Sunday School Lesson
Introduction: The New Testament has two different Greek words translated new (four times in our text). One is “chronos,” which refers to something new in time. The other is “kairos,” which refers to something new in quality. John uses the latter when describing Heaven. Our next four lessons describe Heaven in terms of a social reality that is brand new.In a sermon, Randy Harris of Abilene Christian University outlined the book of Revelation in the following way: 1—God’s team wins. 2—You get to pick a team. 3—Don’t be stupid. If we are wise we will pick God’s team because it always wins and celebrates in a brand-new home.
All Things New
Revelation 21:1-4KJV
1And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
A little chorus says, “Heaven is a wonderful place, filled with glory and grace.” It is also filled with things that are familiar (like the old heaven/earth and the city of Jerusalem that we know). It is filled with beauty (like that of a bride). It is filled with a temple (which is really God himself). It is filled with joy (and the absence of tears, death, mourning, crying, or pain).In this text heaven is a place filled with sights, sounds, and words. And they are all new. John saw a new heaven and a new earth. In fact, Revelation is a series of things that John saw (an expression that appears in Revelation 5:1; 7:1; 10:1; 13:1; 15:1; 18:1; 20:1). The fact that the new heaven and new earth could be recognized is because they resembled the old heaven and earth enough to see the similarities. Also there is no sea—a symbol that refers to the source of evils (Revelation 13:1). Inside or alongside of the new heaven and new earth is a new city. It looks familiar too. It favors Jerusalem, but it also is new—and holy (Isaiah 48:2; 52:1; Matthew 4:5). This city stands for the presence of God because it comes down out of heaven. Its main description is delayed until next week’s lesson, but here it is described as a bride beautifully dressed (where the English word “cosmetic” comes from) for her husband.
John not only saw beautiful things. He also heard wonderful words. He heard an angel announce two things: 1—That God is dwelling (Greek word for “tabernacle”) intimately with his people again. 2—That God will remove the old order with all of its pain and suffering. So we see that this new place is totally holy, splendidly beautiful, perfectly sorrow-free, and infinitely filled with the presence of God.
New Beginning
Revelation 21:5-8KJV
5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
There is such a thing as a do-over with God. People get second chances, and the whole world gets rebooted. The news of this new beginning is so important that God does not leave the announcement to someone else. The one who sits on the throne (God himself—Revelation 1:10-20; 4:1-3) makes the announcement. Much of our lesson is summed up in the words, “I am making everything new!” Earlier John was asked to look. Here he was asked to write—an imperative that appears several times in Revelation. The reason for this writing is because the words are trustworthy and true. These words have positive effects and negative effects. Positively this new beginning is based on God’s nature. He is the Alpha and the Omega (which is like saying the “A” and the “Z”). This new beginning is also based on God’s invitation. People who are thirsty (a metaphor referring to having a parched throat for the things of God—Isaiah 55:1; John 4:14) are offered free water. This new beginning is also based on a powerful promise. The victorious people (overcomers) will inherit all the wonders of this brand-new city. For a second time in our text God promises to be our God (see also Ruth 1:16). Negatively (which is another way to appreciate the beauty of this city) God lists seven groups of people who won’t be in this city. Most of us can understand why the murderers, sexually immoral, those who practice magic arts, and idolaters would be left out. But cowardly, unbelievers, and liars? Are all sins equal? They are not equal in effect, but they are in results. They will be consigned to the lake of fire (like what will happen to the trinity of evil—Revelation 19:20; 20:10). This is not just physical death. It is eternal (second) death.
Saturday, November 5, 2016
Saturday, October 29, 2016
Model of Endurance
Sunday School Lesson
Introduction: A college professors titled a chapel sermon, “Love.” Many thought the text would be 1 Corinthians 13, or John 3, or even Hosea 11. Instead it was our text for today. Simply put, discipline is love, and Jesus modeled it. Our text today shows that Jesus is the model of endurance, and it is achieved through the rigors of discipline. The Hebrew believers were in danger of coming up short on endurance (Hebrews 10:39). They were in danger of drifting away from their superior salvation in Jesus (2:1). They were in danger of falling away from the faith (6:6). They were in danger of not walking by faith (11:6). Our text is really the climax to Hebrews 11, and in it we find three metaphors of endurance.
Persevering in the Faith
Hebrews12:1-3KJV
1Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,
2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.
Many people modeled endurance in the hall of faith (Hebrews 11), but no one modeled it better than Jesus himself. Jesus ran his race, and we must fix our eyes on him to run ours. The Christian experience is an endurance race—not a sprint. We are helped in this race by doing three things.
First, we must take note of our surroundings. We are surrounded by such a great cloud of witnesses. Are these the people mentioned in Hebrews 11? Are these faithful believers who have died and now reside in the presence of God as they cheer for us? Are these angelic beings in the spirit world? It is hard to say. But it would seem that others are conscious of our race. Second, we must travel light. We must throw off everything that hinders and the sin that so easily entangles. Are there two thoughts here or one? Could everything that hinders be anything bad or good that hinders, or is it the sin mentioned in the latter phrase? It probably matters little. We do not need anything tripping us up.
Third, we must keep our eyes fixed on Jesus. Jesus’ role, his joy, and his endurance are all mentioned. He is the pioneer (architect) and perfecter (one who brings to completion) of faith. The cross was not a symbol of joy. But Jesus knew that on the other side of the cross was the joy of the empty tomb. He endured (remained under) opposition. Jesus keeps us from growing weary in our race.
Benefiting from God's Discipline
Hebrews 4-13KJV
4 Ye have not yet resisted unto blood, striving against sin.
5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:
6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?
8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.
9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.
11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.
12 Wherefore lift up the hands which hang down, and the feeble knees;
13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.
The Christian life is not only a race, it is also a struggle. The metaphor means “against agony.” In another passage Paul pictured it as a boxing match (1 Corinthians 9:26). Yes, we must run the race by playing according to the rules (2 Timothy 2:5). Yes, we must run in such a way as to win (1 Corinthians 9:24). But whether running or boxing, the Christian life at times can be agonizing. It is a struggle. Jesus struggled all the way to the point of shedding his blood. For the Hebrew Christians it had yet to get to that point. The largest part of our text illustrates endurance with the father/son metaphor. Dads (and moms) discipline their kids. In fact, only an unloving parent would not discipline a child. The Hebrew writer used Proverbs 3:11, 12 as the biblical basis for the metaphor. God disciplines his children because he loves them, and that teaches the children endurance.
There are three parts to this discipline. 1—It marks out our identity. If we are disciplined by God, and he is our Father, then we must be his children. 2—It does not last forever. (Though the child might think so.) In reality it is only for a little while. God’s goal in this momentary discipline is goodness and holiness. 3—It is not pleasant but painful. That is why it takes endurance. Sin is fun—but only for a season (Hebrews 11:24-26). Discipline is not fun, but it produces a bumper crop of righteousness and peace for those who have been trained by it.
Introduction: A college professors titled a chapel sermon, “Love.” Many thought the text would be 1 Corinthians 13, or John 3, or even Hosea 11. Instead it was our text for today. Simply put, discipline is love, and Jesus modeled it. Our text today shows that Jesus is the model of endurance, and it is achieved through the rigors of discipline. The Hebrew believers were in danger of coming up short on endurance (Hebrews 10:39). They were in danger of drifting away from their superior salvation in Jesus (2:1). They were in danger of falling away from the faith (6:6). They were in danger of not walking by faith (11:6). Our text is really the climax to Hebrews 11, and in it we find three metaphors of endurance.
Persevering in the Faith
Hebrews12:1-3KJV
1Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,
2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.
Many people modeled endurance in the hall of faith (Hebrews 11), but no one modeled it better than Jesus himself. Jesus ran his race, and we must fix our eyes on him to run ours. The Christian experience is an endurance race—not a sprint. We are helped in this race by doing three things.
First, we must take note of our surroundings. We are surrounded by such a great cloud of witnesses. Are these the people mentioned in Hebrews 11? Are these faithful believers who have died and now reside in the presence of God as they cheer for us? Are these angelic beings in the spirit world? It is hard to say. But it would seem that others are conscious of our race. Second, we must travel light. We must throw off everything that hinders and the sin that so easily entangles. Are there two thoughts here or one? Could everything that hinders be anything bad or good that hinders, or is it the sin mentioned in the latter phrase? It probably matters little. We do not need anything tripping us up.
Third, we must keep our eyes fixed on Jesus. Jesus’ role, his joy, and his endurance are all mentioned. He is the pioneer (architect) and perfecter (one who brings to completion) of faith. The cross was not a symbol of joy. But Jesus knew that on the other side of the cross was the joy of the empty tomb. He endured (remained under) opposition. Jesus keeps us from growing weary in our race.
Benefiting from God's Discipline
Hebrews 4-13KJV
4 Ye have not yet resisted unto blood, striving against sin.
5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:
6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?
8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.
9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.
11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.
12 Wherefore lift up the hands which hang down, and the feeble knees;
13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.
The Christian life is not only a race, it is also a struggle. The metaphor means “against agony.” In another passage Paul pictured it as a boxing match (1 Corinthians 9:26). Yes, we must run the race by playing according to the rules (2 Timothy 2:5). Yes, we must run in such a way as to win (1 Corinthians 9:24). But whether running or boxing, the Christian life at times can be agonizing. It is a struggle. Jesus struggled all the way to the point of shedding his blood. For the Hebrew Christians it had yet to get to that point. The largest part of our text illustrates endurance with the father/son metaphor. Dads (and moms) discipline their kids. In fact, only an unloving parent would not discipline a child. The Hebrew writer used Proverbs 3:11, 12 as the biblical basis for the metaphor. God disciplines his children because he loves them, and that teaches the children endurance.
There are three parts to this discipline. 1—It marks out our identity. If we are disciplined by God, and he is our Father, then we must be his children. 2—It does not last forever. (Though the child might think so.) In reality it is only for a little while. God’s goal in this momentary discipline is goodness and holiness. 3—It is not pleasant but painful. That is why it takes endurance. Sin is fun—but only for a season (Hebrews 11:24-26). Discipline is not fun, but it produces a bumper crop of righteousness and peace for those who have been trained by it.
Saturday, October 15, 2016
The Great High Priest
Sunday School Lesson
Introduction: The Bible is full of priests. There is a sense in which all of God’s people are priests (Exodus 19:6; 1 Peter 2:9; Revelation 1:6). But there is another sense in which certain people were called especially to represent God to the people and to represent the people to God. Some of these priests were exemplary (Luke 1:5, 6), and some of these priests were rascals (Numbers 3:4). Our text today gives at least three reasons why Jesus makes a great high priest.
Because Jesus Ascended
Hebrews 4:14-16KJV
Introduction: The Bible is full of priests. There is a sense in which all of God’s people are priests (Exodus 19:6; 1 Peter 2:9; Revelation 1:6). But there is another sense in which certain people were called especially to represent God to the people and to represent the people to God. Some of these priests were exemplary (Luke 1:5, 6), and some of these priests were rascals (Numbers 3:4). Our text today gives at least three reasons why Jesus makes a great high priest.
Because Jesus Ascended
Hebrews 4:14-16KJV
14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.
15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.
16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
Not everyone can ascend. Of course to be able to ascend means that first one has to descend. Our text mentions both as they relate to our great high priest. Jesus finished his priestly work on earth and then sat down at the right hand of God in Heaven (Hebrews 1:3). He experienced this wonderful exaltation because of the humiliation of first descending to earth. When he walked among people he did not do so aloof and unsympathetic. Rather, he wasable to empathize (our English word sympathy comes from this Greek word) with our weaknesses. This empathy goes all the way to human volition and is best illustrated by Jesus enduring temptation. The text affirms that Jesus was tempted in every way, just as we are. But unlike us, who cave in to temptation, Jesus experienced the full brunt of temptation by not sinning. The writer of Hebrews gives us two commands concerning our great high priest’s exaltation. They are two of the many “let us” patches of Hebrews (4:1, 11, 14, 16; 6:1; 10:22-24). Because Jesus ascended, let us hold firmly to the faith we profess. This means that we are to grasp tightly our confession of faith that Jesus is the Christ, the Son of the living God (Matthew 16:16). Because Jesus ascended, let us then approach God’s throne of grace with confidence. There is no need for shy prayers. We need grace and mercy, and our great high priest can give those things because he has ascended.
Because Jesus Was Called
Hebrews 5:1-6KJV
For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:
2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.
3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins.
4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.
6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
Even though Jesus is a member of the triune God, he did not presume (he did not take this honor or glory on himself). He waited for the Father to “call” him. This matched what happened with human priests. They also had to be called by God. When they were called they had two tasks: to offer gifts and sacrifices to God and to deal gentlywith the people. Their calling helped them with the first task, and their humanity helped them with the second. Of course the high priest would go into the holy of holies once each year in the fall and offer sacrifices for his own sins and then for the sins of the people. But no one could just casually walk into the presence of God. Such a person had to be called by God to come. Jesus was called by God to be this great high priest, and the writer draws upon two psalms to underline this point. Psalm 2 is a royal psalm sung when the king’s reign might be threatened. God’s king will be victorious over people because God has called (named) him. Psalm 110 (quoted eight times in the New Testament) is a messianic psalm sung celebrating the authority of the Messiah. This high priest called by God dates previous to any priestly tribe (that of Levi of Aaron’s descendants). This great high priest is similar to that strange figure in the Old Testament named Melchizedek (king of righteousness). The writer will speak more about him in Hebrews 6:13–7:28. His calling was unique as was the calling of Jesus.
Because Jesus Suffered
Hebrews 5:7-10KJV
7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
8 Though he were a Son, yet learned he obedience by the things which he suffered;
9 And being made perfect, he became the author of eternal salvation unto all them that obey him;
10 Called of God an high priest after the order of Melchisedec.
As much as people like to avoid suffering, it actually becomes a credential for ministry. Human high priests shared a common humanity in the daily grind with their people. Our great high priest chose the path of suffering to fully identify with his people. The agony of Jesus’ suffering was evident in his prayer life. He offered up prayers (specific requests) and petitions with fervent cries and tears to God. The Garden of Gethsemane comes to mind, but the text should not be limited to that prayer (Mark 14:32-42; 1:35-39; John 6:15). The agony of his suffering was also evident in his scourging and passion experience on the cross. Through this suffering Jesus learned obedience and became perfect (complete) so he could be the source of eternal salvation for us. Jesus is the great high priest because he totally understands the human dilemma. No one understands like Jesus.
Saturday, October 8, 2016
Builder of the House
Sunday School Lesson
Introduction:The Hebrew Christians were tempted to compromise Jesus. Some of the people were mesmerized by angels (Hebrews 1:4-14). But the angels actually helped put in place the message about Jesus (2:1-3) and his sovereignty (vv. 4-8). This sovereignty was not compromised but was actually enhanced by his incarnation (vv. 9-13). In coming to earth Jesus destroyed the devil and started building a new house (people) for God (vv. 14-18).
Jesus the Builder
Hebrews 3:1-6KJ
Introduction:The Hebrew Christians were tempted to compromise Jesus. Some of the people were mesmerized by angels (Hebrews 1:4-14). But the angels actually helped put in place the message about Jesus (2:1-3) and his sovereignty (vv. 4-8). This sovereignty was not compromised but was actually enhanced by his incarnation (vv. 9-13). In coming to earth Jesus destroyed the devil and started building a new house (people) for God (vv. 14-18).
Jesus the Builder
Hebrews 3:1-6KJ
1Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;
2 Who was faithful to him that appointed him, as also Moses was faithful in all his house.
3 For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.
4 For every house is builded by some man; but he that built all things is God.
5 And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;
6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.
The writer of Hebrews said, Therefore. His argument marched on. Jesus is not only better than angels; he is also better than Moses. Using the metaphor of a house for God’s people, the writer called the whole church (holy brothers and sisters) to fix her thoughts on Jesus, who is this master builder. This fixing of the mind on Christ is mentioned later in Hebrews as well (12:2), and it means “to express attention and observe carefully.”The writer wants the church to consider Jesus because, as the apostle (the only time Jesus is called this in the New Testament) and high priest (a theme developed later), he is uniquely qualified to be God’s builder for three reasons:1—Jesus is God’s builder because he is faithful. This adjective rightly describes Jesus because he keeps his word and conducts his life in total obedience to God (Hebrews 5:8). Granted, Moses was also faithful (3:2), but his obedience was not perfect (Exodus 2:12; 4:10-17; Numbers 20:10-13).2—Jesus is God’s builder because he is worthy of greater honor than Moses. Obviously part of this is due to Jesus’ faithfulness. But it also has to do with his place on the organizational chart. Moses was like a trade worker or subcontractor. God in Christ is the builder of everything. A house can have honor (glory), but the builder of the house is the one honored when the house is dedicated. Moses did build up God’s people, but the ultimate builder of God’s people is God himself. (See 1 Corinthians 3:7 for a similar metaphor.)3—Jesus is God’s builder because he is the Son. Jesus’ identity is really the key to his superior building skill. Moses was a servant, but Jesus is the Son. Moses could only predict what the house would look like (bearing witness to what would be spoken by God in the future). Jesus was over (upon) God’s house, a phrase that once again emphasizes his superiority.If Jesus is imminently qualified to be the builder, what is it that he builds? Us! He builds people. But due to what the Hebrew Christians were facing, the writer added this refrain, if indeed we hold firmly to our confidence and the hope in which we glory. The message to them and to us is: Do not give up on Jesus, the builder of the house.
You the Builder
Matthew 7:24-29KJV
24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
29 For he taught them as one having authority, and not as the scribes.
We move from the epistle to the first Gospel for the second part of our text. Like the Hebrews passage, the text begins with Therefore. This text is the closing appeal in the famous Sermon on the Mount. Jesus began his conclusion in Matthew 7:13. Jesus told of two ways, two trees, two claims, and finally two builders. Ultimately the builders are either wise or foolish, and the wise builder is the one who listens to Jesus’ teaching.
The parable posits two givens in our lives:
1—Everyone hears and builds. To say, “I do not build on anything or anyone,” is indicative of building. People who say such are building on the fact that they think they are not building on anything. When pressed, all of us betray some kind of worldview that we build our lives upon.
2—Storms come to all. The temptation is to think that some people are spared storms. Nope. Rain and wind come to all.
The parable posits two variables in our lives:
1—Are we hearing and doing? Practicing what Jesus preached makes us wise builders.
2—Where are we building? Foundations built on rocks withstand storms. Foundations built on sand fall with a great crash when it storms.
The crowds were amazed at Jesus the builder. He taught with authority because he is the Son over God’s house. How will you build?
Saturday, October 1, 2016
The Radiance of God’s Glory
Sunday School Lesson
Introduction: Dennis Kinlaw wrote a book entitled Let’s Start with Jesus. It’s a book on our triune God. Instead of starting with the Father or the Spirit (mentioned chronologically first in the Bible—Genesis 1:1, 2), Kinlaw suggests that the best way to understand the Trinity is to actually start with Jesus. Then we will understand our triune God, who is one in essence but three in function, and we will see that our triune God exists in a community of total love.The Shepherd Church in Porter Ranch, California, hung a huge banner in the front of their worship center for a season that read, “It’s All About Jesus.” It created great focus for the church. The writer of Hebrews would have liked that banner. Last month’s lessons emphasized the sovereignty of God. This month’s lessons emphasize the sovereignty of Jesus. But what is it that makes Jesus sovereign? The writer of Hebrews gives us two answers to that question in our text.
Jesus Is the Best Message
Hebrews 1:1-4KJV
Introduction: Dennis Kinlaw wrote a book entitled Let’s Start with Jesus. It’s a book on our triune God. Instead of starting with the Father or the Spirit (mentioned chronologically first in the Bible—Genesis 1:1, 2), Kinlaw suggests that the best way to understand the Trinity is to actually start with Jesus. Then we will understand our triune God, who is one in essence but three in function, and we will see that our triune God exists in a community of total love.The Shepherd Church in Porter Ranch, California, hung a huge banner in the front of their worship center for a season that read, “It’s All About Jesus.” It created great focus for the church. The writer of Hebrews would have liked that banner. Last month’s lessons emphasized the sovereignty of God. This month’s lessons emphasize the sovereignty of Jesus. But what is it that makes Jesus sovereign? The writer of Hebrews gives us two answers to that question in our text.
Jesus Is the Best Message
Hebrews 1:1-4KJV
1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
2 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;
3 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:
4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
The writer of Hebrews reminded these Jewish believers of their rich heritage in the Word. God gave his people his message through prophets and prophetesses. A quick perusal through the Old Testament would display the kaleidoscope of ways that God communicated with his people—visions, dreams, object lessons, etc. He did not do this every day, yet it happened at many times.
But there came a special time and way that God gave his message to his people and the world. It was through Jesus. This happened in these last days (a phrase that covers from the time of Jesus’ death to the present moment). The writer of Hebrews gives us eight ways in which Jesus is the best message from God. All eight ways underline Jesus’ sovereignty:
1. Jesus has been appointed (put or placed) heir of all things. Whoever has it all must be sovereign.
2. Jesus is cocreator. Other texts emphasize such (John 1:3; Colossians 1:16).
3. Jesus is the radiance of God’s glory. God’s glory was his shining brilliance and his weighty presence.
4. Jesus is the exact representation of his being. We get our English word character from this word representation.
5. Jesus sustains all things. Literally, this means he “bears them up.”
6. Jesus provided purification, which means he cleansed us through what he did on the cross.
7. He sat down. This means his redemptive work was done.
8. He became . . . superior to the angels. The writer goes on to tell us more of what that means in the verses that follow. This prologue of Hebrews is full of Jesus. He is the best message and surpasses all other messages from God.
Jesus Is the Best Messenger
Hebrews 1:5-9KJV
5 For unto which of the angels said he 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?
6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
8 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.
9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
Not only is Jesus the best message from God—he is also the best messenger that God could send. It would seem that some people were caught up in the worship of angels (see also Colossians 2:18). This must have been an important part of their temptation to slip backward since it is mentioned first in the epistle. Angels do occupy an important place in Heaven and in communicating the message of Heaven to people on earth. Hebrews 1:14 refers to angels as ministering spirits sent to those who will inherit salvation. (This can be seen in Acts 8–10.)Hebrews is the book about better things. Jesus is better than angels, Moses, the law, the priesthood, and the covenant. Angels, at best, are only messengers of Jesus, but Jesus is the best messenger. To underline this point the author clustered several Old Testament passages from the Law, the Prophets, and the Writings (poetry/wisdom books) to emphasize Jesus’ sovereignty over even the angels.The author quoted Psalm 2:7. Then he drew upon 2 Samuel 7:14. From there he alluded to Deuteronomy 32:43. Finally he quoted Psalms 104:4 and 45:6, 7. Some of these are direct quotations, some use the Greek translation of the Old Testament, and some are mere allusions to make his point. But the point is that Jesus is not just a messenger of God like an angel. He is the messenger of God, whom angels worship.
Saturday, September 24, 2016
Everlasting Covenant
Sunday School Lesson
Introduction: God likes covenants because he dislikes misunderstandings. He likes agreements, pacts, and contracts. Because he is God he sets the terms of these covenants. Because he is God he makes the covenants out of his own character (i.e. faithfulness). Our text today says that the everlasting covenant is a relationship between God and his people, and God wants us to be clear about it. Being clear about the covenant of God can be a challenge in this passage. There are issues that impact proper understanding (pronoun issues, literal versus figurative issues, and reading forward or backward issues). Pronouns refer to the nearest antecedent, but who is the “me” and “he” of the text? Did the Messiah literally release prisoners from the darkness or should we understand that spiritually? And should we borrow freight from the New Testament and read it into Old Testament passages? These issues challenge us as we study this text.
Things Were Going To Change
Isaiah 61:1-4KJV
1The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
2 To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn;
3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.
4 And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.
Much of Isaiah 40–66 is about God’s servant. God’s servant can be a pagan king (Isaiah 45), the nation of Israel (43), or the Messiah (42; 52:13). We want to be respectful of the text by reading it forward before reading it backward, but we cannot unread this passage. Jesus read this passage for us (Luke 4:18, 19). This messianic figure will be empowered by the Spirit of God. Everything he does will be by the power of the Holy Spirit (see all of Luke 4). This anointing will show up in his preaching (proclaim good news to the poor), in his healing (bind up the brokenhearted), in his liberation (proclaim freedom for the captives and release from darkness for the prisoners), and in his renewal of the world (to proclaim the year of the Lord’s favor). The results of what he does bring comfort, provision, joy, and praise. One difference from this text and Jesus’ use of it in Luke 4 is the phrase, and the day of vengeance of our God. Perhaps Jesus did not read that part because he came the first time as our Savior but he will come a second time as our Judge. The messianic servant’s coming will be effectual (it will really do something with those who receive this everlasting covenant). Using metaphors from agronomy and architecture, Isaiah talks about God’s people being like oaks of righteousness, and being like rebuilt ancient ruins and restored ruined cities. This could refer to God’s people coming back from Babylonian captivity and literally rebuilding their nation, but it could also be understood spiritually in the church.God’s people would become known among the nations and their offspring among the peoples. The nations would be able to acknowledge that they are a people the Lord has blessed. When the servant (Messiah) works his wonders, the servants (God’s people) bear the fruit of those wonders.
They Were Going to Be Blessed
Isaiah 61:8-9 KJV
8 For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.
9 And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed.
We would not know anything about God unless he revealed himself to us. Sometimes in the Bible, God comes right out and tells us something about himself. Such is the case in Isaiah 61:8. The Lord loves justice. The converse of that is that he hates robbery and wrongdoing. Our God loves setting things right. He began doing that as early as the fall, he continued it with the promise to Abraham, and he really fleshed it out in the giving of the law under Moses. All of the laws of God come from his character. When we obey his precepts, we discern his principles. When we discern his principles, we see his person. Therefore the everlasting covenant that he makes with his people comes from his faithfulness. God’s laws always stem from his goodness.
They Would Be Forgiven
Isaiah 61:10-11KJV
10 I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.
11 For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.
Can the Lord delight greatly in the Lord? Well, yes, because the God of the Bible is a triune God (see Matthew 22:41-46 and its use of Psalm 110:1). We are probably to understand this to mean that Jesus delights greatly in the Father. Jesus rejoiced in God (Luke 10:21).
Because Jesus was aware of his role in saving the world he knew something about garments, robes, and wedding imagery. He is the bridegroom of his covenant people (Mark 2:19, 20). He not only saves, he is the Savior. He not only is the gardener, he is the soil as well.
Introduction: God likes covenants because he dislikes misunderstandings. He likes agreements, pacts, and contracts. Because he is God he sets the terms of these covenants. Because he is God he makes the covenants out of his own character (i.e. faithfulness). Our text today says that the everlasting covenant is a relationship between God and his people, and God wants us to be clear about it. Being clear about the covenant of God can be a challenge in this passage. There are issues that impact proper understanding (pronoun issues, literal versus figurative issues, and reading forward or backward issues). Pronouns refer to the nearest antecedent, but who is the “me” and “he” of the text? Did the Messiah literally release prisoners from the darkness or should we understand that spiritually? And should we borrow freight from the New Testament and read it into Old Testament passages? These issues challenge us as we study this text.
Things Were Going To Change
Isaiah 61:1-4KJV
1The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
2 To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn;
3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.
4 And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.
Much of Isaiah 40–66 is about God’s servant. God’s servant can be a pagan king (Isaiah 45), the nation of Israel (43), or the Messiah (42; 52:13). We want to be respectful of the text by reading it forward before reading it backward, but we cannot unread this passage. Jesus read this passage for us (Luke 4:18, 19). This messianic figure will be empowered by the Spirit of God. Everything he does will be by the power of the Holy Spirit (see all of Luke 4). This anointing will show up in his preaching (proclaim good news to the poor), in his healing (bind up the brokenhearted), in his liberation (proclaim freedom for the captives and release from darkness for the prisoners), and in his renewal of the world (to proclaim the year of the Lord’s favor). The results of what he does bring comfort, provision, joy, and praise. One difference from this text and Jesus’ use of it in Luke 4 is the phrase, and the day of vengeance of our God. Perhaps Jesus did not read that part because he came the first time as our Savior but he will come a second time as our Judge. The messianic servant’s coming will be effectual (it will really do something with those who receive this everlasting covenant). Using metaphors from agronomy and architecture, Isaiah talks about God’s people being like oaks of righteousness, and being like rebuilt ancient ruins and restored ruined cities. This could refer to God’s people coming back from Babylonian captivity and literally rebuilding their nation, but it could also be understood spiritually in the church.God’s people would become known among the nations and their offspring among the peoples. The nations would be able to acknowledge that they are a people the Lord has blessed. When the servant (Messiah) works his wonders, the servants (God’s people) bear the fruit of those wonders.
They Were Going to Be Blessed
Isaiah 61:8-9 KJV
8 For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.
9 And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed.
We would not know anything about God unless he revealed himself to us. Sometimes in the Bible, God comes right out and tells us something about himself. Such is the case in Isaiah 61:8. The Lord loves justice. The converse of that is that he hates robbery and wrongdoing. Our God loves setting things right. He began doing that as early as the fall, he continued it with the promise to Abraham, and he really fleshed it out in the giving of the law under Moses. All of the laws of God come from his character. When we obey his precepts, we discern his principles. When we discern his principles, we see his person. Therefore the everlasting covenant that he makes with his people comes from his faithfulness. God’s laws always stem from his goodness.
They Would Be Forgiven
Isaiah 61:10-11KJV
10 I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.
11 For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.
Can the Lord delight greatly in the Lord? Well, yes, because the God of the Bible is a triune God (see Matthew 22:41-46 and its use of Psalm 110:1). We are probably to understand this to mean that Jesus delights greatly in the Father. Jesus rejoiced in God (Luke 10:21).
Because Jesus was aware of his role in saving the world he knew something about garments, robes, and wedding imagery. He is the bridegroom of his covenant people (Mark 2:19, 20). He not only saves, he is the Savior. He not only is the gardener, he is the soil as well.
Saturday, September 10, 2016
The End of Oppression
Sunday School Lesson
Introduction: God does some of his most important work on mountains. God’s wrath against humankind’s evil was averted when the ark rested on Mount Ararat (Genesis 8:4). God’s test of Abraham’s faith took place on the mount he named The Lord Will Provide (Genesis 22:14). God’s law was given to his people on Mount Sinai (Exodus 19, 20). God’s house was built on Mount Zion (1 Kings 8). God’s victory over false gods was secured on Mount Carmel (1 Kings 18). Jesus delivered his famous sermon on what is now called the Mount of Beatitudes (Matthew 5:1, 2). Jesus was transfigured before three of the disciples on a mountain (Matthew 17:1, 2). Jesus died on a mount called Skull (Mark 15:22). And Jesus went back to God from the Mount of Olives (Acts 1:9-12). If wells were places of romance (Genesis 29:9-12), then mountains were places of revelation (Exodus 34:2-4). The Bible uses the term mountain in a literal way (Matthew 24:3) and in a figurative way for peoples, nations, or governments (Micah 1:4) and for the kingdom of God (Isaiah 2:2, 3; Daniel 2:44, 45; Micah 4:1, 2). Last week’s lesson stressed that God’s ultimate kingdom is peaceful (Isaiah 11:1-9). But the road to that peace goes through several valleys of difficulty. Nations and cities such as Babylon, Assyria, Moab, Damascus, Cush, Egypt, Tyre, and Sidon would all have to undergo judgment (Isaiah 13–24) before the mountain (kingdom) of God would have prominence.
A Lavish Feast
Isaiah 25:6KJV
6 And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
Mountains were places of provision (Genesis 22:1-14). That is what the imagery in our text means when it says, The Lord Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine—the best of meats and the finest of wines. In the kingdom of God the Lord himself is the chef. The kingdom of God is pictured as a mountain, but it is also pictured as a great banquet (Revelation 19:9). Jesus himself pictured it this way (Matthew 8:11, 12). When he turned water into wine it was the best of wine, and it was in abundance (John 2:1-11). God provides for his people in a kingdom where he reigns unchallenged.Sometimes the road to peace is bumpy. God has to do the hard work of judgment to get his people to peace and joy. So he will destroy (the same word for swallow up in verse 8) anything that stands in the way of his agenda. Isaiah did not tell us exactly what this shroud (covering) or sheet (veil) were. In verse 8 he mentioned death. Since that is the ultimate enemy (1 Corinthians 15:26), it must be removed or swallowed up (1 Corinthians 15:54-57). There are two marvelous things about this destruction. First, God himself will do this swallowing. He will endure the destruction himself (Isaiah 53:10). Second, he will do this for all nations. This mountain of God is not exclusive or prejudiced.
The Sorrow and Death
Isaiah 25:7-8KJV
7 And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.
8 He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it.
If the God of this great mountain seems harsh and hard-hearted, think again. Isaiah pictured a time when the Lord would wipe away the tears from all faces. In the new heaven and new earth God will wipe away (literally “out of” our eyes) tears from everyone. Ultimately the kingdom of God is a land of no more tears. After the smoke of God’s judgment passes, there will be no need to cry. Another indication of his compassion will be his removal of disgrace from his covenant people from all the other nations of the earth. Israel was the apple of God’s eye (Deuteronomy 32:10; Zechariah 2:8), but she had been disgraced on numerous occasions. God would act in his sovereign compassion to remove any shame.
A Celebration of Salvation
Isaiah 25:9-10KJV
9 And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.
10 For in this mountain shall the hand of the Lord rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill.
Isaiah pictured a time when God’s hand (symbol of his power) would so rest on his mountain (people) that the only appropriate thing to do would be to party. Everyone would recognize that God acted on behalf of his people to save them. God does the saving. His people do the trusting (mentioned twice in the text). Together they celebrate. Rejoicing and celebrating is the only rational response in light of God’s saving activity. The most significant thing about the mountain of God is the God of the mountain. In our text today he is referred to as Lord Almighty, Sovereign Lord, the Lord (three times), and our God. Even in the turmoil of our world (as this lesson day is the fifteenth anniversary of 9/11), God reigns on his mountain.
Introduction: God does some of his most important work on mountains. God’s wrath against humankind’s evil was averted when the ark rested on Mount Ararat (Genesis 8:4). God’s test of Abraham’s faith took place on the mount he named The Lord Will Provide (Genesis 22:14). God’s law was given to his people on Mount Sinai (Exodus 19, 20). God’s house was built on Mount Zion (1 Kings 8). God’s victory over false gods was secured on Mount Carmel (1 Kings 18). Jesus delivered his famous sermon on what is now called the Mount of Beatitudes (Matthew 5:1, 2). Jesus was transfigured before three of the disciples on a mountain (Matthew 17:1, 2). Jesus died on a mount called Skull (Mark 15:22). And Jesus went back to God from the Mount of Olives (Acts 1:9-12). If wells were places of romance (Genesis 29:9-12), then mountains were places of revelation (Exodus 34:2-4). The Bible uses the term mountain in a literal way (Matthew 24:3) and in a figurative way for peoples, nations, or governments (Micah 1:4) and for the kingdom of God (Isaiah 2:2, 3; Daniel 2:44, 45; Micah 4:1, 2). Last week’s lesson stressed that God’s ultimate kingdom is peaceful (Isaiah 11:1-9). But the road to that peace goes through several valleys of difficulty. Nations and cities such as Babylon, Assyria, Moab, Damascus, Cush, Egypt, Tyre, and Sidon would all have to undergo judgment (Isaiah 13–24) before the mountain (kingdom) of God would have prominence.
A Lavish Feast
Isaiah 25:6KJV
6 And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
Mountains were places of provision (Genesis 22:1-14). That is what the imagery in our text means when it says, The Lord Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine—the best of meats and the finest of wines. In the kingdom of God the Lord himself is the chef. The kingdom of God is pictured as a mountain, but it is also pictured as a great banquet (Revelation 19:9). Jesus himself pictured it this way (Matthew 8:11, 12). When he turned water into wine it was the best of wine, and it was in abundance (John 2:1-11). God provides for his people in a kingdom where he reigns unchallenged.Sometimes the road to peace is bumpy. God has to do the hard work of judgment to get his people to peace and joy. So he will destroy (the same word for swallow up in verse 8) anything that stands in the way of his agenda. Isaiah did not tell us exactly what this shroud (covering) or sheet (veil) were. In verse 8 he mentioned death. Since that is the ultimate enemy (1 Corinthians 15:26), it must be removed or swallowed up (1 Corinthians 15:54-57). There are two marvelous things about this destruction. First, God himself will do this swallowing. He will endure the destruction himself (Isaiah 53:10). Second, he will do this for all nations. This mountain of God is not exclusive or prejudiced.
The Sorrow and Death
Isaiah 25:7-8KJV
7 And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.
8 He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it.
If the God of this great mountain seems harsh and hard-hearted, think again. Isaiah pictured a time when the Lord would wipe away the tears from all faces. In the new heaven and new earth God will wipe away (literally “out of” our eyes) tears from everyone. Ultimately the kingdom of God is a land of no more tears. After the smoke of God’s judgment passes, there will be no need to cry. Another indication of his compassion will be his removal of disgrace from his covenant people from all the other nations of the earth. Israel was the apple of God’s eye (Deuteronomy 32:10; Zechariah 2:8), but she had been disgraced on numerous occasions. God would act in his sovereign compassion to remove any shame.
A Celebration of Salvation
Isaiah 25:9-10KJV
9 And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.
10 For in this mountain shall the hand of the Lord rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill.
Isaiah pictured a time when God’s hand (symbol of his power) would so rest on his mountain (people) that the only appropriate thing to do would be to party. Everyone would recognize that God acted on behalf of his people to save them. God does the saving. His people do the trusting (mentioned twice in the text). Together they celebrate. Rejoicing and celebrating is the only rational response in light of God’s saving activity. The most significant thing about the mountain of God is the God of the mountain. In our text today he is referred to as Lord Almighty, Sovereign Lord, the Lord (three times), and our God. Even in the turmoil of our world (as this lesson day is the fifteenth anniversary of 9/11), God reigns on his mountain.
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