In Awe of Christ's Power

                 
                                                        Sunday School Lesson
                                            

Lesson: Matthew 14:22-36                                                                                                 
Golden Text: “And when they were come into the ship, the wind ceased. Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God” (Matthew 14:32-33).
I.  INTRODUCTION.  Generally people are in awe of demonstrations of power.  Spectators at an air show are fascinated by the power in the jets that fly overhead.  We are a people who love powerful things.  However, instead of being so captivated by the power of engines, we should be in awe of the power of the omnipotent Christ.  This week’s lesson focuses on the true story of Jesus walking on the water.  This incident left a lasting impression on the disciples resulting in true worship.
II. BACKGROUND FOR THE LESSON.  It is commonly accepted that the events in this week’s lesson occurred during the third year of Jesus’ ministry.  By this time, it was clear that the religious leaders in Israel would never accept Him (see Matthew 12:22-45; Mark 3:22-30).  Prior to the incident presented in our lesson text, Jesus miraculously fed a multitude (see Mathew 14:13-21) which was another confirmation of His messiahship while using the demonstration to teach His disciples.  Our lesson begins here after Jesus had satisfied the crowd’s hunger. 
III. PRAYER ON THE MOUNTAIN (Matthew 14:22-23)    
A. Instructions given to the disciples (Matthew 14:22).  After feeding the five thousand (see Matthew 14:15-21), this verse says “And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.”  The word “constrained” means “to force” or “to compel,” suggesting that Jesus gave His disciples a very forceful command.  The command was for them to “get into a ship, and to go before him unto the other side, while he sent the multitudes away.”  The “multitudes” refer to the five thousand that Jesus fed.  The feeding of “the multitudes” took place near Bethsaida which was at the northeastern end of the Sea of Galilee.  One would think that Jesus intended to walk the six or seven miles around the northern shore of the Sea of Galilee and meet His disciples later on the other side at Gennesaret (see Matthew 14:34).  However, as we shall see, Jesus had other plans.
B. Jesus prayed (Matthew 14:23).  In this verse, Mathew writes “And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.”  After sending the crowd away, Jesus “went up into a mountain apart to pray.”  The word “apart” indicates that He went alone.  As the evening and darkness came on, Jesus was alone on a mountainside.  Yes, Jesus was the Son of God, but in becoming man He was dependent on His Father just like we are.  According to John’s version of this story, the crowd that He sent away wanted to “take him by force to make him a king” (see John 6:15).  With this on His mind as well as the hatred of the religious leaders, Jesus had much to pray about.  
IV. TROUBLE ON THE SEA (Matthew 14:24-33)      
A. The storm (Matthew 14:24).  This verse goes on to say “But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.”  According to John’s version of this story, the storm came up after they had rowed twenty-five or thirty furlongs or between three and three and a half miles (see John 6:19).  While in the sea, their boat was being “tossed with waves” or battered by the waves of the sea.  Matthew describes the winds of the storm as “contrary” or against them coming from the opposite direction.            
B. The Saviour (Matthew 14:25-26).
1. (vs. 25).  In this verse the writer continues to say “And in the fourth watch of the night Jesus went unto them, walking on the sea.”  We don’t know how long it was from the time that Jesus compelled His disciples to go to the other side of the Sea of Galilee, but it must’ve been a few hours because this verse tells us that “in the fourth watch of the night Jesus went unto them, walking on the sea.”  Under the Roman Empire the Jews, like the Greeks and Romans, divided their nights into four military watches instead of hours, with each watch representing the period during which sentinels or soldiers remained on duty: the first watch was between 6pm and 9pm; the second watch was between 9pm and 12am; the third watch was between 12am and 3am; and the fourth watch was between 3am and 6am.  Since the action in this verse took place “in the fourth watch” or between 3 and 6am, the disciples could’ve been battling the storm for as much as 12 hours when “Jesus went unto them, walking on the sea.”  Note:  Jesus was the One who sent them out on the sea and was no doubt praying for them so the disciples really were in no real danger at all.  But they didn’t know that.  The Lord may send us into difficult places and situations, but He never abandons us.  As the Master, he sends us, as the Intercessor He prays for us, and as Saviour He delivers us.  
2. (vs. 26).  At this point Mathew writes “And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.”  When the disciples saw Jesus “walking on the sea, they were troubled.”  The word “troubled” here means that they were unnerved and couldn’t believe what they were seeing.  You don’t see people walking on water every day.  No, the truth is you never see it at all!  The disciples didn’t immediately recognize the figure on the water to be Jesus.  They all said “It is a spirit” or a ghost.  Of course coming to this conclusion they “cried out for fear.”  In other words, thinking they were seeing a ghost caused them to scream in terror.
C. The assurance (Matthew 14:27).  This verse says “But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.”  As the disciples stared at the figure walking on the sea, Jesus spoke to them with words of assurance saying “Be of good cheer; it is I; be not afraid.”  The phrase “Be of good cheer” means to “take courage” or “be comforted.”  Then Jesus identified Himself saying “it is I; be not afraid.”  There was no need for the disciples to continue to be afraid because the One walking on the water toward them, in the midst of the storm (see verse 30) was Jesus Himself. 
D. The test of faith (Matthew 14:28-29). 
1. (vs. 28).  At this point, Matthew writes “And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.”  Peter spoke to Jesus saying “Lord, if it be thou, bid me come unto thee on the water.”  In essence Peter was saying, “Lord if it’s really you, tell me to come to you walking on the water.”  Peter’s request was not to prove that this was Jesus and not a ghost, his request was an act of faith.  His fear was gone and all he wanted was to be with Jesus.  This should be the desire of every believer, to be with Jesus no matter the circumstances.  For sure, anybody can sit in the boat and watch what’s going on, but it takes someone with great faith to get out of the boat and walk on water.
2. (vs 29).  This verse says “And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.”  Peter’s full attention had been focused in faith on Jesus and now the Lord answered his request saying “Come.”  In other words, Jesus granted Peter His desire to come to Him.  Responding to Jesus’ call to come, Peter got out of the boat, in the midst of the storm and “walked on the water, to go to Jesus.”  The Lord honored Peter’s faith by giving him supernatural power to walk on the Sea of Galilee.
E. Peter’s failure (Matthew 14:30-31).
1. (vs. 30).  Now Matthew writes “But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.”  We see here that Peter’s faith soon began to fade because “when he saw the wind boisterous, he was afraid.”  For some reason Peter turned his attention to the boisterous wind around him causing him to fear for his life.  Focusing on the storm and not on Jesus, Peter was “beginning to sink” in the sea.  Just as soon as he focused his attention on the storm and his circumstances, Peter’s faith wavered.  Even though his faith wavered, he was not completely without faith.  As he began to sink “he cried, saying, Lord, save me.”  Peter called out in prayer to the only One who could save him from drowning---Jesus.  Note:  One lesson Peter’s experience teaches us is that as long as our attention or focus is on our circumstances and not on Jesus who controls our circumstances, our faith will not grow nor will it keep us over the long haul.  When Peter’s faith faltered, he reached out to Christ, the only One who could help him.  Yes he was afraid and we may be too, but he still looked to Christ.  It’s very unlikely that we may ever walk on water, but we do walk through tough situations.  If we focus on the waves of difficult circumstances around us without looking to Jesus for help, we too may despair and sink.  In order to maintain our faith when situations are difficult, we must keep our eyes on Jesus’ power instead of our own inadequacies.
2. (vs. 31).  This verse continues to say “And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?”  Responding to Peter’s cry for help, Jesus immediately “stretched forth his hand, and caught him.”  Christ’s time to save is, when we sink.  Even today His hand is still stretched out to all believers, to keep us from sinking.  Those whom he hath called as his own, He will catch out of the storms of life too.  When Jesus saved Peter from sinking, He also rebuked Him saying “O thou of little faith, wherefore didst thou doubt?”  Those whom Jesus loves and saves, He also reproves and chides (see Proverbs 3:12; Hebrews 12:6).  Faith can be true, and yet weak.  Peter had faith enough to bring him upon the water, but not enough to carry him through.  Christ tells him that he had “little faith.”  According to Jesus, Peter’s problem was “doubt.”  The Greek word used here is a combination of two words that literally mean “pulled in opposite directions.”  Peter’s faith was pulling toward the Lord, but his doubt pulled him into the sea.  Our discouraging doubts and fears are a result of the weakness of our faith.  Therefore we doubt, because we are of little faith.  Note:  The point of faith is to resolve doubts: the doubts caused by the storms in our lives. Truth is, if we could believe more, we would doubt less.  The weakness of our faith and the prevalence of our doubts, are very displeasing to our Lord Jesus.  It’s true, He does not cast off weak believers, but it’s also true that He is not pleased with weak faith, no not in those that are nearest to him.  So Jesus asks us all in times of doubt and little faith, “Wherefore didst thou doubt?”  What reason was there for it?  When we consider all things, there is no good reason why Christ’s disciples should be of a doubtful mind, no, not in a stormy day, because he is always ready to be to them a very present Help in times of trouble (Psalms 46:1).  It takes a strong and growing faith to keep us walking in the paths of righteousness, and faith comes from the Word of God.  The best way for us to grow in our faith is to constantly read, learn, and apply Scripture to every area of our lives.
F. The result (Matthew 14:32-33).
1. (vs. 32).  This verse says “And when they were come into the ship, the wind ceased.”  After Jesus saved Peter, they both entered the boat and “the wind ceased.”  The sudden end to the storm was yet more evidence of the power of Christ (see Matthew 8:26).
2. (vs. 33).  This verse goes on to say “Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.”  In the last 24 hours the disciples had witnessed Jesus feed five thousand men not counting women and children (see Matthew 14:19-21), walk on the Sea of Galilee, and finally calm the raging storm.  There was only one proper response: “they that were in the ship came and worshipped him.”  This indicates that the disciples fell down at His feet as a sign of reverence and devotion to Jesus.  We know that this was a real act of true worship because the disciples declared “Of a truth thou art the Son of God.”  Therefore, we see that the miracle of Jesus walking on the water was meant to teach the disciples more about the Lord Himself.  Even though the disciples had identified Jesus earlier as the Messiah and the Son of God (see John 1:41, 49) they may not have fully understood Jesus’ deity.  But here they correctly acknowledged Him as God in an appropriate way---through worship.
V. MINISTRY ON THE SHORE (Matthew 14:34-36)
A. Arrival in Gennesaret (Matthew 14:34).  Matthew at this point simply says “And when they were gone over, they came into the land of Gennesaret.”  In John’s version of this story, he says that when Jesus and Peter entered the boat it was immediately at Gennesaret.  This may indicate another demonstration of Jesus’ power.  “The land of Gennesaret” was a fertile plain along the Sea of Galilee south of Capernaum.  The Sea of Galilee was also called the Lake of Gennesaret (see Mark 1:16; Luke 5:1) and sometimes referred to as “the lake” (see Luke 5:2).
B. The response in Gennesaret (Matthew 14:35-36).
1. (vs. 35).  This verse says “And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased.”  The phrase “when the men of that place had knowledge of him” means that there were men in Gennesaret who recognized Jesus.  Maybe they had seen or heard of Him during His ministry in Galilee.  Regardless of how they knew Jesus they were aware of what He could do.  As a result they sent word throughout the area that Jesus was there and people “brought unto him (Jesus) all that were diseased.”  People who were suffering from various diseases were brought to Jesus.
2. (vs. 36).  Our final verse says “And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.”  People were brought to Jesus so that “they might only touch the hem of his garment.”  Undoubtedly, these people believed that all they had to do was just touch the “hem” or edge of Jesus’ garment and be healed.  Maybe they had heard of the woman who had been healed in Capernaum when she touched the hem of Jesus’ garment (see Matthew 9:20).  The results of these sick people touching the hem of Jesus’ garment was “as many as touched were made perfectly whole.”  In other words, all who simply touched the border of Jesus’ clothes were healed.  Their faith was shown in their actions.  They asked for no special favors from Jesus, but they believed that the slightest contact with Him was all they needed.  Even if they didn’t fully understand who Jesus really was or even put their faith in Him personally, the people of Gennersaret believed He had the power to heal.  It should be noted that these diseased people who simply touched the edge of Jesus’ clothes were “made perfectly whole.”   Christ’s cures are perfect cures.  Those that He heals, He heals perfectly.  He does not half do His work.  Note:  Though spiritual healing may not be perfected at first, yet He that has begun the good work in us will perform it until Christ returns (see Philippians 1:6).  There is an abundance of healing virtue in Christ for all that give themselves to him.  The healing virtue that is in Christ is provided for the benefit of those who by a true and lively faith touch him.  Christ is in heaven, but his Word is with us, and He Himself is that Word.  When we mix faith with the Word, apply it to ourselves, depend upon it, and submit to its influences and commands, then we are touching the hem of Christ’s garment.  It is with this touching that we are made whole.  The miracles on the Sea of Galilee and the healing miracles that took place in Gennesaret reveal to us once again the mighty power of Christ.  We should stand in awe of His power and the way He used and still uses that power to minister to people.

             

VI. Conclusion.  Our Scripture lesson for this week should cause us to stand in awe of the power of Christ.  He can help us meet any challenge we may face.  We never know how Christ will use His power to help us.  He may choose to reverse a life-threatening illness, or choose to help us to endure it.  No matter what happens, we can have confidence in the power of Christ to work on our behalf.  When we face challenges and trials in the days ahead, may we agree with the disciples that “of a truth, Jesus is the Son of God.”





      

Glory to God in the Highest

                                                                Sunday School Lesson                                           

Lesson: Luke 2:8-20                                                                                                 
Golden Text: “And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them” (Luke 2:20).

I.  INTRODUCTION.  The first people to hear the news of Christ’s birth were a group of shepherds.  God sent His angels to announce the good news to the lowliest of people in first century society.  The simple people who first greeted the Baby Jesus turned to God in grateful praise and adoration.  They realized His goodness in the gift of His Son as the Saviour of the world.

II. BACKGROUND FOR THE LESSON.  At the time of Jesus’ birth, the Romans ruled over the entire Mediterranean world.  The Romans brought considerable peace and prosperity to their subjects, but at the steep cost of military and economic control.  To finance its grand endeavors, Rome exacted taxes from the people under its authority.  As the time for Jesus birth approached, Joseph and Mary were living in their hometown of Nazareth, in the northern part of Israel, or Palestine as the Romans called it.  It was well-known by the Jews that Micah 5:2 had prophesied that the Messiah would be born in Bethlehem, far to the south of Nazareth in the ancient tribal area of Judah.  God then worked in a most remarkable way in order to fulfill the ancient prophecy.  He moved in the mind of Augustus, the Roman emperor, to decree a mandatory registration for taxes (see Luke 2:1).  This registration required that each person return to his ancestral city for the census (see Luke 2:3-5).  What Augustus didn’t realize was that the Lord was using him to get Joseph and Mary to Bethlehem in time for Jesus to be born there, just as Micah had prophesied seven hundred years before.  It might have appeared that Rome was firmly in control, but in fact the Lord was using the Roman emperor to accomplish His own divine plan.  Both Joseph and Mary were descended from the royal line of David so they had to go to Bethlehem, David’s home town for the census (see Matthew 1:1-16; Luke 3:23-38).  Even though Mary’s pregnancy must have made the trip very difficult for them, they obeyed the imperial edict.  God was lining up all the details so the His Son could be born at the right time and at the right place.  Bethlehem was just a small village and apparently was unprepared to accommodate all those who returned there for the tax registration.  When Joseph and Mary arrived, it seems there was no room left for them in the inn; consequently, they had to stay with the animals in the stable.  It was in this humble setting that the Son of God was born (see Luke 2:6-7).
III. THE MISSION OF THE ANGELS (Luke 2:8-14)
A. Preparing the shepherds (Luke 2:8-9). 
1. (vs. 8). In this verse Luke writes “And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.”  These shepherds were out in the fields in the “same country” meaning the area around Bethlehem.  Throughout the night they kept watch over their sheep, protecting them from attack by thieves and wild animals.  Note: The shepherds’ presence in the fields has led some to believe that Jesus was born in the summertime and not the winter.  However, it may be that these flocks were intended to be used for the temple sacrifices, so it was not uncommon to find such flocks in the fields around Bethlehem even in the winter months.  This means that we cannot rule out the traditional date for the birth of the Saviour.    
2. (vs. 9).  This verse says “And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.”  All of a sudden an angel of the Lord stood before the shepherds.  The “angel of the Lord” is not named, but he cannot be the “Angel of the Lord” who appeared in the Old Testament (see Genesis 16:7-13; 22:15-16; Judges 13: 21-22).  That Angel was the Lord Himself, a pre-incarnate appearance of Christ.  He didn’t bring messages, He made promises that only God could make.  The angel in our text was bringing a message announcing Christ’s birth.  When the angel appeared to the shepherds “the glory of the Lord shone round about them” meaning that God’s glory brightened the night around them.  The “glory of the Lord” that spreaded its light around the shepherds perhaps could be compared to God’s glory that Israel saw in Old Testament times (see Exodus 16:10; 24:16-17; 40: 34-35).  In fact, this may have been God’s Shekinah glory that appeared over the tabernacle (see Exodus 40:34-38).  If it was this glory, it had not been seen since Ezekiel’s day some five hundred years earlier, and interestingly, God chose to reveal it once again to humble shepherds.  Note:  Shepherds had a reputation for being dishonest and unclean.  They were essentially outcast of society.  This should remind us that God’s ways are not our ways (see Isaiah 5:8).  Only God knows the hearts of people.  He delights in using even the least among us to accomplish His will.  Upon seeing this sight, the shepherds “were sore afraid” meaning they were gripped with fear or terrified.  This was a normal human reaction to a display of such divine glory.
B. Reassuring the shepherds (Luke 2:10).  At this point the angel says to the shepherds “Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.”  The angel began his announcement by calming the shepherds’ fear with the command “Fear not.”  Their fear was understandable, but it had to be overcome if they were to understand and appreciate God’s good news.  The angel then gave the reason why they need not be afraid: “for, behold, I bring you good tidings of great joy.”  The spectacular display that the shepherds had witnessed signified good news not doom.  The term “good tidings” comes from a Greek word that is often translated “gospel.”  The gospel is “good tidings” or “good news.”  The joy brought by the “good tidings” that the angel was announcing was “great joy” not merely one of the simple pleasures of life.  The angel also said that the good tidings of great joy “shall be to all people.”  This expression referred primarily to the people of Israel, although we learn from other Scriptures that Christ’s blessings have brought joy to countless Gentiles as well.  Luke was writing primarily to Gentiles (see Luke 1:3) so he may have been hinting at how Jesus’ birth would affect the whole world.
C. Informing the shepherds (Luke 2:11-12).
1. (vs. 11).  In this verse, the angel gave the reason for the good news.  He said “For unto you is born this day in the city of David a Saviour, which is Christ the Lord.”  The cause for joy was the birth of a “Saviour.”  The word “Saviour” speaks of someone who rescues or delivers from either physical or spiritual calamities.  As “Saviour” Jesus would deliver His people from the penalty and power of sin (see Matthew 1:21).  In the phrase “unto you,” the pronoun “you” is plural meaning it could include all Israelites.  However, at the very least it included the shepherds, the ones many would expect God to overlook.  The Messiah belonged to them, not just to the religious and political elite.  In a very real sense, by application “unto you” refers to the entire human race.  This Saviour was also identified as “Christ the Lord.”  The term “Christ” is the Greek equivalent of the Hebrew word “Messiah” which means “anointed One.”  The shepherds would understand that the newborn child was the promised King of David’s lineage.  From the word “Lord” they also would know that this King would be divine.  Note:  Although the unsaved don’t recognize the lordship of Jesus Christ right now, one day they will (see Philippians 2:10-11).  At the end of the tribulation, the Son of God will return to earth in great power and glory.  He will then be recognized as King of kings and Lord of lords (see Revelations 19:16).  The angel added one more detail as evidence to the shepherds of the Babe’s credentials.  The child “is born this day in the city of David.”  Already that day a Deliverer had been born.  He was not the military captain coming to free them from Rome that many of the Jews expected.  He came as a baby lying in a manger.  Many of the upper crust of society wouldn’t have believed this message anyway, so it was fitting that it was given to shepherds.  When they were told that this birth had taken place in “the city of David” they immediately knew the angel was referring to Bethlehem, David’s hometown (see I Samuel 16:1-13).  What wonderful news!  It was happening right there in the nearest town!
2. (vs. 12).  The angel continued to say “And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.”  Just in case the shepherds had any doubts about the angel’s message, they could verify it through a “sign” which would also help them identify the right child.  The “sign” would be finding “the babe wrapped in swaddling clothes, lying in a manger.”  The words “swaddling clothes” refers to swaddling bands.  These bands were narrow strips of cloth that were wrapped around a baby.  This was believed to ensure the correct development of the baby’s limbs.  “Lying in a manger” or a feeding trough was the least likely place the shepherds would expect to find the Messiah.  But this was a foretaste of Jesus’ entire earthly life.  Perhaps other babies had been born in Bethlehem that night, but only one of them would be found in this situation.  He was so majestic in His Person, yet so humble in His message.  Jesus would identify with the lowly (see Luke 1:50-53) and no one was so low that they couldn’t be reached by His grace.
D. Praising the Saviour (Luke 2:13-14).
1. (vs. 13).  Now at this point Luke says “And suddenly there was with the angel a multitude of the heavenly host praising God, and saying.”  Suddenly and unexpectedly, there appeared with the angel “a multitude of the heavenly host.”  The term “host” means “army” referring to a large number.  Huge numbers of angels serve God continually (see Hebrews 12:22; Revelation 5:11), and it appears that He sent a sizeable contingent of them to add their praises to those of the chief angelic messenger sent on this special night.  This celestial chorus of angels were “praising God” for providing His Son.
2. (vs. 14).  The praise this heavenly chorus was giving God was “Glory to God in the highest, and on earth peace, good will toward men.”  These words spoken by the angelic host express two facts made possible by Christ’s birth.  The first fact is “Glory to God in the highest.”  Glory is the high esteem that goes to God through His attributes and works.  Glory belongs to Him because He is God, but here it is acknowledged and publicly declared by the angels as they see God’s glory manifested in Jesus’ birth.  Although God Himself is the “highest,” in this verse the word “highest” refers to the heavenly realm in which He dwells.  The angels also declared “and on earth peace, good will toward men.”  The One whom God had sent into the world would provide peace, not through the acts of war, but through the internal transformation power of His gospel.  Through Jesus’ death He would both reconcile men to God and to their brothers (II Corinthians 5:18; Ephesians 2:11-18; Colossians 1:20).  Some choose not to accept His peace, but that does not change the fact that peace has come to the earth.  The phrase “good will toward men” simply means that in the birth of Jesus, God not only offers His peace to all, but also offers His goodness.
IV. THE MISSION OF THE SHEPHERDS (Luke 2:15-17)
A.  The shepherds’ investigation (Luke 2: 15-20).
1. (vs. 15).  Here Luke says “And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.”  The phrase “And it came to pass” does not necessarily mean that it was a long while before the angels left the shepherds and returned to heaven, although I’m sure they were in no hurry to end their praises to God.  This phrase “And it came to pass” is used over three hundred times in the Old Testament to present the beginning of what was about to take place.  It’s a Hebraic idiom used to begin a narrative of events.  After the angels left, the “shepherds said one to another, Let us now go even unto Bethlehem.”  The shepherds were clearly men of faith, for they agreed among themselves to go straight to Bethlehem.  The shepherds didn’t go there to see if God’s word was true.  They went because they were eager to “see this thing which is come to pass, which the Lord hath made known unto us.”  Their intention was to see for themselves what God had brought about.  It was an event the Lord had been gracious enough to reveal to them.  Note:  God, in His infinite wisdom, chose lowly shepherds to be the first to hear of the Saviour’s birth.  He didn’t choose highbrow philosophers, kings or princes of the palace court, or men of military might.  He instead sought out lowly shepherds to hear the joyful words of Christ’s coming. 
2. (vs. 16).  We are told here that the shepherds “came with haste, and found Mary, and Joseph, and the babe lying in a manger.”  In proper response to the messianic proclamation, the shepherds “came with haste” meaning they hurried off to Bethlehem.  They eventually “found Mary, and Joseph, and the babe lying in a manger.”  The word “found” implies discovering after searching.  The shepherds found the scene just as the angel of the Lord had said (see verse 12).  The unusual sight of a beloved baby being cradled in a feeding trough was the sign by which they knew this child was Saviour, Christ, and Lord.  Note:  The nature and length of their search are not given, but considering what they were looking for, it probably involved perseverance along with disappointment and ridicule.  When they finally saw the Babe in the manger, their faith was rewarded.
B. The shepherds spread the news (Luke 2:17-18).  
1. (vs. 17).  This verse says “And when they had seen it, they made known abroad the saying which was told them concerning this child.”  The shepherds now became the first public witnesses to Jesus’ birth.  Besides Joseph and Mary, they were the first persons to see Jesus.  However, they couldn’t keep to themselves what they had experienced, so they also became the first witnesses to speak of Jesus.  The phrase “And when they had seen it” refers to the entire manger scene.  The shepherds’ response was to make “known abroad the saying which was told them concerning this child.”  Their words were based on what they had seen and heard.  They had first heard the message from the angel that this One was the Saviour, the Christ, and the Lord.  Then after seeing Him, they were ready to relate the angelic message to others.  The word “abroad” indicates that the shepherds intentionally went about the area telling people what they had seen and heard.  Note:  This is a model for our witness today concerning Christ.  The message of His salvation has been given to us in Scripture: but before we are qualified to share it, we must come to the Saviour ourselves, verifying the truth of the message personally.  Only then are we able to share God’s salvation message boldly and without compromise.  We must not focus merely on our experience when witnessing, but like the shepherds, we are to make known the saying told us concerning Him.  Experience may verify facts, but it never replaces the revelation of God.  Proper evangelism must be Bible-centered to be authoritative.  If we don’t know it, we can’t share it!
2. (18).  This verse gives us the reaction of the people who heard the message from the shepherds.  It says “And all they that heard it wondered at those things which were told them by the shepherds.”  Everyone who heard what the shepherds had to say “wondered at those things.”  The word “wondered” means “amazed” or “astonished.”   No doubt, the messengers (the shepherds), the announcement by the angels, and the circumstances of Jesus’ birth (in a stable) was enough to amaze the people.
C. Encouraging Mary (Luke 2:19).  This verse says “But Mary kept all these things, and pondered them in her heart.”  Mary’s response to all that had happened was that she “kept all these things, and pondered them in her heart.”  The word “kept” means “to protect” or “to hold up” or “treasure up” as in one’s memory.  Even though Mary may have never spoke of those things, she treasured all that the shepherds said and “pondered” or continued to think about those things in her heart.  She meditated on what God had done.  No doubt there were many things that Mary didn’t completely understand.  However, the assurance the shepherds gave concerning her son as Saviour, Christ and Lord would remove any doubts she may have as she tried to understand her son’s divine role.
D. Praising God (Luke 2:20).  Our final verse says “And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.”  The phrase “And the shepherds returned” indicates that they returned to their duties once they had completed their divinely appointed mission.  However, as they went, they did the same thing the angels did, they were “glorifying and praising God for all the things that they had heard and seen.”  They gave God glory and praised Him for everything that “they had heard and seen.”  This included the angelic appearance, and the news of the newly arrived Messiah, who is also Lord and Saviour.  “All the things that they had heard and seen” culminated with the shepherds’ personal encounter with the Christ Child.  The phrase “as it was told unto them” means that everything the angels told the shepherds was found just as they said.  Note:  The shepherds had a public response to their good news.  What they had seen and heard filled them with appreciation for God.  This gratitude overflowed into verbal praise by which they glorified God.  Everything had been just as the angel had said it would be.  This prompted the shepherds to declare to others the greatness and goodness of the Lord.
                         
V. Conclusion.  At God’s appointed time, His Son was born into the world.  That concept is difficult to grasp, but the reality of it is essential to our eternal salvation.  This was a glorious event in God’s program of redemption, duly announced by God’s shining ambassadors, the angels.  Upon whom did God lavish this heavenly extravaganza?  Lowly Judean shepherds were the direct beneficiaries of this great revelation.  The result of the shepherds meeting the Baby Jesus was first to worship Him with great joy and then to tell others about what had happened.  That’s what mission is all about.  As someone has said, evangelism is simply one beggar telling another beggar where to find bread.  While we can’t fully understand the incarnation (Jesus becoming human) we can appreciate the fact that the Son of God humbled Himself to become a man and to be “obedient unto death, even the death of the cross” (see Philippians 2:8), so that we might have eternal life.  He is worthy of the praise of men and angels, and He is worthy of our praise today.  May we continually join together in giving God the glory that He is worthy of.

      

           

 







 

Make A Joyful Noise

                                                                     Sunday School Lesson
                                            

Lesson: Psalms 95:1-7a
                                                                                                 
Golden Text: “O come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation” (Psalms 95:1).
I.  INTRODUCTION.  The word “worship” means to give value or worth to something or someone.  The idea is that in worship, one is ascribing true worth to the object of one’s reverence.  Psalms 95 calls the worshipper to approach God with great shouts of joy, and bowing before Him.  This psalm calls for a worship that is truly balanced, combining great exuberance with acts of prostration before God.
II. BACKGROUND FOR THE LESSON.  Psalms is a title derived from the Greek word “psalmos,” denoting a poem sung to the accompaniment of musical instruments.  The Hebrew title for the Book of Psalms was “Sepher Tehillian” which means Book of Praises.  Seventy-three Psalms are attributed to David, twelve to Asaph (Psalms chapter 50, 73-83), two to Solomon (Psalms chapters 72. 127), one to Moses (Psalms chapters 90), one to Ethan (Psalms chapters 89), and twelve to the sons of Korah, a family of Levitical singers (Psalms chapters 42-49; 84, 85, 87, 88).  These Psalms arise from understanding what God has done in the past, what He will do in the future, and the need for God in the immediate present, recognizing his sovereignty and goodness.  Many Psalms celebrate the creation and other historical events, but one particular section is completely historical: Psalms chapters 104-106, which begin with the creation and end with the captivity.  The historical group should also include the Psalms which relate exclusively to the glory of the city of Jerusalem and its Temple, past and future (especially chapters 48, 84, 122, 132).  The familiar Psalm of Thanksgiving is Psalms 136; the great Psalm on the Word of God is Psalms 119; and the Hallelujah Psalms, sometimes called the Hallel, are Psalms chapters 111-113, and 115-117.  In Psalms 90, man’s frailty and God’s glory are contrasted and Psalms 91speaks of God’s protecting care.  Psalms chapters 95-100, are all calls to sing praises to the Lord.  In calling for praise and thanksgiving, these psalms give reasons why these responses are both appropriate and necessary for every believer. 
III. THE LORD IS OUR ROCK (Psalms 95:1-2) 
A. Praising and worshipping in song (Psalms 95:1).  This psalm begins with “O come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation.”  The words “O come” seem to indicate corporate or public worship.  Worship involves prayer, praise, thanksgiving, and adoration because of who God is and what He has done.  Even though we are called to worship together with fellow believers (see Hebrews 10:25), private worship must be a part of our lives.  Every part of our lives should be characterized by worship (see Hebrews 13:15).  Directed to Jews, the psalmist calls God’s people to come together and “let us sing unto the Lord: let us make a joyful noise.”  This phrase is typical of Hebrew poetry where the writer uses two different phrases to say basically the same thing.  Both singing and making a joyful noise can give the picture of forceful, exuberant worship.  The One Israel was called to sing to and make a joyful noise is “the rock of our salvation.”  Of course this refers to the Lord.  The word “rock” is very commonly used in the Psalms to refer to God (see Psalms 18:2, 31, 46; 31:3; 42:9; 62:2, 6-7; 78:35; 89:26) and represents strength, endurance, stability, and a refuge from enemies.  The Lord is totally reliable and He provides a “salvation” both physical and spiritual that is sure and steady.  He is “the rock of our salvation” and worthy of our praise.  
B. Praising and worshipping with thanksgiving (Psalms 95:2).  The Psalmist goes onto say “Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms.”  As the Rock of our salvation, we should “come before his presence with thanksgiving.”  Worship without thanksgiving isn’t really worship.  Since believers have been changed by God’s saving work, thanksgiving should flow from us constantly and without effort.  Whether our worship is private or public, thanksgiving should be a major part of it.  While we are giving thanks, the Psalmist said we should also “make a joyful noise unto him with psalms.”  At the time this psalm was written the Book of Psalms was not complete, thus the word “psalms” here does not refer to the Book of Psalms, but to a song of praise.  Songs are a means for everyone to praise Jehovah, the Rock of our salvation.  However, reciting psalms from the Book of Psalms is an excellent way to praise the Lord.
IV. THE LORD IS OUR KING (Psalms 95:3).   This verse says “For the Lord is a great God, and a great King above all gods.”  Here, the Psalmist begins to give a list of reasons why we are to praise our God.  First he said “For the Lord is a great God.”  We give thanks and praise to Him because of His exalted greatness.  There’s nothing that God can’t do (see Genesis 18:14; Numbers 11:23; Jeremiah 32:17, 27; Matthew 19:26; Mark 10:27).  The second reason the psalmist gave for worshipping and praising God is because He is “a great King above all gods.”  In the time that this psalm was written, the nations around Israel all had multiple gods.  But the psalmist was not saying that other gods exist.  Instead, he was saying that the God Israel worshipped was far above all imaginary gods of the pagans.  We are called to worship God because He is the one true God and there is nobody like Him (see Exodus 9:14; Isaiah 46:9).          
V. THE LORD IS OUR SOVERIGN (Psalms 95:4-5)
A. (vs. 4).  This verse says “In his hand are the deep places of the earth: the strength of the hills is his also.”  A third reason why we should praise God is because “In his hand are the deep places of the earth.”  The phrase “In his hand” refers to God’s complete control over His creation.  Nothing happens anywhere nor at anytime without God’s knowledge and oversight.  “The deep places” comes from a verb meaning “to search or investigate.”  It refers to a place that is to be explored.  Therefore, it speaks of the Lord’s control even over those places of the earth that are still unexplored, for example, the interior of the earth.   A fourth reason to praise God is because “the strength of the hills is his also.”  In other words, God controls the mightiest mountains.  Again, the idea is that God controls and rules in places that cannot normally be reached by man.
B. (vs. 5).  Here the psalmist gives two more reasons why we should worship and praise the Lord.  He said “The sea is his, and he made it: and his hands formed the dry land.”  Mentioning that God controls the sea again emphasizes the vastness of His rule and control as God and King.  The seas are so vast that water covers about three-fourths of the earth’s surface.  If Mount Everest was placed in the ocean’s deepest point, it’s peak would still be over a mile below the surface of the water.  Since God made the seas they belong to Him.  Another reason why we should praise the Lord is because “his hands formed the dry land.”  God’s sovereignty not only extends over the seas, but also over “the dry land.”  He controls it because He “formed” it.  Everything that we can see and even those things that we can’t see in the universe was created by God (see Genesis 1:1; Exodus 20:11).  The Lord reigns as King of all creation.  His power and greatness are beyond our ability to understand, but surely it is not beyond our power to praise and worship Him, giving Him the honor and glory that only He deserves.
VI. THE LORD IS OUR CREATOR (Psalms 95:6).  In this verse, the psalmist again calls upon God’s people to come (see vs. 1) and worship Him.  He said “O come, let us worship and bow down: let us kneel before the Lord our maker.”  The psalmist uses three terms for worship, the word “worship,” the words “bow down,” and the word “kneel.”  This is commonly called a Hebrew parallelism meaning the psalmist used synonyms to describe the same action.  This was often done in poetry.  The call here is to “come, let us worship” meaning to lay down on our faces as a sign of respect or reverence.  However, it speaks more of sincere devotion of the heart.  The call was also to “bow down” with the idea of bending forward.  Finally, the call was also “let us kneel before the Lord.”  The word “kneel” actually means “to kneel” but is also a Hebrew word for “bless.”  It has the idea of speaking well of the Lord by offering Him praise.  All three of these descriptions can be used for worship, but they all point to a heart that is submissive, thankful, obedient, and adoring.  We may or may not kneel physically when we worship, but our hearts are to bow before “the Lord our maker.”  We should be grateful that God made us so we can know and relate to Him.  When we bow before the Lord, we are not only worshipping the almighty, eternal God, but we are also worshipping the One who created us in His own image (see Genesis 1:26-27).  Therefore, we can know Him, love Him and serve Him forever.
VII. THE LORD IS OUR GOD (Psalms 95:7a).  In our final verse, the psalmist said “For he is our God; and we are the people of his pasture, and the sheep of his hand.”   After declaring that The Lord is our Creator in the previous verse, the psalmist here says that “he is our God.”  Since the Lord is our God, those of us who know Him are also “the people of his pasture.”  In other words, believers are His people.  However, in this verse, the reference is to Israel, who was often identified as “the people of his pasture” (see Psalms 100:3; Jeremiah 23:1; Ezekiel 34:31).  But while the psalmist was thinking of Israel when He said this, by application it includes everyone who follows the Lord.  The phrase “and the sheep of his hand” is another Hebrew parallelism.  It is synonymous with “the people of his pasture.”  Again, by interpretation, the psalmist was speaking of Israel, but believers are also considered God’s sheep and He holds us in His hand.  The picture of believers as sheep and God as the Shepherd emphasizes the personal nature of God.  He is our personal God and as our personal Shepherd He loves and cares for us.  Like sheep, we are completely dependent upon our God for protection and guidance.  We can rest assured and be thankful that our God is not like a “hireling” who runs at the first sign of danger because he “careth not for the sheep” (see John 10:31).  Knowing this is enough for every believer to “Make a Joyful Noise” as we worship our God.

                     

VIII. Conclusion.  For centuries Psalm 95 has been read in churches as a call to worship.  It calls on God’s people to sing to the Lord and to come before Him with thanksgiving, praise, and a humble attitude that recognizes who our God is.  We are His sheep, and He is our God, our sovereign King, our Creator, and the Rock of our salvation.  Our unchanging God will always be who He is, so there is always reason to worship.  So let’s make a joyful noise unto Him!

      

Worship God's Son

     
                                                          Sunday School Lesson

                                            

Lesson: Hebrews 1:1-9                                                                                                 
Golden Text: “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Hebrews 1:3).

I.  INTRODUCTION.  False teachers in many early churches taught that God could be approached only through angels.  Instead of worshipping God directly, followers of these heretics revered angels.  Some false teachers even considered Jesus as the highest angel of God.  But Jesus is not a superior angel, and besides, angels are not to be worshipped (see Colossians 2:18; Revelation 19:1-10).  This week’s lesson clearly teaches that we should not regard anything or anyone as greater than Christ.  Jesus is God.  He alone deserves our worship.

II. BACKGROUND FOR THE LESSON.  Hebrews is a letter written by an unknown Christian to present the superiority and sufficiency of Jesus Christ, and how He had replaced Judaism as God’s perfect revelation of Himself.  The Epistle to the Hebrews has no greeting or identification of its author, therefore the author is unknown.  The authorship has been debated since post-apostolic days.  In certain places of the letter, the language is like Paul’s and on account of the personal reference to Timothy (see Hebrews 13:23), some scholars have attributed the letter to Paul.  Although there is no conclusive proof that Paul is the author, Hebrews as a part of Scripture speaks with divine authority.  It is believed that the letter was probably written before the destruction of the temple in Jerusalem by Rome, since religious sacrifices and ceremonies are referred to in the book.  In addition, there is no mention of the temple’s destruction in the letter (see Hebrews 10:11).  The letter was written to encourage its Hebrew readers who had professed faith in Jesus as the Messiah, but were wavering in their faith.  Hence the author gives the exhortation to “hold fast” (see Hebrews 10:23) and to “go on unto perfection” (see Hebrews 6:1).
III. THE SON AS GOD’S FINAL REVELATION DESERVES WORSHIP (Hebrews 1:1-3)    
A. The Son’s superior message (Hebrews 1:1-2). 
1. (vs. 1).  Our first verse says “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets.”  The text begins with the important truth that God has spoken.  God was not content to let people search for Him through conscience or nature.  He revealed Himself and His will though chosen instruments.  This was the only way God could restore sinful mankind to Himself.  The phrase “at sundry times” means that God spoke at different times giving His message to mankind in piecemeal fashion, bit by bit over a long period of time.  God also spoke in “divers manners” or in many ways.  For example He used an audible voice (see Exodus 33:11), dreams (see Daniel 7:1-28), and visions (see Ezekiel 1:1).  The Lord used history, law, parables, prophecy, poetry, and song to convey His message.  The writer said that God spoke or gave His messages “in time past.”  This refers to the Old Testament period.  During that time, God spoke “unto the fathers” the ancestors of the Jewish people through “the prophets.” 
2. (vs. 2).  This verse says “Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.”  Even though God spoke in all these varied forms and manifestations, His revelation was still incomplete.  His complete revelation awaited fulfillment in the first coming of Messiah.  The writer of Hebrews said that the fulfillment has now come “in these last days.”  The period between Christ’s first coming and His second advent which is the time we are living in now, makes up “these last days” (see II Timothy 3:1; II Peter3:3).  The message from God “in these last days” was “spoken unto us by his Son.”  The climax toward which history was building has arrived.  God’s revelation has reached its final destination in Jesus Christ.  Note:  There will be no further word from heaven.  God’s Son embodies everything man needs to know about God.  God is seen not only in the words Jesus spoke, but in everything He is.  Jesus not only brought God’s message, He is God’s message.  All the divine messages in the Old Testament prepared for and led to God’s final revelation---Jesus Christ.  So, whoever encountered Jesus the Son encountered God (see John 1:1-2, 14; 14:7-9).  Since Jesus Christ is God’s final word to mankind, no one can afford to be neutral toward Him.  He demands a decision from us today just as He did from those who walked with Him during His earthly life.  A person’s eternal destiny hangs on whether they receive or reject Jesus Christ, God’s final Word (see John 3:16-18; 36).  The last part of this verse begins a series of reasons why Christ qualifies as God’s final revelation.  First, it’s because Christ is the One “whom he (God) hath appointed heir of all things.”  This means that since Jesus is God’s Son, He owns everything.  The created order belongs to Christ.  Though He has not yet come to earth to receive His full inheritance, it’s still His by divine right.  The last phrase of this verse gives the second reason why Christ qualifies as God’s final revelation.  It says “by whom (Christ) also he (God) made the worlds.”  The word translated “worlds” can be translated “ages” having the idea of time as well as space.  The word “made” is past tense implying a completed action at a point in time.  Therefore, this phrase probably means that at a divinely ordained time, Christ brought the universe into being, setting up an order that would develop through stages in history.  This is the creatorship that both John and Paul wrote about so clearly (see John 1:3; Colossians 1:16).  It’s only fitting that the Creator of all things should be God’s final revelation to mankind and worthy of our worship.
B. The Son’s superior nature and position (Hebrews 1:3).  Having given two reasons why Christ qualifies as God’s final revelation, this verse goes on to say “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.”  A third reason why Christ deserves to be God’s final revelation is because He is “the brightness of his (God’s) glory.”  The word “brightness” refers to the radiance that bursts out of a brilliant light.  An illustration of this is the sudden appearance of a glorious dawn at sunrise when the rays of light shatter every shred of darkness.  In the same way, the Son of God radiates the glory of God.  As the Shekinah reflected God’s glory on earth in Old Testament times, so did Jesus during His time on earth (see John 1:14; 2:11; 12:45-46; 14:9).  A fourth reason why Christ deserves to be God’s final revelation is because He is “the express image of his (God’s) person.”  Our English word “character” comes from the Greek word translated “express image.”  It was commonly used to identify the stamp or impression made on coins or seals.  As the impression was the exact image on the coin or seal, so Christ is the exact image of God’s person.  God’s character is exactly represented in Christ.  This means that Jesus is God Himself.  The Apostle Paul declared that in Christ dwells “all the fullness of the Godhead bodily” (see Colossians 2:9).  A fifth reason that Christ qualifies as God’s final revelation, and is worthy of worship is because He is “upholding all things.”  The word translated “upholding” means “bearing” or “carrying.”   In other words, everything that Christ has created He carries along to its intended purpose.  He cares for, preserves, and directs everything.  The Apostle Paul expressed this same truth in Colossians 1:17: “by him all things consist (or hold together).”  Christ does this “by the word of his power.”  Just as it took powerful divine words to bring the world into being (see Genesis 1:3, 6, 9, 11), it also requires the enabling word of Christ to keep it operating smoothly.  This is the superior nature of the One whom God sent as His final revelation.  A sixth reason why Christ deserves to be God’s final revelation, and worthy of our worship is because “he had by himself purged our sins.”  A clearer translation of this would be “having made purification of sins.”  This speaks of an action that was completed just once.  The Levitical priests had to minister continuously, offering countless sacrifices daily, but those sacrifices could not remove sin (see Hebrews 10:1-4).  Christ has provided for our purification from sin by the sacrifice of Himself, once and for all (see Hebrews 9:13-14, 25-28).  And because His sacrifice was perfect and final, never to be repeated (see Hebrews 10:12), He then “sat down on the right hand of the Majesty on high.”  The tense of “sat down” is in the past indicating a completed action at some point in time.  It could also read “took His seat.”  Unlike earlier priests who always stood because their work was never finished, Jesus “sat down” because His work was completed.  It should be noted here that Jesus only took His seat after He completed His purpose--- dying for the sins of the world (see Mark 10:45; John 17:4).  Having completed His work, Jesus “sat down on the right hand of the Majesty on high.”  The word “Majesty” is a synonym for God Himself, and the “right hand” signifies a place of honor (see Mark 10:37).  Having completed His redemptive work, Jesus returned to the position He occupied before His incarnation (see Philippians 2:5-7; Hebrews 2:9).    Note:  Jesus Christ is seated at God’s right hand.  The right hand was the traditional place of highest honor among oriental kings.  This was the ultimate exaltation of Christ by God the Father due to His redemptive death on the cross (see Acts 2:32-33; Philippians 2:8-9).
IV. GOD’S SON IS SUPERIOR TO ANGELS AND DESERVES TO BE WORSHIPPED (Hebrews 1:4-9)
A. The Son’s name is greater (Hebrews 1:4-5).
1. (vs. 4).  In this verse the writer still speaking of Christ continued to say “Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.”  The author of Hebrews had earlier shown the Son’s revelation of God as being superior to the revelation given by the prophets, and now he asserted Christ’s superiority over the angels.  The words “Being made” should probably read “having become.”  Jesus Christ has always been superior to angels, but the writer said that He was “made so much better than the angels” to emphasize what the Son did in becoming man and putting away the sins of men.  Jesus had become for a short time “lower than the angels” (see Hebrews 2:9), but has now returned to His rightful inheritance and “obtained a more excellent name than they.”  The better name that Christ has through divine inheritance appears to be a reference to His sonship.  As the unique Son of God, there can be no comparison between Him and the angels, for they are creatures and Christ is their Creator.  Therefore, the Father can never refer to any of them as “son” because that name belongs only to Christ.
2. (vs. 5).  As further proof that Christ is much more superior to angels, the writer posed two rhetorical questions: “For unto which of the angels said he (God) at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?”  The Scriptures describe angels as exceedingly numerous (see Psalms 68:17; Mathew 26:53; Hebrews 12:22; Revelation 5:11); their place is around the throne of God (see Revelation 5:11; 7:11); and they are “ministering spirits sent forth to minister for them who shall be heirs of salvation” (see Hebrews 1:14).  However, the author of Hebrews makes it plain with his questions that nowhere at any time did God say to angels “Thou art my Son, this day have I begotten thee.”  This is a quote from Psalm 2:7, where God said to the Messiah, “Thou art my Son; this day have I begotten thee.”  Some people think that the words “this day” in this verse mean before God made the worlds.  If so, that would show that Jesus was always the Son of God.  Some people think it refers to the day when John baptized Jesus.  If so, this shows that Jesus as a man was the Son of God.  Some people believe it to be the day when God raised him from the dead.  In the letter to the Romans, Paul wrote that by raising Jesus from the dead the Holy Spirit called him the Son of God (see Romans 1:4).  The clear teaching of the Bible is that Jesus is and always has been the Son of God.  The second question the writer posed was at any time did God say to angels “I will be to him a Father, and he shall be to me a Son?”  The answer again is emphatically no!  This phrase was a quote from I Chronicles 17:13-14 where God said “I will be a father to him and he will be a son to me.”  The Lord spoke these words about King David's son Solomon.  However, the fulfillment of this statement is in Jesus Christ, because it never was or could be fulfilled in Solomon.  To the Jews, Solomon was a picture of the special king who was coming one day.  This special king, the Messiah, would be from the family of David.  He would always be king.  So the Hebrews took these words to mean that God will be the Father of the Messiah.  Jesus came as the Messiah and God is his Father.  No, God never said that he would be the Father of an angel.  As Jesus is the Son of God, he is superior to the angels and is worthy of our worship.
B. The Son’s honour is greater (Hebrews 1:6-7).
1. (vs. 6).  To further show that Christ is superior to angels, the author in this verse said “And again, when he (God) bringeth in the firstbegotten (Jesus Christ) into the world, he saith, And let all the angels of God worship him.”  The word “firstbegotten” can also mean “firstborn.”  In this verse there are two possible meanings for the phrase “And again, when he bringeth in the firstbegotten into the world.”  It could be a reference to the time when Jesus will come again to the earth. Then he will set up his government in the world and will be worshipped by all.  Or it may refer to the time when God exalted Jesus after He raised Him from the dead and at that time “all the angels of God worship him” (see Revelation 7:11). Jesus is God’s “firstbegotten” or “firstborn” because he is God’s only Son, and he was first to come alive again from the dead.  Whether  this verse refers to when God brings his firstborn, Jesus Christ into the world in His second coming, or to when He arose from the dead and sat on God’s right hand, God tells all his angels to honour and praise Him.  This shows that Jesus is superior to the angels just as God is.
2. (vs. 7).  Having shown the superiority of Christ to angels, here the writer discloses what God says about angels.  This verse says “And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.”  The author of Hebrews quoted this verse from Psalms 104:4 where the psalmist praises God for His creation.  In doing so, the psalmist declared as does the author of Hebrews that first God “maketh his angels spirits.”  Second, this verse says that God also made angels “his ministers a flame of fire.”  The Greek word for “spirit” is “pneuma” and it means “breath” or “wind.”  As “spirits,” angels move about like the wind which was also a description of the Holy Spirit (see Acts 2:2-4).  Angels are also here called “ministers” or servants.  The Hebrew word for “angels” means messenger or representative.  Their mission is to (1) carry a message, (2) fulfill a special commission and (3) represent the one sending them.  They are called “a flame of fire” for they often appear as fire (see II Kings 6:15-17).  They are quick and powerful to do what God sends them to do.  However, angels can’t compare to Christ.  Even though angels are as impressive in their work as wind and fire, they are nevertheless only “his (God’s) ministers.”  But unlike angels, Jesus was not created.
C. The Son’s righteous kingdom (Hebrews 1:8-9).
1. (vs. 8).  In contrast to what God says about angels, this verse says “But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.”  Whereas angels are merely God’s ministers, the Son is the divine Ruler of an eternal kingdom.  This verse is a quotation form Psalms 45:6 and it identifies the Son as God.  The Lord calls the Son God when He said to the Son, “Thy throne, O God, is for ever and ever.”  As God, the Son’s throne is eternal, lasting forever.  Unlike most earthly kingdoms, Christ’s kingdom will be marked by righteousness which is the meaning of “a sceptre of righteousness is the sceptre of thy kingdom.”  A “scepter” is a staff or wand carried as a sign of command or sovereignty of a king.  It refers to kingly office or power.  The fact that Jesus’ kingdom will be a righteous one confirms the millennial picture given by Isaiah (see Isaiah 9:6-7; 11:1-5).  Christ’s kingdom is a righteous one because He Himself is righteous. 
2. (vs. 9).  Still speaking about the righteousness of the Son, God continues to say to Him, “Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”  Since Christ is righteousness, God said that He “hast loved righteousness, and hated iniquity.”  Jesus Christ has proven Himself to be free from any taint of corruption or any impure motives.  Jesus loves what is right.  He hates all that is evil.  In his life on earth He always did what was right.  He taught what was right.  He told of the punishment that is coming on all that is evil.  The words “loved” and “hated” describes the intensity of Christ’s commitment to righteousness.  Because of this, God has “anointed thee (Christ) with the oil of gladness.”  This statement most likely refers to “the joy that was set before Him” (see Hebrews 12:2) after Jesus left earth and was “highly exalted” (see Philippians 2:9).  No doubt this was a festive occasion!  Christ’s joyous exaltation is said to be “above thy fellows.”  The word “fellows” can also mean “companions.”  These companions are said to share in Christ’s joy, but to a lesser degree.  So who are these “fellows?”  Most likely they are the many sons or believers God is bringing into glory (see Hebrews 2:10), and whom Christ is not ashamed to call “brethren” (see Hebrews 2:11).  Jesus Christ, the eternal and righteous King has so thoroughly identified Himself with believers that He suffered the same temptations as we do (see Hebrews 2:14-18).  And now He shares His regal joy with us as well!     
                       
V. Conclusion.  This week’s lesson teaches that Jesus is the Son of God by revealing His characteristics.  He is worthy to be our Lord.  Although angels have been revered, there is no comparison between Jesus Christ and angels.  Angels are supernatural beings.  They are mysterious beings.  But like us, they are created beings.  Christ, the Son of God was not created, nor is He an angel: He is worthy of our worship.  Angels are not!