Podcast appearances and mentions of messiah jesus

Bible Education Institute with Rev. Henry Kelly

Play Episode Listen Later May 17, 2026

Be Strong in the Lord Ephesians 6:10-24 by William Klock We've made it all the way to the end of St. Paul's letter to the Ephesians. For just over five chapters, Paul's been explaining how the church is God's means of taking what Jesus has done in his death and resurrection and turning it into God's new creation. He's shown us how, in Jesus and the Spirit, he's given us back the vocation that Adam rejected. We've been restored to our position as stewards of God's presence and God's wisdom and God's glory for the sake of the world. Even more than that, as Adam was placed in God's garden-temple, through the gift of God's indwelling Spirit, you and I—the church—have now become God's temple. And as Jesus has been raised from death to go be the new Adam, so in him and in the power of the Spirit, you and I are now called to put off the old, corrupt, lie-based way of being human and to put on the new humanity exemplified by Jesus. And if we will be faithful to be fruitful and to multiply—whether by having our own children and raising them in the wisdom of the Lord or through our proclamation and living out of the gospel that brings others to the Messiah—Brother and Sisters, the temple will grow and grow and grow, carrying God's presence to the ends of the earth, spreading his wisdom—the way of new creation and the way of truly being human—to the ends of the earth, until God's glory covers the earth as the waters cover the sea. And having established that this is what the church is and that this is what our mission is, he shifted in Chapters 3-5 to the how of living out this new creation, to the how of putting off the old and putting on the new. Don't listen to the lies of the world, the flesh, and the devil. Speak the truth and live the truth of God's new creation. Put aside anger and wrath, and start living out love and grace and patience and mercy with all humility—just like Jesus. And don't believe the world's lies about sex and money and power. Be holy as God is holy and trust in his goodness and faithfulness. In other words, as I said last week, stop trying to write your own story. You're bad at it. We all are. God did not design us with the capacity to write our stories for ourselves (or to be gods, as Genesis put it). Instead, trust in the God who gave his own son as a sacrifice for our sins, to set us to rights at such a great cost, and live the story he has written for us. And the world will take note. Live God's story, and you will challenge the lies of the world. Live the story in which Jesus is Lord, proclaim that story and seeing that glimpse of new creation, of redemption and renewal, of mercy and grace people around us will believe. But, too, live the story in which Jesus is Lord and you will challenge the Caesars of this world. Live the story in which God is good and faithful and generous, and you will challenge the greedy, grasping lies of the world. And the world, the flesh, and the devil will push back. Or as Paul puts in Chapter 6, the principalities and powers. They've lost, but they don't want to admit it. They don't like to be challenged. And this is where Paul picks up in Ephesians 6:10 with his final bit of wisdom for the Ephesians and for us. [This is page 1163 in the pew Bibles.] “What else is there to say? Be strong in the Lord and in the strength of his power. Put on the whole armour of God, then you will be able to stand firm against the devil's schemes. The warfare we're engaged in, you see, is not against flesh and blood. It's against principalities, against the powers that rule the world in this dark age, against the wicked spiritual elements in the heavenly places.” Brothers and Sisters, know who your enemy is. When things, when people, when systems push back against the gospel. When we try to bring new creation to the world, when we try to live out the new way of being human we have in Jesus and the Spirit, we will experience opposition. And it's critical we stand firm and fight back But Paul stresses here: Know your enemy. Because fighting the wrong enemy isn't going to win us anything. Paul knew this well. Consider that he'd been a Pharisee. The Pharisees were the party that traced its roots back to the Maccabean revolt two hundred years earlier, when the Jews rose up and threw off their pagan Greek overlords. Paul—like most of his fellow Jews—grew up knowing that the enemies of God's people were the pagans: the Assyrians, the Babylonians, the Persians, the Greek, the Romans. In a couple of decades it would happen again in the Judean volt of a.d. 70 and then again in the bar Kochba revolt in a.d. 132. Neither of those revolts ended well for the Jews. And when the Jews revolted, they went into battle with passages like Isaiah 11 in mind: The shoot from the stump of Jesse would come, full of wisdom and justice. “He shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. Righteousness shall be the belt of his waist, and faithfulness the belt of his loins” (Isaiah 11:4-5) But they added their spin to the scriptures. The community at Qumran—the people responsible for the Dead Sea Scrolls—the saw it this way: “With your sceptre may you lay waste the earth. With the breath of your lips may you kill the wicked…May justice be the belt of your loins, and loyalty the belt of your hips. May he make your horns of iron and your hoofs of bronze. May you gore like a bull…and may you trample the nations like mud…For God has raised you to a sceptre for the rulers before you…all nations shall serve you, and he will make you strong by his holy name, so that you will be like a lion.”[1] You can hear Isaiah in that, but then here the warrior girds himself up for battle, to trample the nations like mud. He gores the nations like an ox and ravages them like a lion. The picture begins with Isaiah, but it gets lost along the way. In Isaiah 11 the Messiah's warfare ends not with a goring ox or a lion tearing flesh, but with the wolf and the lamb, the leopard and the goat, the calf and the lion laying down together at peace and one like a little child leading them into a renewed creation where the lion eats straw like an ox. I fear we fall into the same trap. Jesus said to his disciples: “Don't be afraid of those who kill the body, and after that have nothing more they can do. I will show you who to fear: fear the one who starts by killing and then has the right to throw people into Gehenna. Yes, let me tell you, that's the one to fear! (Luke 12:4-5) Brothers and Sisters, God had always urged his people to stand firm and to put up a fight, but our enemy, as Paul says here isn't flesh and blood. It's not the people, however wicked they may be. It's the lies the devil whispers—or sometimes shouts—into our world. It's been that way from the beginning when Adam and Eve believed the first of his lies. It's the lie that we can write our own stories better than God can. It's the lie that security or power is to be found in money or in politics or in sex or in education or in all the other things to which we look that are not God—all the things that use and abuse and manipulate and exploit others for our benefit. It's the lie that we can fight the gospel battle with bullets or with politics or with violence. Paul's people talked about principalities and powers—sort of angelic beings whom God had created and appointed to oversee the nations, but who had fallen under the power of the devil's lies. That's how they thought. I don't know if that's how it really is, but there are powers—political, economic, sexual, intellectual—that perpetuate the devil's lies and keep us in the dark, keep us stomping on each other, keep us at each other's throats, keep us seeing everyone else as the enemy so that we never stop to think that the real problem is the devil and his lies. So Paul reminds us. The enemy is not flesh and blood. Yes, other people enforce those systems. Caesar believed the lie that he was the world's lord. And his soldiers believed that lie too, when they arrested Christians and threw them to the lions. But they were not the enemy; the lie was. It still is. They needed deliverance from it just like we do. The enemy isn't Mark Carney or Donald Trump. The enemy isn't greedy bankers or crooked businessmen or the people who run giant pornography websites. It's not the abortionist or the therapist pushing gender ideology. They're flesh and blood. They bought the lie. They need a gospel resuce just like we do. And so Paul warns us, yes, there's a battle, put on the armour of God, and stand firm, but know your enemy. Take your battle to the devil and the principalities and powers that perpetuate the lies. Don't shoot their prisoners when what their prisoners need is to know the truth, the wisdom of God. Brothers and Sisters, to fight them, to take the battle to flesh and blood, is just to fall prey to another lie of the real enemy. Paul says that weird thing in verse 12, that these wicked spiritual elements are in the heavenly places, but I think his point there is that—as he said back in Chapter 2, we are seated in the heavenly places with the Messiah. In his death and resurrection, Jesus won the decisive victory and now he's enlisted us, not to just sit in the church and be holy until he returns, but to be the new humanity who takes his new creation to the ends of the earth and, along the way, confronts the lies and the systems and powers that perpetuate them and declares that they have been defeated. As Paul wrote to the Corinthians, “he must go on reigning until he has put all his enemies under his feet.” Brother and Sisters, the church is his means to bring that day. (See, this has turned out to be an Ascension sermon after all!) So, Paul goes on in verse 13, “For this reason, you must take up God's complete armour. Then, when wickedness grabs its moment, you'll be able to withstand, to do what needs to be done, and still be on your feet when it's over. So stand firm!” Now, what is the armour of God? Notice the echoes of Isaiah 11 here. “Put the belt of truth around your waist; put on justice as your breastplate; for shoes on your feet, ready for battle, take the good news of peace. With it all, take the shield of faith; if you've got that you'll be able to quench all the flaming arrows of the evil one. Take the helmet of salvation, and the sword of the Spirit.” Notice that everything about this picture is defensive except the sword. Again, the Messiah has already won the decisive victory. He's won the ground. Creation once again belongs to him. Our job is to hold it against the enemy. And, notice, as Paul has said before and as he says here in verse 10: We stand in God's power and might, not in our own. We know what this power can do, because it's the same power that raised Jesus from the dead and now, as Paul has said over and over, we are “in the risen Messiah” and that makes us strong in the strength of his might. There's an interesting parallel to this in Romans 4. There Paul writes that Abraham was “strong in faith”, believing God's promise even though everything around him said not to trust this strange God. He was strong because he trusted the God who had the power to accomplish what he had promised. Brothers and Sisters, we stand in that same faith, but unlike Abraham we have every reason to believe. No one knew this God in Abraham's day. You and I live with the witness of all the generations who have known and experienced this God ever since. You and I live with the witness of the resurrection of Jesus, the greatest show of God's might in history and the event by which he has inaugurated his new creation. If Abraham had reason to be strong in faith, we have reason to be even stronger. So stand firm in the Messiah's battle and put on his armour to guard against the enemy who wants nothing more than to take back the ground he's lost to Jesus. As the Messiah puts on his armour for the battle in Isaiah, so should we. It shouldn't be surprising that the first thing Paul says to put on is the truth. All along he's been warning us not to believe the lies that have brought sin and death to the world. All along he's warned us to be committed to the truth and not to be deceived by the lies around us. In Isaiah 11:5 the Messiah puts on the belt of justice and faithfulness. In the Greek “faithfulness” is translated as “truth”. The truth of God's creation and his new creation are the foundation of the gospel. Isaiah saw the Messiah setting creation to rights, and to do that demands the truth to put an end to the lies. The gospel proclaims Jesus' victory and the new creation that has come with him out of the tomb, the truth of the goodness of God's original creation and the truth of the goodness that he's now restoring it to. Our calling now is to stand firm on that foundation and to wrap that truth around us like a belt. The gospel is not about our feelings or our imaginations or what we think people will like or not like. The gospel is about truth: God's good creation and Jesus' setting it to rights. But our main piece of defensive equipment is the breastplate—the breastplate of justice—or righteousness in some translations. The Greek word means both. Paul takes this image from Isaiah 59:17. It's not just righteousness as we often think of it as moral goodness. It's truly justice. It's God's desire to see this broken world full of pain and tears truly set to rights. In Isaiah 59 it's the divine warrior who goes out to bring God's justice to the world, but Paul understood that the divine warrior is Jesus the Messiah. And he didn't go out to bash heads in order to bring justice. He went in humility to the cross. He gave his life to free us from sin and to wash away the stain of death, so that he could fill us with his Spirit and make us his temple. And, in that, Paul's saying we're now called to follow in Jesus' steps to bring God's justice, his righteousness to the world as we live out Jesus' new—renewed—way of being human. This is why Jesus talked in the Sermon on the Mount, about his people hungering and thirsting for justice. It's our breastplate. It's the thing staves off our own temptations to idolatry and greed that would otherwise cause us to bring more pain and tears into the world. And then the shoes of peace. Another echo of Isaiah that Paul and the Jews knew so well: “How beautiful are the feet of the messenger who announces peace…who says to Zion, “Your God reigns.” Except whereas for people like the old Paul, this had become a hope of violent military victory over the pagans, in Jesus peace has come through his resurrection. The enemy did his violent worst, and Jesus has trounced him with life. And now he commissions us to be his ambassadors, running to the world to announce that in the risen Messiah, the king has returned to establish the peace that Israel had so long hoped for and the peace that even us gentiles hope for, knowing that the world is not as it should be. Put on your gospel shoes! And then the shield of faith. Paul seems to have come up with this all on his own. He pictured flaming arrows that would set an ordinary shield on fire, but there were things you could do to prevent that—like stretching water-soaked leather over your shield. Faith is like that, says Paul. The Messiah's faith and then our faith that answers in return. Faith will protect you from the enemy. Don't let go of it. And then, back to Isaiah 59:17, the helmet of salvation—the helmet of “rescue”. The divine warrior has won the battle and rescued the captives. Brothers and Sisters, we've been rescued by Jesus, put that helmet on not only to stand your ground, but as with all these things, when we take up the Messiah's armour, we take up the Messiah's task. He's rescued creation from the devil and now we're part of the battalion called to keep the devil from taking creation back. That helmet of salvation reminds us—maybe that's why Paul puts it on our heads—that the Messianic mission is ultimately a rescue mission—to rescue creation and to rescue humanity from the enemies lies. And then there's the one defensive bit of God's armour: the sword of the Spirit, which Paul says is God's word. The word is the gospel, the good news of Jesus, crucified and risen. The word that fulfils Isaiah 11:4 where the Messiah smites the earth with the rod of his mouth and slays the wicked with the breath of his lips. His breath. In both Hebrew and Greek the word for breath is also the word for spirit. Brothers and Sisters, Paul knew that when he proclaimed the gospel, God's Spirit went to work: confronting idolatry with the true and living God and sinners with a message of hope. The battle isn't won with violence. It's won with the good news of the resurrection of Jesus from the dead. But Paul knew, too, that if we're going to stand firm in the Messiah, and if we're going to put on his armour, we'd better be praying, too. He continues at verse 18: “Pray on every occasion in the Spirit, with every type of prayer and intercession. You'll need to keep awake and alert for this, with all perseverance and intercession for all God's holy ones—and also for me. Please pray that God will give me his words to speak when I open my mouth, so that I can make known, loud and clear, the mystery of the gospel. That, after all, is why I'm a chained-up ambassador. Pray that I may announce it boldly; that's what I'm duty-bound to do.” The military imagery is still here. Like a sentry on guard: stay awake and alert. Pray and persevere. Don't give up. The lies will swirl around you like a hurricane, but stand firmly in the truth of God's new creation and pray. Connect with him in that mysterious and inexplicable gift he's given us to speak with and to be in communion with him. It's one of the main reasons he's given us his own Spirit. And here, I think Paul is again thinking of Isaiah 59 and the divine warrior, driven by the Spirit. “As for me, this is my covenant with them, says the Lord: my Spirit that is upon you and my words that I have put in your mouth shall not depart out of your mouth…from now on and forever” (Isaiah 59:21). So pray. Pray, pray, pray and pray that the Spirit will give you—will give us all—the boldness to speak God's word: his truth, his wisdom, his gospel into a world so desperately in need of them. It doesn't matter if you're chained up for the gospel like Paul. That's the gospel paradox. God reveals his strength when we are at our weakest—just as he did at the cross. And then the last few verses of the letter. Paul wraps things up saying, “It's important that you should know how things are with me, and what I'm up to; so our dear brother Tychicus will tell you about it. He is a loyal servant in the Lord. I've sent him to you with this in mind, so that you may know how things are with us, and so that he may encourage your hearts. Peace be to the whole family, and love with faith, from God the Father and the Lord Jesus the Messiah. Grace be with all who love our Lord, Messiah Jesus, with a love that never dies.” Tychicus is making the rounds to let them know what's up with Paul. Again, Paul's said it several times: he's in prison. We don't know what else beyond that Tychicus would have told them about Paul, but it's telling that whatever the news is, Paul expects them to be encouraged. And it doesn't seem that it's news of a soon release. I expect Paul would have mentioned something like that. Instead, Paul seems to expect them to be encouraged by his chains. Again, the opposition he's facing is a sign that the gospel and the Spirit are doing what they're supposed to do, that the gospel is marching on, that (so to speak) Aslan is on the move, and the principalities and powers feel threatened. And that's good news. So, knowing his brothers and sisters are standing firm and fighting the gospel fight, he wishes them peace and love with faith and grace—the heart of the gospel, the foundations on which God's new creation is being built. And then that last word. I'll close with that. To everyone who loves the Messiah: grace. Grace with a love that never dies. The Greek word literally means “immortality”. Brothers and Sisters, this gracious love will never pass away. When the battle is finally over, when we have fought the good fight, when we have stood firm and kept the faith, when the church has finally done what she was created to do and expanded God's temple until his presence, his wisdom, his glory have filled the whole earth and Jesus has made a final end of death itself, when we have done what our Lord has called us to do and find—maybe to our own surprise—that we're still standing on our own feet in those shoes of peace, when there are no more lies and Jesus is Lord, then our love for him—which may feel so imperfect and inadequate today—but our love for him that kept us strong through the storm and the battle, will turn out to have been only the beginning of the great gift of love that we will enjoy for ever in God's presence and in his creation set to rights, in that new heaven and earth in which there are no more pain or sorrows or tears or death, only grace and love. Paul began his letter by directing our gaze back before the foundation of the world and now he points forward to day when not only are all God's promises fulfilled, but when he himself sums up all things in heaven and earth himself, the fullness of all in all. And here in the in-between, in the middle of the story we stand: rescued by love, given a new gospel life in love, equipped with God's word and God's Spirit in love, and filled with God's wisdom that, following Jesus, we will be the new humanity—the firstfruits of his new creation. Not only for our sake, but for the sake of the whole word over which Jesus the Messiah is already ruling as Lord. Let's pray: O God, the King of glory, you have exalted your only Son Jesus Christ with great triumph to your kingdom in heaven: Do not leave us comfortless, but send us your Holy Spirit to strengthen us, and exalt us to that place where our Savior Christ has gone before; who lives and reigns with you and the Holy Spirit, one God, in glory everlasting. Amen. [1] The Dead Sea Scrolls Study Edition, ed. F.G. Martinez and E.J.C Tigchelaar (Leiden: Brill, 1997), 109.

(Sermon) Matthew: The Magi Visits Messiah (Jesus)

Play Episode Listen Later May 17, 2026 39:51

(Sermon) Matthew: The Magi Visits Messiah (Jesus) Matthew 2:1-23 The Magi Visit the Messiah (Jesus): Matthew chapter 2 verses 1-12 The Escape to Egypt: Matthew chapter 2 verses 13-18 The Return to Nazareth: Matthew chapter2 verses 19-23 (Resources) YouTube: Apologia Studios & Church w/ Pastor Jeff Durbin apologiastudios.com; Voddie Baucham ; Dr. R C. Sproul: Ligonier Ministries; Ray Comfort-Living Waters livingwaters.com; Ken Ham-Answers In Genesis answersingenesis.org; Wall Builders w/ David Barton wallbuliders.com; Dr. Walter Martin waltermartin.org; Bible Education Institute is on Video Plarforms: YouTube & Rumble; Podcast Platforms: Stitcher, Apple, Spotify, Amazon , Audible, Amazon Music, Facebook, Overcast,, Chrome, gPodder, Firefox, Safari,, iTunes, Alexia, Podbean, Internet Explorer & Podcast Addict, Listen Notes, Luminary Podcast, Player FM & others. Website: 5dbe1182e5831.site123.me Email: bibleeducationinstitute@gmail.com Donate: We greatly appreciate your donations to help reach as many people as possible. Thank you Please copy / paste and put on your computer or phone top search engine. https://www.paypal.com/donate?hosted_button_id=TYN64GZ6YLD7C Wanted: The Brave, Joshua 1:9, Kirk Cameron https://youtu.be/fBTv07MjwAA Watch "Christians Will Win Down Here | Jeff Durbin" on YouTube https://www.youtube.com/live/IZ6EqLug0Sc?feature=share (Sermon) How to Save a Nation, Rev. Henry Kelly, Bible Education Institute

jesus christ spotify amazon church apple rev sermon audible visits rumble magi amazon music safari chrome podbean rc firefox podcast addict internet explorer player fm listen notes voddie baucham messiah jesus david barton wallbuilders walter martin pastor jeff durbin henry kelly gpodder

Mark 12:35-40 - Big Jesus

Sermons - Darebin Presbyterian Church

Play Episode Listen Later May 17, 2026

The teachers of the law didn't give the Messiah enough honour (35-37)The Messiah is the son of David2 Samuel 7:12-16; Psalm 18:50; 132:11-12; Isaiah 9:7; Jeremiah 30:9; Hosea 3:5; Amos 9:11David called the Messiah ‘my Lord' (Psalm 110)The Messiah is much more than a national hero! (Psalm 110)Will be exalted over everything vv1-3, 5-7Acts 2:32-36; Hebrews 1:13; 1 Corinthians 15:25Will forever be a priest in the order of Melchizedek v4Genesis 14:18-20; Hebrews 5:10; 7:15-17, 24; 10:11-14;Do you honour Messiah Jesus enough?The teachers of the law took too much honour for themselves (38-40)STATUS – They drew attention to themselves (38)POWER – They sought places of honour (39)TRIBUTE – They demanded payment (40)Do you honour yourself too much?

jesus christ lord psalm corinthians hebrews hosea mark 12 messiah jesus big jesus

NEW EXODUS LESSON - Exodus 71 part 1 - Exod. 31:1-11 - Chosen by the Lord to Do Works Created Beforehand

LIGHT OF MENORAH

Play Episode Listen Later May 7, 2026 39:41

Exodus Lesson 71 Part 1 In Hebrew Genesis 2:3 has a unique Hebrew grammatical construction only found here in chapter 2 verse 3. The Hebrew translated direct from the Hebrew is that “God ceased from creating all his work that God created TO DO.” This seems to suggest that the Lord stopped creating work to be accomplished in the future work. Hebrew scholars such as Ibn Ezra (1092-1167 A.D.) and Radak (1160-1235 A.D.), noted that the Hebrew phrase that God created a world that was complete in its foundation but designed to have its full potential realized through time, partly through the stewardship of humanity. In other words it seems possible that God has created work for the future for Himself, His people like Moses, David, Isaiah, and of course Jesus and US!! It is a very interesting valid alternative translation of Gen. 2:3. (See “JPS Torah Commentary: Genesis. Nahum Sarna. © 1989. The Jewish Publication Society. Jerusalem, Philadelphia, and New York) Ask many Christians today how they are saved and they would tell you they are saved by GRACE and not by WORKS. They are right. This is the very words of God found in Eph. 2:8-9. But, what we miss is this is a Jewish concept and understood quite clearly among religious Jews in Jesus' day. Consider the Hebrew words Chen (grace/favor) and Chesed (lovingkindness) which represent God's unmerited favor and mercy shown to individuals and the nation, rather than just earning salvation through works. Hebrew Origins: The concept of grace (chen - found 69 times in the Tanakh) emphasizes God's unmerited favor, such as when Noah found grace in the eyes of the Lord. Grace is then connected to Torah often expressed in Judaism as "saved by grace, led by Torah," or God's instruction and not law. It is seen as a gift that frees individuals to walk in God's ways out of love, not just for merit. Here's a number of websites to check it out and go deeper in your understanding and study. https://www.myjewishlearning.com/2013/05/21/rescuing-grace/ https://hoshanarabbah.org/blog/2016/02/26/concept-of-grace/ https://free.messianicbible.com/feature/grace-enough/ In this podcast we will study Eph. 2:10. The verse that most Christians forget. They stop at verse 9 when they quote Eph. 2:8-9. They tell us that works don't matter. But, they do not read THE VERY WORDS OF GOD in verse 10. We are sved by grace not by works to then become God's workmanship to do good WORKS!! Thus, the Lord is telling us, the mark of a true Christian is once they are saved they do work given to them by the Father. Works God created for us in Gen. 2:3. Many of our Bibles say that Jesus was a carpenter as we find in Matt. 16:18 or Mark 6:3. But, few study the Greek word that carpenter translates. I never heard on pastor teach on this. Not one. The Greek word is TEKTON. It is a broad term for a craftsman, artisan, or builder, often used specifically for a woodworker or carpenter. Tekton refers to a skilled worker who constructs with various materials, including wood and stone. Shown below are a few websites to check this out https://biblehub.com/greek/5045.htm https://www.billmounce.com/greek-dictionary/tekton https://en.wikipedia.org/wiki/Tekt%C5%8Dn This Greek word tekton in the Septuagint translates the Hebrew word CHARASH חָרָשׁ H2796. The meaning in Hebrew is artisan or craftsman whose trained hands shape wood, stone, metal, or precious gems or any material. Thus, since there was NO New Testament in Jesus'day, only the Hebrew Scriptures, we can confidently say Jesus was not only a carpenter but construction worker. And as B'zal'el and Oholee-av were to lead a group of CHRASHEEM to build God's Dwelling Place, our Jesus, who is a CHRASH, will build His congregation. And this congregation will be like ONE TEMPLE, one place where God dwells. I can't make this up. The connections are too awesome. These two words in the podcast, TEKTON and CHARASH, were related to the Hebrew phrase tikkun olam (pronounced taykoon olam) תיקון עולם originating in the Mishnah meaning “to fix everything.” Reform Judaism states that tikkun olam has evolved from a purely spiritual, concept into a mandate for social action, social justice, and environmentalism. Dennis Prager, a famous conservative talk show host and scholar, who is also a deeply religious Jew, feels that tikkun oal as social justice shows why so many American Jews are democrats. Some other modern Jewish interpretations suggest that in the absence of a single, personal Messiah, humanity itself (as a collective) is responsible for being the "Messiah" by performing acts of kindness to heal the world. This results in the general concept in contemporary Judaism that repairing the world is ONLY through human effort to usher in a future Messianic era. This clearly is not the view in Christianity. Christians hold to the fact that the Messiah (Jesus) has come to begin this restoration, with a future return for a final, complete, restoration and renewal of the entire universe. The Christian view seems to be more correct. The phrase tikkun olam appears in the Jewish prayer in the 2nd paragraph called Ahlaynoo עָלֵינוּ – meaning it is against us, on us, or incumbent on us. This prayer may have been written in Jesus' day. It first appears in the Mishnah is the 3rd century A.D. Clearly, the prayer says God will fix everything and perfect the world. Today in religious Jews seemed to have abandoned the idea that God does tikkun olam. This is clear in the prayer and in the Hebrew Scriptures. There is nothing in the prayer or in God's word that says Messiah will come only if mankind does tikkun olam. Shown below is the prayer. סידור אשכנז, ימי חול, תפילת שחרית, סיום תפילה, עלינו א׳ עָלֵֽינוּ לְשַׁבֵּֽחַ לַאֲדוֹן הַכֹּל, לָתֵת גְּדֻלָּה לְיוֹצֵר בְּרֵאשִׁית. שֶׁלֺּא עָשָֽׂנוּ כְּגוֹיֵי הָאֲרָצוֹת, וְלֺא שָׂמָֽנוּ כְּמִשְׁפְּחוֹת הָאֲדָמָה; שֶׁלֺּא שָׂם חֶלְקֵֽנוּ כָּהֶם, וְגוֹרָלֵֽנוּ כְּכָל הֲמוֹנָם. שֶׁהֵם מִשְׁתַּחֲוִים לָהֶֽבֶל וָרִיק וּמִתְפַּלְּלִים אֶל אֵל לֹא יוֹשִֽׁיעַ. וַאֲנַֽחְנוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וּמוֹדִים לִפְנֵי מֶֽלֶךְ מַלְכֵי הַמְּלָכִים, הַקָּדוֹשׁ בָּרוּךְ הוּא. שֶׁהוּא נוֹטֶה שָׁמַֽיִם וְיוֹסֵד אָֽרֶץ, וּמוֹשַׁב יְקָרוֹ בַּשָּׁמַֽיִם מִמַּֽעַל, וּשְׁכִינַת עֻזּוֹ בְּגָבְהֵי מְרוֹמִים; הוּא אֱלֺהֵֽינוּ, אֵין עוֹד. אֱמֶת מַלְכֵּֽנוּ, אֶֽפֶס זוּלָתוֹ, כַּכָּתוּב בְּתוֹרָתוֹ: וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶֽךָ כִּי יְהֹוָה הוּא הָאֱלֺהִים בַּשָּׁמַֽיִם מִמַּֽעַל וְעַל הָאָֽרֶץ מִתָּֽחַת, אֵין עוֹד. TRANSLATED: It is our obligation (incumbent on us or AHLAYNO עָלֵֽינוּ) to praise the Master of all, to ascribe greatness to the Creator of the [world in the] beginning: that He has not made us like the nations of the lands, and has not positioned us like the families of the earth; that He has not assigned our portion like theirs, nor our lot like that of all their multitudes. For they prostrate themselves to vanity and nothingness, and pray to a god that cannot deliver. But we bow, prostrate ourselves, and offer thanks before the Supreme King of Kings, the Holy One blessed is He, Who spreads the heavens, and establishes the earth, and the seat of His glory is in heaven above, and the abode of His invincible might is in the loftiest heights. He is our God, there is nothing else. Our King is true, all else is insignificant, as it is written in His Torah: And You shall know this day and take into Your heart that Adonoy is God in the heavens above and upon the earth below; there is nothing else. סידור אשכנז, ימי חול, תפילת שחרית, סיום תפילה, עלינו ב׳ עַל כֵּן נְקַוֶּה לְךָ, יְהֹוָה אֱלֺהֵֽינוּ, לִרְאוֹת מְהֵרָה בְּתִפְאֶֽרֶת עֻזֶּֽךָ, לְהַעֲבִיר גִּלּוּלִים מִן הָאָֽרֶץ וְהָאֱלִילִים כָּרוֹת יִכָּרֵתוּן; לְתַקֵּן עוֹלָם בְּמַלְכוּת שַׁדַּי. וְכָל בְּנֵי בָשָׂר יִקְרְאוּ בִשְׁמֶֽךָ, לְהַפְנוֹת אֵלֶֽיךָ כָּל רִשְׁעֵי אָֽרֶץ. יַכִּֽירוּ וְיֵדְעוּ כָּל יוֹשְׁבֵי תֵבֵל כִּי לְךָ תִכְרַע כָּל בֶּֽרֶךְ, תִּשָּׁבַע כָּל לָשׁוֹן. לְפָנֶֽיךָ, יְהֹוָה אֱלֺהֵֽינוּ, יִכְרְעוּ וְיִפֹּֽלוּ, וְלִכְבוֹד שִׁמְךָ יְקָר יִתֵּֽנוּ, וִיקַבְּלוּ כֻלָּם אֶת עֹל מַלְכוּתֶֽךָ, וְתִמְלֺךְ עֲלֵיהֶם מְהֵרָה לְעוֹלָם וָעֶד. כִּי הַמַּלְכוּת שֶׁלְּךָ הִיא, וּלְעֽוֹלְמֵי עַד תִּמְלוֹךְ בְּכָבוֹד, כַּכָּתוּב בְּתוֹרָתֶֽךָ: יְהֹוָה יִמְלֺךְ לְעֹלָם וָעֶד. וְנֶאֱמַר, וְהָיָה יְהֹוָה לְמֶֽלֶךְ עַל כָּל הָאָֽרֶץ; בַּיּוֹם הַהוּא יִהְיֶה יְהֹוָה אֶחָד וּשְׁמוֹ אֶחָד: TRANSLATED: We therefore put our hope in You, Adonoy our God, to soon behold the glory of Your might in banishing idolatry from the earth, and the false gods will be utterly exterminated to perfect the world (that is לְתַקֵּן עוֹלָם or Leh Taykoon Olam) as the kingdom of Shadai. And all mankind will invoke Your Name, to turn back to You, all the wicked of the earth. They will realize and know, all the inhabitants of the world, that to You, every knee must bend, every tongue must swear [allegiance to You]. Before You, Adonoy, our God, they will bow and prostrate themselves, and to the glory of Your Name give honor. And they will all accept [upon themselves] the yoke of Your kingdom, and You will reign over them, soon, forever and ever. For the kingdom is Yours, and to all eternity You will reign in glory, as it is written in Your Torah: Adonoy will reign forever and ever. And it is said: And Adonoy will be King over the whole earth; on that day Adonoy will be One and His Name One. (Accessed at www.sefaria.org) Rev. Ferret - who is this guy? (Ferret - visiting ancient Gath in Israel. Didn't see Goliath though!) What's his background? Why should I listen to him? Check his background at this link - https://www.dropbox.com/s/ortnret3oxcicu4/BackgrndTeacher%20mar%2025%202020.pdf?dl=0

A Sermon for Good Friday

Family Bible Church weekly message

Play Episode Listen Later Apr 3, 2026

Good Friday: It is Finished Hebrews 10:1-25 & St. John 19:1-37 by William Klock Picture again the scene we read about in last night's Gospel: Jesus and the disciples gathered in that “upper room”. Their feet were dusty from a day spent walking the streets of Jerusalem. There should have been a servant there to wash their feet. But, instead, Jesus took up the towel and pitcher of water and began to wash the dust, the grime, the dirt from their feet. Even Judas, whose feet were covered with dust from his journey to visit the high priest to betray Jesus. Jesus washed even that dust from the feet of his betrayer. Here was truly the Messiah, the suffering servant who came to wash his people clean from their sins. Peter drew back. “No Lord! You can't wash my feet! If anything, I should be washing yours.” But Jesus insisted. This is what he'd come to do. Jesus turned everything upside-down. After washing the disciples' feet—something totally inappropriate for a teacher to do for his disciples—he took the bread and the wine of the Passover meal and started talking about them as a new sacrifice. These men knew all about sacrifices. They knew all about bulls and goats and lambs sacrificed for sin, their bodies broken and their blood poured out before the altar to purify the people from the impurity of their sins, to make them fit for God to draw near. And yet Jesus now took the bread and wine and said that it was his body broken and his blood poured out—that they were all on the verge of a new exodus, but this time he would be the Passover lamb, his body and blood would be broken to free them from the slavery of sin and death. The disciples didn't understand. Not at this point. Picture them looking at Jesus and looking at each other with confusion. What was he trying to say about the Passover? They really did want to follow Jesus, they wanted what he had to offer, but they didn't understand yet what it was he was offering. When Jesus had tried to wash Peter's feet, Peter had indignantly refused, but Jesus explained that he needed it—that if we wanted any part in his master, this washing was essential. Of course, then Peter did want it—he wanted even more of it (“Wash all of me, not just my feet, Lord!”)—but he still didn't understand what it meant. He just trusted Jesus. This was the Messiah. Peter wanted what was coming…whatever that might be. After supper Jesus took his friends to the garden of Gethsemane to pray. Even after the foot washing and that last supper and all Jesus' talk about servants and sacrifices, they still didn't understand. They had no idea what was going to happen. They knelt among the olive trees as Jesus went off a little way away to pray by himself. And as Jesus prayed like he'd never prayed before, the disciples drifted off to sleep. They had no idea that something was about to happen that would change the world forever. Jesus woke them up in time for Judas to return, leading a pack of Jewish soldiers who had come to take him away. Peter drew out his sword, ready for the attack, and cut off the ear of one of the soldiers. Maybe he thought that now was the time Jesus, the conquering Messiah, was going to throw off his clever disguise of humility and start the revolution that everyone expected. Now was his chance! But it didn't happen. In fact, Jesus actually healed the soldier and told Peter: “I can appeal to my Father and he'll send twelve legions of angels. But if I did that, how would the Scriptures be fulfilled?” I can only imagine just how much more confused Peter was at that point. And the disciples ran away as the chief priest's soldiers took Jesus away in chains. They figured it was over. Chalk Jesus up as yet another failed Messiah. But Peter wasn't ready to give up on his friend, so he followed along to the high priest's house to see what would happen. He watched the sham trial they put Jesus through. They condemned Jesus, and as the priests and soldiers spit on him and struck him, Peter gave up just like the other disciples had done a few hours before. Three bystanders noticed Peter in the crowd and recognised him: “Hey, you! You were with him. You're one of his friends. You're one of his followers.” And each time Peter denied knowing Jesus: “I don't know what you're talking about! You must be blind! I've never seen this man before!” It wasn't just Judas. By morning Jesus had been betrayed and denied by his closest disciples and friends. All of them. And in the morning, the Jews dragged Jesus to the court of the Roman governor. The Jews weren't allowed to execute anyone; the Romans had to do it. And so Jesus went through another sham trial before Pilate, who caved to their pressuring. He didn't want a riot on his hands and the Jews were crying for blood—and not just blood—they were crying out for a Roman crucifixion. Pilate asked them, “But this man is King of the Jews?” And they shouted back, “No he's not! We have no king but Caesar!” That had to be the most unJewish thing ever shouted by a crowd. I expect that shout left Pilate utterly speechless. If they'd all suddenly began feasting on roast pig he couldn't have been more surprised. I expect it had Jesus in tears. He knew, just as they knew, that the Lord was Israel's king, not Caesar. But they were so angry with him, they were so set on their rejection of Jesus the Messiah, that they would do the unthinkable and declare their allegiance to Caesar instead. On Sunday the crowd outside the city had hailed him as King, but now their voices were drowned out by this great hoard calling for his blood. Not wanting trouble, Pilate gave them what they wanted. His soldiers, the whole battalion, took Jesus to be scourged. They spit on him, they put a reed in his hand and a crown plaited of thorns on his head and mocked him as king, and then they beat him senseless. They led him away with two violent thugs, revolutionaries, very possibly from Barabbas' gang. On a hilltop just outside the city, the soldiers held Jesus down on a cross while they nailed him to it with spikes through his wrists and through his feet. Then they raised the cross up and dropped it heavily into the ground. His mother and his friends watched as his blood poured and as he struggled for breath. For three long hours he hung there. Roman crucifixion was known for its agony. The shoulders were dislocated. Hanging, you couldn't breath. So you pushed yourself up, putting all your weight on the spike through your feet to gasp for air—alternating between the agony of asphyxiation and the agony of being nailed to a piece of timbre. Some men lasted for days like that. Jesus had been abused so badly, all it took was three hours. He cried out to his Father—in relief, in exhausted victory, “It is finished.” And just to make sure he was dead, John says the soldiers pierced his side with a spear. Blood and water gushed out from the wound. Not what anyone would normally expect, but a detail noted by John. Maybe to stress the reality of Jesus' body, because there were those at the time John wrote who claimed that Jesus' body had only been an illusion. As John saw blood pour from Jesus' side, he couldn't help but remember the blood pouring from the animals sacrificed in the temple, and as the wind sprinkled Jesus' blood on the group gathered at the foot of the cross, John remembered standing in the temple as the priests sprinkled the blood of bulls and goats on him and the gathered sons of Israel. Purifying them from the stain of sin and death. The clouds darkened the sky. The earth shook. The great, heavy curtain in the temple that closed off the holy of holies, the place of the Lord's presence, was violently torn in two. The graves gave up their dead, who went walking through the streets of Jerusalem. Something remarkable had happened and everyone noticed, but no one understood—except maybe that centurion who confessed, “Surely this man is the son of God!” Despite all that, the city was quickly back to its business. Jesus' friends wept in sadness or in anger, and they went home to lie low lest the authorities come after them next. That evening Joseph of Arimathea went to Pilate to claim the body of Jesus. They took it down from the cross, wrapped it in linen, placed it in a tomb, and sealed it up. Maybe now the disciples started to ponder what Jesus said last night when he had talked about his body and blood being given as a new—as a perfect—sacrifice. In our epistle lesson from the tenth chapter of Hebrews, we read some more about the nature of Jesus' sacrifice. The Law and the old sacrifices were but a shadow of the good things to come. “It can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having been cleansed, would no longer have any consciousness of sins? But in these sacrifices there is a reminder of sins every year. For it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:1-4). The blood of bulls and goats, sacrificed over and over, could only convict the people of sin as it pointed to the perfect sacrifice of the Messiah that had not yet been made. And so Hebrews 10 says that Jesus came to do “away with the first in order to establish the second. And by that…we have been sanctified through the offering of the body of Messiah Jesus once for all”(Hebrews 10:9-10). The writer of Hebrews goes on to give us a vivid picture contrasting the old and the new: “Every priest [and he's talking about the priests of the old covenant] stands daily at his service, offering repeatedly the same sacrifices, which can never take away sin. But when the Messiah had offered for all time a single sacrifice for sins, he sat down at the right hand of God…for by a single offering he has perfected for all time those who are being sanctified” (Hebrews 10:11-14). Jeremiah wrote, “This is the covenant that I will make with them after those days, declares the Lord: I will put my laws on their hearts, and write them on their minds…I will remember their sins and their lawless deeds no more.” And Hebrews reminds us, “Where there is forgiveness of these, there is no longer any offering for sin” (Hebrews 10:16-18). When Jesus breathed his last and cried out, “It is finished,” it was finished. Whereas in the old covenant the priest laid the sins of the people on the bulls and goats sacrificed repeatedly on the altar, Jesus, our great High Priest, took our sins upon himself and died the death that we deserved. The old sacrifices fell short. They could cleanse the people from the impurity of their sins, but the blood of bulls and goats could never deal with the sin itself. That's the difference between the old sacrifices and the perfect sacrifice of Jesus. In the shed blood of Jesus we are purified so thoroughly that, in the Holy Spirit, God himself can live in us, renewing our hearts, writing the law—once carved on tablets of stone—now the Spirit writes that law of perfect love on our hearts. When Jesus breathed his last and gave himself up to his Father, the temple served its last function in redemptive history. Under the old covenant the holy of holies—the most holy place—was where the presence of the Lord resided visibly for the people, resting on the ark of the covenant. And yet the people weren't allowed into that place—into the direct presence of the Lord. Only the high priest was allowed there and then only once a year. No sinful human being could enter the presence of the Lord and the priest only did it to make an annual sacrifice for sins—and he did so only after a series of purification rituals for himself. Nobody went there, because sinners can never enter the presence of a holy, just, and righteous God. But when Jesus made his perfect sacrifice on the cross that day—as he breathed his last and pronounced, “It is finished”—the heavy veil that separated the Holy of Holies from the people was torn in two. By his death, Jesus opened the way into the presence of the Father. Through Jesus sinners now find perfect forgiveness and, through God's indwelling Spirit, they become the new and perfect temple. On the cross Jesus stretched out his hands; he stretched out one hand to all those who had trusted in him, seeing the future and coming Messiah as they made their sacrifices at the Temple. And with his other hand Jesus reached out to us, reaches out to the Gentiles, to the nations who had never heard of the Messiah. On the cross he reaches out with both hands, uniting both peoples to himself, establishing his body by giving new life to dead and paralysed limbs through his life-giving body and blood. Jesus said, “When I am lifted up, I will draw all men to myself” (John 12:32). That's exactly what he did. In fact, it's exactly what he still does. He stretches out his hands to draw us in, to unite us to himself. Through his perfect sacrifice he offers perfect forgiveness of sin. Through his body and his blood he offers new and eternal life. Through his Holy Spirit he renews and regenerates hearts and minds and leads us on the path of holiness. And through his cross, he leads us through the torn veil and into the holy of holies—into the very presence of God.

The Fulfillment of the Spring Feast (Pt 1 The Passover Lamb)

Play Episode Listen Later Mar 29, 2026

* You can get the sermon note sheet at: https://family-bible-church.org/2026Messages/26Mar29.pdf * This Sunday is generally referred to as "Palm Sunday." It is the day the global church recalls and celebrates "The Triumphal Entry" of the Messiah - Jesus - into the city of Jerusalem. This coming week has traditionally been referred to as "The Passion Week." While we understand the word "passion" to refer to a strong or powerful emotion or lust; however, it actually comes from the Latin word "passio" which means "to suffer." So, literally, this is the week of "Christ's Suffering." * Biblically speaking, this week is the week of the prophetic fulfillment of the three spring feasts: Passover, Unleavened Bread, and First-fruits. Each of these feasts pointed to Christ and the consummation of YHWH's Redemptive Plan in the 1st Coming of Christ. (* As an aside, the next feast: The Feast of Weeks - or Pentecost - pointed to the giving of the Law and the giving of Grace. The final three feasts - Trumpets, the Day of Atonement, and the Feast of Tabernacles - all point toward Christ's 2nd coming and millennial reign on earth. *) * Today, we recall that two thousand years ago Jesus fulfilled prophetic signs which were proclaimed three thousand three hundred years ago! * Our goal for this week and next Sunday is to consider Christ's Fulfillment of the three Spring Feasts. Today, we will consider Christ as the Passover Lamb. * This message was presented by Bob Corbin on March 29, 2026 at Family Bible Church in Martinez, Georgia.

A Sermon for Palm Sunday

Play Episode Listen Later Mar 29, 2026

A Sermon for Palm Sunday Philippians 2:1-11, St. Matthew 21:1-17, and St. Matthew 27:1-54 by William Klock One of the buildings that intrigued me the most when I studied architectural history is the Pantheon in Rome. It's absolutely massive. If you're not familiar with it: it's a magnificent round building covered by the world's largest unreinforced concrete dome. It's so impressive, that until I studied the Pantheon in architectural history, I'd always assumed it had been built during the Renaissance. But no. It was built by the Romans in the early Second Century, a testament to their engineering capabilities. That's what the Pantheon is known for. What doesn't get nearly as much attention is the function of that massive building. It was a temple for all the gods of Rome, hence the name “Pantheon”, meaning “all the gods”. It was a temple, full of altars and statues of the gods to which they were dedicated. And, in this, it came to represent the imperial power of Caesar and his empire, backed and supported by the power and authority gods. When I read Paul writing about the “principalities and powers” of the present wicked age, I can't help but think of the Pantheon. But in the Year of Our Lord Six-hundred-and-nine, the Christian Emperor Phocas and Boniface IV, the Bishop of Rome, ordered the by then disused Pantheon stripped of its pagan idols and pagan altars. Twenty-eight cartloads containing the bones Christian martyrs were exhumed from the catacombs and reburied there. A Christian altar was erected. And the building was dedicated as a church in honour of those martyrs whom the pagan Romans had murdered in the names of their gods. To this day, over fourteen-hundred years later, the Church of St. Mary and the Martyrs remains there, a faithful witness to the conquest of Rome by the gospel and of the lordship of Jesus the Messiah. A testimony to the power of the cross and the blood of Jesus, not only to purify us from our sins and to make us a dwelling place fit for God's Spirit, but to wash creation itself clean from our sins as well. There is nothing in creation—whether sinful humans or the most pagan of pagan temples—that Jesus cannot purify and redeem and set right for the glory of the living God. But the Pantheon is also a testimony of how, of the power of gospel virtue—humility, love, grace, mercy—over the raw power and violence of empire and human endeavour. Think back to the beginning of Lent. We listened as St. Matthew told us the story of Jesus' temptation in the wilderness. The devil took him off to a very high mountain and showed him all the magnificent kingdoms of the world. Off on the horizon was Rome. “I'll give the whole lot to you,” the devil said, “if you will fall down and worship me.” To rule creation was, after all what Jesus had come for. He was creation's true Lord. Caesar and all the other kings were pretenders, shams, parodies of who and what Jesus really is. All of it, from Jerusalem to Rome and beyond belongs to him. “There is not one square inch in the whole domain of our human existence over which Christ, who is sovereign over all, does not cry, Mine!” to quote Abraham Kuyper. But this was not the way. Jesus will not reclaim his creation without also setting it to rights, without dealing with the problems of sin and death. Without purifying it from idolatry. without dealing with the very problems that gave us kings in the first place. To do that requires more than raw power. And so today we hear Matthew again as he tells us of Jesus' triumphal procession into Jerusalem. When they came near to Jerusalem, and arrived at Bethphage on the Mount of Olives, Jesus sent two of the disciples on ahead. Go into the village over there and at once you'll find a donkey tied and a foal beside it. Untie them and bring them to me and if anyone says anything to you, say, “The Lord needs them and he'll send them back right away.” He sent them off at once. Jesus was about to act out another one of his prophecies. This time it was to show and to remind the people what sort of king the Messiah was to be. They did want a king who would set all to rights, but in their heads, to their way of thinking, that meant leading a revolt against the Romans. He would be like David, who defeated the Jebusites to take their city Jerusalem as his capital. He would be like Judas Maccabeus, who defeated the Greeks and established an independent Jewish kingdom under the high priest. The Messiah would be like that, only better, greater, more powerful, and his kingdom would last forever. He would raise up Israel and put the gentile kings under their feet. The day before or maybe even that same day, as Jesus came to Jerusalem from Bethphage, Caesar's governor, Pontius Pilate, was marching into the city from the opposite direction, from his base in Caesarea, at the front of a column of Roman soldiers. They were there to represent Caesar's might and to keep the peace with threat of violence during Passover. If Jesus was the Messiah, now was his time—or so a lot of people thought—now was Jesus' time to finally and really be the Messiah, raise up his army, and cast down Pilate and the Romans and take his throne. But violence wasn't the way to the throne any more than bowing down to the devil was. Matthew says that Jesus did it his way to remind the people of what the Lord had said about the Messiah through the Prophet Zechariah: Tell this to Zion's daughter: Look now! Here comes your King. He's humble, mounted on a donkey, yes, on a foal, it's young. The king they expected was going to ride into Jerusalem in a chariot or at least on a great warhorse. But God's king is different. A great warrior might take care of the Romans and even take his throne. He could set things to rights in the way of earthly kings like Caesar, but the world would still be subject to sin and death. So Jesus acted out the prophecy. The disciples brought the donkey and Jesus humbly rode it into the city. And the people cheered all along the way. They spread their cloaks on the road. Others cut branches form the trees and scattered them on the road. The crowds who went ahead of him, and those who were following behind shouted, “Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” And the whole city was gripped with excitement when they came into Jerusalem. “Who is this!” they were saying. And the crowds replied, “This is the prophet, Jesus from Nazareth of Galilee. The humble king, fulfilling the prophecy of Zechariah. But Jesus wasn't done with his acted-out prophecy. Matthew says that on entering Jerusalem, Jesus went straight to the temple and when he got there he threw out the people who were buying and selling in the temple. He upturned the tables of the money-changers and the seats of the dove-sellers. It is written, he said to them, “My house will be called a house of prayer, but you have made it a brigand's lair!” The blind and lame came to him in the temple and he healed them. But when the chief priests and the scribes saw the remarkable things he was doing, and the children shouting, “Hosanna to the son of David!” they were very angry. The king was fulfilling the words of the prophets. He came in humility. And he came announcing that he really was going to set the world to rights. He was going to set the world to rights in a way that would make the temple obsolete. Jesus himself would bridge the gulf between God and sinful humans. Jesus would offer himself as the once-for-all and perfect sacrifice for sin, a sacrifice that would finally purify his people so that in the Spirit, the living God could dwell within them and make them his temple. So that he could finally give them new hearts full of love for him and love for each other. They didn't want to hear that. It was his preaching about the temple that got him arrested. Our long Palm Sunday Gospel today—Matthew 27—vividly depicts the Messiah's humble way to his throne. Betrayed by his friends, rejected by his people. Standing humbly before the Roman governor so many people expected him to slay. Facing trumped up charges made by lying men. Left condemned to death as the people chose instead that Pilate should free a brutal, violent revolutionary—a man truly guilty of the trumped up charges against Jesus. Standing humbly as the very people he came to save cried out to Pilate, “Crucify him!” Standing humbly as he, the king, was rejected by his own people who cried out the unthinkable, “We have no king but Caesar!” Standing humbly as Roman soldiers mocked him, beat him senseless and scourged him, ripping the skin from his body. Humbly dragging the very cross on which he would be crucified through the city. The king, nailed to a cross and hoisted to die between two violent thieves as his own people shouted blasphemies at him, as the chief priests and scribes mocked him shouting, “He rescued others, but he cannot rescue himself. If he's the king of Israel, let him come down from the cross! He trusts in God; let God deliver him now if he's really God's son!” For hours Jesus suffered: pulling on those nails driven through his wrists, pushing on the nails driven through his feet, lifting himself to gasp for breath through the pain, while the people gathered around: Jews, Romans, even the spiritual shepherds of his people who claimed to speak for God mocked him and shouted blasphemies. And despite all that, Luke writes that Jesus prayed for them: Father, forgive them for they know not what they do. And eventually his body could take no more and Jesus breathed his last breath. Matthew says, the earth shook. The great veil that guarded the holy of holies in the temple was torn in two. And the Roman centurions standing guard, scared out of their wits, announced the very thing Jesus' own people would not: He really was the son of God! Brothers and Sisters, there can be no Easter without Good Friday. To set the world to rights—to really set it to rights—not just to take a throne, not just to defeat the Romans—but to defeat sin and death and to reconcile sinful men and women to God required a king willing to let evil rise up to its full height, to let evil concentrate itself all in one place, and to let it do its worst, crashing down on him all at once. It required a king willing to throw himself into the gears of this fallen, broken, and sinful world to bring them to a stop. It required a king willing to give his life for his own people even as they mocked and blasphemed him, so that he could rise from that humiliating death to overturn the verdict against him, rise victorious over sin and death and the absolute worst that they could do. Only that humble king could defeat death and bring life—real and true life—back to God's creation and gather a people forgiven, cleansed by his blood, and filled with his Spirit to become a new temple, a new holy of holies where the nations would—where the nations now—enter the presence of God. It was in that humble king that those Roman centurions saw something they had never seen before. Their Caesar called himself the son of God, but in Jesus they saw the God of Israel at work in all his glory, in all his love, in all his mercy, in all his faithfulness—like no god they'd ever known—completely unlike any god or goddess honoured in the Pantheon. Whether they knew it or not, those centurions that first Good Friday announced the defeat of Jupiter and Mars, of Hera and Diana, of Neptune and Vesta and all the others. And they announced the defeat of Caesar, too. In less than three centuries, the Emperor of Rome himself would be captivated by the good news about Jesus, the son of God, the great King who was setting the world to rights. But Brothers and Sisters, the good news about Jesus, crucified and risen, didn't go out through the empire and to the nations all on its own. It was carried, it was stewarded by a people—by a church—that, itself, took on the humility of the Saviour. The bones of those martyrs buried in the Pantheon are a testimony to the faithful, humble, sacrificial witness of Jesus' people in those early centuries. They didn't just proclaim a message. They lived it out as a community—as the vanguard of God's new creation born that first Easter morning. A people welling over with the humility of Jesus and the love of the Spirit. In the midst of a world of darkness, of false gods and idolatry, of brutality and immorality hard for us to imagine today, they gave the pagans a glimpse of God's future. By the way they lived, they lifted the veil and showed the world God's new creation. It was not only the proclamation of the church, but the very life of the church that showed the world a better way, a way no one before had ever known. Here's the truth of it: The people of the humble king must be humble too or it's all for nought. This is why Paul, writing to the Philippians, says to them, If our shared life in the king brings any comfort; if love still has the power to make you cheerful; if we really do have a partnership in the Spirit; if your hearts are at all moved with affection and sympathy—then make my joy complete! Bring your thinking into line with one another. In other words, if you're going to be a gospel community for all the world to see: Have this mind amongst yourselves! Here's how to do it. Hold on to the same love; bring your innermost lives into harmony; fix your minds on the same object. Never act out of selfish ambition or vanity; instead, regard everyone else as your superior. Look after each other's best interests, not your own. And I can hear them asking Pau, “But how? It seems impossible to be that kind of people.” And Paul knew that, too. And so he takes them back to the cross. Brothers and Sisters, everything goes back to Jesus and the cross! The cross is the only way a gospel people can be a gospel people. He writes: This is how you should think amongst yourselves, with the mind that you have because you belong to Jesus the Messiah. And what does that look like? Paul quotes what looks like song lyrics—maybe a hymn they sang regularly in their churches—a hymn full of gospel truth that maybe they'd got just a little too used to over the years, truth they needed to be reminded of, to think through, to incorporate into their own lives. Paul writes: Who, though in God's form, did not regard his equality with God as something he ought to exploit. Instead, he emptied himself, and received the form of a slave, being born in the likeness of men. And then, having human appearance, he humbled himself, and became obedient even to death, yes, even death on a cross. And so God has greatly exalted him, and to him in his favour has given the name which is over all names. That now at the name of Jesus every knee within heaven shall bow—on earth, too, and under the earth. And every tongue shall confess that Messiah Jesus is Lord, to the glory of God the Father. Paul reminds them of the humble king, the son of God who not only took on our flesh, but who gave his life in the most painful and humiliating way possible so that on his way to his throne he might take us with him. Brothers and Sisters, the only way we will ever be faithful in being the people Jesus has called us to be, the only way we will ever be faithful in being the new creation people the Spirit has made us, the only way will ever be faithful stewards of the gospel is to keep the cross of Jesus always before us. There's a reason why we confess our sins before we come to the Lord's Table. There is a reason that we repeatedly recall our unworthiness to enter the presence of God on our own merit. There is a reason why, as we rise in the morning and as we go to bed at night, we confess our sins. It's so that as we hear the absolution and as we come to the Table, we will remember just how gracious and merciful and loving God has been to us. It's why we sing songs like “Amazing Grace”. Amazing grace is such a sweet, sweet sounds, because apart from grace we are such sinful wretches. And it is inevitable that when we forget this, when we start to think of ourselves as deserving of the gifts God has poured out on us, when we forget the sinfulness of our sin, when we forget that we are the ones who have broken his beloved creation, dear Friends, that's when we forget the true power of the gospel and the true mercy of the cross and the great depth of the love of God for sinners. When we forget the sinfulness of our sin, we lose sight of the amazingness of God's grace. Eventually we lose the mind of Jesus the Messiah and we cease to be the community of humble servants that he has made us. We turn, instead, to self-righteousness, to pride, to violence, to politics, to money, to power to further the kingdom of God. And our light grows dim. Our witness fails. We see it happening all around us in the West. We've stopped talking about sin and we've thought more highly of ourselves than we ought. We preach a doctrine of cheap grace. And our light has gone dim. Our churches have emptied and the culture has claimed them for its own. In some they preach false gospels of prosperity or the divinity of man or the goodness of sexual immorality. We setup idols to politics and earthly power in them. Some are literally gutted, becoming theatres or bars. Others are little more than tourist attractions: testimonies to the power of the gospel in the days we proclaimed it, but now empty, dead shells. The culture removes the cross and sets up altars to its idols. Brothers and Sisters, before it is too late, let us kneel before the cross of Jesus and look up. Let it fill our vision. Let us remember that he—the sinless son of God—died the death we deserve. And let us meditate on the depth and power of his grace that we might share the humble mind of our humble king, that we might be the people he has called us to be, the people he has given his Spirit to make us, the people who will steward his gospel of grace until every knee bows and every tongues confesses that Jesus the Messiah is Lord and gives glory to God the Father. Let's pray: Almighty and everliving God, in your tender love for mankind you sent your Son our Saviour Jesus Christ to take upon him our nature, and to suffer death upon the cross, giving us the example of his great humility: Mercifully grant that we may walk in the way of his suffering, and also share in his resurrection; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Faith in Jesus From a Jewish Perspective | Discovering How the Old and New Testaments Connect

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Play Episode Listen Later Mar 20, 2026 24:16

Join Rabbi Schneider as he wraps up this crucial series on how the Old and New Testaments. Learn how both Jews and Gentiles can experience God's love and power through salvation in Messiah Jesus. **** BECOME A MONTHLY PARTNER - https://djj.show/YTAPartner **** DONATE - https://djj.show/YTADonate

Jesus, the Passover Lamb | Feasts of Unleavened Bread and First Fruits

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Play Episode Listen Later Mar 17, 2026 24:17

Passover dates 2026: Begins sunset Saturday, April 1, 2026 Ends nightfall Sunday, April 9, 2026 What are the 7 Holy Days of the Jewish calendar and what are they for? Rabbi Schneider shares how all the Holy Days are fulfilled in the Messiah Jesus, the correlation of Jesus' death and burial to Passover and the Feast of Unleavened Bread, and reveals the symbolism of leaven through the Bible. Learn about the 7 Holy Days and particularly the Feast of Unleavened Bread in this episode of Discovering the Jewish Jesus. Keep your eyes on Jesus who is the Way, the Truth, and the Life. **** BECOME A MONTHLY PARTNER - https://djj.show/YTAPartner **** DONATE - https://djj.show/YTADonate **** TEACHING NOTES - https://djj.show/hxx

Infinitely More than We can Ask or Imagine

Play Episode Listen Later Mar 15, 2026

Infinitely More than We can Ask or Imagine Ephesians 3:14-21 by William Klock Eugene Peterson, one of my seminary professors, used to tell the story of a little Haitian girl named Addie. She was an orphan. When she was five, she was adopted by an American family. This man and woman travelled to Haiti to pick her up. As they walked toward the plane to go home, little Addie reach up and slipped her hands into the hands of these two strangers she'd never met before. In that moment, they became Mom and Dad. In that moment, this scared little girl put her fearless trust in these loving strangers. That evening, back home, they all sat down to dinner. There were heaps of pork chops and mashed potatoes and Addie watched, wide-eyed, as everyone dug in—and particularly as her two teenaged brothers dug in and dug in and dug in—until there was nothing left. She'd never seen so much food before and she'd never seen people eat so much. And when it was gone, Addie became very quiet. Mom and Dad realized something was wrong. And it occurred to Mom that it was the disappearing food. This little girl had lived her whole life hungry. When food was gone, it was gone and it might be a day or more before there was more. And so she took Addie to the kitchen and she showed her the bread drawer, which was full of bread; and she showed her the refrigerator, which was full of milk and eggs and vegetables and meat; and she took her to the pantry and showed her bins full of potatoes and onion and shelves of canned goods. She showed Addie that no matter how much her hungry teenage brothers ate, there would always be plenty of food and she would never go hungry again. And notice, that Mother didn't just tell Addie she'd never have to worry about going hungry again. She showed her. She named the meats in the fridge and the ice cream in the freezer; she let her handle the potatoes and the cans of soup. She gave Addie confidence and reason to trust.[1] Or as Paul has said to us in Ephesians 3, “confidence and access” (v. 12) to the “Messiah's riches, riches no one could begin to count” (v. 8). None of it was ours—or the Ephesians'—by birth. We—and they—are gentiles. The promises of God, the Messiah, those things belonged to Israel. And yet, Paul has stressed over and over, the great mystery revealed in Jesus the Messiah is that through him, God has welcomed everyone—Jew and gentile alike—whoever believes—into the inheritance of Israel and into the vast riches of Israel's God: forgiveness of sins and a promise of life, both for us, but also for the whole creation, one day to be renewed, made new, resurrected as Jesus has been, to be what God created it, created us to be in the beginning. The world set to rights and us, living forever in fellowship with God. That is good news. And those gentile believers in Ephesus—and we—we're captivated by that good news, by the promise, and we slip our grubby, sinful, idolatrous little hands into the hands of the Messiah and he washes us clean, he introduces us to his—now our—Father, and he begins to lead us home. Not on an airplane for a short little hop across the Caribbean, but a lot more like Israel being led through the wilderness for forty years—only this time the promised land is God's future, his new creation. And maybe it's because we didn't see for ourselves the army of Pharaoh drowned in the sea, maybe it's because we never experienced the manna in the wilderness, but when the journey gets difficult—Paul knew that times of persecution were coming—but when the journey gets difficult, it's easy to worry whether God will come through—whether there will be enough. It's easy to hedge our bets and to compromise—trusting in the things of this world to see us through the hard times rather than trusting God and letting him lead us. It's even easy to let go of his hand altogether. To just go back to Egypt—or in our case, to paganism, to the rule of the principalities and powers of the old wicked age. Things are familiar there. It might have been bad, but at least there was food. Paul knew these Christians would one day face uncertainty, he knew they'd be tempted to compromise their faith and their allegiance to the King, and he knew that if they did that, they'd fail to be the church Jesus and the Spirit had made them. They'd become just like the shabby and drab world around them instead of shining forth the Technicolor glory of the God who indwelt them and the wonders of his new creation. So knowing that, what does Paul do? Brothers and Sisters, he prays for them. Look at Ephesians 3:14: “Because of this,” he writes, “I am kneeling down before the Father, from whom every family in heaven and on earth is named. My prayer is this: that through the riches of his glory, he may grant you to be strengthened with power, through his Spirit, in your inner being; that the Messiah may make his home in your hearts through faith; that you may be rooted and firmly founded in love; and that you may be fully able to grasp, with all the saints, the breadth and length and height and depth, and to know the surpassing love of the Messiah, so that God may fill you with all his fullness.” Maybe we should start at the end of the prayer—with the thing that Paul wants most for the Ephesians and for us—the thing that he's praying all the other things will lead us to. He prays that God will fill us with all his fullness. Remember, that language of filling is temple language. That's what Paul's been talking about all this time. We are God's temple. The blood of Jesus has purified us from our idolatry and from the stain of sin and death so that God can come and dwell in us through his Spirit. And just as God's glory shone from the old temple on Mount Zion, revealing his presence with his people, just so God wants his glory to shine forth from us, from the church. We don't just proclaim the good news about renewal and new life and new creation and resurrection in Jesus. Brother and Sisters, we're to live it. We're to be the beginning of God's new creation in the midst of the old. And Paul knows this won't be easy. It wasn't easy for Israel on her journey and neither will it be easy for us. So,, ack to verse 14: He gets on his knees and he prays. We'd do well to do the same, probably even the kneeling part. You can pray sitting or standing or walking or riding a bike, but this got me to thinking about kneeling. It's not mandatory, but I wonder if it would do us well to kneel more often. Our tradition is to kneel when we pray in church and I know we don't do that here because we don't have kneelers and, even if we did, God bless the Presbyterians who made our pews a hundred and fifty years ago, but they made them so that only a child's feet can fit underneath them without major contortions. But maybe we need to kneel—at least in our private prayers—more often. I don't often read Eugene Peterson. I'm just not on his wavelength. To quote Eugene Peterson again: “While on my knees I cannot run away. I cannot assert myself. I place myself in a position of willed submission…On my knees I am no longer in a position to flex my muscles, strut or cower, hide in the shadows or show off on stage…I set my agenda aside for a time and become still, present to God.”[2] Prayer is the place where we come to the Father as adopted sons and daughters, reach up, and trustingly place our hands in his. And maybe it would do us good, when we pray, to put ourselves in a posture where that's all we can do, knowing just how prone we are to running away or cowering in fear or showing off. As we kneel, we empty ourselves, and with Paul, we pray that God will fill us up. Again, the point of our being filled is to shine forth God's glory, but what we're filled with to make that happen is God's love. In verse 15 Paul starts out appealing to God as Father—the one in whom every family in heaven and on earth is named. In verse 17, it's the love that fills our hearts, that is the root of the great tree, and the foundation of the temple itself. I expect, if he wanted to, Paul could just keep piling metaphor on metaphor to describe the riches of God's love, because he wants us to know that it's in knowing God's love that the church will find the power to be what God has called us to be. Would that we would remember that. How often have we put something else in the place of love? There are all sorts of things that are important to our being the church. There are all sorts of things that are even essential to being the church. But without love at the centre, without love as our taproot, without love as our foundation, we will never be the church that Jesus and the Spirit want us to be. Think of Paul's exhortation to the Corinthians. They were a church full of spiritual gifts. The people were doing amazing and astounding things in the name of Jesus. But Paul writes to them and says, “Without love, it's nothing. Without love, you might as well be a clanging cymbal, a bashing gong.” You Canadians might say that the church in Corinth was a “gong show”, because it wasn't built on love. Without love as the root and foundation, it's all for nought. Without love, there is no glory. This is what Paul's getting at when he prays: “that through the riches of his glory, he may grant you to be strengthened with power, through his Spirit, in your inner being.” Paul wants us to see the riches of God's glory laid out for us. Like little Addie going to the kitchen to look in the refrigerator and the pantry, to see the bacon, to see the ice cream, to see that big bag of potatoes, to handle the cans of soup. To know those riches and to know that she has no reason to be afraid anymore. To know not just that she's been adopted into this family, but to know that its riches are now and fully her riches. This is what Paul wants for us. To see the riches of God's love, to experience the riches of God's Spirit, and to know that we belong to him. We are his people, his family, his sons and daughters—and to know it in our inner being, deep down, where it shapes who we know ourselves to be. Brothers and Sisters, to know that new creation is our inheritance. And somehow, it's in this community called the church, this community that brings together everyone, people who are different, Jews and gentiles, men and women, rich and poor, slave and free—Canadian and American, native and immigrant, Conservative and New Democrat, young and old, homebody and adventurer, Star Wars and Star Trek, Coke and Pepsi, Ford and Chevy, introvert and extrovert—somehow in this community in which we're brought together, so different, and yet united in the Messiah, made one body, and our life together is dependent on these people so many of whom are so, so different from us, it's here that we begin to plumb the unplumbable height and depths of God's love. Plumbing the heights and depths is an image that weaves its way from the Prophets all the way through to the end of the story in Revelation. Think of the Prophet Zechariah, who exhorted the people of Judah to rebuild the temple after they returned to Jerusalem from their Babylonian exile. But there was more to it than the earthly temple. Zechariah had a vision in which a man was measuring the whole city and his measuring became a promise—a promise of a temple and a city even greater, one that no wall could contain, one in which the Lord would dwell with his people and become the wall himself. Ezekiel has a similar—and much longer—vision in which he measures the new temple—a new temple larger and greater and more awesome than anything that had ever stood on Mount Zion and that image from Ezekiel is then picked up by John in Revelation. To plumb the height and depth and width of God's love is to know, to grow to understand God's purposes for us as his new temple. It's interesting, because Paul has already written about this new temple as being full of the wisdom of God—like a storehouse for the nations, for new creation. And that's something Job talks about: the wisdom of God, longer than the earth and broader than the sea. In Sirach, in the Apocrypha, the great sage envisions Wisdom herself, coming to live in the temple. He knew the world is not as it should be; he knew his people, Israel, were not as they should be; they needed God's wisdom to set them to rights—and it would start, it would flow forth from the temple as a show of God's glory. This is who God wants us to be, through the Messiah: people who know God's wisdom, people who embody his new creation in the midst of the old. A people full of light and life in the midst of darkness and death. A people who will challenge the principalities and powers of the old age by our very existence. A people who will proclaim God's glory to the ends of the earth. Think again of Paul's line of thought so far. One of the difficulties of peaching just a little piece or half a chapter of a letter like this week by week is that we lose sight of the bigger picture or bigger argument. But remember back to Chapter 1. I said last week, if we want to understand Ephesians, just look at the “tens”. Chapter 1, verse 10, Paul stressed that it is—and always has been—God's plan to unite heaven and earth. That's how he created the cosmos to be in the first place: heaven and earth overlapping; he and humans living together; he, sharing his love and his life with us. And ever since we sinned and drove a wedge between ourselves and God, he's been working to make us fit again for his presence. And so he's sent, he's given his Messiah—to bring it all back together, to embody new creation himself: God and man, heaven and earth united in one person. And then, in 1:23, Paul wrote that the church is the Messiah's body and—it still amazes me to read it—the church is the fullness of the one who fills all in all. Remember, that language of filling and being full of God's presence, that's temple language. And then in 2:23, Paul told us that it's through the gift of God's Spirit who lives in us that God has begun to fulfil his promises to dwell with his people. The church as God's temple is the signpost that points forward to God's future when that wedge will be completely withdrawn and heaven and earth, God and man restored to each other. And this is why Paul stresses, why he says it's so essential the church be filled with God's fullness. Our being the temple, our being filled with the presence and love and glory of God, is the witness to his promise to one day flood all of creation with the knowledge of his glory. I think Paul wants us to hear Isaiah 11 echoing in his words here. Remember we looked at Isaiah 11 back when we looked at Ephesians 1. That was Isaiah's prophecy of the coming King. Under his wise rule the wolf and the lamb will lie down together at peace and the whole earth will be filled with the knowledge of the glory of the Lord as the waters cover the sea. And so Paul prays that in our prayer, in our worship, in our life as the church, we may already know the reality of all this so that we might live, not just in hope of God's future, but as people actively pulling God's future into the here and now. Now, think again of little Addie. She'd never seen a refrigerator or a freezer or a pantry full of food. That kind of plenty was beyond her imagination. And that's how God's riches were for those gentile Ephesian believers. They knew that the world is not as it should be. We all know that in our bones. Like Addie surely knew that it's not good to be hungry. But what's the solution? And, if God is going to set things to rights, what will that even look like? We've had a glimpse. We've known the gift that God has given us in his son, who has given his life to purify us from our sins. We've known the gift of his Spirit, whom he's poured into us to give us a taste of renewal and new creation and life together with him. And if we've listened to the story of God and his people we've heard of the garden, heard of the temple in which his presence once dwelled, we've heard of the exodus and Pharaoh's water-logged chariots, and the manna in the wilderness. We've read John's Revelation and had a glimpse of the end of the story, even if only in symbols and its full glory veiled. We've seen the kitchen and the pantry stocked with food. And yet that's only the beginning. It's only a hint of what's to come. And so Paul prays again in verses 20 and 21: “To the one who is capable of doing far more than we can ask or imagine, granted the power which is working in us, to him be glory, in the church and in Messiah Jesus, to all generations, and to the ages of ages! Amen.” Brothers and Sisters, God's glory isn't just to be revealed in the future. It's here and it's now and he means for it to be revealed in us, his church, in the same way he's revealed it in Jesus. Whatever vision we have of the church, Brothers and Sisters, God's vision for us is bigger and wider and deeper and higher and greater than we can ever ask or imagine. C. S. Lewis once preached a now famous sermon on the “weight of glory”. That's where he rebukes us saying that we are far too easily pleased. We're like children, happily making mud pies in a slum, when we've been offered a grand holiday at the sea. “We are half-hearted creatures,” he says, “fooling about with drink and sex and ambition when infinite joy is offered us.” And maybe we've progressed a bit in the church, but we're all too often still obsessed with politics or denominational divisions or even otherwise good things like theology. But not love. It's funny how we can centre ourselves even on all the good things that revolve around the love God, but somehow miss the need ourselves to be centred on that gospel love. We need to be captivated by the gospel, by Jesus, by his cross and by his resurrection and by his ascension. We need to be captivated by the life of the Spirit into which we've been plunged. We need to be captivated by the promise of new creation, even though we'll forever struggle to envision it this side of eternity. We need to be captivated by God's glory, because he doesn't just call us to be spectators to it. No. He's called us into the story. He's led us in our own exodus, from slavery to sin and death so that we—as fickle and confused and anxious as we often are—should live in the here and now, learning to be plumb the heights and depths of his love so that we might make his glory known in the earth. As inadequate as we may feel, we are his poiema, his workmanship, his grand and glorious piece of art, painted with the blood of his son and shining forth the glory of his Spirit. This what he's saved us for. To be the vanguard of new creation, making known his glory. And if that's scary or overwhelming, Paul reminds us that the very one who has saved us is capable of doing infinitely more than we can ask or imagine. In other words, the fridge and the pantry are full of more food than we can ever imagine. This is our God. So come to the Lord's Table this morning and as you join with your brothers and sisters to eat the bread and drink the wine, be reminded of the infinite riches of love in our Father's house. Look back to the cross and look forward to his promises, know the life of his Spirit, and in faith slip your hands into his and now that you are his son, you are his daughter, redeemed and renewed that you might know his love and shine forth his glory. Let's pray: Gracious Father, in our Collect today we acknowledged our sins and thanked you for the grace and mercy by which you have redeemed us and made us your own. Remind us always, we ask, of your great riches, that we might know the great height and depths and width of your unending love. And not just know your love, but as we know it, that we might live it—to love you and to love each other and in doing so, to shine forth your glory and to make you known in the world. Through Jesus our Lord we pray. Amen. [1] Practice Resurrection (Grand Rapids: Eerdmans, 2010, 159-60. [2] Ibid., 154.

Prisoner of Jesus the Messiah

Play Episode Listen Later Mar 8, 2026

Prisoner of Jesus the Messiah Ephesians 3:1-13 by William Klock Ask yourself what happens when the church is being faithful in its gospel calling and life. As we've worked through the first two chapter of Ephesians, Paul has explained that the church is God's new temple. It's a people purified by the blood of Jesus so that God can draw near in the person of his Spirit to dwell with us. That's always been God's plan for humanity and for creation. The garden was his temple and he placed us there to steward it well, on the one hand, and on the other, to dwell with him and to enjoy his presence—life with him. And ever since we rejected that calling, God has been working to restore us to it. And so the church, this people washed clean of sin and death by Jesus, and then filled with his Spirit, this new temple, we're the working model of God's coming new creation in the here and now. And if we're faithful in being that working model, what happens? The ideal, the hope is that people hear our proclamation of the kingdom and they see the first beginning of God's new creation when they look at the church. In the midst of the darkness, the church should be light. In the midst of death, the church should be life. The church should be here to show a better way through the cross. To prophetically wipe away the tears of the hurt and mourning and to confront the principalities and powers, the false lords and the corrupt systems of the world with the truth of the gospel and the lordship of Jesus. And people do hear and see and experience the faithfulness of the church. In us they meet the living God and the Lord who died for them and they encounter his glory and they kneel in faith and are, themselves washed by Jesus and filled with the Spirit. But our idea of the faithful church often stops there. Maybe that's because we think of the church, not in terms of faithfulness, but in terms of success. Butts in the pews. Money in the plate. Acclaim by the world. And yet for the first Christians the opposite was true. They were small. They were poor. They were persecuted and imprisoned and martyred by the world around them. And that's because, when the church is faithful in living and proclaiming and witnessing the presence of God's new creation and the Lordship of Jesus, the principalities and powers—that was how Jews like Paul thought of the unseen powers, once placed by God to oversee peoples and nations, but now in rebellion against him—those principalities and powers, earthly kings, and the powerful people invested in those kingdoms and the corrupt systems that run them—Brothers and Sisters, if we're doing our job showing that God's new world is breaking in and that Jesus is setting things to rights, those powers will fight back. They will try to shut us up or shut us down. They will throw us in prison. They will kill us. Or they will try to corrupt us. They'll divide our loyalties: Sure you can worship Jesus, but you'll also need to kneel to Caesar. They'll get us to adulterate the gospel with materialism and commercialism or politics. They'll convince us we can have one set of values in the church and another in business or in government. With that in mind, look at Ephesians 3. Paul rites, “It is because of all this that I, Paul, the prisoner of Messiah Jesus on behalf of you gnetiles…” Paul sort of interrupts himself there for rhetorical purposes, but we should pause here too. Paul was in prison. Probably this is when he was in prison in Rome, but it could have been in Ephesus. And for a lot of people in his word, that meant that Paul was out of favour with God. How often do we hear that sort of thing today? There are parts of the church that have been corrupted and compromised by the idea that faith means health and wealth, happiness and prosperity. That you can name it and, by faith, claim it. And if you don't get it, well, then you don't have enough faith or you're out of favour with God. If we were to turn over to Second Corinthians we'd see that that's how the Corinthians interpreted Paul's imprisonment. But this is pagan thinking. But Paul knew better. In verse 13 he tells them, “Don't lose heart because of my sufferings on your behalf. That's your glory!” In other words, he's imprisoned because he's been faithful to the calling God gave him. He's imprisoned because of his great faith. He wants the Ephesians to understand the paradox of the cross: God's power is made perfect in weakness. We're prone to forgetting this. When we bail on a church because we think it's too small, when we start adopting sales tactics as if the gospel is something to sell, when we cozy up to corrupt leaders and rulers looking for favour, when we think we have to project or pursue strength in order to win, we've lost the plot that is centred on the cross of Jesus. You can't adulterate God's new creation with the old. If we do, we lose our witness and we stop challenging the principalities and power of the old with the lordship of Jesus and the glory of the kingdom. So Paul was in prison because he was being faithful, because he was establishing, just as God had called him to do, these little communities that were breaking the rules of the old order: bringing Jews and gentiles, men and women, slave and free together into a single family. This was the family through which God will make his glory known throughout the earth. Remember the priests mocking Jesus on the cross, to come down if he was really the son of God, then they would believe. But Paul knew—and the people in those little churches in Ephesus knew—it was because Jesus is the son of God that he had to stay on the cross. It was through his weakness, through his death that the great enemy, death itself, would be defeated and the battle won. Weakness is the powerful way of the cross. Paul had got the attention of the powers of the present evil age and it landed him in prison, but instead of thinking that God had failed, Paul knew that this was actually the sign, the proof that the gospel and the Spirit were doing their work, that they were truly rising to challenge the old gods and kings. So he goes on in verse 3, “I'm assuming, by the way, that you've heard about the plan of Gods' grace that was given to me to pass on to you? You know, the mystery that God revealed to me, as I wrote briefly just now. Anyway… When you read this you'll be able to understand the special insight I have into the Messiah's mystery. This wasn't made known to human beings in previous generations, but now it's been revealed by the Spirit to God's holy apostles and prophets. The mystery is this, that, through the gospel, the gentiles are to share Israel's inheritance. They are to become fellow members of the body, along with them, and fellow sharers of the promise of Jesus the Messiah.” God's great mystery, his secret purpose that was there all along, promised to Abraham and to Moses, to David and to the Prophets, but missed by so many people in Israel—and of course totally unknown to the gentiles who did know about those promises—that mystery hit Paul like a ton of bricks the day he met the risen Jesus on the road to Damascus—or maybe it was three days later when Ananias prayed for him and his eyes were opened. Paul started to rethink everything his Jewish Pharisee brain knew—and it knew the whole story—but suddenly he was looking it at through a new lens, through the reality that this Jesus who was crucified as a false Messiah had been raised and was, in fact, the Messiah after all. And if that were true—well, that wall outside the temple, the one carved with the warning that gentile must not pass on pain of death—that wall was now irrelevant. In fact, that whole temple had become irrelevant because of Jesus. He's said this back in 2:19 and now he says pretty much the same thing again, “The mystery is this, that through the gospel, the gentiles are to share in Israel's inheritance. They are to become fellow members of the body…fellow sharers of the promise in Messiah Jesus.” In Greek he drives this point home with real force using three words that all begin with the prefix syn that means “with”. The gentiles are with-inheritors, with-body, and with-partakers—to put it very literally in English. For those in the Messiah, the distinction between the Jews and the rest of the world is gone. And we often read right past it, but this was absolutely key, heart of the gospel stuff for Paul. Israel's story reached its climax and the promises were fulfilled in the Messiah and in his death for the sins of the whole world. In that moment the whole sacrificial system, the whole system of purity and impurity, the temple itself became irrelevant for everyone—whether or Jew or gentile—for anyone who throws himself or herself at the feet of Jesus in faith and love to be purified once and for all and forever by his blood, to be filled by God's Spirit, and thereby to become a part of God's new temple. When the scales fell from Paul's eyes, he was the first to really grasp all this. The other apostles back in Jerusalem were still debating whether gentile believers had to be circumcised or not. So Jesus sent Paul to go announce to the gentiles that it's not necessary. There's now a single people defined by faith in the risen Messiah. Of course, Paul first went back to Jerusalem to make sure his fellow apostles understood this, too. But his mission was to proclaim the good news to the nations. I expect most of the his first converts were those gentiles who were already on the fringe. The “god fearers” as the Jews called them. Greeks and Romans who encountered Jewish society and saw something they'd never seen before. In a world of moral filth, they saw in Israel a passion for holiness, a desire for justice, a hope of God setting the world to rights—a hope few in the gentile world had. And they couldn't go to the temple, but they could sit in the synagogues and hear the scriptures read and there they heard about the faithfulness of Israel's God. And so they hung around, on the fringe, longing for what this family had, but knowing it was not theirs and thinking it never could belong to them. Hoping that maybe there could be a place for them, even if on the fringe, in this story of hope. And Paul came to them excited, to announce that in Jesus, they were co-inheritors, fellow body-members, and fellow partakers of all those promises God had made to his people. That in Jesus and the Spirit, the could actually become the temple of the living God…not on the fringe, but actually the temple in which he dwells. Imagine the excitement those first gentile believers felt. Like children in an orphanage, waiting and longing for years to have a place in and the love of a family, now they were part of the family. They'd escaped from the fickle gods and moral filth and hopelessness of paganism and were now sons and daughters of God. So having made clear this point that is so central to everything, Paul goes on in verse 7: “This is the gospel that I was appointed to serve, in line with the free gift of God's grace that was given to me. It was backed up with the power through which God accomplishes his work.” I have to think that Paul never ceased to marvel at this. The guy who made it his career to round up Christians so they could be brought before the Jewish council—and stoned like Stephen—that evil guy was called and chosen by God to proclaim this good news. Washed clean by the blood of Jesus and made an apostle. If anyone understood grace, it was Paul. If anyone knew the power of God made perfect in weakness, it was Paul. And so he goes on in verse 8: “I am the very least of all God's people. However, he gave me this task as a gift: that I should be the one to tell the gentiles the good news of the Messiah's riches, riches no one could begin to count. My job is to make clear to everyone just what the mystery is, the purpose that's been hidden from the very beginning of the world in God who created all things.” Paul, the least deserving of anyone having been such a great persecutor of Jesus and his church, has been given the grace to proclaim the riches of God, his immense wealth. The riches of the Messiah. Sonship in God's family. The inheritance of the word. And one day that world set to rights and fellowship with the living God forever. This is good news. Not good advice, like, “Hey, let me tell you about Jesus. Try him out and see if he works for you and if not, oh well.” No this is good news. Sin and death are defeated, the corrupt principalities and powers are on borrowed time, God's kingdom has come. And those powers have heard the proclamation of Paul and his churches and they're angry. Maybe if it had just been all talk, maybe if they'd just proclaimed it as good advice, maybe if they'd let themselves be corrupted by the desire for strength and power, but no…the principalities and powers, the king and gods of the present age are angry, because they've seen this good news at work. Caesar was the great peacemaker who had forged all the peoples of his vast empire into one with his sword and his armies. But this crucified Messiah who came out of a weak and conquered people, whose missionaries had gathered a bunch of largely poor people, women, and slaves—their unity across all their difference brought about by a message of grace—that was a real threat to the order of the old world. The Lord Jesus was the real deal. Caesar was a cheap copy. And while the Caesars of the world will one day be brought down, they won't go down easily. And yet, it's in just this that the church has its greatest witness the power of God, the power of the cross, the power of the good news. God's power is made most manifest when we are at our weakest—laughed at, imprisoned, martyred. Those things are proof of the power of the gospel. And now Paul brings the first part of the chapter to its climax in verse 10: “This is it: that God's wisdom, in all its rich variety, was to be made known to the principalities and powers in the heavenly places—through the church! This is God's eternal purpose, and he's accomplished it in Messiah Jesus our Lord. We have confidence and access to God in him, in full assurance, through his faithfulness.” I've heard and read Tom Wright say that if you want to understand what Paul is really getting at in this first half of Ephesians, look at the 10s: 1:10, 2:10, and 3:10. In 1:10 we see God's purpose to bring all things together in heaven and on earth in the Messiah. In 2:10 we see the church today, justified by grace through faith, called to have the vital role to play in God's plan to bring everything together in the Messiah. And here in 3:10 Paul reminds us that when the church is faithfully the church—that fellowship of people from every nation, tribe, and tongue who have given their allegiance to the Messiah, then the principalities and powers are put on notice and called to account. As Paul says here: “God's wisdom, in all its rich variety, was to be made known to the principalities and powers in the heavenly places—through the church!” For two thousand years God's promises to set creation and humanity rights was out there, but how was it going to happen? Brothers and Sisters, it's through the church being the church, with uncompromising allegiance to Jesus, living in the power of the Spirit, refusing to compromise, refusing to give an inch to evil men, to wicked systems, to the gods of the present age. Not one inch. Because, the resurrection and ascension of Jesus tell us, in those famous words of Abrham Kuyper, “there is not one inch in the whole domain of human existence over which Christ, who is sovereign over all, does not cry, Mine!” And knowing that with full assurance, uncompromisingly living that out, we the church are, as Paul put it in Chapter 2, we're God's poiema, his beautiful, finely crafted handywork. We put on display God's wisdom in all its polypoikilos, the ESV translates it “manifold”. I'm tempted to translate it a little more freely as something like “all the colours of the rainbow”. Think of the vision of the church in Revelation 7—an uncountable multitude from every nation, tribe and tongue. The church is meant to display the polychromed, Technicolor glory of God's new creation and, in doing so, to reveal the shabby drabness of this wicked old age and its gods and kings. But what the church has done instead is to fracture. This colour here and that colour over there. It's to our shame. And perhaps it's because we ourselves have lost the glory of that Technicolor world the church is meant to represent, we seem to be perpetually drawn back to the shabby drabness of the present age and it's cheap attempts to do what only Jesus and the Spirit can do. Again, we treat the church and the gospel like commodities to marketed and to be bought and sold. We try to divide our loyalty between Jesus and mammon or sex or power. We become captivated by the ugliness of violence and war. Or we sell our souls for a mess of political pottage, losing our vision of new creation and our passion for goodness, truth, and beauty and instead of trusting in the God who will bring it about, we trust in horses and chariots and chase after lesser evils instead of the good. Brothers and Sisters, that what the principalities and powers, that's what the devils want. They want us to think that we can bring God's kingdom by using the world's ways. But it won't, it can't work. Because doing so simply paints the church with the same shabby drabnesss of their world and casts a veil over the glory of God and the goodness of the gospel. It removes us as a threat to those powers. But when we are faithful to being the church. When we are uncompromising in our loyalty to Jesus. When love one another and are truly one, instead of fracturing our witness to the unity of the people of God, that's when the world and its rulers take notice. They recognise that, as Paul wrote back in 2:6, we are already seated with God in the heavenly places in the Messiah. That doesn't mean we're somehow above the mess. Instead it means we're right here in the midst of the mess, taking on the corrupt and evil powers of this age with power of the cross of Jesus for the sake of the people around us. We're here, with the authority of heaven, to shine the light of the gospel and to put on full display the Technicolor glory of God. Even as the powers fight back. We've all seen it. It's not always as obvious as Paul being in prison. More often than not, it seems that when a church being faithful to preach God's word and to live out the gospel and the life of the Spirit, all hell comes at us out of nowhere. People start grumbling and creating divisions. People leave over stupid things. World or national events distract us from the gospel. or divisions become obstacles to faithfulness. Those are times for prayer and to double-down on faithfulness to Jesus and the gospel when we're tempted to give up or tempted to compromise. But Paul would tell us to be prepared. When you're being faithful, when a church is putting on display the manifold wisdom of God—new creation—the enemies of the gospel will see, they'll feel the threat, they will strike back. That's why Paul was in prison. And he tells them, “That's your glory.” Think again back to the Solomon's dedication of the temple. That stunningly grand and beautiful building, skilfully and purposefully crafted so that the glorious presence of God could dwell with in it. So that God could shine forth from it. That was the glory of his people on display for the sake of the whole world. And Solomon and all Israel watched as the cloud of glory descended and filled the temple. I always struggle to visualize just how amazing that must have been. But the key takeaway here is this, Brothers and Sisters: that glory now indwells us. We are now God's temple, his skilfully and purposefully crafted handiwork, purified by the blood of Jesus, so that he can dwell in us. And if we, by his grace and sure of promises, are faithful to be what he has made, we will shine forth that glory: life in the midst of death, light in the midst of darkness, hope in the midst of despair, glorious Technicolour in the midst of dreary mud puddles, new creation in the midst of the hold. Let's pray: Almighty God, consider the heartfelt desires of your servants, we pray, and stretch out the right hand of your majesty to defend us against all our enemies, through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Exodus 69 part 1 - Exod. 29:1-20 - Ordain - Fill the Hands

LIGHT OF MENORAH

Play Episode Listen Later Mar 4, 2026 38:21

This is another one of those chapters in the Bible that is not necessarily inspirational or having meaning for us as disciples of Messiah Jesus as we read it. It is interesting for sure, but it seems only God's details to Moses for how to conduct the induction of (I'm using the Hebrew pronunciation of the names) Ah-aron as high priest and his sons, Naydav, Aveeoo, Elahzar and Ithamar as priests. But, then we put this text in its historical context and everything changes. It is clear this is about God's intention to continue to separate His chosen people, the Hebrews, from Egypt. The had assimilated into the Egyptian culture and now the Lord was doing all things necessary to get Egypt out of Israel. And it is not as easy for Him as taking Israel out of Egypt. I did a podcast on showing that indeed the Bible implies that Israel had indeed integrated into the culture of Israel and perhaps assimlated. Check it out ... Exodus 4 part 2 - Exod. 2:11-25 - https://lightofmenorah.podbean.com/e/the-gospel-according-to-moses-lesson-4-part-2-exod-211-25/ Now we ask the question how did those Hebrews who just came out of Egypt (it had only been no more than 3 months since they left Egypt) possibly understand this ceremony and the sacrifices. When we put this text back to the year 1446 B.C. we understand that to know the symbolism of this induction of Ah-aron as high priest and his sons, Naydav, Aveeoo, Elahzar and Ithamar as priests we need to understand Egypt, the Egyptian gods, the Egyptian pagan religion, and the Egyptian culture. One scholar that the Lord provided me was Dr. John Currid. He is a reputable and proven archaeologist, Egyptologist, and proven theologian. I highly recommend two of his books. Check out the pictures below. Both are available for reduced price at www.Thriftbooks.com. Get them. You won't be sorry. To know the Torah you need to know Egypt. Amazing stuff. In this lesson we talked about a number of awesome topics. Here's more on those topics. * OUR BODY LIKE A TENT Rabbis plus Greek scholars of Paul's day teach that the human body is like the Mishkan (Tabernacle) or a tent, symbolizing a portable dwelling for God's presence. This concept primarily found in 2 Corinthians 5:1 and the Wisdom of Solomon 9:15. This concept emphasizes the mortality of the physical body and the anticipation of an eternal, heavenly, and "not made with hands" body to replace it. along with Greek philosophers plus later in mystical Jewish tradition (Kabbalah) and midrash, sees the body as a sacred space housing divine sparks. [1] https://www.berotbatayin.org/why-do-we-need-to-know-all-these-details-of-the-mishkan-tabernacle/ [2] https://medium.com/@coulter.daniel/bible-study-exodus-26-269ea6d7b466 [3] https://biblehub.com/study/psalms/15-1.htm * APIS BULL - sacred diety of ancient Egypt - https://ancientegyptonline.co.uk/bullcult/ * AMUN RE https://ancientegyptonline.co.uk/amun/ * LEAVENED BREAD DISCOVERED IN EGYPT - https://youtu.be/LlipgR0sWqY?si=9sJuGuX9WTytqc0C * LIVERS AND DIVINATION https://www.thetorah.com/article/the-practice-of-divination-in-the-ancient-near-east Rev. Ferret - who is this guy? (Ferret - on Tel el Safi or ancientGath Israel) What's his background? Why should I listen to him? Check his background at this link - click here for the teacher's background

god lord israel bible wisdom hands jewish greek corinthians exodus hebrews fill egyptian hebrew torah tel kabbalah ferret egyptologists safi messiah jesus exod ithamar ordain thriftbooks amun re mishkan tabernacle

A Place Where God Will Live

jesus christ old testament messiah jesus

Play Episode Listen Later Mar 1, 2026

A Place Where God Will Live Ephesians 2:11-22 by William Klock In today's Old Testament lesson we hear King Solomon praying at the dedication of the temple. The temple was finally completed and Solomon gathered the elders of Israel at the tabernacle, where they offered sacrifices too many to number. Then with the priests leading them with the ark of the covenant, they processed up the mountain to the temple. When they'd placed it in the holy of holies, the presence of the Lord, the shekinah, the cloud of his glory descended to fill the temple as it once had the tabernacle. And Solomon prayed. He prayed for the new temple and he prayed for his people. He prayed that they would be faithful. And then, our lesson today, he prayed for the foreigners, for the gentiles who might come to the Lord's temple having heard of his great name, his mighty hand, and his outstretched arm—that coming to the temple, they would know his glory. Solomon's kingdom was, however imperfectly, a fulfilment of the Lord's promise to Abraham to make Israel a light to the nations. And the nations came to Israel and to Solomon, because they saw and because they heard of the Lord's reputation. Not only had he blessed his people, but in him they saw a god unlike their own. And so they came, and they saw for themselves the goodness of the Lord, the God of Israel. And Solomon knew, too, that they would come to the temple that he'd built. So he prayed that when these foreigners came and prayed, that the Lord would answer them, that he would make himself known to them, so that “all the peoples of the earth may know your name and fear you, as do your people Israel.” Again, this wasn't some one-off prayer that Solomon came up with. Solomon's prayer is rooted in the promises of God and in the story of his people. Solomon knew that the world is not as it should be; Solomon knew the Lord's promises to set it to rights; and Solomon knew that God had given an integral role to his people to bring the fulfilment of those promises. And Solomon great desire was for his people to be faithful to that calling, to that vocation—faithful to be a temple people. Now, this imagery and idea of the temple wasn't new with Israel; it goes all the way back to the beginning of the story. The garden was God's first temple. And the man and woman he created—he created them—us—to bear his image. That means to be his representatives in the temple, to serve him, and steward his goodness to the rest of creation. We rejected that vocation and the story ever since has been about God restoring his temple and his people. Two weeks ago, when we looked at Ephesians 2:1-10, we saw how Jesus—the one in whom God and humanity have come together—represents God's work to restore his temple, but we also saw there that, as Paul stresses so much, what is true of Jesus is also true of those who are in him. One day his people will be raised to be like him—heaven and earth people—but in the meantime, God has filled his church—filled us—with his Spirit as a foretaste and a down payment of that hope. Brothers and Sisters, that means that we, purified by the blood of Jesus and filled with God's Spirit, we're now the temple—not a temple of bricks and mortar, but a temple of people filled with God's presence. Just as Solomon prayed that the nations would know the glorious reputation of the God of Israel through his people and come to meet him at his temple, our prayer, our desire, our commitment ought to be that the world will know God's glorious reputation through us and come to meet him here. What God promised to Adam and Eve, to Abraham, to Moses, to the people through the Prophets is now reality in us. The promise isn't completely fulfilled. One day the knowledge of the glory of God will fill the earth. On that day the new creation that began when Jesus rose from the dead will come to full fruit. Creation and us with it will be made fully new. God will wipe every last remaining bit of evil from the world and sin and death will be no more. But, Brothers and Sisters, here's the really important thing here: The church—you and I and everyone else who is in Jesus the Messiah—we are God's vehicle to get the world to that point. The church is God's means of making his glory known until it fills the earth. And that ought to get us reflecting on how faithful we are to our mission. When the world looks at the Church, when it looks at Christians, does what we say and do and live declare the glory of God: his great name, his mighty hand, and his outstretched arm? (To put it as Solomon did.) Does what we say and do and live give the world a desire to come to the church to meet God? Do we at least make the world constructively curious? If not, we need to reflect on our priorities and on what we're doing. And this is true of everyone who is in Jesus the Messiah, but Paul, writing to the Ephesians who were mostly gentile believers, wants to stress to them just how significant it is that through Jesus and the Spirit they have been made a part of this temple people. Brothers and Sisters, this is something that we don't spend enough time talking about and reflecting on. For Paul, the unification of Jews and gentiles in the Messiah was at the heart of the gospel. It was the proof that God was fulfilling his promises. This church, made up of Jews and gentiles, men and women, rich and poor, slave and free, all together, unified, one body was a testimony to the glory of God. In fact, for Paul, it was the testimony of the gospel's power. And I don't think it's even on the radar for many of us today, because we've become so used to and even so complacent about divisions within the church. Anglicans, Presbyterians, Methodists, Baptists, Lutherans, Mennonites, Romans, and Eastern Orthodox—and those are just some older divisions amongst us before we got really split-happy in the last century or two. And it's not just theology and polity. I suspect Paul might have at least a little sympathy for those sorts of divisions, especially over serious, gospel-compromising theological matters. But Paul would be furious to see how we divide over things like language and ethnicity. The English are here and the Germans are at that Lutheran church and the Swedes at that other Lutheran church and the Italians and Spanish and Filipinos are at the Roman church and the Greeks at the Greek Orthodox, the Russians at the Russian Orthodox, the Ukrainians at the Ukrainian Orthodox, the Syrians at the Syrian Orthodox. The Dutch are in their Reformed church and the Scots are in their Reformed church. And there's a church just for Chinese-speakers and another for Afrikaans and so on and on. And you've got Messianic Jews forming their own synagogues. And Paul would be shouting at us and asking, “Haven't you read a single thing I've written to you? Your divisions are undermining the very gospel you claim to preach!” Paul did not want this to happen in the Ephesian churches, but even more than that, he wanted the people in those churches, especially he wanted them to appreciate just what God had done for them in Jesus and the Spirit, because if we understand what God has done to make us one, we'll hopefully be far less likely to let it be undone. So, Paul writes in Ephesians 2:11-12 and reminds them of what they used to be: “Therefore, remember this: In human terms—that is, in your ‘flesh'—you are ‘gentiles'. You are the people whom the so-called circumcision refer to as the so-called uncircumcision—circumcision, of course, being something done by human hands to human flesh. Well, once upon a time you were separated from the Messiah. You were alienated from the community of Israel. You were foreigners to the covenants of promise. There you were in the world, with no hope and no God.” You were gentiles. Of course, Gentiles didn't think of themselves that way. They were just regular people; it was the Jews who were weird. But the fact that Paul can say this to them, “You were gentiles” means that they've now been brought into the family of Israel. And just in case they might have forgotten the significance of that, he describes them as having been outsiders with this string of descriptors that work up to a crescendo of alienation. First, they were separated from the Messiah—from the rightful King. The Messiah was some weird thing the Jews were into. What would Greeks or Romans—who were oh, so superior—want to have to do with him? And even if they did, the Messiah wasn't part of their story. Then second, Paul says that they were alienated from the community—the commonwealth as the King James puts it—of Israel. They were foreigners. Israel was not their nation and Israel's God was not their God. Even if they did see something attractive in Israel and went to the temple in Jerusalem—think of Solomon's prayer for the foreign visitors who would come—there was a wall between the court of the gentiles and the court of the women. In Paul's day there was an inscription on that wall warning that foreigners passed it on pain of death. Gentiles could look from a distance, but they were cut off from the living God. And third, they were foreigners to the covenants of promise. Most of them had never heard of Abraham or Moses, but if they had, that simply wasn't their story and it certainly wasn't their family. They didn't belong there. Whatever promises the God of Israel had made, those promises were not for the gentiles. And Paul then sums it all up and says: You were in the world without God and without hope. I think Paul intends a bit of irony there. When he says they were without God he uses a word that essentially means they were atheists. And “atheist” is exactly what the gentiles called Jews and the first Christians. Because Jews and Christians worshipped only one God and one God might as well have been no god to them with their vast pantheons. And Jews and Christians refused to take part in the pagan worship and festivals that ran all through gentile life and society. And so Paul flips it around. “No, it was you gentiles, separated from the Messiah, alienated from Israel, foreigners to the covenant promises—it was you who were the atheists. You were the ones without God. And because of that you had no hope. And if being called atheists didn't make an impact, I have to think this would have. Because it's not that the Greeks and Romans didn't understand the idea of hope; it's that they had no reason, no grounds to live with hope. No one in their world believed in progress the way people do today. That idea is rooted in our biblical heritage. They thought things just went round and round in cycles—forever stuck. And while their philosophers might talk about life after death, it was all very vague and not hopeful at all. Hesiod imprisoned hope in the bottom of Pandora's box, lost forever. Aristotle and others wrote about hope as fickle and treacherous—a foolish thing to trust in. Things could go wrong just as easily as they could go right. Hope just wasn't a big deal for the Greeks. But in stark contrast, hope was at the centre of the whole Jewish and early Christian worldview. As I said last time, no one in the pagan world would have ever dreamed that the gods loved them or even really cared about them, so why would anyone in the pagan world have reason to hope? So Paul sums it all up: Without God and without hope, the gentiles were alone and lost in the world. Paul reminds them just how bleak things were for them before they were captured by the gospel. I think it's a good thing for us to reflect on this ourselves and if we did, I think we would have a greater appreciation for what God has done for us and for what he has made his church. So after painting this bleak and pitiful picture of where these people were before Jesus, Paul cuts through the hopelessness and despair. Like he did with that great, “But God!” in verse 3, now in verse 13 he practically shouts out, “But now!” “But now, in Messiah Jesus, you who used to be far away have been brough near by the Messiah's blood. He is our peace, you see. He has made the two to be one. He has pulled down the barrier, the dividing wall, that turns us into enemies of each other. He has done this in his flesh, by abolishing the law with its commands and instructions.” Paul wrote about the Messiah's blood back in Chapter 1. Jesus' blood is the means through which God has accomplished redemption and forgiveness. This was the great, once-and-for-all-time sacrifice that the Old Testament sacrificial system was pointing to all along. In the Old Testament, sacrificial blood was like a disinfectant. It cleansed the tabernacle and later the temple; and it cleansed the people of Israel so that the holy God could come to his people and dwell with them. Pagan sacrifices were all about killing valuable animals to placate the gods. In Israel, the sacrifices were all about the blood—a symbol of God-given life—and that blood was shed to wash away the stain of sin and death so that God could come and dwell and fellowship with his people. Brothers and Sisters, the blood of Jesus, shed at the cross, has fully accomplished once and for all and for everyone what the Old Testament sacrifices did partially and temporarily. And in doing that, God has abolished the law. You see, the law was the thing that set Israel apart from the rest of the world and Paul saw that wall in the court of the gentiles as symbolic of it. The law, like that wall, kept the gentiles out of God's people, out of his covenant, and out of his promises. The law marked out the gentiles as idolaters and as unclean—unworthy of God's presence. But Jesus' blood has washed us clean—Jew and gentile alike—making both the law and the wall that kept the gentiles out irrelevant. In Jesus, God had brought these Greek believers into the family—fully and no longer aliens and foreigners. And why? Paul goes on in the second half of verse 15: “The point of doing all this was to create, in him, one new humanity out of the two, so making peace. God was reconciling both of us to himself in a single body, through the cross, by killing the enmity in him.” Do you remember the first thing the risen Jesus said to his disciples when he entered that locked-up house where they were hiding after he'd been crucified? It was “Peace”. Shalom. Peace is what the world looks like set to rights. And so it makes perfect sense that “Peace” would be the first thing Jesus would say to his disciples after rising from death and inaugurating God's new creation. He'd just begun the work of setting the world to rights. And for Paul, this new humanity—Jews and gentiles, once divided by the law, but now brought together—this new humanity, the church, is the first sign of God's peace breaking out into the world. The church is the sign of the new age. As I've said before, we are God's working model of his new creation. Jesus has killed the enmity that was once between us and he has reconciled both to God and, through that, to each other. Jesus' blood as washed us clean and Paul stresses regularly to his fellow Jews, this means there's no longer any reason to consider gentile believers in Jesus to be unclean. We gentiles, with hearts renewed by the Holy Spirit, have turned away from our idols to serve the living God and by the blood of Jesus he has washed us clean. And if there's any doubt, Paul would point to the fact that the same Spirit has come to fill the gentile believers who first filled the Jewish believers. So he goes on in verse 17: “So the [he Messiah] came and proclaimed peace, to you who were far off and to those who were near. Through him we both have access to the Father in one Spirit.” Again, it's all the fulfilment of God's promises. In Isaiah 57 God had promised that he would heal the broken and humble in spirit and give peace: peace for those far off and peace for those who are near. He's now done that in Jesus and the unity of the church—these people who were once separated, these people who once hated each other—their unity in the Messiah as one people is the proof, the testimony, the witness of God's faithfulness and the power of the gospel. And Paul, again, wants to drive this home. Look at verses 19 to 22: “So then [—this is the result—] you are no longer foreigners and aliens. No, you are fellow citizens with God's holy people. You are members of God's household. You are built on the foundation of the apostles and prophets, with Messiah Jesus himself as the cornerstone. In him the whole building is fitted together, and grows into a holy temple in the Lord. You, too, are being built up together, in him, into a place where God will live by the Spirit.” The point of all this is that through Jesus and the Spirit, the living God has welcomed us into this amazing story. We've been adopted into a family that was not ours. We were poor, dirty refugees without hope, but God has washed us clean in the blood of Jesus, he has made us welcome members of his family, and most importantly, he has come to dwell with us. He has filled us—aliens, foreigners, strangers, gentiles—with his Spirit—the presence that he had promised to his own people and in doing that he has made us holy. And just just because. God has a purpose for us. He always has. And this is where Paul stops hinting at things with temple language and imagery and comes out and says it: God has done this in order to establish a new temple. For centuries the Jews had been waiting for God's presence to return to the temple, not that unlike the way so many Jews today go to the Western Wall and pray for a new temple and God's return. Brother and Sisters, Paul's stressing that God has, in fact, returned, that he has built a new temple, and that he now dwells with his people. But not in a stone building on the mountain above Jerusalem. He has built is new temple and returned to live with his people through Jesus and the Spirit. And, again, that means that we—the church—are God's ongoing means of fulfilling his promises to set creation to rights. God's presence with us is the sign that one day his presence will fill all of creation. We are the temple, the working model of new creation. As we proclaim the gospel, we proclaim the glories of God to the world. As we live the gospel, we put on display the glories of God to the world. And our unity in Jesus and the Spirit—something we've often forgotten—is one of the most important ways we ought to be living out the gospel. Just as there was one temple in Israel, there is only one church. By our divisions and schism and arguments, by our elevating language and race and nation over the gospel, we've often obscured this reality, but Brothers and Sisters, there is but one church and the unity of that one church across our natural divisions of language and race—and class, and status, and every other way the world divides and separates us—that unity is meant to be a witness. A witness to the power of the gospel. A witness to the power of Jesus and the cleansing power of his blood. A witness to the Holy Spirit who indwells every believer. And most of all, witness to the faithfulness of God, who has been true to his promises. And through that, our unity becomes a witness to a bleak and hopeless world of God's coming new creation—not just of the world set to rights, but of humanity set to rights within it: one people, renewed and purified, in fellowship forever with the living God. Let's pray: Gracious Father, you have purified us by the blood of your Son and filled us with your Spirit to make us your temple. Pour out your grace that we might be faithful stewards of the gifts you have given us. Teach us to guard the unity of your church, so that the nations will see in us a witness to your mighty hand, your outstretched arm, and your great name. And when they draw near, hear their prayers, we ask, that they might know your great name as we have, through your Son and through your Spirit. Amen.

3 - Messiah - Jesus in the Old Testament

Sermons

Play Episode Listen Later Feb 16, 2026 40:07

Messiah Sermon Series

But God!

Play Episode Listen Later Feb 15, 2026

But God! Ephesians 2:1-10 by William Klock Earlier this week Veronica and I watched an episode of the X Files that unintentionally had some pretty sound theology embedded in the story. Agents Mulder and Scully were called to investigate some strange goings-on in a small town—as usual. As it turned out, a guy cleaning out an abandoned storage locker found a genie. And the genie gave him three wishes. As you would expect, it didn't go well. He wished to be able to make himself invisible so that he could spy on people. And not being terribly bright, he prompted got killed crossing the street, because he was…invisible. His brother claimed the genie and didn't fare any better. His wish ended up blowing up his house with him in it. And so Mulder ended up, unexpectedly, with the genie and three wishes. And he asked the genie why the wishing thing always ends in disaster and the genie told him that it's because people are stupid and selfish. So Mulder thought long and hard and in his best effort at altruism, he wished for world peace. St. Paul would call it shalom. And he went outside to discover that he was the only person left on earth. Because the genie knew fallen human nature and getting rid of all of us was the only way to bring world peace. Thankfully, Mulder had two more wishes so he could undo the first and set the genie free with the third. And I thought that St. Paul would probably have a bit of a chuckle at that. Because Paul knew the same thing the genie knew: we are all sinners, idolaters who worship anything and everything but the God who created us and loves us. And, like Agent Mulder, but unlike the genie, Paul also knew that there is no shalom without human beings in our rightful place. Creation groans in eager longing for the day God will finally set us to rights, he says in Romans, Creation waits for the day when God restores us to our position as his stewards, to rule creation and to serve him in his temple. That, Brothers and Sisters, is shalom, peace. Creation can never be complete without us in our proper place—filling the vocation God created us for in the first place. That's why God doesn't just “Deal with evil” like so many people want him to. Like the genie, he'd just have to remove us all from creation—and that's not how creation is supposed to be. This is why Paul practically shouts out ho de Theos, at the beginning of Ephesians 2:4: “But God!” Because he knew that in setting creation to rights, God can and will, first, set us and our fallen, sinful hearts to rights—something no genie could ever do. And so far, in Ephesians 1, Paul has begun with a great shout of praise for what God has done in Jesus the Messiah and then he's told the Ephesians how he prays for them—that they would know, that they would understand this great story of redemption, the power behind it to renew creation, so that they can be part of this story that ends with the knowledge of the glory of God filling the earth. Remember at the end of chapter one, closing his prayer for them, he wrote about the church, united with Jesus and full of the Spirit being the “fullness of the one who fills all in all.” It's a prayer that God, that Jesus, that the Spirit, that the scriptures would form and shape them and truly make them the church. And while we might miss the significance of Paul's language of filling and fullness and being all in all, it was not lost on the Ephesians. This was temple language. It's the language of God coming to dwell with his people. The way he did with Adam and Eve in the garden. The story ever since has pointing in that direction. The restoration of God's temple, the return of his presence, and God dwelling with his people forever. This is what the Exodus was all about. God rescued and created a people, he gave them a law to make and to keep them pure and holy, so that he could take up his residence in their midst—so that he could tabernacle with them. It wasn't perfect. The people needed to offer sacrifices repeatedly so that they could be purified by that blood. A veil separated them from the direct presence of the Almighty. But this model of new creation pointed forward to the day when God would set his people and his creation fully to rights. The long exile, first from the promised land and the temple, then from the presence of God, primed Israel with hope for that coming day. And now Paul's ready to explain to the church that they—that we—are the beginning of that fulfilment. In us, God has established a new temple. By the blood of Jesus he has purified us. Through the gift of his Spirit he has taken up his dwelling in us. He has begun the work of setting our hearts to rights. And in that, he has made us the working model of his new creation and stewards of his good news—that we might, to use the language he used with Adam and Eve, that we might be fruitful and multiply, spreading the gospel, until the earth is filled with the knowledge of his glory. Brothers and Sisters, this is the story we need to inhabit. Too often Christians have got it backwards. We think the gospel story is a story of escape from creation—that in Jesus, God forgives our sins, so that someday he can take us away from earth and up to heaven to live with him. But it's really just the opposite. Through the blood of Jesus he has purified us and made us fit to be his holy temple, so that he can dwell with us. Jesus is the model, Immanuel, God with us. This is the story Paul wants to get across in Ephesians 2. Ideally we'd cover the whole chapter all at once, but we'll have to break it into two halves. This temple story will jump out at us in the second half. The first half begins with our sin problem. How did these mostly Gentile Christians in Ephesus find themselves in this oh so Jewish story? He writes beginning at verse 1, “Well, you were dead because of your offenses and sins in which you used to walk, keeping in step with the world's ‘present age'; in step, too, with the ruler of the power of the air, the spirit who is, even now, amongst the children of disobedience.” “You”—he's addressing them as Gentiles. In verse 3 he'll link them with “us”—the Jews. You were dead. Because you walked—there's that great word peripateo again—you walked, you lived a life of offense and sin against God. And we can't hear these two words sin and death together without it taking us back to Genesis. And if we go back to Genesis 3 and Adam and Eve's choice to listen to the serpent's lie, not just to disobey God, but to reject their vocation as priests of God's temple and to try to become gods themselves, if go way back to the beginning of the story there, we should understand that sin and death aren't about God just setting up a bunch of rules and then condemning the people who disobey them. Sin, and especially “offence”, are what we call it when human beings, created to bear God's image—that means to be his priests and his representatives in the temple, in creation—sin and offence are what we call it when we reject that vocation. When we try to take the temple for ourselves. And death is not an arbitrary punishment, but the natural result of turning away from the God who is the source of life. That's why the wages of sin is death. And, of course, once humanity chose that path of disobedience and death it just snowballed. Human culture and even those unseen powers that God had put in place to oversee the nations went horribly wrong. The Jews called it the present evil age, because they lived in hope of the age to come when God would set creation to rights. But the Gentiles had no hope. They just went with the sinful flow. We see it today as the world rejects Christianity. Jeffrey Epstein and his cabal of degenerate, paedophile friends would have been right at home in pagan Greece or Rome and they're exactly what you get when a people rejects God. The devil didn't just tempt the man and woman to reject God. He and his cronies continue to steer and influence fallen humanity. Paul will have more to say about this later when he writes about “principalities and powers”. In our baptismal rite, we put this in terms of the temptations of the world, the flesh, and the devil. All these forces work together to keep humanity lost in idolatry and sin. And so far as this goes, Paul is just restating the standard Jewish analysis of the Gentiles. But then in verse 3 Paul goes on and writes, “We all used to live this way, in the passions of our flesh, carrying out the desires of flesh and mind. We, too—he means he and his fellow Jews—were by nature children of wrath, just like everyone else.” Paul recognised that even though his own people had the torah, God's law, and were trying to live by it, they were suffering the same problem as the Gentiles. The corrupt desires of flesh and mind had just as much a grip on Israel as they did the peoples of the nations. The whole world, all of humanity was mired in darkness, Jew and gentile alike. And this where, at the beginning of verse 4 Paul interjects this powerful, earth shattering: “But God!” Into the darkness, into the hopelessness, into the condemnation, into the death, God intervenes to bring light, to bring hope, to bring deliverance, to bring life. “But God,” Paul writes, who is rich in mercy, because of the great love with which he loved us, he took us at the very point where we were dead through our offenses, and made us alive together with the Messiah. Yes, by grace you are saved!” Israel knew about God's mercy and love. The story they told of their history with God was full of mercy and grace. And occasionally some gentile would hear that story and be drawn to it, because the God of Israel was unlike any of the other gods. Zeus and Poseidon and Hades, Aphrodite and Artemis, people might believe all sorts of things about them, but no one ever believed that the gods loved them. The gods served themselves. If they sometimes showed favour to this person or to that city, it wasn't because of love; it was to further their own schemes and ambitions. No Greek or Roman—no Egyptian or Persian, for that matter—would have ever said of their gods anything even remotely like what Paul says here of the God of Israel: that he is rich in mercy, that he loves us with a great love, or that he has shown us kindness. Zeus and Hera, Osiris and Isis, they were all purely transactional. If you did something good for them and you were lucky, they might do something nice for you. We need to be careful, because Christians can fall into the same pagan way of thinking about God—making deals with him or treating him like a divine vending machine. But Paul makes it clear that the God of Israel isn't like that. Instead, he's full of mercy and love and kindness. Yes, his purpose is to fill the earth with his glory, but he is glorious precisely because he is unlike the gods humans dream up. He is full of mercy and love. And Paul reminds the Ephesians: By his grace, God has taken what he did for Jesus when he raised him from death, and has made it true of us. If we are “in the Messiah”, then we are alive together with him. He goes on in verse 6: “He raised us up with him and made us sit with him, in the heavenly places in Messiah Jesus. This was so that in the ages to come he could show just how unbelievably rich his grace is, the kindness he has shown us in Messiah Jesus.” This is how God reveals his glory. Not merely with a show of strength or power, but by showing his grace. Again, what is true of Jesus is true of the church—of the Ephesians Christians, and of us. And it's not just Jesus' resurrection, his being made alive again. Paul has said that before. But here he also stresses that Jesus' ascension is somehow true of us too. God didn't just make us alive with Jesus the King; he's made us alive in order to sit us with the Messiah, with the King in the heavenly places. So Jesus ascended to sit at the right hand of his Father. He's the King and that's what kings do: they take their thrones and they rule. But Paul is saying that if we are “in the Messiah”, then we're right there with him. The resurrection part of that, the being made alive with Jesus probably isn't too hard for us to wrap our heads around. In Jesus, God has made us a promise. Even though we'll die, because we are in the Messiah, he will raise us to life again just as he did with Jesus. If we have any doubts, Paul would remind us that God has filled us with his Spirit to give us a taste of and downpayment on resurrection life with him. That part I think we can pretty well wrap our heads around. But what does it mean to be seated with him in the heavenlies? This is where we need to make sure we've got the story right. Because if we understand the climax of the story as someday escaping from earth, as escaping our bodies, to live a sort of disembodied spiritual life forever in heaven, we're going to miss Paul's point. Again, the story isn't about us going up; it's about God making us fit, through the death and resurrection of Jesus, to be his temple—so that he can come down—to us. Consider: Jesus has already done this. Remember the end of Chapter 1, where Paul said that Jesus is the one in whom heaven and earth—all of creation—are summed up, are brought together, are unified, the way it was in the beginning: heaven and earth overlapping, God and human beings dwelling together. That's how it began and that's the ending towards which God is taking history—to set his broken, sin-sundered creation to rights. Jesus is the prototype, the signpost who points us to, who shows us what God's future will be like. In him, God has joined our nature to his own. In him, heaven and earth have been brought back together. Think of that great Ascension Day hymns, “See the Conqueror Mounts in Triumph”: He has raised our human nature, on the clouds to God's right hand; there we sit in heavenly places, there with him in glory stand.” Brothers and Sisters, Jesus is the temple in person. And Jesus is the whole of creation—heaven and earth—in miniature. And what is true of him is equally true of those who are united with him by God's grace. As we'll see in the second half of the chapter, the church—the Ephesian Christians and you and me—we are also that temple and if we have any doubts, all we need to remember is that God has come to dwell in us in the person of his Spirit. And remember the goal, the one promised by the prophets so long before, the goal is for the knowledge of the glory of God to fill the earth. The church is his means of making that happen. He didn't just send his son to be the on-earth-as-in-heaven man, through his son and through his Spirit he has created a whole community of on-earth-as-in-heaven people to do just that: to live out in our lives, in our relationships, in our community heaven on earth—to be a people who show the world God's love and mercy and grace and kindness. To be a working model of his new creation and to give the world a taste of that future right now. To reveal the glory and the beauty and goodness of God in our lives and in our own proclamation so that everyone around us will know his glory and be drawn to him. This is then what Paul gets at in verses 8-10. He writes, “For you have been saved by grace, through faith. This is not of your own doing; it is God's gift. It isn't on the basis of works, so no one is able to boast. You see, we are his workmanship, created in Messiah Jesus for the good works that he prepared, ahead of time, so that we should walk in them.” What does he mean? Well, Paul's reminding them that there was a time when Jews and gentiles were separated by the law, by torah. God poured out his grace on Israel, set them apart with his law as a way to teach them how to love him and to love their neighbours, so that they could be a light to the gentiles—so they could make his glory known in the earth. Israel failed in that mission, but God acted in grace again. He gave his son to be the faithful Israelite and in Jesus, Israel's mission to witness the grace and glory of God was fulfilled. And now these gentile Ephesians who have encountered the risen Jesus, who have heard the gospel, and been filled with God's Spirit—they've been united together with faithful Jews in Messiah Jesus. In them, God's promises—all the way back to Abraham and even to Adam—are being fulfilled. In them, God's glory is on display before the nations. And there is no longer a need for the division that had been given by torah. Now the Spirit is teaching them and enabling them to love God and to love each other for all the world to see. In Jesus and the Spirit, God has made them a people who are fulfilling the very thing that torah was meant to do, not just because we keep a set of rules or live according to a certain moral code—there's a sense in which we actually do do that—but because, through Jesus and the Spirit we actually live out and put on display the new creation, God's future that is breaking into the world in the midst of the old. Paul puts it beautifully, but in a way we might miss in English translation, when he says that we—the church—are God's “workmanship”. The Greek word is poiema. We get our word “poem” from it. The Greek word doesn't mean “poem”—maybe we could almost say it means “artwork”. In the Old Testament it's often used to describe the creative work of God. In other places it's used to describe things that are carefully and meticulously crafted for his use, like the garments of the priests or the vessels of the tabernacle. Brothers and Sisters, we—the church—are God's carefully, purposefully, and wonderfully created masterpiece. He's given his son and he's given his Spirit to craft, to create, to work us into something good—to restore his broken creation in us. And, Paul sums up, God has done this work in us so that in our own lives and in the life of the church together, we can do such good work too. Not doing good works to please him or to earn his favour. That would be like going back to the pagan world of people doing things to manipulate the gods. God is pleased by our good works, but he's created and enabled us to do good works as a way of showing his new creation to the world, a way of fulfilling the law he had given to Israel, as a way of loving him and loving each other—ultimately as a way to restore us to that vocation as his image bearers, to be the priests of his temple who steward his goodness and his good rule for the sake of creation. Brothers and Sisters, this is the story that God has written for us. The story of our priesthood, reject and lost, but now restored through Jesus and the Spirit, a story of renewal and a story of hope—as it points us toward the day when God finishes his great work of bringing heaven and earth back together, of the day when he will return to dwell with us as he did in the beginning. This the story that reminds what Jesus and the Spirit have made us. It's the story that reminds us of our vocation as the church—that we're not just the people who long for things to be on earth as they are in heaven; we're the people who find our very identity in Jesus, the heaven-and-earth Messiah, and who are, ourselves, called to be the heaven-on-earth people—a people who reflect back to the world God's love and grace, his justice and goodness, who are by our very redemption witnesses of his faithfulness and, above all, his glory. We are his workmanship. May the world, by God's grace, see his glory in us and in our life together. Let's pray: Heavenly Father, our Collect today reminded us that without love, nothing we do is worth anything. Fill us with your grace, that we might truly love. Love you. Love our neighbours. Making us the heaven-on-earth people you intend for us to be, so that the world may see your glory on display in your church. Through Jesus we pray. Amen.

To Know the Surpassing Greatness of his Power

Calvary Chapel Signal Hill

Play Episode Listen Later Feb 1, 2026

To Know the Surpassing Greatness of his Power Ephesians 1:15-23 by William Klock Do you ever wonder how I pray for you as your pastor? You know I pray about the needs and concerns each of you shares with me, but I'm talking more generally about how I pray for you all as Living Word Church. It occurred to me this week that in all my years in ministry no one has ever asked me that. But I do pray for you and our text today from Ephesians—it's 1:15-23 if you want to follow along—this text is one of my favourite prayers. For you. In fact, I have this printed sheet taped inside my prayer book. And what's on it is five prayers, all taken from Paul's letters; prayers he prayed for the churches he cared for. Prayers inspired by the Holy Spirit. About fifteen years ago it struck me that I should pray these Spirit-inspired pastoral prayers for you. And so I typed them up, tweaked the wording a bit to fit the form of a collect, printed them out, and stuck them inside the back cover of my prayer book. And each day at Morning Prayer, I pray one of these prayers for you. And this one is, I think, maybe the most important. This prayer is still part of Paul's introduction to his letter to the Ephesians. Last week we read that long run-on sentence that's all about the Father fulfilling his promises to Israel in Jesus; how we as Jesus' people share in the inheritance that was promised to Abraham, to Jacob, and to David; and how God's indwelling Spirit is the downpayment and guarantee of that inheritance. And we heard that this inheritance is God's new creation. That long run-on sentence was sort of Paul's opening shout of praise to God for what he's done. Starting with Chapter 2, Paul's going to use the rest of the letter to unpack this great shout of praise, to preach it, and to explain how it applies to us—how it shapes the church. But first, there's this prayer. Paul prays that his brothers and sisters in Ephesus will really and truly hear this message, that they'll take it to heart, and that they will be transformed by it. In short: Paul's told them about the promised inheritance they have as the Messiah's people, now he prays that the knowledge of that inheritance will transform them. Before we get into Paul's prayer, there are three Old Testament passages we need to be familiar with, because they're what give shape to Paul's vision of the Messiah and the church. The first is Psalm 110. Psalm 110 is one of those Old Testament passages it's worth getting into your memory, because it echoes so powerfully throughout the whole New Testament. It is, far and away, the most quoted Old Testament passage in the New. This is the psalm, written by King David, that begins with the words, “The Lord said to my Lord, sit at my right hand, until I make your enemies your footstool.” When the first Christians wanted to stress that Jesus isn't just Saviour, but that he's even more importantly Lord of all, the King of kings, this was their favourite Old Testament passage. And then there's Psalm 8. It's a close second behind Psalm 110. It's the psalm that begins, “O Lord, our Lord, how majestic is your name in all the earth!” For Paul writing to the Ephesians, the really important part begins in verse 4, where David praises God for what he has made us as human beings. David sings, “What is man that you are mindful of him?…You have made him a little lower than the angels and crowned him with glory and honour. You have given him dominion over the works of your hands; you have put all things under his feet…O Lord, our Lord, how majestic is your name in all the earth.” The psalm echoes Genesis and God's creation of human beings as his image bearers. That means to be the priests and stewards of his garden-temple. That's what we were created to be and it's the vocation we rejected when we, instead, chose sin—to try to be gods ourselves. In Paul's day many of the Jews saw not only the human vocation in Psalm 8, but they saw it as a prophecy of the Messiah who would be the truly human one—a new Adam who will get it right this time; a Messiah whom, according to Psalm 110, God would raise to his right hand to reign until he's put all his enemies under his feet. And then, what does the Messiah's victory look like? Isaiah, especially chapter 11, was a favourite of the early Christians. “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit.” So Isaiah is talking about the king who will arise from the line of David. “And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord.” That's the Messiah. And his kingdom? It should sound familiar: “The wolf shall dwell with the lamb, the leopard shall lie down with the young goat…the lion shall eat straw like an ox…and a little child shall lead them.” This was the new world that Israel expected the Messiah, the great King from the line of David, this is what they expected him to usher in. God's Spirit would rest on him—That sounds like what happened at Jesus' baptism, doesn't it?—and through his wisdom and understanding, his counsel and power, his knowledge and the fear of the Lord, he will set this broken world to rights. He will bring God's justice to warring nations and hurting people. Peace will reign and the knowledge of God's glory will cover the earth as the waters cover the sea. This was an incredibly important passage for Paul, because when Paul looked at the little churches that were popping up all over the Greco-Roman world, in pagan cities, right under Caesar's nose, challenging the old gods, and most importantly bringing Jews and gentiles together in one family in the Messiah, Paul saw with absolute clarity the beginnings of the fulfilment of Isaiah's prophecy. Through the Messiah, in these churches where Jews and gentiles were becoming one, where they were worshipping together the God of Israel across their social, cultural, and ethnic boundaries, the wolf and the lamb were lying down together at peace. In them, Paul saw a foretaste of what's to come. Putting all these layers together, we can sum up what the Messiah was to be and do in four points. Israel expected the Messiah (1) to be the King who would defeat the powers of evil; (2) the King who would rescue God's people from their bondage to those evil powers; (3) the King who would build a temple for God to dwell in; and (4) the King who would bring God's justice or righteousness and his peace to the whole world. That's the Messiah. And in doing those things, Jesus inaugurates the new creation. But Paul also recognised that the Church, that we who are united with the Messiah by faith share in that messianic ministry begun by Jesus. Filled with God's Spirit, we are the temple Jesus built. And we confront the powers with his victory and proclaim the liberating gospel to those in bondage. We live out God's justice and peace. And most importantly in this passage here: As a people full of the knowledge of God and his purposes for creation, we anticipate that day when the whole earth will be full of “knowing-God” as the waters cover the sea. The church is the beginning of God's new creation in the midst of the old. So now we're ready to understand Paul's prayer. It begins at verse 15: “Because of all this and because having heard of your faithfulness to the Lord Jesus, and that you show love to all God's saints, I never stop giving thanks for you as I remember you in my prayers.” Now, they weren't perfect Christians. No one ever is. They weren't a perfect church. No such thing exists this side of eternity. But Paul had lived with these people. He'd got to know them. When he was away from them, he heard what other visitors had to say about them. And he knew that, however imperfectly, they were faithful to the Lord Jesus. Faithful. What does that mean? It means not just believing the right things about Jesus, but more importantly, committing yourself to him. That's probably why Paul calls him “Lord Jesus” here. You can believe all the true things about Jesus you want, but what makes a Christian is when you give your loyalty, your allegiance to Jesus as creation's true Lord. When we repent and turn away from our sins and from our selfishness, when we stop trying to play at being gods and to write our stories for ourselves, and instead choose to live for him and to live in hope of his kingdom, his new creation, and not just as some thing in the distant future, but something we are beginning to live out here and now, Brothers and Sisters, that's what a Christian is. Paul saw these men and women doing that. He saw how much it cost them. They were shunned by their families because they'd stopped worshipping the old gods; losing their jobs, because their guilds kicked them out for the same reason; their fellow citizens considered them disloyal for not taking part in the civil religion of Ephesus and of Caesar; just waiting to take the blame for bringing down the wrath of the gods on the city should some natural disaster strike. Faith in Jesus cost them something. It cost a lot. And Paul saw that they were willing to count that cost. And, too, he saw their love for each other and for their brothers and sisters struggling in other places. Poor as they were, they sent money to the even poorer Christians in Jerusalem. They supported and cared for each other like family. However imperfect their faith may have been, in them Paul saw clear evidence of the gospel's power at work. And he prayed for that power to continue to work in them So he goes on in verse 16. Here are the specifics of that prayer: “I pray that the God of Messiah Jesus our Lord, the Father of glory, would give you the Spirit of wisdom and revelation in the knowledge of him, having the eyes of your hearts enlightened. Then you will know what the hope is that goes with God's call; you will know the wealth of the glory of his inheritance in the saints; and you will know the surpassing greatness of his power toward us who are faithful, according to the working of his strength and power.” Paul longs for them to be enlightened by the Spirit. Wisdom and revelation. Here's what Paul means. Wisdom and revelation are two facets of the same thing. When you hear “wisdom” think of the book of Proverbs. Wisdom is what you need if you want to truly live as a human being according to God's design. But thanks to King Solomon as the paragon of wisdom in Israel, wisdom is also a royal thing associated with kings. Now remember Isaiah 11. This is why Isaiah described the coming messianic king, the one who is truly human, the new Adam, Isaiah describes him as perfectly wise. And Paul knows that the people who are in the Messiah, share in that wisdom, that “revelation”. Think of “revelation” as “insight” into God's design for living. This broken world sorely lacks that wisdom and that insight, but it is ours in Jesus the Messiah. In him we have the knowledge of God that the world lacks, the knowledge that will one day fill the earth. The knowledge that, as the church lives it out in daily life, acts as the salt of the earth, as light in the darkness, that gives everyone around a anticipatory glimpse of creation set to rights. Paul prays that their hearts will be opened to this knowledge. He saw it happening already in their faith and in their love for each other, but he prayed that the Spirit would open their hearts more and more to the knowledge of God. That the Spirit would clear away the fog that surrounds us. Our world has its own ideas about wisdom—and they're often wrong. Think of how the world tells us to think about ourselves, our relationships, about work and vocation, about sex and money and power, about God. All very different from what God, in his wisdom, says about all those things. As Jesus' people we need to take our cues and to glean our wisdom from God and from the scriptures, not the world, not worldly philosophies, not TV or movies, not social media, not motivational speakers, but from God. As C. S. Lewis astutely pointed out in The Screwtape Letters, the devil doesn't need to put wrong ideas into people's heads; he just needs to keep the true ones out. Brothers and Sisters, we need the eyes of our hearts opened to know God. And Paul says here that this knowledge primarily consists of three things. These all come from that picture of the Messiah in Isaiah 11. Paul wants us to know the hope, the inheritance, and the power. The hope is for Jesus' victory at the cross and the empty tomb to change the whole world, bit by bit, here and there, wherever it's needed, to bring creation under the rule of the Messiah. The inheritance is the promise that the Messiah will inherit and will rule the nations—every square inch of creation. And I think we often forget, but this shapes the mission of the church. This is our vocation. This is our way today of being fruitful and multiplying and filling the earth and wherever we go we bring the power of the gospel, the reign of the Messiah, and the reconciling peace of his kingdom. And the power. Brothers and Sisters, we forget the power of the gospel. Verses 19 and 20 are a little difficult to translate into English because of the way Paul heaps up the words for power. He literally says something like, “that you may know what is the surpassing greatness of his power for us who believe according to the energy of the might of his strength, which he worked out in the Messiah.” Greatness, power, energy, might, strength. Rooted in the resurrection of Jesus. The living God raised Jesus from the dead. The greatest display of his power in history. It went out like a shockwave, pushing away the great stone from the tomb, and reverberating through creation. New creation bursting into the old. And, Brothers and Sisters, the church—we—are the working model of that new creation, of that power that is transforming the world as the good news of Jesus goes out and continues to reverberate through creation. But there's more to it than just Jesus' resurrection. Remember that “Messiah” means the “anointed King”. Jesus is Lord. That's a big part of this picture too. So Paul goes on in verse 20: “This is the power at work in the Messiah when God raised him from the dead and sat him at his right hand in the heavenlies, above all rule and authority and power and lordship, and above every name that is invoked, both in the present age and also in the age to come. Yes, God has ‘put all things under his feet,' and has given him to the church as the head over all. The church is his body, the fullness of the one who fills all in all.” Don't forget Psalm 110. There's an echo here of Daniel 7, too. The Messiah has been raised to sit at God's right hand—to his throne as creation's true Lord. And the practical thing that means for the church is that no matter how things may look from our perspective here, Jesus sits above every authority, every CEO, every billionaire, every ruler, every king. There is no name on earth that anyone can invoke that will trump the name of Jesus. This was a jab at Caesar, whose cult was especially prominent in Ephesus, but it applies just as much to the kings and power-brokers of our own day. Think of the names in the news. Think of all the rivalries in business or in politics or in culture. Brothers and Sisters, Jesus outranks them all. And in this lies our vocation as the people of the Messiah. A people, Paul says here, who is Jesus' own body. This sovereign power—a power rooted on the one hand in God's power and glory and in the other in the love, mercy, and humility Jesus puts on display at the cross—this sovereign power is our vocation. God created Adam and Eve to bear his image—to be good and wise stewards of his creation. Remember we saw that in Psalm 8. Paul's prayer here is that we would recognise that Jesus is that truly good and wise human, now enthroned at God's right hand and that through the gospel he is creating a people—you and me—to learn that godly wisdom, to learn that godly knowledge, and to share in his godly rule. God has made Jesus the head of the church so that the church can now act, now live out that delegated authority as his body. We're called to be a community that embodies Psalm 110 and Psalm 8 and Isaiah 11. Brothers and Sisters, the church is the fullness of the one who fills all in all. We are God's new creation, however small, however imperfect, however incomplete at the present, but still God's new creation in the midst of the old, full of light and life and gospel power and authority, proclaiming the Lord Jesus and his kingdom and causing that Easter shockwave to continue to reverberate through creation until the knowledge of God's glory fills the earth as the waters cover the sea. And if that seems impossible, if it seems ridiculous, if it seems overwhelming, if makes you afraid, think how it must have seemed to the people in those little churches around Ephesus in a.d. 50. A handful of churches, each with ten or fifteen or maybe thirty people. Mostly poor, more women than men, more slaves than freemen. They lived for Jesus in the midst of a hostile world permeated through and through with paganism. Everyone thought they were weird and crazy, impious and disloyal. In not too many years some of them would be rounded up, arrested, tortured, sent to the arena to be eaten by lions because of their faith in Jesus. The emperor would burn others alive as human torches to light his garden parties. These little churches had no programmes. No Sunday school or youth group. No bands or fog machines. No ad campaigns. They didn't even have their own buildings. They just studied and preached God's word, they loved and cared for each other, and they taught the world what grace and mercy and true holiness looks like. They had the good news about Jesus, crucified and risen, and in that was a power that outshone everything. Imagine how ridiculous and impossible it might have seemed to them: this idea that Jesus is Lord and that the knowledge of God will one day fill the earth. And then drop them into a modern-day city. I found myself thinking of the view we had from the US Consulate in Montreal, up on the twentieth floor of a skyscraper, looking out over the city and the steeples every few blocks—more than I could count, as far as the eye could see. Even in little woefully unchurched Courtenay, you don't have to walk very far in any direction to find a church. Brothers and Sisters, the power of the gospel is real. Even though there's so much more work to do, just look at how the gospel has transformed the world since the days Paul wrote to those little churches in Ephesus. Jesus really is Lord and the fact that you and I are here today to worship the God of Israel instead of worshipping whatever pagan God's our ancestors worshipped is proof of that power. When someone tells me, “I'm leaving, this church is too small,” I pray Paul's prayer here all the more for them and I pray it for all of you and for myself: that we would be full of the knowledge of God and the power of the gospel and that we would trust it and have faith in what God has promised it will accomplish through us. The proof of Jesus' reign and the power of the gospel is all around us. May he open the eyes of our hearts to see it. Let's pray: Almighty God, Father of our Lord Jesus the Messiah, open the eyes of our hearts to the power of the knowledge of you. Remind us of our calling in Jesus and the hope and inheritance we have in him. Give us the faith and courage to be the people you have made us, to be the vanguard of your new creation as we live and proclaim your good news. Give us a passion to see the knowledge of your glory covering the earth as the waters cover the sea. Make us faithful stewards, we ask through Jesus our Lord we pray. Amen.

Leviticus 8

Play Episode Listen Later Jan 25, 2026 62:05

Many have no awareness that walking with God is rooted in a work He alone accomplishes, and a simple faith we are called to exercise. When we lead by serving, it requires obedience that follows cleansing through God's sacrifice, and that obedience demands complete surrender. These actions point us forward to our true High Priest, our Messiah Jesus, who offered Himself as the ultimate sacrifice without sin and denied His own will by leading in perfect obedience to our heavenly Father.

god father leviticus high priests messiah jesus

To the Saints and Faithful Ones in Messiah Jesus

Play Episode Listen Later Jan 18, 2026

To the Saints and Faithful Ones in Messiah Jesus Ephesians 1:1-2 by William Klock Last week I was on my gravel bike, riding the logging roads through the foothills to Campbell River and back while pondering St. Paul's letter to the Christians at Ephesus. As I passed the turn for Rossiter Mainline I was remembering the first time I made that gruelling climb. It goes up to the top of the north shoulder of Mount Washington, so it's not just a big climb; it's a steep climb. And it's a commitment. Round trip is over a 100km. I'd been looking at topographic maps and it looked to me that if you got up to the top, there ought to be a really spectacular view of the inland mountains you can't see from down here: Alberta Edward, Alexandra Peak, Golden Hinde. Maybe, I thought, you might even be able to see down to Buttle Lake. So off I went. In mid-March. And at about 600m of elevation, after the worst of the climbing, I hit snow. But I'd committed too much already so I kept pushing on. I rode in the ruts left by a lone truck that had been there recently. Then those ended and I pushed my bike through shin-deep snow. And the whole time I was looking up in expectation. And finally I got to the top. And what a let down. All I found was a huge gravel clearing in the trees where the logging trucks turn around to go back down the mountain. And the trees were tall and thick. There was zero view. Absolutely nothing to see. At all. I was not a happy camper. I was cold. My toes were wet and frozen. I was tired. It was about 60km home. At least a lot of it was downhill. So back down I went, through the trees, across the clear cuts, and then I rounded a corner and the view took my breath away. It wasn't the view I expected. I was so focused on the view I expected at the top, I never thought to look behind me at the view of where I'd been. The real view was looking down over the Comox Valley and the Strait and over the coast range on the Mainland. And it was all snowy and green and blue. And as I stood there looking around, I noticed I was also looking down on at least half a dozen of my favourite gravel rides. I noticed, not only how different everything looked from above, but how those trails and logging roads weren't really how I imagined. I had a map of the mountain in my head that I'd got from ground level, but that bird's eye view changed a lot. It was really neat. It was worth the exhaustion and the wet, frozen toes. I say this to introduce St. Paul's letter to the Ephesians. Lord willing, we'll be making our way through this six-chapter epistle over the next several months. And I think the best way to describe it is that it's the unexpected view from the mountain top. Emphasis on unexpected, because too often too many of us read Ephesians with the wrong expectations. Like me looking for one view and finding the real gem was an entirely different one. We've got Paul's other letters and he was always writing to a church in crisis. In Rome the Jewish and Gentile believers were splitting the church into factions. In Corinth they thought Christian liberty meant tolerating sin, engaging in chaotic worship, and abusing the Lord's Supper. In Galatia, fear of persecution and false teachers were temping the people to retreat back into the Jewish law. But Paul didn't write to the Ephesians to address any particular crisis or problem they were having. He was in prison when he wrote. Maybe in Rome, in the early 60s, waiting to appeal his case to Caesar, but possibly right there in Ephesus in the early or mid 50s. It's hard to be sure. But he was in prison and he wrote this letter to the Christians in Ephesus and the surrounding cities to encourage and exhort them. The church there had been established by Apollos, but Paul had been their pastor for about three years. He loved these people. He couldn't be with them. So he wrote to them. And what he wrote to them was about how to be the church. All this makes Ephesians the perfect place to get a view of what the church is supposed to be. It's easy to get lopsided views if we put all the emphasis on, say, Romans or Galatians. This happened at the Protestant Reformation and the end result was that a lot of modern scholars decided that Ephesians probably wasn't written by Paul at all—because it doesn't fit with Romans and Galatians. But, if we let Ephesians take us up to the lookout on the mountain and look down on Romans and Galatians and Paul's other epistles from there, if we let that view shape how we read Paul's letters as a whole, everything starts to harmonise and make sense and it's easy to see that it really was Paul all along. The structure of Ephesians is really pretty simple. In the first three chapters Paul writes about our calling as the church, as the people of God. And then, in Chapters 4 to 6 he writes about living that calling out. 4:1 is the pivot between the two. A lot of you probably know that verse by heart: “I appeal to you as a prisoner in the Lord, to walk in a way worthy of your calling.” To walk. Some translations say “live”. It's this wonderful Greek word paripateo that literally means “to walk around”. It's a great image of life as we go our way, as we make our journey together as the church. Paul writes that as we embark on this journey of life as the Messiah's people it's essential that how we do it in a way worthy of our calling. But what does “worthy” mean. Here's another Greek word, axios. It's the idea of bringing a scale into balance. Picture an old-fashioned scale. You've got A on one side and to get it to balance out you've got to add just the right amount of B to the other until they're both hanging at an equal height. Or, in modern terms, you might think of adjusting a crescent wrench, dialing it in, so that it perfectly fits the nut you need to unscrew. Or finding that pair of shoes or that dress or those pants that just fit perfectly. Not sort of fit. But perfectly fit. Like the balanced scale. That's axios. The calling we've been given by Jesus and the Spirit is hanging on one side of the scale. Now we've got to walk in such that we match it. That's a big ask. But Paul's also clear: We've got God's word to show us what and how and we've got God's Spirit to make it possible. Brother and Sisters, that's Ephesians. Let your walk be worthy of your calling. And the emphasis isn't on “you” singular, but on “y'all” plural. He's talking to us as the church, as the people of God. Of course, that's going to have implications for us as individuals, but Paul's emphasis here is on our life together in Jesus and the Spirit. So…we're ready to jump into it…Chapter 1, verses 1 and 2. Paul writes: “Paul, an apostle of Messiah Jesus through God's purpose to the saints in Ephesus who are also faithful in Messiah Jesus: Grace and peace to you from God, our Father, and the Lord Jesus, the Messiah.” This is Paul's salutation, but even here he gets to the church's calling. He introduces himself as an apostle of Jesus the Messiah. In this case he doesn't dwell on his authority. He could have. He'd met the risen Jesus and had been given his calling to take the gospel to the gentiles, he could speak with authority as one of the eye-witnesses and as someone specially equipped for this apostolic ministry, but Paul doesn't need to do that here. He might do that, for example, writing to the Corinthians. He had to remind them of his credentials, because they'd sort of kicked him to the curb. But here he's writing to friends. I think Paul's main emphasis here is, instead, on the purposes or the will of God. He'll come back to this idea of God's purposes in the verses that follow and especially in Chapter 3. But I think this is his real reason for bringing up the fact that he's an apostle. Because Paul knew that there was no way he ever would have found himself in this position if it hadn't been for God—and the same is true for the Ephesian Christians in their own ways. Remember, Paul was a Pharisee, he was a member of the governing council of the Jews, and he hated Christians with a passion. As far as he was concerned, Christians—at that point they were almost all Jewish—were traitors to their people and their God. They were following a man who had been crucified as a false messiah and Paul didn't believe for one second the reports that Jesus had been raised from the dead. When they stoned Stephen for preaching about Jesus, Paul held everyone's coats so that they'd be less encumbered throwing their stones. He was the last person who would ever become a follower of Jesus. And then it happened. On the way to Damascus to round up more Christians, Paul met the risen Jesus. Not a ghost, not an apparition, not a dream, but the real and actual Jesus. And everything changed. It took Paul a good long while to sort out what it meant, but he knew from the beginning that if Jesus was really alive, then he really was the Messiah—the anointed King of Israel and the world's true Lord. It meant God's new age, his new creation had begun. Somehow. Some way. So Paul went off to Arabia by himself to think it all through in light of the scriptures and the story of Israel that he knew so well. And when he'd done that and came back, he knew: God had a plan all along. Jesus wasn't some fluke. He was the plan. Everything in history had been working towards Jesus and everything from now on would be working from Jesus. And just as God had had a purpose in calling Israel and making them his people to be a light to the nations, so it meant that everyone who believed and found themselves part of this new Israel, part of this new people of God centred in Jesus the Messiah, they were part of God's continuing plan. Paul had been called and set apart as a messenger of this plan, but the Ephesian Christians were called and set apart in their own way as well, to live and to proclaim and to witness it. So, remember that Ephesians is about what it means to be the church. Paul starts out reminding us that none of this is random. God had a purpose and that's why he's called us. Again, think of 4:1 right in the middle of Ephesians, where Paul reminds them (and us) to walk worthy of our calling—to walk according to the plan God has for us. Christianity isn't just some therapeutic thing that provides forgiveness of sins, a feel-good life, and heaven when you die. It's about being born again in Jesus the Messiah and then credibly living that new life, God's new creation, in the midst of the old, proclaiming the good news of the king and growing his kingdom until it fills the earth. The church, empowered by the Spirit of God, is Jesus means fulfilling the mission of renewal he began at the cross. So that's Paul's introduction of himself. Next he addresses them. He calls them the saints who are also faithful in Messiah Jesus. First, saints. Paul's literally addressing the “holy ones”. He's not singling anyone out, as if there were some especially holy people in the Ephesian church and he's writing to them and not to the rest of the ordinary Christians. He's talking about all of them. Brothers and Sisters, understand, holiness or sainthood isn't some status to be achieved that sets us apart from ordinary Christians. The Christian who struggles with sin every minute of the day is just as much a saint as the most mature of believers. It's not a status we earn. Holiness, sainthood is conferred on each of us by Jesus and the Spirit. To be holy is to be set apart. That's what Israel was: a people set apart to fulfil God's purposes in the world. To be light in the darkness. He set them apart by giving them his law—a way of life that was different from everyone else in the world. And he gave them the visible mark of circumcision. He made them a holy people. Saints. And now, in Jesus the Messiah, God has done the same for us, for the church. But before I get ahead of myself, there's the second thing Paul addresses them as. He calls them “faithful” or the “faithful ones”. And it's important to understand what “faith” or “faithfulness” means, because we've often reduced it to just believing the right thing. We've got this idea that to be a Christian means believing the right thing about Jesus and about the good news of his death and resurrection. Jesus died for our sins and if we believe that, if we give our intellectual assent to it, well then, that's that. When I was a kid, our family was involved for a few years with an organisation with the mission to evangelise children. It was a popular programme, because the kids that signed up got to leave school early once a week. We'd walk over to a nearby church and we'd hear Bible stories and sing gospel songs and we'd hear about Jesus. And every week the leaders would close by inviting everyone to say a prayer with them to acknowledge Jesus as their Saviour. When they asked who prayed the prayer and kids raised their hands, they marked them down as successes. They were good to go. They'd said the prayer. They were Christians now. Except there was no discipleship. There was no church. There was no Christian community. Never mind, what all us Christian kids seemed to understand that the adult leaders didn't: Those non-Christians kids were just coming and were just raising their hands because they liked getting out of school early. Saying a prayer, even giving our intellectual assent to Jesus as Saviour, isn't being “faithful”. For that matter, baptism alone isn't “faithful” either. It's God's covenant sign that marks us out as his people—externally—but Paul is clear elsewhere that—as has always been the case for God's people in the old covenant and the new—it's faithfulness that truly marks us out. And faithfulness, yes, means belief, but it also means trust and loyalty and allegiance. As St. James writes in his epistle: faith without works is dead—it's not faith at all. Faith means walking worthy of our calling. Admire Jesus, confess Jesus all day long. Great. But until you've actually committed to him and faithfully start walking with him according to his plan, not yours, friend, you're not a Christian. But then the key thing about all this. Paul doesn't just address them as the faithful saints. He addresses them—and us—as the faithful saints in Messiah Jesus. “In the Messiah”. Paul uses that phrase a lot. He uses it in Ephesians more than he does anywhere else. And for Paul “in the Messiah” is shorthand for “belonging to the Messiah”. Brothers and Sisters, you can't make yourself a saint. And if you're going to be faithful, you've got to be faithful to something. Jesus. Without him, we're wretched sinners, enemies of God, faithless and committed to idols to self and to sin and doing all the things that make this broken world broken. We serve ourselves and we worship idols. We hurt others, we abuse others, we use others for our own purposes. We break our relationships. We break our promises. We build unjust and unfaith systems and institutions. We exploit creation itself in unsustainable ways. We take no thought for the wellbeing of others or for generations to come, whether it's polluting the world they'll have to live in or running up obscene levels of debt that will leave them encumbered. Even Israel, called and set apart by God and given his law to make them a light in the darkness, even thy ended up being all but swallowed by all this brokenness and darkness. Enter Jesus. If you're following along in a Bible, you may have noticed that when I read our text and read the word “Messiah”, your Bible probably reads “Christ”. About ten years ago I made the decision to start using “Messiah” instead of “Christ” in my translations of the New Testament. I did that as I realised way too many people have no idea what “Christ” means and an awful lot of people think it's Jesus' last name. It's not. Christos is just the Greek word for the Jewish title, “Messiah”. And “Messiah” refers to the anointed king that God had promised to his people through David and through the Prophets. The anointed king—meaning the king called and set apart as holy in order to fulfil God's purposes. That's who Jesus is. That's what the title “Christ” or “Messiah” means. Jesus is the one set apart by God to set this broken world to rights, to inaugurate God's new creation and the age to come and to rule it through his Spirit-renewed people until all his enemies have been put under his feet. And Jesus did this first by dying the death his people deserved. He didn't deserve it. They did. But he paid the wages of their sin. And then God raised him from the dead, defeating sin and death, and began the work of fulfilling God's promise to bring life back to a world mired in death. Jesus' resurrection was the beginning of God's new creation. And here's why Paul stresses that we are saints and faithful in the Messiah: because it is when we let go and turn away—that's “repentance”—when we turn away from sin and self, from our idols and false gods, rejecting the corrupted principalities and powers of this world, and instead believe the good news of Jesus' death and resurrection, trusting him and giving him our loyalty and allegiance—our faithfulness—we find ourselves united with him. He forgives our sins and makes us holy. And—this is important for Ephesians and the whole question of what the church is and is to be. Brothers and Sisters, Jesus' calling becomes our calling. And that brings us back to the whole “walking worthy of our calling” thing. It brings us back to the fact that faith is more than just believing the right thing. Because if we believe that Jesus, when he rose from the dead has inaugurated God's new creation, that he's begun the process of setting this fallen world—and fallen humanity—to rights, that he's begun the process of wiping away the tears and making all the sad things of the world come untrue. That he has, as Paul highlights here, poured out his grace on us and given us peace—the Hebrew idea of shalom, of wholeness and of well-being rooted in our fellowship with God. Brothers and Sisters, it means that he's called us into that same messianic mission. He's made us heaven-on-earth people. In forgiving us and lifting the weight of our sins from us and in pouring his Spirit into us to give us a foretaste of the life to come, Jesus has given us a vision of this world set free from sin and death and a vision of life lived in God's presence and fellowship. Jesus has given us hope. And that's more than mere belief, it's more than intellectual assent to a creed. It's not less than that. But it's also so much more. It's life and it's hope. And not just for us. It's life and hope that, once we've known and experienced it, should become our passion. With the foretaste we've been given, with that hope before us, we ought to be a transformed people doing everything we can, with the help of the Spirit and following the scriptures, to be a people who forsake the sins and the selfishness that have made the world such a dark place; it ought to make us a people full of light and life, a people eager to bring God's grace and God's peace to everyone around us. To lift the veil on God's new world, to give them a glimpse of redemption and new creation, to share with them the hope we have. Brothers and Sisters, remember that hope when you come to the Lord's Table this morning. Here he reminds us that Jesus changes everything. Here he reminds us that it is Jesus body and blood, shed on the cross, that purify us from sin. Here he reminds us that it is Jesus who makes us his people. And here he reminds us of the hope—the great feast of new life and fellowship with God—that is our hope. Come and remember that you are his saints. The ones made holy and set apart by Jesus to fulfil his purposes. And then go out into the world as the faithful ones, filled with grace and peace, equipped to walk worthy of your calling. Let's pray: Almighty God, through Jesus your son, the Messiah, you have poured out your grace and your peace on us, you have forgiven our sins, you have welcomed us into your fellowship, you have given us hope; remind us, we pray, that you have also given us a calling, a purpose: to proclaim that Jesus is Lord to the ends of the earth, and be living, walking, breathing pockets of your new creation in the midst of the old. Make us faithful to that calling. Give us the grace necessary to turn aside from sin and from self and walk worthy of that calling; through Jesus the Messiah, who lives and reigns with you and the Holy Spirit. Amen.

A Sermon for the Epiphany

Play Episode Listen Later Jan 11, 2026

A Sermon for the Epiphany Ephesians 3:1-12 and St. Matthew 2:1-12 by William Klock Have you ever wanted to live in another story? For me the high point of Second Grade came every day after our lunch recess. We'd sit down at our desks and Mrs. Andrews would sit on a stool at the front of the class and read us a chapter from C. S. Lewis' Chronicles of Narnia. From the get-go, I was completely drawn into this story of four kids who stumble through the door of an ordinary wardrobe into another land of magic and talking animals. And pretty soon I was obsessed. Now, in 1979 there was no Narnia “merch” like there was in the early 2000s after The Lion, the Witch, and the Wardrobe movie came out, but I still had everything I could get my hands on. Pretty soon I had my own set of the books, because our teacher wasn't reading them fast enough. I had a calendar. I had a giant map my dad laminated so I could hang it on the wall. My mom even spent months making me a quilt with all my favourite characters sewn on it. And I couldn't open a closet door without a little tingle of hope: maybe this time there'd be a path to Narnia. I'd even reach in and push on the back wall. I remember blowing out my birthday candles at least once and wishing Narnia would be real. But Narnia wasn't my story. It wasn't even real. There was no escape from my real-life story. Decades later I reconnected with one of my old school friends from those days. “Remember when we wished Narnia was real?” And he said, “You wanted to get into Narnia. I just wished I could be part of your family.” His home life wasn't good. His family was kind of a mess. It didn't help that they were poor—not that we were rich, but it's funny that he thought we were even though we weren't. But he wanted out of his family and his story and into mine. “That's why I used to hang around your house so much and hardly ever invited you over to mine,” he said to me. I felt really bad when he told me that. I knew his life wasn't easy, but it had never occurred to me that he might think mine was. And I wonder: How often do we wish we could escape our story and live in someone else's? I guess if we were to go by things like Pinterest and Instagram, by the prevalence of all the home and garden and renovation shows on cable TV, by all the ways our culture gives us to try to escape reality—when you think of all the fantasies we obsess over that aren't real and aren't ours—a lot of us long to live in a story that isn't the one we were born into. But here's the thing. Raise your hand if you're baptised. Put that hand on your head—on the place where the priest, the pastor poured those baptismal waters on you. Martin Luther used to say that when the devil caused him to doubt his standing before God, he would put his hand on his forehead where the baptismal waters had been poured, and he would say to himself, “You are baptised!” A tangible fact, an historical event in each of our pasts, that has objectively marked us out as God's own. Not fantasy. Reality. You belong to God. And not just that. Our baptism marks us out as the people, as the sons and daughters of the God of Israel, made one with the Messiah—with Israel's anointed king—and filled with the God of Israel's own Spirit. And Brothers and Sisters, that means that you have been transferred into a story, into a family, into a household that is not your own. I think of my ancestors. A few of them were Sephardic Jews who eventually became Christians. But most of my ancestors were born into a story of paganism. They danced with druids or worshiped oak trees. One branch of my family comes from a place not far from where Thor's Oak was said to be, that sacred tree that St. Boniface set out to chop down with his axe. I've wondered if my ancestors were amongst the pagan who watched, expecting him to be struck down by the gods for felling their sacred tree and then stood in awe as, instead, a great wind blew it down for him. Were they amongst those first German converts who gathered to worship Jesus in the church Boniface built from that fallen oak tree? One way or another, they heard the gospel, the good news about Jesus the Messiah who died and rose again and they were invited to pass through the waters of baptism. And they weren't just captivated by this story and its good news—by this family that was filled with riches they never could have imagined. When they passed through those baptismal waters in faith, they stepped out of their old pagan stories and into a new story, not one that was theirs by birth, but one that was now fully theirs by faith and by the grace of God. Just like the Israelites leaving behind their slavery in Egypt as they passed through the Red Sea to be named God's beloved firstborn, so we've passed from a story of idolatry and sin into a new story of redemption and of light and of life. What my friend longed for every time he came over to my house, what I longed for every time I pushed on the back wall of my closet, it's happened for real in Jesus. By faith, I—and you all—have been given a place, a home, a part in a story not originally our own. And in that, Brothers and Sisters, God has revealed his glory. But now I'm getting ahead of myself. What's this got to do with Epiphany? Epiphaneia is a Greek word that means “appearing” or “appearance”. Or you could say, “manifestation” like the Prayer Book does when it gives the subtitle for the Feast of the Epiphany: the manifestation of Christ to the Gentiles. That's us—most of us, at any rate. We're gentiles. And that makes Epiphany our great feast. The day we remember the wise men—those Persians astrologers—who came to worship the new-born King of the Jews. And I have to think that if Christians had observed Epiphany in the First Century—they didn't, it came along later, but not all that much later—I think Paul would have had a special place in his heart for Epiphany. Because proclaiming the good news to the gentiles and offering them a welcome into this story that was not theirs by birth, that was—as we say today—that was Paul's “thing”. He was even in prison because this was so much his “thing”. Look at our Epistle from Ephesians 3. He writes: “It's because of all this that I, Paul, the prisoner of Jesus the Messiah on behalf of you gentiles…” He trails off at that point. He needs to say something else before he goes on. But what we need to know is that the Church at Ephesus was predominantly a gentile church. Paul had started it when he visited the city on his second missionary journey. Now he's in Rome, under house arrest, waiting to be able to appeal his case to Caesar. He goes on: “I'm assuming, by the way, that you've heard about the plan of God's grace that was given to me to pass on to you? You know, the mystery that God revealed to me, as I wrote briefly just now. Anyway… When you read this you'll be able to understand the special insight I have into the Messiah's mystery. This wasn't made known to human beings in previous generations, but now it's been revealed by the Spirit to God's holy apostles and prophets. The mystery is this, that, through the gospel, the gentiles are to share Israel's inheritance. They are to become fellow members of the body, along with them, and fellow sharers of the promise of Jesus the Messiah.” The great mystery, Paul's passion, is the message that in Jesus, the gentiles are fellow heirs with the Jews. A lot—most—of Paul's fellow Jews would have gasped at this. He could have gotten himself stoned, proclaiming this in Jerusalem. Imagine your family is really wealthy. And then imagine that you've got a brother—let's call him Paul—who goes to the house of some strangers. They're not even remotely related to you. They're poor and miserable. Maybe they're even slaves. But worst of all, they don't share your values. In fact, they laugh at your family's values. They scoff at the very things that made your family rich. But Paul goes to them and announces: My family's riches? Yeah, they belong to you as much as they belong to me and my brothers and sisters. That's what Paul's doing here. And that's why he calls it a “mystery”. The old Paul—Saul of Tarsus—would be gasping at the thought that he'd be saying these things a few decades later. Even the Jewish believers in Jesus had trouble with this mystery. Yes, gentiles could share in Israel's inheritance, but to do so they had to become Jews. Ritually purified, circumcised, observing torah so that they weren't gentiles any longer. But Paul's now saying you don't even have to do that. The great “mystery” of the gospel is that it brings the gentiles—through Jesus—into the family, into the people of the God of Israel. The law, torah, is no longer the defining mark of the family of God. Faith in Jesus the Messiah is. “This is the gospel,” he writing in verse 7, “that I was appointed to serve, in line with the free gift of God's grace that was given to me. It was backed up with the power through which God accomplishes his work. I am the very least of all God's people. However, he gave me this task as a gift: that I should be the one to tell the gentiles the good news of the Messiah's riches, riches no one could begin to count. My job is to make clear to everyone just what the mystery is, the purpose that's been hidden from the very beginning of the world in God who created all things. This is it: that God's wisdom, in all its rich variety, was to be made known to the rulers and authorities in the heavenly places—through the church! This was God's eternal purpose, and he's accomplished it in Messiah Jesus our Lord. We have confidence and access to God in him, in full assurance, through his faithfulness.” It took Paul a while to sort it out after he met the risen Jesus and realised that he really was the Messiah, but what Paul realised is that his people had got their own story wrong. The way Israel told her story, it no longer had a meaningful place for the gentiles. As far as they were concerned, they—the Jews—were God's people, God cared about them, God would deliver them from their oppressors and put them on top, and one day he would rain down destruction on all the unclean people of the world. Salvation was for the Jews, they might have said. But judgement was for the gentiles. Even those first Jewish Christians were still thinking in this vein. Jesus was their Messiah. There were a few gentiles who believed, but they had to first become Jews. And there were the Samaritans who believed. That was a challenge to this kind of thinking, but until Paul, no one had this vision of the deliverance, of the salvation of the Gentiles—at least not on a large scale. But Paul, when he met Jesus, it started to sink it. If Jesus had risen from the dead, then he was the Messiah, and if he was the Messiah, he had redefined the people of God around himself. Jesus and the Spirit now define “Israel”. The irony is that today we've made the opposite mistake. We've so dehistoricised, flattened out, and universalised the story that we've all but forgotten that “Salvation is of the Jews.” Jesus spoke those words—Salvation is of the Jews—to the Samaritan woman and they ought to be a rebuke to much of the Church today that has forgotten our own story. St. Paul writes in today's Epistle to explain his unique apostolic ministry to proclaim the good news about Jesus to the Gentiles. It has been my experience that many Christians have never stopped to consider just how odd Paul's ministry would have seemed at the time. They've never stop to think, because we have largely removed the gospel from its narrative and historical context and unnecessarily flattened it to communicate its universal nature. Occasionally we need to recall that, even though “God so loved the world,” it is also true that “salvation is of the Jews”. Out of a world that had lost all knowledge of him, the Lord chose and called Abraham and from him created a people whom he made holy and in whose midst he lived. He gave this people his law and his presence and made them unique amongst the nations. Jesus was born a Jew. He was the Jewish Messiah. He fulfilled the Jewish law and the words of the Jewish prophets. He proclaimed good news about a coming kingdom and a coming judgement to Jews and for Jews. While gentiles were welcomed when they came to him, he made it clear that his ministry was to his own people. Even in his death by crucifixion, Jesus foreshadows the means of execution that the unrepentant Jewish rebels would face when judgement came a generation later. Jesus literally took the death of his people on himself in that sense. It cannot be stressed enough that Jesus, Israel's Messiah, lived and died for the sake of his own people and to fulfil their story and to fulfil God's promises to them. We can't jump over this to get to John's announcement that God so loved the world that he gave his Son, because when we do that, we short-circuit the story, we leave out most or all of the bits that show us how God, in Jesus, has been faithful to his promises made under the old covenant. And when we short-circuit the story that way—hear me, because this is incredibly important—when we do that, we cast a veil over God's glory. It was necessary for Jesus to fulfil the story of his own people, because only then would the Gentiles see the faithfulness of Israel's God, be drawn to what they saw, give him glory, and in the process be incorporated into the new people of God by faith. In this, too, we see that the means by which the Gentiles are incorporated into the new Israel fulfils the message of Israel's prophets and glorifies the Lord. While it is certainly true that a dehistoricised and flattened gospel has brought millions to the Lord Jesus, it is also true that communicating the gospel within its context communicates the faithfulness of God as the basis for our own faith with far greater depth and builds upon a firm foundation, in contrast to so much that passes today for evangelism and Christian faith that is merely subjective. Again, Christians today need to understand just how weird Paul's ministry would have seemed in his day—even, at first, to the other apostles. Again, most believed that the good news about the Jewish Messiah was for other Jews, and of little interest (or even relevance) to gentiles. Jesus radically changed what it meant to be the people of God and this became Paul's passion—and it should be ours. Like you've spent your life pushing on the back wall of the wardrobe to no avail, but suddenly in Jesus you push through and find yourself in Narnia—you finally find yourself in that story of new life you've always longed for and the child of a God unlike any other god you've ever known of. To be clear, Israel should have known all of this all along. Jesus and Paul are both clear about that. The Lord delivered Israel from Egypt and set her apart before the watching nations. She was to be his witness. Through her he would restore and reconcile humanity to himself. But as Paul points out in our Epistle, this “mystery” was largely lost on Israel—on previous generations. And yet there it was from the beginning, all the way back in Abraham's day—if anyone was paying really close attention—that the Lord's intent was to one day bring the gentiles into his family and to make them fellow heirs with those who were children by birth rather than adoption. This truth had been revealed by the Spirit to the prophets of old and, in the same way, had been revealed to the apostles—who took some time to parse it out—and to Paul it was a personal commission: to proclaim the good news about Jesus to the gentiles. Paul adds here that this mission is not simply to ordinary people, nor is it a matter of personal piety. As gentile believers come into their inheritance in the Messiah, the church becomes both a witness and a challenge to the rulers of the gentile world. This diverse body of Jews and gentiles of every sort, living in unity the inheritance given them by Jesus, announces that he is Lord and that a new age is breaking in. Just as was the case with Israel, the lords of the earth can submit in faith to the lordship of Jesus or face the judgement to come. Our Gospel today foreshadows all of this in story form. Matthew puts the messiahship, the kingship of Jesus at the forefront. First he shows us Jesus over against Herod. The true King of the Jews over against the pretender and cheap imitation. But very quickly, Matthew drives home the point that in Jesus the prophecies about Israel's King are being fulfilled. When the wise men go to Herod to ask where this newborn king is, it sparks a discussion of Micah's prophecy. Matthew includes a paraphrase of Micah 5:2-4. This King of Israel, he said, will shepherd the Lord's flock. The Messiah is the King of Israel. It is only once Micah has established that the Messiah will be King over Israel, that he will fulfil the Lord's promises to judge and to renew his own people, that he will take up the role of King David, that he then goes on to tell us that this King “shall be great to the ends of the earth”. Why? Because in Jesus and in how he fulfils the Lord's promises to his own, the pagan nations of the world will see the living God—a God unlike any god they've ever known. Their idols—and our idols—pale in comparison. And in the end, the nations can't help but come to bow before him and to give him glory. The wise men, the magi foreshadow this. Matthew bookends his Gospel with the gentiles. It begins with these wise men from the east coming to worship Jesus and to honour him as King. And it ends with Jesus sending his disciples to go out and make disciples of all the nations. The good news is only good news to the Gentiles because it reveals that the God of Israel is unlike the gods of the nations: he does what he says he will do and he fulfils his promises to his own. Think of the gentiles in the book of Revelation: They worshiped the beast and frolicked with the great prostitute, but they discovered in the downfall of the beast that the kings and gods of this world can't hold a candle to the God of Israel revealed in Jesus, to his power and might, and most importantly, to his faithfulness. Specifically, he fulfils his promises to his people in Jesus. It is this faithfulness just as much as the amazing report of Jesus risen from the dead and the defeat of his enemies that draws the Gentiles to give glory to the God of Israel and to submit in faith to Jesus, the King of the Jews. Of course, this carries the same ramifications for Caesar and the other rulers and gods of this age as it did for Herod. This is what Paul stresses in the final verses of our Epistle. Their days are numbered, for as the royal summons to the King goes out, Jesus “shall be great to the ends of the earth”. Brothers and Sisters, the gospel about Jesus is good news, because it reveals the faithfulness of God. He does what he says he will do. He fulfils his promises. He does so like no other. And that's reason for us to trust him, to give him our allegiance, to worship him and to give him glory. And to proclaim his good news to the world. And the wonderful part of it is that the gentiles, that we aren't simply left to look into the windows of this rich family's house and to wish that we could have part of it. Jesus welcomes us in. And there's no having to go back home to our poor houses and our silent idols when the party's over. Through Jesus, we belong. Later in Matthew 12, Jesus will say to the people with him, “My mother and brothers are those who do the will of my Father in heaven.” By faith, we become his family. He is our brother. His house is our house. Think about that today as you come to the Lord's Table. Eat the bread. Drink the wine. And think on the fact that it is our brother by adoption and faith, it is King Jesus, who welcomes us—not as outsiders, but as family. If we are in him, if he has marked us out by baptism, this is where we belong. This is our life and this is our story. And if you're still looking in from the outside and wishing to be a part of it—like a kid who keeps pushing on the backwall of the closet in hopes of finding his way into a new world and a new story. Stop pushing on the wall. That's not the way into this house. Instead, take hold of Jesus' hand in faith knowing that in him all the promises of God are fulfilled, knowing that he is supremely trustworthy and faithful. Take his hand in faith and he will lead you, as he has led so many, through the waters of baptism and into this new story of redemption and light and life. Let's pray: O God, who by the leading of a star manifested your only Son to the peoples of the earth: mercifully grant that we, who know you now by faith, may at last behold your glory face to face; through Jesus Christ your Son our Lord, who is alive and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

Jesus, The Lamb of God

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Play Episode Listen Later Dec 28, 2025 29:49

Moss Brook Church Who is this Jesus? - Firsthand Accounts of the Messiah | Jesus, The Lamb of God December 28th, 2025 Pastor Mike Booker

Why Jesus' Title PRINCE OF PEACE Is Both Encouraging & Challenging

Mission Focused Men for Christ

Play Episode Listen Later Dec 21, 2025 28:41

Episode Summary. If you are disheartened, battered, discouraged or weary from fighting the good fight because of all the heartache and spiritual bruising my hope is that this episode will give such a clear picture of the colossal triumph of Messiah Jesus—and our part in that victory, that in some small way the pain is lessened, because we GRASP the ENORMITY of our WIN. For Further Prayerful ThoughtHow does Jesus' title Prince of Peace reinforce the truth that the gospel has four chapters, creation, fall, redemption, restoration and not just two, fall and redemption?What stood out to you about the meaning of the Hebrew word, shalom? Why would it be biblical to say that shalom is the answer to all the levels of poverty in the world?Why would you support the argument that one of the highest callings of Christians is to spread the kingdom of righteousness in their vocations?What aspects of kingdom righteousness in the workplace stood out to you?For the printed version of this message click here.For a summary of topics addressed by podcast series, click here.For FREE downloadable studies on men's issues click here.To make an online contribution to enable others to hear about the podcast: (Click link and scroll down to bottom left)

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Jesus, The Hope of the World

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Play Episode Listen Later Dec 21, 2025 27:26

Moss Brook Church Who is this Jesus? - Firsthand Accounts of the Messiah | Jesus, The Hope of the World December 21st, 2025 Pastor Mike Booker

Why Jesus' Messianic Title Everlasting Father Matters Corrected

Mission Focused Men for Christ

Play Episode Listen Later Dec 15, 2025 27:27

Episode Summary. In producing this episode we inadvertently uploaded a Dec 14th episode from a past December 14th, not 2025. This is the corrected version recorded two days ago. Sometimes a single word can be loaded with meaning: Mom, Dad, Darling, Champion, Failure. Single words can be so important that Jesus said, “Man shall not live by bread alone, but by every word that comes from the mouth of God.” As we continue our series on the titles of Messiah Jesus in Isaiah 9:6, both of words that make up this title are loaded with a wealth of meaning, encouragement, and hope. The title is EVERLASTING FATHER.For Further Prayerful ThoughtWhat are the differences that a person would normally have in his relationship with his king and his father? Is it overstating the case to say that Christianity is best summarized by saying that Christ did to pay for our sins so that the guilt that blocks us from a relationship with the Holy One of Israel could be removed so that we can have an eternal personal relationship with him?Why would a compassionate leader be easier to follow than one who is not?What is the worst part of being a vessel that Jesus the Potter is cutting into? What is the best part?How would you persuade a non-believer that holding the opinion that Jesus was a great teacher is logically untenable?For the printed version of this message click here.For a summary of topics addressed by podcast series, click here.For FREE downloadable studies on men's issues click here.To make an online contribution to enable others to hear about the podcast: (Click link and scroll down to bottom left)

god jesus christ israel man christianity failure single dad mom champion darling everlasting father holy one messianic for free corrected messiah jesus

Why Jesus' Messianic Title EVERLASTING FATHER Matters

Mission Focused Men for Christ

Play Episode Listen Later Dec 14, 2025 24:07

Episode Summary. Sometimes a single word can be loaded with meaning: Mom, Dad, Darling, Champion, Failure. Single words can be so important that Jesus said, “Man shall not live by bread alone, but by every word that comes from the mouth of God.” As we continue our series on the titles of Messiah Jesus in Isaiah 9:6, both of words that make up this title are loaded with a wealth of meaning, encouragement, and hope. The title is EVERLASTING FATHER.For Further Prayerful ThoughtWhat are the differences that a person would normally have in his relationship with his king and his father?Is it overstating the case to say that Christianity is best summarized by saying that Christ did to pay for our sins so that the guilt that blocks us from a relationship with the Holy One of Israel could be removed so that we can have an eternal personal relationship with him?Why would a compassionate leader be easier to follow than one who is not?What is the worst part of being a vessel that Jesus the Potter is cutting into? What is the best part?How would you persuade a non-believer that holding the opinion that Jesus was a great teacher is logically untenable?For the printed version of this message click here.For a summary of topics addressed by podcast series, click here.For FREE downloadable studies on men's issues click here.To make an online contribution to enable others to hear about the podcast: (Click link and scroll down to bottom left)

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Jesus, The Humble Servant

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Play Episode Listen Later Dec 14, 2025 32:57

Moss Brook Church Who is this Jesus? - Firsthand Accounts of the Messiah | Jesus, The Humble Servant December 14th, 2025 Pastor Tim Knowles

Jesus, The King of Israel

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Play Episode Listen Later Dec 7, 2025 34:30

Moss Brook Church Who is this Jesus? - Firsthand Accounts of the Messiah | Jesus, The King of Israel December 7th, 2025 Pastor Mike Booker

Unlocking the Hebraic Idioms of the Bible: Episode 24

The Anchor Bible Study Podcast

Play Episode Listen Later Dec 4, 2025 55:46

In this message Pastor Brandon walks through the doctrine of the remnant and shows why it is essential for understanding Israel, the church, and God's prophetic plan. Beginning with Elijah and the seven thousand who did not bow the knee to Baal, he traces how Isaiah develops the remnant theme and how Paul explains it in Romans chapters 9 through 11. Pastor Brandon explains what a remnant is, why it is pictured as a torn piece of cloth, and how God always preserves a believing minority inside the larger nation of Israel and inside the visible church. He exposes the roots of replacement theology and supersessionism, showing how they grew out of the early church breaking from its Jewish roots and how they often flow into anti Jewish attitudes today. From there the study unpacks key covenants that still belong to ethnic Israel, including the Abrahamic covenant, the land covenant, the Davidic covenant, and the new covenant. Pastor Brandon explains why these promises cannot be transferred to the church, how Gentile believers share in the spiritual blessings of the new covenant without replacing Israel, and why the survival and future salvation of Israel depend on the remnant that God preserves. The message also looks at the stump of Jesse in Isaiah 11, the humbled and almost cut off Davidic line, and how Messiah Jesus rises from poverty and obscurity to fulfill the promises to David. Along the way you will see how all of this connects to Christmas, the birth of Christ, and his future reign on David's throne in the millennial kingdom. This lesson will help you: • Understand the doctrine of the remnant of Israel • Answer claims that the church has replaced Israel • See how Romans 9 through 11 protects God's character and faithfulness • Recognize modern forms of replacement theology and Christian antisemitism • Grow in discernment as part of the faithful remnant in the church today For more information about Rock Harbor Church and our ministry, please visit our website at rockharborchurch dot net. Keep looking up. Our redemption draws near.

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Unlocking the Hebraic Idioms of the Bible: Episode 24

Rock Harbor Church

Play Episode Listen Later Dec 3, 2025 55:43

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Standalone | Hope | Jess Coulter

The Valley Church Troy Podcast

Play Episode Listen Later Dec 1, 2025 21:13

As we begin the Advent season, on the first Sunday the Christian Church around the world often begins by talking about hope. Hope is the persistent trust that believes and acts as though the thing hoped for will happen. In the past, the Jewish people persisted in hope that the Messiah would come. He did come as Messiah Jesus. Today, Christians persist in hope that Jesus will come again to set not just humans right with God but all things! But hoping in the midst of pain and struggle, when we can't see with our eyes proof that we aren't hoping in vain, is difficult. Join us as Pastor Jessica opens God's Word to encourage us to persist in hope. Join us for service every Sunday at 9:15am or 11:00am (EST). Here are ways to connect with us!Text TODAY to 937-358-6565 to let us know you decided to say 'Yes!' to Jesus leading your life. Text BAPTISM to 937-358-6565 to find out more about getting baptized as an expression of your new faith.Text SERVE to 937-358-6565 to find a serve community to join that matches your skills and passions.Text PRAYER to 937-358-6565 to let us know how we can be praying for you!And if you would like to support The Valley Church financially or participate in Be Rich, you can GIVE online via our website: www.thevalley.church/give.Music: Bensound.com/free-music-for-videosLicense code: 1EBH3J7EM5DURCTO

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Unwavering Faith | Messianic Prophecy Season 4

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Play Episode Listen Later Nov 17, 2025 24:19

Understanding how Jesus fulfilled the Old Testament is more than a philosophical endeavor. It is the foundation that we need to strengthen our faith in Messiah Jesus. In this episode, learn how to be empowered as you grow in obedience to the Word of God through the revelation of Messianic Prophecies. **** BECOME A MONTHLY PARTNER - https://djj.show/YTAPartner **** DONATE - https://djj.show/YTADonate **** TEACHING NOTES - https://djj.show/3p4

Birth of Messiah Revealed in the Old Testament | Messianic Prophecy Season 4

Play Episode Listen Later Nov 14, 2025 24:20

Did you know that the birth of Messiah was revealed in the Hebrew Bible? In this episode, learn how the Messianic Prophecies of supernatural birth can empower your faith in Messiah Jesus today. **** BECOME A MONTHLY PARTNER - https://djj.show/YTAPartner **** DONATE - https://djj.show/YTADonate **** TEACHING NOTES - https://djj.show/w1x

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Understanding the Messiah Through the Old Testament | Messianic Prophecy Season 2

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Play Episode Listen Later Nov 5, 2025 24:19

The Hebrew Bible offers a multitude of ways to defend your faith and stand steadfast in God's Word. Join Rabbi Schneider in this episode to become fully confident and convinced that the scriptures point and bring us to Messiah Jesus. **** BECOME A MONTHLY PARTNER - https://djj.show/YTAPartner **** DONATE - https://djj.show/YTADonate **** TEACHING NOTES - https://djj.show/4ce

The Shadows of Messiah Jesus | Messianic Prophecy Season 1

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Play Episode Listen Later Nov 3, 2025 24:16

In today's episode, Rabbi continues his study of Messianic prophecies, showing how Messiah Jesus' life, death, and impact in the world were revealed beforehand through types and shadows in the Old Testament. **** BECOME A MONTHLY PARTNER - https://djj.show/YTAPartner **** DONATE - https://djj.show/YTADonate **** TEACHING NOTES - https://djj.show/sap

The Blood of the Lamb | Messianic Prophecy Season 1

Play Episode Listen Later Oct 30, 2025 24:20

Join Rabbi as he reveals the significance of blood sacrifices according to the Hebrew Bible, and how its full meaning can be understood through the life and death of Messiah Jesus. **** BECOME A MONTHLY PARTNER - https://djj.show/YTAPartner **** DONATE - https://djj.show/YTADonate **** TEACHING NOTES - https://djj.show/9ty

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Hidden Prophecies of Messiah Jesus | Messianic Prophecy Season 1

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Play Episode Listen Later Oct 29, 2025 24:18

Messiah Jesus fulfills more prophecies than most people realize. In the first episode of this exciting series, Rabbi begins to unveil how Messiah Jesus completes the Hebrew Bible through Messianic Prophecy. **** BECOME A MONTHLY PARTNER - https://djj.show/YTAPartner **** DONATE - https://djj.show/YTADonate **** TEACHING NOTES - https://djj.show/dqt

05 Hebrews 3:7 - 4:11 (The Greater Rest)

Family Bible Church weekly message

Play Episode Listen Later Oct 12, 2025

* You can get the sermon note sheet at: https://family-bible-church.org/2025Messages/25Oct12.pdf * In Hebrews chapter 1, we are told that Jesus - the Messiah - was not a prophet or an angel. Rather, He is the eternally begotten Son of God. The writer quotes multiple passages from the Hebrew scriptures (Old Testament) to establish that this should have been understood. The misconception that the "mal'ak" of YHWH was an angelic being rather than a "Messenger" or "Ambassador" had caused great confusion. One of the roles of the Son is to be the Tabernacling Presence of YHWH on the earth. He is the Apostle (official representative) of the Father. * This allusion to the "mal'ak" of YHWH (as the pillar of cloud/fire) then continues into chapter 2, where the writer speaks to his Hebrew audience as the descendants of those who rejected the deliverance of YHWH through the ministry of the "mal'ak" of YHWH, and spent 40 years wandering in the wilderness. "How shall WE escape if WE neglect so great a salvation (deliverance)?" Just as the Israelite deliverance was first declared by Moses and then confirmed by signs and wonders, so this greater deliverance was declared by Jesus (God - the Son, incarnate) and confirmed by signs, wonders and gifts of the Holy Spirit! * When Messiah came, He did not come then in subjection to angelic beings but rather having authority over them! In fact, His purpose in coming was to be our champion over Lucifer, the fallen archangel, who had the power of death (2:14). The Messiah Jesus came, shared in flesh and blood, died and rose from the dead to conquer death itself and Lucifer. In this manner, He revealed that He had greater authority than the angels. * That now leads us into chapter 3 where the supreme Hebraic picture of the Exodus is again the center of instruction. The contrast is made to Moses who had authority as a servant in the "house", but the Messiah has full authority - as the builder and owner of the house! * When YHWH provided Israel "so great a salvation" out of the land of Egypt, He was leading them out of bondage in order to bring them into a land of "rest." However, this land could only be received, and entered, by trusting YHWH to give them the land (and the rest), just as He had revealed through bringing them out of Egypt. * Today, we see that the Ultimate/Greater Rest is still available to all who believe! Jesus stated, "Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light." ( Matthew 11:28-30) * This message was presented by Bob Corbin on October 12, 2025 at Family Bible Church in Martinez, Georgia.

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Still Chosen: How Paul Welcomes the Nations Without Erasing The Jews

The Jewish Road

Play Episode Listen Later Sep 26, 2025 37:35

Galatians 3 has done a lot of heavy lifting in modern theology. Some say it proves everything is now “spiritual,” that Israel was folded into the church and the land promise dissolved. We open the text and ask: is that what Paul actually says? Paul's concern is rescue, not replacement. He confronts the claim that Gentiles need the works of the law to belong. By returning to Abraham, he shows that righteousness has always been by faith and that the blessing promised to the nations reaches its center in the Messiah. That's inclusion without erasure. We then trace what Galatians 3 does say - justification by faith, Gentile heirship with Abraham, the law as guardian, one body in Messiah - and what it never says: that the church is the new Israel or that Jewish identity and the land are cancelled. The result is a bigger table, not a different family. Key Takeaways Justification by faith predates Sinai; Abraham believed and was counted righteous. Gentiles are heirs with Abraham through the promised Seed, Messiah Jesus, without identity transfer to “Israel.” The law is a guardian, not a ladder; it cannot annul the earlier promise. “Neither Jew nor Greek” means equal standing, not uniform roles in redemptive history. Paul never says “the church is Israel.” Inclusion doesn't require erasing Jewish calling. The three strands remain - people, place, purpose - brought to coherence in Messiah, not collapsed by Him. Romans 9–11 safeguards Israel's ongoing calling, warning Gentiles against arrogance. Chapter Markers 00:00 Welcome & Series Setup: “Still Chosen” 03:00 Why Galatians? The Rescue Mission Context 08:30 Sons of Abraham by Faith (Gal 3:6–9) 14:30 Promise vs. Law; the Singular Seed (Gal 3:15–18) 21:00 Guardian to the Messiah; Faith as the Doorway (Gal 3:23–26) 24:00 “Neither Jew nor Greek”: Unity without Erasure (Gal 3:27–29) 31:00 What Paul Doesn't Say: No Replacement of Israel 37:30 Analogies: The Expanded Table & Family Business 43:00 Land Promise and Acts 1:6—“Not yet,” not “never” 49:00 Lightning Round Q&A and Next Episode Tease Galatians 3 throws the doors wide to the nations through the Messiah without canceling God's covenant with Israel. Equal standing at the Father's table, distinct roles in His unfolding story. Explore more resources at The Jewish Road, consider coming to Israel with us, and if this ministry blesses you, join “The Few” and support the work.

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Psalm 91 - 8/17/2025 Sunday PM Study

The Tabernacle Today

Play Episode Listen Later Aug 17, 2025 50:49

Psalm 91 WorksheetPsalm 91 uses wonderful poetry for believers to express their confidence that the LORD sovereignly protects and delivers those who are His! We call a Psalm a Messianic psalm when in part or the whole it expresses something that only Israel's coming Messiah Jesus could fulfill. What I am cautiously calling a “Millennial” Psalm contains aspirations that won't be completely _____________________ until Jesus reigns on earth as described in Revelation 20.For evildoers shall be cut off; but those who wait on the LORD, they shall inherit the earth…But the meek shall inherit the earth, and shall delight themselves in the abundance of peace. -Psalm 37:9, 11 The days of our lives are seventy years; and if by reason of strength they are eighty years. YET THEIR BOAST IS ONLY LABOR AND SORROW; but it is soon cut off, and we fly away. -Psalm 90:10 After we read Psalm 91 you will love it and find yourself praying that your loved ones will be enveloped with “Psalm 91 protection.” We are invited to ask the Sovereign God to be _____________ us and protect us “in trouble” (verse 15).The eternal _________________________ we have in God our refuge V. 1-24 different names for God are given in verses 1-2: Most High (Elyon); Almighty (Shaddai); LORD (YHWH); God(Elohim). He is over all! He is All-powerful! He AM, and He enters into ______________ with His people. James 4:8 Matthew 11:28Make sure you _____________________ your trust in God like the Psalmist – He is “MY refuge,” “MY fortress,” I trust unreservedly in Him!Our specific hopes for God's ___________________________ for God's people V. 3-13The word for pestilence is deber (H1698), which occurs 49 times. Among other things this word would relate to plagues and ________________________. I like how he describes the refuge we have in God in such wonderful relational terms. Our refuge is as strong as the most fortified brick castle, yet as warm and ____________________ as being at “grandmom's” house! What is the difference between a shield and a buckler?Many times the fear of something happening is as debilitating as the thing itself can be. A _______________ walk with the LORD can deliver us from the fear that keeps us from getting on with life. For God has not given us a spirit of fear but of power and of love and of a sound mind. -2 Tim. 2:7Verses 7-8 must be understood in light of all the Psalms that have made clear that trouble does come to faithful believers (Psalm 90:10) yet God is in control and we will be with believers forever (Psalm 23). The very ________________________ Psalm speaks of the wicked flourishing now but being destroyed (92:7), and the righteous future flourishing (92:12-13). Verses 9-10 will reach their _________________________ fulfilment during Christ's anticipated millennial kingdom (Isaiah 11:1-12).According to Psalm 91:11-12, God's protection includes the activity of ministering ___________________!Are they not all ministering spirits sent forth to minister for those who will inherit salvation. -Hebrews 1:14 God Himself gives eternal _________________________ V. 14-16How many times does the word “will” occur in verses 14-16?________ + 2 more times it is implied.If you set your love on God, what will He do for you according to verse 14?If you call on God, what will He do for you according to verses 15-16?

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What Is the New Age Movement? Part 2 (283)

Revealing The True Light

Play Episode Listen Later Aug 12, 2025 32:20

The term “New Age” is drawn from Astrology, based on the false, cosmological idea that the sun passes through twelve houses in its journey around the earth. Those who subscribe to this concept believe we are on the cusp of “The Age of Aquarius,” supposedly a “new age” of enlightenment and peace on planet Earth. Is this the same as the biblical concept of a coming Kingdom Age when the Messiah (Jesus) will reign over a restored paradise world? Find out!Comparative religion website: www.thetruelight.net Ministry website: www.shreveministries.org The Catholic Project website: www.toCatholicswithlove.org Video channel: www.YouTube.com/mikeshreveministries All audio-podcasts are shared in a video format on our YouTube channel. Mike Shreve's other podcast Discover Your Spiritual Identity—a study on the biblical names given to God's people: https://www.charismapodcastnetwork.com/show/discoveryourspiritualidentity Mail: P.O. Box 4260, Cleveland, TN 37320 / Phone: 423-478-2843Purchase Mike Shreve's popular book comparing over 20 religions: In Search of the True LightPurchase Mike Shreve's new book comparing Catholicism to biblical Christianity: The Beliefs of the Catholic Church

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Worshipping Messiah Jesus

Calvary Chapel Petaluma

Play Episode Listen Later Aug 10, 2025 40:39

Jesse Lasley's teaching from Hebrews 12:28-29 titled, "Worshipping Messiah Jesus."

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Worshipping Messiah Jesus

Calvary Chapel Petaluma

Play Episode Listen Later Aug 10, 2025 40:39

Jesse Lasley's teaching from Hebrews 12:28-29 titled, "Worshipping Messiah Jesus."

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A Surrendering Sacrifice | Worship, the Sacrifices, and the Priesthood