Image credit: https://lutheran-church-regina.com

Revised Common Lectionary readings for Sunday, December 2, 2018. Advent 1, Year C.

TLW48

Theme: Advent ABCD: Anticipate – the coming of the kingdom

INTRODUCTION  The Lord Himself will become righteousness for us, offering us a radical new relationship with God. Yet to come is the full and final redemption and its turmoil of end-time signs, but the anticipation for believers is not fear, but joy, living in daily expectation of Christ Jesus returning with His heavenly retinue.

PSALM READING

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.

OLD TESTAMENT READING

Jeremiah 33:14-16 — The Lord to become our righteousness, foretold. Anticipation of an ancient promise to be fulfilled in a radical new relationship

GOSPEL READING

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

EPISTLE READING

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.

= = = = = = = =

PSALM – PREFACE TO THEME

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.

OLD TESTAMENT READING

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 Messiah king.

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 tsidqenu). This is one of the great covenant names of God, prophetically ascribed in Jeremiah 23:6 to the Messiah. His work is to be our righteousness. The ones who will be counted righteous, are those who have given their lives to Jesus.

For further study John 10:9, 11:26, John 14:6, John 3:16; and coupled with the warning about God’s wrath, John 3:36.

“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.

GOSPEL READING

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 heads, because your redemption is drawing near.”

“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 happen, and that you may be able to stand before the Son of Man.”

“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.

EPISTLE READING

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.

= = = = = = =

Download booklet edition (4ppA5) to print for your church. Please respect © 2018 TLW/Ian Greig

A for Anticipate – the coming of the kingdom

Image credit: https://lutheran-church-regina.com

Revised Common Lectionary readings for Sunday, December 2, 2018. Advent 1, Year C.

TLW48

Theme: Advent ABCD: Anticipate – the coming of the kingdom

INTRODUCTION  The Lord Himself will become righteousness for us, offering us a radical new relationship with God. Yet to come is the full and final redemption and its turmoil of end-time signs, but the anticipation for believers is not fear, but joy, living in daily expectation of Christ Jesus returning with His heavenly retinue.

PSALM READING

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.

OLD TESTAMENT READING

Jeremiah 33:14-16 — The Lord to become our righteousness, foretold. Anticipation of an ancient promise to be fulfilled in a radical new relationship

GOSPEL READING

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

EPISTLE READING

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.

= = = = = = = =

PSALM – PREFACE TO THEME

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.

OLD TESTAMENT READING

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 Messiah king.

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 tsidqenu). This is one of the great covenant names of God, prophetically ascribed in Jeremiah 23:6 to the Messiah. His work is to be our righteousness. The ones who will be counted righteous, are those who have given their lives to Jesus.

For further study John 10:9, 11:26, John 14:6, John 3:16; and coupled with the warning about God’s wrath, John 3:36.

“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.

GOSPEL READING

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 heads, because your redemption is drawing near.”

“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 happen, and that you may be able to stand before the Son of Man.”

“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.

EPISTLE READING

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.

= = = = = = =

Download booklet edition (4ppA5) to print for your church. Please respect © 2018 TLW/Ian Greig

The steps that foreshadowed God’s kingdom plan

Theme: God’s kingdom purpose and its signposts

2 Samuel 6:1-5, 12-19 – Bringing the Ark of the Lord to Jerusalem foreshadows Temple worship

Mark 6:14-29 – John the Baptist’s execution foreshadows Jesus’ sacrifice

Ephesians 1:3-14 – How the Holy Spirit foreshadows our heavenly destiny

David is ‘undignified’ in his priestly ephod and no kingly robes as he offers effusive praise at the head of the Ark of God procession into Jerusalem. Image credit: Darlene Slavujac

 

2 Samuel 6:1-5, 12-19 » The Ark of God becomes central to the nation of Israel again

The procession celebrates before the Lord with passion, safeguarding the holiness of the ark

David again brought together all the able young men of Israel – thirty thousand.

He and all his men went to Baalah in Judah to bring up from there the ark of God, which is called by the Name, the name of the Lord Almighty, who is enthroned between the cherubim on the ark.

“Baalah” – the more familiar name is Kiriath Jearim, where the ark had stayed for 20 years during Saul’s reign.

“Called by the Name” – meaning that God owned it. A phrase used elsewhere to indicate ownership.

“Who is enthroned between…” – in 1 Chron. 28:2 the ark is referred to as ‘the footstool of our God’ – the footstool of God’s earthly throne. David, recognising the ark as symbolising God’s ultimate kingship and rule, wanted it to be prominent and central, unlike Saul who concealed the ark, among other failures of spiritual leadership.

3-5 They set the ark of God on a new cart and brought it from the house of Abinadab, which was on the hill. Uzzah and Ahio, sons of Abinadab, were guiding the new cart with the ark of God on it, and Ahio was walking in front of it. David and all Israel were celebrating with all their might before the Lord, with castanets, harps, lyres, timbrels, sistrums and cymbals.

“Uzzah and Ahio” – sons, meaning more broadly, descendants. They decided to move the ark on a new cart (carelessly imitating the pagan Philistines) but the standing instruction was to move the ark by having Levites carry it by its rings, Exodus 25:12-15, Numbers 4:4-6. This was a strategic error leading to Uzzah’s death when he stumbled and touched the ark, verses 6-7 omitted, 1 Chron. 15:13-15.

12  Now King David was told, “The Lord has blessed the household of Obed-Edom and everything he has, because of the ark of God. So David went to bring up the ark of God from the house of Obed-Edom to the City of David with rejoicing.

“Blessed…Obed-Edom” – The Lord had blessed the Levite who had taken good care of the ark, and David’s deduction was that this blessing would come on Jerusalem if the ark was reverentially cared for there. Aware that his own care and reverence had been found lacking, David is leading the procession in praising, celebrating and sacrificing wholeheartedly.

13-14 When those who were carrying the ark of the Lord had taken six steps, he sacrificed a bull and a fattened calf. Wearing a linen ephod, David was dancing before the Lord with all his might, while he and all Israel were bringing up the ark of the Lord with shouts and the sound of trumpets.

“Those who were carrying” – now the Kohathite Levites are carrying the ark on their shoulders. After a few steps, David consecrates the new phase of the journey in sacrifice. No need to assume he does this every few steps.

“Linen ephod” – a priestly garment worn for ministering to the Lord, as the boy Samuel did, 1 Sam. 2:18.

16 As the ark of the Lord was entering the City of David, Michal daughter of Saul watched from a window. And when she saw King David leaping and dancing before the Lord, she despised him in her heart.

“Daughter of Saul” – also a statement of attitude. David was a very different character, which for her undermined her father’s memory.

“She despised him” – Michal, a princess, was holding values of dignity and royal propriety about David’s kingship. David had another royal propriety in mind, before the King of kings; his sense of submission to the Lord in heartfelt worship overrode his personal dignity, verses 21-23.

17-19 They brought the ark of the Lord and set it in its place inside the tent that David had pitched for it, and David sacrificed burnt offerings and fellowship offerings before the Lord. After he had finished sacrificing the burnt offerings and fellowship offerings, he blessed the people in the name of the Lord Almighty. Then he gave a loaf of bread, a cake of dates and a cake of raisins to each person in the whole crowd of Israelites, both men and women. And all the people went to their homes.

“Blessed the people” – as Moses and Aaron had, long before, outside the tent of meeting, when the glory of the Lord appeared, Lev. 9:23. And as Solomon would at the dedication of the temple, 1 Kings 8:55-61.

In practice  Israel had lost the experience of having the presence of God with them, under Saul’s woefully disappointing kingship. The Ark of the Lord was out of sight in an obscure place. The faith of the nation was at low tide.

Saul was a proud person and everybody knew he was king. David was a worshipful person who exalted Yahweh as the real King of Israel – so that sometimes people forgot that David was set apart to lead, and not just one of them.

David made mistakes but he was a quick learner. He recognised that bringing up the ark as the ‘footstool of God’ at the heart of the nation would get everyone looking to God. This led to the Temple, his vision but not his achievement, and looked forward to ‘God with Us’, his descendant Jesus the Emmanuel and a time which each of us would be a temple of the Holy Spirit.

Question  David didn’t care what anyone thought when he was worshipping God exuberantly. How could you be more expressive, more released, more abandoned to God?

 

Mark 6:14-29 » John the Baptist’s execution foreshadows Jesus’ sacrifice

King Herod has John the Baptist, a righteous and holy man, executed

14 King Herod heard about [the widening ministry of Jesus and the disciples with signs and wonders], for Jesus’ name had become well known. Some were saying, “John the Baptist has been raised from the dead, and that is why miraculous powers are at work in him.”

“King Herod” – he was a lesser order, a tetrarch or ruler of four provinces. Perhaps some irony here in Mark’s account

15 Others said, “He is Elijah.”

And still others claimed, “He is a prophet, like one of the prophets of long ago.”

“He is Elijah” – the return of Elijah (or one ministering as Elijah did) was one of the last prophecies recorded, Malachi 4:5. As Elijah was the forerunner to Elisha, to ‘Elijah’ would be the new forerunner to the Messiah. It was John who ministered in the “spirit and power of Elijah”, Luke 1:17 and we would say, in the style of Elijah, in being a prophetic preacher and a wilderness-dwelling outsider.

16 But when Herod heard this, he said, “John, whom I beheaded, has been raised from the dead!”

Herod was fearful, disturbed by a bad conscience – and superstitious.

17-20 For Herod himself had given orders to have John arrested, and he had him bound and put in prison. He did this because of Herodias, his brother Philip’s wife, whom he had married. For John had been saying to Herod, “It is not lawful for you to have your brother’s wife.” So Herodias nursed a grudge against John and wanted to kill him. But she was not able to, because Herod feared John and protected him, knowing him to be a righteous and holy man. When Herod heard John, he was greatly puzzled; yet he liked to listen to him.

John’s imprisonment, in the fortress of Machaerus, is described by the independent Jewish historian Josephus in his ‘Antiquities’.

The vindictive, manipulative Herodias and indecisive ‘king’ Herod parallel the original Elijah’s persecutor Jezebel and weak husband Ahab, 1 Kings 19:1-2, 1 Kings 21:1-16

21-22 Finally the opportune time came. On his birthday Herod gave a banquet for his high officials and military commanders and the leading men of Galilee. When the daughter of Herodias came in and danced, she pleased Herod and his dinner guests.

The king said to the girl, “Ask me for anything you want, and I’ll give it to you.”

23 And he promised her with an oath, “Whatever you ask I will give you, up to half my kingdom.”

“Half my kingdom” – more of a saying than a promise, see Esther 5:3,6. But keeping up appearances mattered in the company of so many military commanders.

24 She went out and said to her mother, “What shall I ask for?”

“The head of John the Baptist,” she answered.

25 At once the girl hurried in to the king with the request: “I want you to give me right now the head of John the Baptist on a platter.”

26-29 The king was greatly distressed, but because of his oaths and his dinner guests, he did not want to refuse her.

Clearly Herod recognised John’s integrity, moral courage and prophetic gift, vv. 17-20. But, a vain man in the company of military officers and people of power, he felt constrained not to appear weak.

So he immediately sent an executioner with orders to bring John’s head. The man went, beheaded John in the prison, and brought back his head on a platter. He presented it to the girl, and she gave it to her mother. On hearing of this, John’s disciples came and took his body and laid it in a tomb.

Disciples of John existed for a century or more after his death. He was the last of the Old Testament-era prophets.

In practice  John was an Elijah-like figure who announced Jesus, made preparations for Jesus by baptising in the River Jordan, and made a way for Hims ministry, preparing people for a Messiah who was expected but not at all understood. He completed his forerunner role a little too well and a little too early, by being executed on a whim at the request of the tetrarch’s wife, who resented him deeply. He died a righteous man; His cousin was to die a worse death on a Roman cross a couple of years later as a righteous man who was also without sin.

David’s initiative in bringing up the Ark of the Lord, led to the temple order of worship of the Lord and then to the Lord Himself. John the Baptist’s obedience to his call led to the dawning of an understanding that the realm of God’s rule and realm, the kingdom of God, was starting to be realised.

Question  Can you think of something you have done for God’s kingdom that didn’t seem to result in much glory but made a preparation for someone else’s contribution? Why is this important?

Ephesians 1:3-14 » How the Holy Spirit foreshadows our heavenly destiny

The seal of the Holy Spirit is evidence of God choosing us for the praise of His glory

Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ.

“Praise be” – or “Blessed be” more literally. This follows the style of Jewish prayers that were recited at times during the day.

Paul is straight in here with a vital statement of the spiritual identity of a believer in this era of the life of the Holy Spirit. These good things are ours because of who we are “in Christ”.

There is an assumption here which we often miss – that there is no disconnection between the “heavenly realms” and our earthly life. Our spiritual blessing and spiritual life is located in heaven, with Christ, influencing our different, but not disconnected, everyday life on earth.

4-6 For He chose us in Him before the creation of the world to be holy and blameless in His sight. In love He predestined us for adoption to sonship through Jesus Christ, in accordance with His pleasure and will – to the praise of His glorious grace, which He has freely given us in the One He loves.

“Chose us in Him” – God is outside the constraints of time and space which define us – which makes it easier to understand how He could choose us, at the beginning of creation, in the Son and for our own adoption into sonship. This is not flowery prose but the most profound statement of how God sees us “in Christ” as those who have put their lives under Christ’s lordship.

“Praise of His…grace” – because it is unearned and conferred. Our worldview which emphasises merit (and deprecates hereditary titles) makes it difficult for us to simply receive God’s grace in Jesus, without imagining we have worked for His favour in some religious or sacrificial way.

7-9 In him we have redemption through His blood, the forgiveness of sins, in accordance with the riches of God’s grace that He lavished on us. With all wisdom and understanding, He made known to us the mystery of His will according to His good pleasure, which He purposed in Christ… 

“Redemption through His blood” – The first redemption was the nation of Israel released from slavery in the Exodus, with the Passover sacrifice and applying of the lamb’s blood to the doorframes foreshadowing for Christian believers the provision of Christ’s shed blood from His sacrifice of Himself. The redemption now is Christ’s price paid for our release from slavery to sin and independent action.

“Made known to us the mystery” – the Holy Spirit gives us the key, enabling spiritual ‘mysteries’ to be spiritually discerned.

10 …to be put into effect when the times reach their fulfillment – to bring unity to all things in heaven and on earth under Christ.

11 In Him we were also chosen, having been predestined according to the plan of Him who works out everything in conformity with the purpose of His will…

There is a balance in Scripture between being chosen in a way which was predestined, and putting ourselves in a place to be chosen, which is our decision (below) to 1. put our hope in Christ, 2. hear the message of truth and 3. believe.

12 …in order that we, who were the first to put our hope in Christ, might be for the praise of his glory.

13-14 And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in Him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession – to the praise of his glory.

The Holy Spirit takes up residence when we invite Him into our lives, which we do by believing who Jesus is and what He has done for us personally – saying ‘Yes’ to Him. The Holy Spirit gives us an inner witness of who we are, and how we are, in Christ – not our righteousness, but His. We know we are saved

In practice  Paul’s letter to the church in Ephesus is written to a spiritually mature readership. He reminds them of their identity in Christ and their adoption into sonship – with all the connotations of the privileges of a family heir that Roman adoption conferred. But this was living as a believer in a Roman colony of an empire where persecution of those who were Followers of the Way was all too real a prospect and death could be the result. These believers had a real experience of the empowering of the Holy Spirit – and Paul reminds them that the inner witness of the Spirit of God is like a down payment on the experience of heaven. They were to be assured of their destiny, and so are we.

<

p class=”p9″>Question  Why does Paul put so much emphasis on us knowing who we are in Christ? Why does this help us to live well for Him?

God’s plan of redemption is too great for people to grasp

WEDNESDAY, FEBRUARY 21
Mark 8:31-38

Peter’s concern comes from the wrong kingdom

31  He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that He must be killed and after three days rise again. 31  Now that the disciples had heard and accepted what Peter had exclaimed: “You are the Messiah!”, Mark 8:29, Jesus gives the first of three teachings about what He would go through to fulfill God’s plan.

31  “Son of Man” is used more than 80 times in the gospels. It was a term Jesus used about Himself because it was not loaded with expectations and preconceptions. In the OT it often just means “human being” eg Psalm 8:4, Psalm 80:17 but it has the sense of a title in the way God often address Ezekiel in this way. But Jesus hearers would also have been familiar with Daniel 7:13-14 where the Son of Man at the end time brings the kingdom to the oppressed people on earth. The Son of Man sayings in Matthew, Mark and Luke generally combine suffering and death with glory at the end-time.

31  For further study: these sayings in Mark particular seem to refer to Daniel’s Son of Man, Mark 8:38, 13:26, 14:62.

32  He spoke plainly about this, and Peter took him aside and began to rebuke Him. 32  John Wesley’s notes, “And Peter taking hold of him – perhaps by the arms or clothes”. The Message: “But Peter grabbed him in protest”.

32  Peter understood that Jesus was the Messiah. Peter understood what Jesus meant by “suffer many things” and “be killed”, v.31. But for Him, the Messiah was about strength, not weakness. A suffering Messiah was unthinkable. He would not at that point have associated Isaiah 53, and Isa. 53:3 especially, with Messiah.

33  But when Jesus turned and looked at his disciples, he rebuked Peter. “Get behind me, Satan!” he said. “You do not have in mind the concerns of God, but merely human concerns.” 33  A sharp rebuke – which was intended for all of them. Peter was voicing an opinion of the flesh – not the Mind of God revealed by the Holy Spirit (and the Holy Spirit had not yet been generally given). Peter loved Jesus and did not want Him to be taken – so he expressed a fear, an anxiety. The devil uses thoughts he tries to plant in our minds as one of his most common strategies – our thoughts don’t all come from us and they certainly don’t all come from the Spirit and it takes practice to sift out the ‘junk mail’. Peter was taking the rap for all the disciples making the commonest of mistakes, which we all make, especially at first.
34  Then he called the crowd to Him along with His disciples and said: “Whoever wants to be My disciple must deny themselves and take up their cross and follow Me. 34  “Take up their cross” or literally, shoulder their stake, which perhaps better gets across the meaning of shameful death.

34  The starting point of being a disciple of Jesus is to be able to deny self. Ego and Jesus do not occupy the same space.

34  The follow-on point is that there is a cost to following Jesus, and in a world that is very rational and merit-orientated, the values of the servant King can bring plenty of misunderstanding, ridicule – and persecution. The last burning at the stake for presumed heresy, of Edward Wightman, a Baptist in Burton on Trent, was only four centuries ago, in 1612.

35  For whoever wants to save their life will lose it, but whoever loses their life for Me and for the Gospel will save it. 35  Reneging on faith when under trial is not an option. The trials we experience in the western world today are not life and death as they were for our forebears; but our faith is on trial when we either do or do not stand up for Jesus’ values in a world of often opposing values. Do we want to remain popular or do we want to remain and abide in Jesus? Are we sensitive to criticism or secure enough in who we are to be ready for some criticism?
36-37  What good is it for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul?

36-37  The only way we gain salvation is by losing the right to attain it ourselves. Our world is so permeated with the idea of performance and merit, it is hard for us to embrace what leads to spiritual life now, and life eternal, because it cannot be earned. Something that good that we don’t earn is difficult to trust. And earning seems more secure to us than trusting.

36-37  Jesus is saying that we try to hold on to life, to build a better life, to secure hope for a future life by doing the best we can in this life – and all of that causes us to miss the one thing that secures our souls. Giving up our rights to a self-determining life, so that Jesus can guide our determining by the truth about Him and His values, is losing ‘our’ life in exchange for His. This recognises what this passage looks forward to – Jesus exchanging His life, for us to be able to look to Him for eternal life.

38  If anyone is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will be ashamed of them when He comes in his Father’s glory with the holy angels.”


Application

The difficulty for people of Jesus’ generation is that He didn’t look like a Messiah. Perhaps we would say He doesn’t look like a celebrity. Christ the humble suffering servant is proud humanity’s greatest stumbling block; God in Him is not seen, except with the eyes of faith.

The Anointed One, Messiah, has been linked up to ‘Son of Man’ for Peter and the disciples, but the anticipation of a conquering king so eagerly awaited by Jews who turns  out to be the suffering servant of Isaiah 53:1-12 but also the One who would come again in judgment, Daniel 7:13, presented the disciples with difficulty at every level of intellectual, emotional and spiritual understanding. Mark follows this with the story of the Transfiguration, Mark 9:1-10, where those who have recognised Jesus in his lowliness as the Christ are rewarded and affirmed by being momentarily blinded by His glory.

In regarding Jesus, and for that matter in regarding anything that relates to His way, then or now, the challenge for us is seeing with faith beyond seeing what we want to see.

For reflection and discussion

God’s plan is not readily understandable, defies logic and conflicts with our worldview! So what approaches will you explore, to make the Good News of Jesus accessible to others?