“And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet, 'Out of Egypt I called my son'” (Matt. 2:14-15). Some commentators have drawn some bizarre applications of the infant Christ's time in Egypt ranging from our personal identification with Christ when our infants are in dire straights to God's justification for leaving the Jews because Egypt entertained Christ when they humiliated him during His infant years (Henry, 11). However, these applications take our focus off Christ and onto ourselves by forcing meanings onto the text that aren't there.
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“'She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.' All this took place to fulfill what the Lord had spoken by the prophet: 'Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel' (which means, God with us)” (Matt. 1:21-23). The famous “Sign of Immanuel” when delivered by the prophet Isaiah to King Ahaz of Judah occurred during the Syro-Ephraimite War. Tiglath-Pileser III of Assyria was rapidly expanding across the Ancient Near East when the leaders Rezin and Aram of the two small nations Syria and Israel (Ephraim) respectively joined forces to resist Assyrian amalgamation. Since Judah occupied the southern border of these two conspirator nations (and thus a potential 2nd front should Judah side with Assyria), they attempted to force King Ahaz to join their coalition against Tiglath-Pileser III. The first thing John the Baptist's father Zechariah said once mouth was reopened was a Holy Spirit inspired prophesy about his son, calling him the prophet of the Most High. Praising God for promising mankind salvation through the line of David he recalls the promises of God for security (Jeremiah 23:3-8) through the establishment of God's rule (Isaiah 9:6-7). His paternal pride comes along the Spirit's inspiration as he dotes on his son's destiny to fulfill the words of Malachi 3:1 to prepare the way for the Lord, who will “give his people the knowledge of salvation through the forgiveness of sins” (Luke 1:77) to fulfill the words of Jeremiah 31:34b. Just like the angel Gabriel predicted, John is to bring the lost people back to their Lord “in the spirit and power of Elijah” (Malachi 4:6) “making 'them ready for the Christ” (Luke 1:15-17). When Jesus Christ arrives and begins His ministry He brings these prophesies to pass, so that those “living in darkness” indeed acknowledged Him because they were baptized by John (Luke 7:29-30). Thus, through John the Baptist, Christ appears as Zechariah prophesied and Isaiah prophesied (Isaiah 9:1-2), “a rising sun from heaven will shine in the darkness and in the shadow of death” guiding us by His teachings and onto the path of peace through His ultimate work on the cross. Philippe de Champaigne When the chosen mothers, Elizabeth mother of John the Baptist, and Mary mother of Jesus Christ, the ministry of John the Baptist begins, even without being born. Both mothers are filled with the Holy Spirit after John leaps in womb with Elizabeth exclaiming that Mary will be the mother of “my Lord” and pronounces a blessing on Mary. Mary in turn sings a song for joy (Mary's Magnificat) inspired by the prophesied miraculous birth. However, contrary to normal expectations, “for only in verse 48 does Mary dwell on the personal benefits of being the mother of the Lord” (Elwell, 806), a lowly handmaiden from Nazareth, the instrument of unending blessing for the coming generations (Howell, 9). Women in Scripture for whom the Lord removed the reproach of barrenness.
“The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.” (Matthew 1:1) The introduction of Jesus as the son of Abraham, the man God blessed to father His chosen people, and David, the king after God's own heart, immediately draw up prophecies and promises made to Hebrews or followers of Judaism. However, all of this is only pertinent and meaningful information to a Jewish audience who would have been well versed in the Old Testament salvation history, its prophesies of a redeeming Messiah, and its promise of the restoration of David's kingdom. 1. “He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him” (John 1:10-11). 2. “But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:12-13). There only two responses to Christ as He walked the earth, are the same two responses to Christ we have today. “...it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught” (Luke 1:4). In his prologue, Luke, like any good academic writer, states the purpose for all the time he spent researching and producing the longest surviving account of Christ's life and death: to under-gird the assurance of believers (specifically Theophilus) in the truthfulness of the traditions of Jesus that he has been taught with a full account of the life of Jesus (Howell, vii-viii). Isaiah on 'Theology of Mission' as Man's Purpose Man has wrestled with the fundamental questions of existence since before thoughts were recorded. Modern man is still seeking answers to “What is the meaning of life?” and ultimately “Why are we here?” Yet nearly 2,700 years ago, the prophet Isaiah was whisked into the throne room of God and received untold revelations directly from the sovereign Creator Himself on such matters. True to his calling the answers were concealed in such a way that people will “be ever hearing, but never understanding; be ever seeing, but never perceiving” (Isaiah 6:9). Throughout the collected sixty-six books of Isaiah's prophesies several themes reveal the answer. First, the sinful and wicked nature of both God's chosen people and the nations is clearly evidenced as man's barrier to the presence of God. This evil against themselves, others, and God Himself demands justice, which is manifested as the wrath of God. Then a third theme (which seems irreconcilable at first) of God's mercy for His chosen people and the nations runs parallel to the lengthy passages of judgment. These paradoxical attitudes of God amazingly find harmony through yet another theme, that of a Messiah. Described in detail, while indirectly, The Messiah would take man's place and receive God's judgment of evil as their substitute, so that any, including outsider nations, could now enter into God's presence. Thus the answer to man's questioning fully appears in the final theme: sharing the message of the Messiah's redeeming actions to not only His chosen people, but also all nations, peoples, foreigners, and Gentiles. Eschatology, the study of last things or the end of the world, has been an unnecessary stumbling block and source of division within the church. Believers should approach the topic with grace and charity, especially since many details about the end are derived from apocalyptic literature which tends to be metaphorical and vague. Fortunately, there are areas within eschatology in which all should agree (dogmas), areas of flexibility (doctrines), and areas of freedom (details). Luis 'Morpheus' Molina Have you ever wrestled with the issue of God's sovereignty, with Calvinism (TULIP) and Arminianism on opposing sides? It's a tense debate that has raged since the 16th century, and the root of the problem is choice (free will). Church history reveals that others have dealt with the subject as well, including Luis Molina in his disputations (in Latin): Concordia liberi arbitrii cum gratiae donis. Disputatio 47-53 Since Molina on divine foreknowledge: part IV of the Concordia is Scholasticism in full gear it can be a challenging read, but it's the subject matter of dealing with "how does God know what knows" that can make you feel a lot like Alice...tumbling down the rabbit hole. Here is a brief overview of his work, and the foundation of Molinism, if you'd like to see how deep the rabbit hole goes. The Reforms of Kings Asa, Jehoshaphat, Hezekiah, and Josiah Francesco Hayez, Destruction of the Temple Entropy was one consequence of the fall, dooming all creation to a slow decay into chaos. Even the loyalty and gratitude of the people the Lord called out of the fray and into his kingdom are not exempt from the effects of entropy. This decay is seen as their faith drifts from God's core tenants through worldly desires of control, convenience, and compromise. To reverse the drift, The Lord periodically raises up radicals who call for reform, to end unorthodox practices and return to a pure relationship of faith. This inevitable cycle is a consistent theme within the history of the church, with clear biblical foundations as seen throughout the Kings of Judah. During the divided monarchy of Israel, the drift that began gradually during the golden age of King Solomon jumped drastically with the northern kingdom of Israel's political split sanctioning blatant compromise in the name of convenience to retain control of the people. While the southern kingdom of Judah retained the core faith, it suffered severe entropy during the reigns of twelve apostate kings influenced by surrounding nations. Of all twenty kings of Judah, eight are remembered for their obedience to God, and of these only four enacted reforms. Through the four reigns of kings Asa, Jehoshaphat, Hezekiah, and Josiah, we can learn what influenced their actions, how they initiated reforms, and what foolish errors they made to interpret the effectiveness of their efforts. By studying their lives we can avoid repeating their mistakes in the cyclical battle against entropy while we fulfill the great commission today. Every human being has to decide who Jesus Christ was and is. Many try to cast him as a good moral teacher, but in reality this view is either a sign of naivety since the individual must be unaware of what Jesus said, or is a contradiction since the individual doesn't actually want to believe what Jesus said. C.S. Lewis accurately lays out man's only three responses in Mere Christianity to the outlandish things Jesus claimed, that He is: a lunatic, a liar, or He is Lord. Taking Jesus at face value and believing the thins he said about Himself has created the orthodox view of Christ, which rightfully concludes the He is the Lord. Grieve for what is lost. Following Babylon's destruction of Jerusalem, Lamentations was composed from raw grief for God's broken people (Lamentations 1:2). The writer mourns seeing that God's character fulfilled His word, just as He said it would happen (2:17). Judah wails, recognizing that God allowed this anguish (3:1-16), yet paradoxically that God is still their hope (3:24-30). The ramifications of sin are described in graphic detail as many deal with the pain of loss (4:14). The people are called to remember this disgrace so that God will restore them (5:21). God calls us to relationship with Him, and as our Father wants us to open our emotions to Him, even when it hurts. When disease strikes you, death strikes your family, or a natural disaster strikes your country, ask God the tough questions, He can take it. God may reveal that trials are allowed to develop perseverance and bring about our maturity (James 1:2-5). Even if we do not receive an answer, we must recognize that God works all things for His good (Genesis 50:19-20). Take comfort that our groaning is only temporary as we await our heavenly dwelling (2Cor. 5:4).
painting by Evelyn De Morgan. Positive & Negative lessons from church history and missions. When greed becomes man's god, his fellow man becomes the sacrifice. Selfish desire has corrupted man for so long it has its own personification,“Mammon,” but its negative effects are compounded when it hinders the gospel. When Europe set out to make the whole world Europe in the 18th century shows how few did so for the gospel, but for trade, conquest, and exploitation. God's ministry may not be “successful.” Jeremiah was from a priestly family, but God called him to prophecy against his own people (Jeremiah 1:1). He denounced the “Big Lie” of Judah's popular ritualistic worship and their confidence in man-made temples and palaces instead of God (7-10:25). Jeremiah warns Judah that God will respond if they don't restore the covenant, but he was beaten, thrown in the stocks (20:1) and later jailed (37). Like Noah (Genesis 6), his preaching had no impact, even though he reached the people, the priests and rulers of Judah (26). God still calls some of his people to unpopular ministries. However, God's definition of success is rarely measured in numbers. The call may be to question the “Big Lies” of our day: is worship ritualistic instead of a heartfelt communion with God? Are we exempt from judgment because we're a “Christian Nation?” Jesus was clear that we are to preach the gospel (Matt 28:18), even the unpopular parts (25:32), to all nations, even those where it won't be popular. God expects simple obedience, so successful ministry in God's eyes may not make man's history books.
Throughout history as man looked at the created world he has asked “Why does something exist instead of nothing?” Answers range from luck to a creator, but each view implies certain facts that must fit the characteristics of the world and its creator (if it has one). It is by comparing these views that the importance and necessity of God and His attributes become clear when revealed through the flaws of man's best attempts to explain his world. All nations are accountable to God. Around the time of King Josiah's reforms (2 Kings 22-23), Zephaniah proclaimed the coming judgment of the Day of the Lord (Zephaniah 1:14-2:3) to Judah (1:4-13) and the nations (2:4-15). From Judah four woe oracles are addressed to Assyria (north), Ammon & Moab (east), Ethiopia (south), and Philistia (west), representing all nations in all directions who are accountable to God for worshiping false gods when He is the one true God (2:11). Fortunately, Judah and the nations are promised restoration once their rebellion is purged (3:9). Today, we must not assume as Judah did that God's people will escape judgment for errors of omission by drifting away from God (3:2) and errors of commission by misusing pastoral and leadership positions at the expense of congregations and employees (3:4). Most importantly, the nations are still accountable to God today, but they need messengers to bring them the good news of Christ's atoning work on the cross (Romans 10:14-15). Thus, we must reach our local Judah through apologetics and the surrounding nations with evangelism.
Logically, to know anything with absolute certainty one must know everything about everything through all time to know with certainty that no new information will debunk what is known about something; unless, someone who does know everything about everything with absolute certainty conveyed to us some true facts about the universe. Of course, the only being with unlimited power to ascertain such unlimited knowledge would necessarily have to be God. Don't despair despite the darkness. In Habakkuk, the prophet revealed his questions and his struggle with God’s apparent absence (Habakkuk 1:2-4). God responded by revealing that He is raising up the Babylonians to judge Judah’s evil, which doesn’t comfort Habakkuk (1:5-11). Since Babylon is even more vile than Judah, the prophet balks at God’s plan (1:12-2:1). Habakkuk is then told to record a vision of the Babylonian’s judgment for their violence, which reveals God’s sovereignty (2:2-20). He then reveres God and prays for mercy and faith (3). We still question God’s plan when it doesn’t fit our plans or expectations. However, everything from financial stewardship questions to life catastrophes may simply be God asking “do you trust me?” In fact, God’s plan may call us to endure trials and sufferings as a missionary for His namesake (Luke 18:29). Yet, despite our inability to see God’s ways, we can stand firm knowing that the creator of the universe not only knows what is best for us, but also reveals Himself to those who seek Him (Jeremiah 29:10). Then we too can live by faith as Habakkuk declares (2:4).
Justice requires judgment. The prophet Nahum declared that the crimes (Nahum 1:11) of Ninevah (the capital of Assyria) against Judah and the nations will be judged (1:3). Ninevah's day of distress is pictured as futile while an enemy conquers the mighty city (2:1-10) and her deeds are repaid (2:11-12). The “city of blood” then receives further woe not only for military cruelty, but also idolatry and occult practices (3:1-4). Nahum concludes by saying that all nations will rejoice when God brings justice by carrying out judgment down to Assyria's king himself (3:19). People today still cry out for justice against new Ninevahs, even atheists who see death as an escape from consequences. Yet, only God can provide true justice, since his justice is both temporal and eternal. Like Assyria's, every temporal evil committed yesterday till the end of the age will be righted by Christ (Revelation 19:11). All evil must be judged or else justice becomes a mockery, like in Universalism where there is no payment for wrongs. Thus, only those who accept Christ's just substitution for their judgment will enter into his presence (Romans 3:25).
The proud will be humbled. Obadiah prophecies against Edom calling the nation proud, yet deceived (Obadiah 3). Blinded by pride, Edom (the descendents of Esau ) will be betrayed by his closest allies (7), just as the he betrayed his 'brother' Judah (the descendents of Jacob) (10). Obadiah announces that on the Day of the Lord the tables will turn on Edom and he will receive retribution for his actions (15-20), because Edom took advantage of God's people and abused them during their sufferings (12-14). Obadiah concludes that in the end Edom will belong to the Lord (21). “Pride comes before the fall” is still a cliché for individuals, religions, and nations (Proverbs 16:18). Anyone who takes pride in their body or their work will watch it fade away, or like Edom watch it turn against them. In this world or the next, the New Atheists who arrogantly proclaim science has killed God will be silenced by Truth. Entire nations may fall due to their pride, just as Judah did because of Hezekiah (Isaiah 39). Even superpowers need to ensure that patriotism doesn't turn to pride since the Day of the Lord will include all nations (Obadiah 15).
Trust is the basis of servanthood. Countless individuals are called to trust God in the 66 chapters of Isaiah's prophecies. Isaiah himself nearly comes undone in God's throne room except for his trust in God (Isaiah 6). King Ahaz is contrasted as failing when he trusts in Assyria to deliver him and not God by denying the sign of Immanuel (ch.7). Woe oracles are then given to the nations and Judah due to their lack of trust in God (ch.13-23). Later, King Hezekiah's trust delivers Judah from Assyrian domination (ch.37). Finally, Isaiah foretells of the servant Jesus who would display perfect trust (ch.42). Today, trust in God is rarely more than a slogan printed on money. Sadly many only “trust” in God when they feel blessed, and then question instead of rejoicing when sufferings come (1Peter 4:13), even though a true servant is measured by their trust in God during hardships (Acts 14:23). Whether we face the loss of a job, a treasure, or a loved one, or whether we commit a grievous error, drop the ball, or omit a task, we must continue to trust in God, since it may be that He is refining his servant in the fire (Malachi 3:2).
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