God’s covenant with His people. The Lord has promised to return again, at which time His Way will be fully established.
7 Do not remember the sins of my youth and my rebellious ways; according to Your love remember me, for You, Lord, are good.
8-10 Good and upright is the Lord; therefore He instructs sinners in His ways. He guides the humble in what is right and teaches them His way. All the ways of the Lord are loving and faithful toward those who keep the demands of His covenant.
“Good and upright” – because God is perfectly good and upright, He must extend mercy to humble, i.e. repentant, believers while not allowing the guilty and rebellious to escape judgment.
Jeremiah 33:14-16 – The Lord to become our righteousness, foretold
Anticipation of an ancient promise to be fulfilled in a radical new relationship
14 “The days are coming,” declares the Lord, “when I will fulfil the good promise I made to the people of Israel and Judah.
“The days are coming” – looking forward from Babylonian conquest to a time of restoration, but also to a future time beyond that. The discussion of sheep and shepherds becoming visible again, Jer. 33:12-13, leads naturally into the prophecy of the Shepherd and Saviour of David’s line to come, in what we know as the first coming of Jesus and we anticipate as the second coming of the
15 “In those days and at that time I will make a righteous Branch sprout from David’s line; He will do what is just and right in the land.
“Righteous branch ” – the language is very similar to Jer. 25:5-6.
16 In those days Judah will be saved and Jerusalem will live in safety. This is the name by which it will be called: The Lord Our Righteous Saviour.”
“Judah will be saved and Jerusalem…” – The Messiah’s coming will be transformational. Jerusalem – the holy community – will be so changed that it will be called by the same name as its Saviour, “The Lord our righteousness” (Yahweh
“Live in safety” – this prophecy was given while the Babylonians were breaking down the walls of Jerusalem and removing people and property.
17-18 For this is what the Lord says: “David will never fail to have a man to sit on the throne of Israel, nor will the Levitical priests ever fail to have a man to stand before me continually to offer burnt offerings, to burn grain offerings and to present sacrifices.”
“David will never fail” – meaning, the covenant with David (and other covenants), will not fail even in the judgment coming on Jerusalem.
IN PRACTICE In the ABCD of Advent, we start with Anticipation, not of Jesus being born at Bethlehem (that happened!) but of a potentially terrifying time when Jesus as the heavenly host will come again. How will we be counted on that Day of the Lord? Righteous or unrighteous? Jeremiah was prophesying in the first instance about his own people, symbolised by Judah and Jerusalem being saved by the ‘righteous branch’ of David’s line, the Anointed One or Messiah. We know the Messiah with the Greek title Christ (anointed one) Jesus. Like many prophecies, this extends over more than one time and happening. Jesus will come again at an unknown future time – which we are to hold as an immediate prospect, not a distant one. However, the heart of the Gospel is in this Old Testament verse about the Lord who becomes our righteousness. The keeping of the Law was a hard path, but now Jeremiah foretells how the Lord will Himself become righteousness for sinful man. Our heartfelt response to Jesus, acknowledging Him as Saviour and giving Him the say-so of our lives is our release from judgment, not our good works. This is hard to grasp in a world whose values are so much about earned merit. At times in its history the Church has been muddled about this, where the priority of Scripture has been weak, but Jesus’ teaching that He is the gate for the sheep and believing in Him is the one requirement, is crystal clear through the NT.
PRAYER Lord, help me to be crystal clear about what You have done for me in a way that I could not possibly have earned or merited; and help me to be clear in sharing this saving truth with others.
Luke 21:25-36 — Anticipation of final redemption in end-times turmoil
Believers are to recognise the signs of the Son of Man coming again, in joy and trust
25-27 “There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea. People will faint from terror, apprehensive of what is coming on the world, for the heavenly bodies will be shaken. At that time they will see the Son of Man coming in a cloud with power and great glory.
“There will be signs” – Jesus’ focus is now on the end times, an allusion to Joel 2:30-31, also quoted by Luke (writer of Acts) in Acts 2:20. The prophets expected arresting celestial signs at the end of age, Isaiah 13:9-10; Jeremiah 4:23,28; Ezekiel 32:7-8; Joel 2:10.
“They will see” – the second coming of the Son of Man will be a visible return accompanied by turmoil of the elements, and many people will be distressed, not knowing what is happening.
28 “When these things begin to take place, stand up and lift up your
“When these things… take place” – in the turmoil, believers are to look up in joy and trust, knowing that these are signs of the deliverance of Jesus’ followers in the final redemption, 1 Cor. 15:53; Romans 8:23.
29-31 He told them this parable: “Look at the fig-tree and all the trees. When they sprout leaves, you can see for yourselves and know that summer is near. Even so, when you see these things happening, you know that the kingdom of God is near.
“Look at the fig-tree” – leaves appear and change appearance, heralding the seasons. “When you see these things” – signs will show the kingdom coming fully.
32-33 “Truly I tell you, this generation will certainly not pass away until all these things have happened. Heaven and earth will pass away, but my words will never pass away.
“This generation” – Jesus was not setting a time for the present age to end. He continually emphasised a time scale between His being present with His disciples, and His return, Luke 21:9,12,24.
34-36 “Be careful, or your hearts will be weighed down with carousing, drunkenness and the anxieties of life, and that day will close on you suddenly like a trap. For it will come on all those who live on the face of the whole earth. Be always on the watch, and pray that you may be able to escape all that is about to
“Will close on you suddenly” – but not unannounced, for those that will hear. For those who are not ready, “that day” is judgment closing against them. The point of the discourse is to be ready and alert for Christ’s return at any time.
“Suddenly… it will come on all those… on the whole earth” – the destruction of the temple and Jerusalem would follow in AD 70 but Jesus teaches that the coming Day of the Lord will be a crisis encounter for everyone, not just the Jews.
IN PRACTICE Jesus taught about the end times, and His language conveyed a sense of urgency and expectancy, even if He also set out the kind of eternal time scale that no calendar can represent. As believers, we are to live in constant expectation of His sudden return, although the teaching gives us the kind of warning we should expect – being watchful and observant, as country people are about weather and seasons and threats to their livestock. A for Anticipation gets us thinking about where we stand with the Lord, should He return – now! The “suddenly” He speaks of will show last-minute decisions to be false decisions. Our anticipation is about being real about what will happen and positioned to welcome Jesus’ return rather than fear it.
QUESTION How would you explain in your own words to someone who doesn’t believe in God, that there’s a day of judgment coming, but they can turn to Jesus who has made a way for them.
1 Thessalonians 3:9-13 — Be blameless and holy in anticipating the Lord’s return.
Live in expectation of the imminent return of Christ Jesus with His heavenly retinue.
9-10 How can we thank God enough for you in return for all the joy we have in the presence of our God because of you? Night and day we pray most earnestly that we may see you again and supply what is lacking in your faith.
“Thank God… for you” – the church in Thessalonica had been through a testing time, which Paul had experienced himself, in strong local opposition and rough treatment in Philippi, 1 Thess. 2:2,14-16; 1 Thess. 3:7. Testing is part of Christian life and opposition experienced as persecution is to be expected as carriers of the Gospel, Paul has already made clear, 1 Thess 3:3-4. However, he is greatly concerned for this church of believers new in their faith.
“Supply what is lacking” – the mission team’s teaching was cut short when they had to leave suddenly, 1 Thess 2:17. Part of the purpose of the letter is to make good the shortfall.
11-12 Now may our God and Father Himself and our Lord Jesus clear the way for us to come to you. May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you.
“May our God… may the Lord… may He strengthen” – Paul’s lifestyle of prayer is such that he breaks into prayer in his letter. In this prayer he is in effect asking God, but in the manner of making a declaration in faith, in agreement with God’s purposes.
13 May He strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our Lord Jesus comes with all His holy ones.
“When our Lord Jesus comes” – in Paul’s mind is the Second Coming which he will discuss more fully later in the letter, 1 Thess. 4:1-5:22. “With all His holy ones” – used of Christian believers, often translated ‘saints’, in many passages in the NT e.g. Romans 1:7. Could also refer to the angels who will accompany the Second Coming.
IN PRACTICE The church calendar and its seasons was an idea that arose many centuries after Paul wrote to the church in Thessalonica. However, A for Anticipation in the ABCD of Advent was something that Paul lived out and taught. “When our Lord Jesus comes” is a clear statement of anticipation, the sense of keeping the house clean and tidy for the important visitor expected to drop in at any time. To personalise it, we see the ‘house’ as our lives, so that ‘clean and tidy’ is about keeping short accounts with God in confessing sin and tidying up our wrong priorities.
QUESTION In the words of v. 13, will you be blameless and holy in the presence of our God and Father – if Jesus comes again now? Reflecting on the Old Testament and Gospel readings and notes, how do you know assuredly that you are counted blameless?
PRAYER Lord, show me what in me is getting in the way of the coming of the kingdom in its fullness? What is me needs to be put out of my life, put right with You, put in a better place spiritually or forgiven in my relationships with others? Amen.
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Theme: Who exactly is Jesus and what is the source of His authority? (Christ the King)
To read in the week of Nov 18, to prepare for Sunday, November 25 (TLW 47)
2 Samuel 23:1-7 — Final words from a renowned and godly ruler of Israel. David recalls God’s covenant with him and looks forward to a promised royal descendant
Daniel 7:9-10, 13-14 — the majesty of the Ancient of Days. A glimpse of heaven for Daniel who sees amid a myriad angels attending the throne of God the honouring of “one like a son of man”.
John 18:33-37 — Jesus is questioned by Pilate about who He is. Jesus explains that He is no political figurehead but His kind of kingdom is rooted elsewhere.
Revelation 1:4b-8 — The freedom to serve God as His priests now. Jesus, present from the beginning will return as the completion of truth
Also: Psalm 132:1-18
2 Samuel 23:1-7 — Final words from a renowned and godly ruler of Israel
David recalls God’s covenant with him and looks forward to a promised royal descendant
23 These are the last words of David:
‘The inspired utterance of David son of Jesse, the utterance of the man exalted by the Most High, the man anointed by the God of Jacob, the hero of Israel’s songs:
“The utterance of the man exalted” – testimony to God’s work through his life, having been raised up as king of Israel, from shepherd to ruler, 2 Samuel 7ff; like the Bible’s wisdom literature, what follows contrasts just rule in the fear of God with
2 ‘The Spirit of the Lord spoke through me; His word was on my tongue.
“Spoke through me” – not presumptuous, but in awe at God using Him prophetically.
3 The God of Israel spoke, the Rock of Israel said to me:
“When one rules over people in righteousness, when he rules in the fear of God,
4 he is like the light of morning at sunrise on a cloudless morning, like the brightness after rain that brings grass from the earth.”
“When one rules… in righteousness… in the fear of God” – in the style of a prophet, David sets out in bold strokes a picture of a God-centred ruler – unmistakably alluding to the One he foreshadowed, Jesus Christ.
5 ‘If my house were not right with God, surely He would not have made with me an everlasting covenant, arranged and secured in every part;
surely He would not bring to fruition my salvation and grant me my every desire.
“An everlasting covenant… secured in every part” – even though his household had failed God, David believes rightly that God’s promise recorded in 2 Sam. 7:12-16 will hold good with a descendant of David as the Eternal King, fulfilled in Jesus Christ when He
For further study, similar prophecies in Isaiah 11:1-10; Jeremiah 23:5-6; Jer. 33:15-18; Zech.9:9-10. Fulfilled in part, Matt. 4:14-16; Luke 24:25-27,44-49; John 5:45-47; John 8:28-29.
6 But evil men are all to be cast aside like thorns, which are not gathered with the hand.
7 Whoever touches thorns uses a tool of iron or the shaft of a spear; they are burned up where they lie.’
“Thorns” – worthless but also dangerous, needing to be shifted with an weapon or implement. “Burned up”, literally ‘consumed with fire in the sitting’ or as we would say, on the spot. For God’s judgment as fire, see Isaiah 9;18; 10:17. The fate of the rebellious when the Messiah, in fulfillment of the Davidic Covenant finally establishes His rule on earth, Isa. 63:1-6.
Daniel 7:9-10, 13-14 – the majesty of the Ancient of Days
A glimpse of heaven for Daniel who sees amid a myriad angels attending the throne of God the honouring of one like a son of man
9 ‘As I looked, ‘thrones were set in place, and the Ancient of Days took His seat.
His clothing was as white as snow; the hair of His head was white like wool;
His clothing was as white as snow; the hair of His head was white like wool.
His throne was flaming with fire, and its wheels were all ablaze.
“The Ancient of Days” – pictures God as a king of great power and immense maturity giving judgment in court. The description symbolises His wisdom in white hair; righteousness by white clothing; and power in judgment, as fire. The description is similar to that of an angel in Matthew 28:3 and Jesus in Revelation 1:14.
10 A river of fire was flowing, coming out from before Him.
Thousands upon thousands attended Him; ten thousand times ten thousand stood before Him
“Thousands attended” – a very great number of angelic beings stood before Him. John also recorded that there ‘thousands and millions”, i.e. too many to count, surrounding God’s throne and ministering to Him. Angels are spiritual beings created by God for worship and for mission (like us) who, largely unseen, help in carrying out God’s work on earth.
13-14 ‘In my vision at night I looked, and there before me was one like a son of man, [enash] coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. He was given authority, glory and sovereign power; all nations and peoples of every language worshipped Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed.
“One like a son of man” – an Aramaic phrase ‘bar
For further study: Matt. 24:30; Mark 13:26; Mark 14:62; Luke 21:27; Rev. 1:7.
IN PRACTICE The first aspect of who God is comes through David’s final testimony about ruling in the fear of God, and Daniel’s picture of awe as he is
QUESTION Daniel’s vision of thousands and millions in the heavenly court was extraordinary and unrepeatable. What kinds of spiritual practice help us to have some sense of a glimpse of heaven and the majesty of the heavenly court?
John 18:33-37 – Jesus is questioned by Pilate about who He is
Jesus explains that He is no political figurehead, but His kind of kingdom is rooted elsewhere
33 Pilate then went back inside the palace, summoned Jesus and asked him, ‘Are you the king of the Jews?’
34 ‘Is that your own idea,’ Jesus asked, ‘or did others talk to you about Me?’
“Are you…” – Pilate’s first words to Jesus are the same in each of the four gospels. There were two possible questions here with different political overtones – was Jesus a rebel leader in opposition to Roman rule, or was He the Jews’ religious leader, the Messiah?
35 ‘Am I a Jew?’ Pilate replied. ‘Your own people and chief priests handed you over to me. What is it you have done?’
“Pilate replied” – he is exasperated, despising the Jews and their ways and not wanting to get involved with their affairts, yet seeing no real basis for their extreme animosity. Ironically, he ends up supporting their position in which we see God’s providence in allowing Jesus to be executed by being ‘lifted up’ and not by stoning, as Jews were inclined to do.
36 Jesus said, ‘My kingdom is not of this world. If it were, my servants would fight to prevent My arrest by the Jewish leaders. But now My kingdom is from another place.’
37 ‘You are a king, then!’ said Pilate.
Jesus answered, ‘You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to Me.’
“My kingdom is from another place” – heaven is the place of eternal and absolute truth. Jesus came as the Way, the Truth and the Life, John 14:6. Relationship with Him is the only way to God and the only means of that life-bringing truth being revealed – a conundrum for intellectual theologians because it is not logical or understandable. Jesus came as living truth for all who would receive Him. Pilate, a politician, considered all truth relative in the shifting sands of people’s opinions; however Jesus of Nazareth and his philosophical-sounding answer did not present as a threat to law and order.
IN PRACTICE The second aspect of who God is, concerns the Son of Man who Daniel sees in his vision, approaching the Ancient of Days. On earth this picture is recalled, ironically, as Jesus of Nazareth is brought before Pontius Pilate. The Roman governor Pilate was used to factions, pressure-groups and politics in general. Appointed as Prefect of the Roman province of Judea, he encountered the religious politics of Jews and Samaritans, eventually being recalled to Rome after complaints from both. So it is not surprising that when Jesus of Nazareth was brought before him by the Jews, he saw Him at first as yet another political activist. Jesus immediately corrected that perception with His statement: “My kingdom is from another place”. The lesson for us is that human politics on earth and heaven’s purposes follow different agendas. There are spiritual connections – and tensions – between the two. We often pray and expect answers as though the kingdom of God and our world dominated by man’s organisation and control were the same, but the reality is that we pray through Jesus, who is the king of “a kingdom not of this world”. The better we know Jesus, the more we will discern His kingdom, and the more clearly we’ll see the difference — and learn to live and pray in the right alignment with what He is doing.
PRAYER Lord, I say you are a king – the king, King Jesus, to whom all authority is given. Help me to hold less tightly the priorities that seem to apply on earth, and to begin to see matters from a different perspective – Your heavenly perspective.
Revelation 1:4b-8 — The freedom to serve God as His priests now
Jesus, present from the beginning, will return as the completion of truth
4 To the seven churches in the province of Asia:
“The seven churches” – the letters were addressed so they could be sent out and passed on via the Roman road which ran north of Ephesus and then in an arc inland and back towards Ephesus, connecting the Roman province called Asia in modern western Turkey.
Grace and peace to you from Him who is, and who was, and who is to come, and from the seven spirits before his throne,
“Seven spirits before His throne” – better, ‘sevenfold spirit’ as NIV footnote. The number seven symbolises completeness and perfection. There may also be an allusion to the ‘angels of the seven churches, Rev. 1:20.
5 and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth.
5-6 To Him who loves us and has freed us from our sins by His blood, and has made us to be a kingdom and priests to serve His God and Father – to Him be glory and power for ever and ever! Amen.
“Who loves us… has freed us…has made us…” – stated as present-time blessings. There is a dimension of the kingdom of God (God’s reign bringing God’s order) which is not just anticipated when Jesus comes again, but in some measure experienced now.
“A kingdom and priests to serve” – here, clearly and simply, is set out the essential difference between the Old Covenant way of relating to God (rules, hierarchical and formal rituals, led by a special order of priests who make connections by proxy, with God who is holy and remote) and the New Covenant (freed from the burden and guilt of sin by Jesus’ blood and now able to draw close to God as those who know Him and know His love, to serve Him in worship and mission without intermediaries). The human tendency is to revert to what is more ordered and more controlled, requiring less personal investment and responsibility, which is why the New Covenant remains a challenge for much of the Christian church today. As Jesus taught, the ‘taste of the old wine’ seems preferable.
7 ‘Look, He is coming with the clouds,’ and ‘every eye will see Him, even those who pierced Him’; and all peoples on earth ‘will mourn because of Him.’ So shall it be! Amen.
8 ‘I am the Alpha and the Omega,’ says the Lord God, ‘who is, and who was, and who is to come, the Almighty.’
“The Alpha and the Omega” – the alphabet is an ingenious way of representing knowledge through words. Christ, the Living Word, is supreme in this, ruling sovereignly over all human history including the part that for us has not yet unfolded.
“All peoples on earth will mourn” — rejoicing at the return of the Messiah by those that are His, swept up in the air to meet Him, 1 Thess. 4:16-17. Others, the ones still on earth, mourning their sin and judgment. The combined quotation headlines the theme of Revelation, the sweepingly majestic yet human-related Lord, Daniel 7:13 who evokes both the sorrow of sin in the face of One so holy but also finding grace, Zechariah 12:10.
IN PRACTICE The third aspect of who Jesus is, also says a lot about who we are
QUESTION What is meant by priesthood in the post-resurrection New Testament? What should we call those who are set apart and trained as preachers, shepherds and leaders in the church?
PRAYER Lord God Almighty, may we grow in loving You and walking in awe of You, as we seek to represent You to our world, and bring the needs of our world to You.
This post in booklet form to print out for your church, respecting ©2018 The Living Word/Ian Greig
Church calendar readings for Sunday, August 26, in Bible order
Prepare for Sunday by reading the Bible passages beforehand – read again to reflect on Sunday’s teaching
1 Kings 8:1,6,10-11, 22-30, 41-43 » God presences himself in the glory cloud
John 6:56-69 » Jesus promises Himself as food for eternal life
Ephesians 6:10-20 » How we position ourselves in the spiritual battle
Theme: Living in the connection between heaven and earth
SUMMARY The three readings all speak of how the presence and purpose of God and the heavenly host affects events in our lives – and how choices we make, and the spiritual position we take, affects the spiritual reality behind what we experience. Yahweh’s presence was visible to the Israelites in the pillar of fire and cloud, on Mount Sinai and in the desert wanderings, and then at the consecration of Solomon’s temple. Jesus taught how He was the bridge between heaven and earth in a way that had to be spiritually discerned. And Paul, writing to the church in Ephesus, teaches them that the struggles against evil that we all face are spiritual battles won in the place of holiness and prayer, not human argument and political strength.
= = = = = = =
OLD TESTAMENT READING
1 Kings 8:1,6,10-11, 22-30, 41-43 » God presences himself in the glory cloud
The reverent placing of the ark in the temple
Then King Solomon summoned into his presence at Jerusalem the elders of Israel, all the heads of the tribes and the chiefs of the Israelite families, to bring up the ark of the Lord’s covenant from Zion, the City of David.
6 The priests then brought the ark of the Lord’s covenant to its place in the inner sanctuary of the temple, the Most Holy Place, and put it beneath the wings of the cherubim.
“Ark… to its place” – moved from David’s own shrine into the temple, probably in the 12th year of Solomon’s reign.
10-11 When the priests withdrew from the Holy Place, the cloud filled the temple of the Lord. And the priests could not perform their service because of the cloud, for the glory of the Lord, Yahweh, filled His temple.
“The cloud” – The presence of the Lord appearing in a visible cloud, as at Sinai.
For further study, Exodus 24:15-18; Exodus 40:33-38; Numbers 11:24-25 and 2 Chron. 7:1-3.
22-23 Then Solomon stood before the altar of the Lord in front of the whole assembly of Israel, spread out his hands toward heaven and said:
“Lord, the God of Israel, there is no God like You in heaven above or on earth below – You who keep Your covenant of love with Your servants who continue wholeheartedly in Your way.
“No God like You” – Yahweh was quite different from the impersonal, fickle deities of other nations, directing events to fulfil His covenant promises. See Exodus 15:11, Deut. 7:9,12, and Psalm 86:8-10.
“Covenant of love” – Hebrew
24 You have kept Your promise to Your servant David my father; with your mouth You have promised and with Your hand You have fulfilled it – as it is today.
25 “Now Lord, the God of Israel, keep for Your servant David my father the promises You made to him when You said, ‘You shall never fail to have a successor to sit before Me on the throne of Israel, if only your descendants are careful in all they do to walk before Me faithfully as you have done.’
“If only your descendants are careful” – a clear, unambiguous condition amplified in the “But as for you… but if you” statement of 2 Chron 7:17-22.
26 “And now, God of Israel, let Your word that You promised Your servant David my father come true.
27 “But will God really dwell on earth? The heavens, even the highest heaven, cannot contain You. How much less this temple I have built!
“How much less this temple” – Yahweh could not be contained, but the cloud of glory and physical temple led to a false belief that God’s assistance was assured however people lived, Jer. 7:4-14, Micah 3:11.
28 “Yet give attention to Your servant’s prayer and his plea for mercy, Lord my God. Hear the cry and the prayer that Your servant is praying in Your presence this day.
29 “May Your eyes be open toward this temple night and day, this place of which You said, ‘My Name shall be there,’ so that You will hear the prayer Your servant prays toward this place.
Verses 30 and 40-43 in the longer reading speak of God’s mission to all peoples of the earth, that they might know His name and His ways.
30 “Hear the supplication of Your servant and of Your people Israel when they pray toward this place. Hear from heaven, Your dwelling place, and when You hear, forgive.
“Toward this place” – Israelites who could not pray in the temple directed their prayers to the temple, the place where God has promised to be present among His people, e.g. Daniel 6:10.
41 “As for the foreigner who does not belong to Your people Israel but has come from a distant land because of Your name –
“Foreigner” – not an alien living in Israel but someone who has journeyed to Jerusalem to pray to Israel’s God.
42 for they will hear of Your great name and Your mighty hand and Your outstretched arm – when they come and pray toward this temple,
43 then hear from heaven, Your dwelling place. Do whatever the foreigner asks of you, so that all the peoples of the earth may know Your name and fear You, as do Your own people Israel, and may know that this house I have built bears Your Name.
“All peoples of the earth” – the wider intention of God’s mission, which we sometimes overlook in the OT, but plainly stated here.
IN PRACTICE Solomon and the priests involved in the consecration of the new temple had never seen the glory cloud, but they knew about Moses entering the cloud on the top of Mount Sinai to receive the commandments, and the glory of the Lord filling the tabernacle tent. For the people of the Old Testament era, the relationship was remote, not personal, with prophets and priests speaking for God and acting as His intermediaries. However our relationship through Jesus is to be personal, not mediated through priests. The story sets out a scenario where we can see that the affairs of heaven and of earth are not compartmentalised, but closely linked.
QUESTION How is God’s covenant of love distinct from other world faiths?
John 6:56-69 » Jesus promises Himself as food for eternal life
By receiving Him totally our lives are transformed
Whoever eats my flesh and drinks my blood remains in Me, and I in them.
57 Just as the living Father sent Me and
“Feeds on Me” – as John Wesley put it, Jesus becoming the meat and drink that feeds the soul. The Hebrew idiom ‘flesh and blood’ refers to the whole person.
58 This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.”
59 He said this while teaching in the synagogue in Capernaum.
60 On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?”
61 Aware that his disciples were grumbling about this, Jesus said to them, “Does this offend you?
62 Then what if you see the Son of Man ascend to where He was before!
“Ascend” – to the realm He came from, and harder to comprehend than Jesus offering Himself for them to feed on spiritually.
63 The Spirit gives life; the flesh counts for nothing. The words I have spoken to you – they are full of the Spirit and life.
Jesus’ hearers, not discerning the spiritual truth behind His words, were shocked and offended. The Jews believed that study of Scripture and ‘doing works of God’ were enough for spiritual understanding. Jesus is patiently explaining to them that the Holy Spirit is needed to provide revelation that human reason cannot – refer back to John 5:39, 6:27-29.
64 Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him.
65 He went on to say, “This is why I told you that no one can come to Me unless the Father has enabled them.”
“The Father has enabled” – only those who seek on God’s terms, and not their own, will receive. Jesus knew some would choose not to believe, and would not allow themselves to be drawn by God – a fine balance between the free will choice to respond, and being drawn to a choice by the Holy Spirit. Different theological streams often give more emphasis to one or the other.
66 From this time many of his disciples turned back and no longer followed Him.
“Many turned back” – Jesus is not surprised that many potential disciples have turned away at this watershed point in John’s gospel..
67 “You do not want to leave too, do you?” Jesus asked the Twelve.
68-69 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life. We have come to believe and to know that You are the Holy One of God.”
“To whom shall we go” – the twelve disciples are beginning to get this hard teaching, although for others it was too hard. They don’t want to transfer to another rabbi.
“Holy One of God” – God was called the Holy One of Israel, e.g. Psalm 71:22, Isaiah 43:3 and 54:5.
IN PRACTICE Jesus reminded His hearers of the manna, God’s day by day provision from heaven for His people dwelling in a desert. Then Jesus challenged them with a steep step of logic – now God’s ‘manna’ from heaven was He Himself. He was God’s provision to them for life, and indeed eternal life and they were to feed on Him by taking Him to heart.
We live on earth in an awareness of God – and through Jesus this becomes a real and personal relationship with Him. But we still see a gap between what happens in heaven and what happens, good or bad, in our earthly lives. This teaching of Jesus reminds us that He is the connection. To the extent our lives are lived in Him, and we are placing ourselves under His lordship, what is played out before our eyes is harnessed to the hope we have in the heavenly realm.
QUESTION In a practical, day to day way, how would you explain what it means to you to feed on Jesus?
Ephesians 6:10-20 » How we position ourselves in the spiritual battle
The real conflict behind events we experience, is won in a different way
Finally, be strong in the Lord and in His mighty power.
“Be strong in the Lord” – being strong humanly is not enough. Recognise the need to summon God’s invincible power.
11 Put on the full armour of God, so that you can take your stand against the devil’s schemes.
“Put on” – earlier in the letter Paul has written, “Put on the new self” i.e. the new attitude of who we are in Christ, born anew into true righteousness and holiness. This is countering false witness and fear in the opposite spirit of integrity.
For further study, see compare with Ephesians 4:24 and Colossians 3:10.
“The devil’s schemes” – the Bible is clear about the present reality of the devil, a personal enemy, who deploys a few predictable strategies to exploit sin, fear and guilt by using accusation and division. Knowing those strategies is a key to recognising their origin, and then standing on who we are in Christ to overcome them.
12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.
“Our struggle” – it is a mistake to resist human opponents or institutions without recognising the dark spirituality that is manipulating them, and taking a spiritual stand in the authority of Jesus. Even those who know the Lord may well have remaining vulnerabilities that the different levels of spiritual opposition are able to exploit.
13 Therefore put on the full armour of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand.
“Full armour of God” – a picture of the ‘
“Stand” – repeated four times in this passage for emphasis. Rather than invade the domain of evil, we are to firmly maintain the decisive victory already won by Christ, Eph. 1:20-22, 4:8, Col 2:15.
IN PRACTICE The spiritual connection between heaven and earth is real and vital, and that is made explicit here. Struggles are real experiences — our lives are under attack, both in the fears and anxieties and negativities that assail our thoughts, and in all the practical difficulties, health issues, relationship conflicts, adverse weather and accidents. The devil and his minions are personal opponents, always working to steal our peace and cause division wherever they can gain a foothold. The world’s advice is to be strong. Money in the bank, a robust constitution, influential friends… life has taught us how to ‘tough it out’. And this is exactly what we have to ‘unlearn’. This clear lesson from Paul’s teaching is that to prevail, is to prevail spiritually. It requires us to put down our worldly ‘weapons’ in order to take up a very different set of spiritual ones, where growing holiness, integrity and trust in the face of difficulty are the very qualities feared most by our spiritual opponents.
QUESTION What makes it difficult for us to take up spiritual weapons? What in Christian life and fellowship helps us to see the spiritual dimension?
PRAYER We live in a cruel and difficult world but so, Lord, did You – and we put our trust in You. Help us to perceive more clearly the spiritual realities behind our lives and to constantly give You the Lordship, and praise for Your sacrificial victory. Amen.
Church calendar readings for the week leading up to Sunday, April 22
MONDAY Genesis 7:1-5 and 11-18, Gen. 8:6-18, Gen. 9:8-13 – Saved from the flood of judgment
TUESDAY Psalm 23 – Saved in the valley of the shadow of death
WEDNESDAY John 10:11-18 – Saved as part of the flock of the Good Shepherd
THURSDAY Acts 4:5-12 – Ministering in the only name under heaven by whom salvation comes
FRIDAY 1 John 3:16-24 – Demonstrating the authentic character of the saved
This week’s theme is clearly around God’s gracious salvation
MONDAY, APRIL 16
Genesis 7:1-5 and 11-18, Gen. 8:6-18, Gen. 9:8-13
Noah, who God found to be righteous in an evil generation, takes his family, livestock and other animals into a huge ark he had obediently constructed.
7:1-3 The Lord then said to Noah, “Go into the ark, you and your whole family, because I have found you righteous in this generation. Take with you seven pairs of every kind of clean animal, a male and its mate, and one pair of every kind of unclean animal, a male and its mate, and also seven pairs of every kind of bird, male and female, to keep their various kinds alive throughout the earth.
“Clean animal” – There was awareness of the correct animals for sacrifices long before the law concerning clean and unclean animals was given, Leviticus 11, Deuteronomy 14.
4 Seven days from now I will send rain on the earth for forty days and forty nights, and I will wipe from the face of the earth every living creature I have made.”
“Seven days” – seven is sometimes used for a closing period, so there is a degree of urgency expressed here.
“Forty days” – The number 40 is used in Scripture for receiving the law, Deut. 9:11 and the temptation of Jesus, Matt. 4:2. The wilderness wandering and King David’s reign over Israel are both stated as 40 years. This is a significant event and a significant time period.
5 And Noah did all that the Lord commanded him.
= = =
11-12 In the six hundredth year of Noah’s life, on the seventeenth day of the second month – on that day all the springs of the great deep burst forth, and the floodgates of the heavens were opened. And rain fell on the earth forty days and forty nights.
“Springs of the great deep… floodgates of the heavens” – evokes the creation and a reversing of the appearance of the land. The precise giving of the date is not symbolic, but evidence of an important fact well remembered by oral tradition.
13-16 On that very day Noah and his sons, Shem, Ham and Japheth, together with his wife and the wives of his three sons, entered the ark. They had with them every wild animal according to its kind, all livestock according to their kinds, every creature that moves along the ground according to its kind and every bird according to its kind, everything with wings. Pairs of all creatures that have the breath of life in them came to Noah and entered the ark. The animals going in were male and female of every living thing, as God had commanded Noah. Then the Lord shut him in.
Noah and his family were monogamous, and numbered eight in all, 1 Peter 3:20.
“As God had commanded Noah” – also v.5. At this early point of salvation history, righteousness is equated with obedience, and leads to salvation. Just when they could have been wiped out by judgment, God shows a fatherly touch by shutting them in.
17-18 For forty days the flood kept coming on the earth, and as the waters increased they lifted the ark high above the earth. The waters rose and increased greatly on the earth, and the ark floated on the surface of the water.
= = =
8:6-12 After forty days Noah opened a window he had made in the ark and sent out a raven, and it kept flying back and forth until the water had dried up from the earth. Then he sent out a dove to see if the water had receded from the surface of the ground. But the dove could find nowhere to perch because there was water over all the surface of the earth; so it returned to Noah in the ark. He reached out his hand and took the dove and brought it back to himself in the ark. He waited seven more days and again sent out the dove from the ark. When the dove returned to him in the evening, there in its beak was a freshly plucked olive leaf! Then Noah knew that the water had receded from the earth. He waited seven more days and sent the dove out again, but this time it did not return to him.
The raven and the dove are something of a parable. The raven is a patrolling presence, like a harbinger, whereas the dove flies out and comes back to Noah as his dove, and in its way communicates with him. Much later on, the Holy Spirit chooses to be seen as a dove, Matt 3:16; Mark 1:10; Luke 3:22; John 1:32
13-14 By the first day of the first month of Noah’s six hundred and first year, the water had dried up from the earth. Noah then removed the covering from the ark and saw that the surface of the ground was dry. By the twenty-seventh day of the second month, the earth was completely dry.
Noah looked for signs of dry land from 40 days onwards. And looked, and waited. Land appeared and the dove did not return a year and 10 days after the rain started; read together Genesis 7:6, 11 and 8:13-14.
15-17 Then God said to Noah, “Come out of the ark, you and your wife and your sons and their wives. Bring out every kind of living creature that is with you – the birds, the animals, and all the creatures that move along the ground – so they can multiply on the earth and be fruitful and increase in number on it.”
Noah waited for God’s command before leaving the ark.
18 So Noah came out, together with his sons and his wife and his sons’ wives.
There are parallels here with the Creation story in Genesis 1, a picture of returning to “in the beginning”, but this time on the basis of covenant between God and man which is described at length, Gen. 8:20-9:17.
= = =
9:8-11 Then God said to Noah and to his sons with him: “I now establish my covenant with you and with your descendants after you and with every living creature that was with you—the birds, the livestock and all the wild animals, all those that came out of the ark with you—every living creature on earth. I establish my covenant with you: Never again will all life be destroyed by the waters of a flood; never again will there be a flood to destroy the earth.”
This covenant is a unilateral promise, established by God without any particular participation, not just to Noah and his descendants, but to “every living creature”. This is the forerunner to later covenants, which by contrast are mutual and relational.
12-13 And God said, “This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth.
The geological data confirms a flood of the proportions described, over a large but limited area centred on Mesopotamia. However the account should be read and understood in its own terms – a judgment in which the entire living scene is destroyed. This informs the N.T. teaching of an impending greater judgment of the universe itself, 2 Peter 3:5-7.
This is a remarkable account of one stubbornly righteous man, Noah, who obeyed God and not the cultural pressures of his generation, and it speaks down the millennia.
God wants us for Himself, and wants us to to be right with Him in our attitudes and intentions. Every conflict recorded in the Bible and in church history and every contemporary tension turns on this truth.
Wanton independence from God’s way does carry penalties – the severest penalties imaginable in this instance. On the other hand, the account demonstrates that keeping God’s way brings salvation, in the broadest sense.
For Noah, it is simply about obedience to God. For us the relationship is more nuanced; it would be better expressed in our knowing God in such a way that, what we want to do most, is to please Him by walking closely with Him.
There is also an early lesson here about waiting for God, and doing what He says, in His timing and not ours. Noah waited the best part of a year after the water started going down, before he knew – he heard from God – that it was time for him to lead the way out of the grounded ark, which had served its purpose.
For reflection and discussion
Think about an area of your life where you can see a way to move forward but you are still awaiting God’s release.
p class=”p1″>When you see a rainbow, what do you sense God is saying to you or reminding you?