The Great Commission Did you know that the phrase ‘Great Commission’ does not appear in the Bible? Bible translators have added headers to the chapters of every book. But they are not in the original text, whether in the Hebrew Old Testament or the Greek New Testament. So, what does it mean? Why his it such a big part of Christianity? Finally, does it have anything to do with God’s chosen people, Israel? What Does Commission Mean? Without diving into a theological discussion, let’s first take a look at the meaning of this phrase. What is a commission? The term itself could be described as a directive, instruction, or charge. Have you heard of commissioning an art piece, like a portrait? That means a task was assigned to a competent person. Commissioning can also mean giving authority, for example putting someone in a higher position, like in the military. A commission can mean a group of people, an official body, that is entrusted with authority or chosen to address a problem. A great example of that is the European Commission, which is the executive body of the European Union. Why do these definitions matter to us? It is because each meaning somehow relates to the instructions that Jesus gave His followers. We were assigned, the Messiah deemed us competent, and gave us authority. What is the Great Commission? Now that we have a good understanding of what the words mean, let’s hear them! The Great Commission is an assignment that God gave the church in our age. Jesus shared it with His friends right before He ascended to Heaven: ‘Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.’ (Matthew 28:19-20) While there is much more to the church than the Great Commission, it is a concise summary of our task here on earth as the Body of Messiah. It is common for believers to understand this commission primarily as sharing the Gospel. But the task includes much more. In this article we will often turn to a book that may be small in size but is massive in significance. Samuel Whitfield’s “Israel and the Great Commission: How the Great Commission Fulfilled God’s Purpose for Israel and the Nations”dives deep into the topic. Whitfield skillfully unravels the beauty of God’s redemptive plan, Israel’s importance, and our role in it all. How does Israel relate to the Great Commission? Does it really have a place in this great directive that Jesus gave His followers? After all, many Jewish people rejected Jesus in His day (and continue to do so to this day). So, is this relevant to His greatest redemptive calling? By now, you probably know that the answer must be "yes”, but you might still be wondering “how” (or “why”). Past church history in certain circles, mainly the Roman Catholic Church, were led to think that God is finished with a destiny for the Jewish people, because He transferred all His promises to the church (Huh? ouch! This kind of severe misunderstanding is what happens when religious institutions put clergy or hierarchy above all people to equally discern the word of God for themselves). This all changed after the holocaust, and establishment of the state of Israel, when the Roman Catholic Church (which by the way, Catholicism has a lot of bad theology and doesn't represent all collective Christian history) made huge advancements and with Jewish-Christian relations. God's Continuing Plan; The Global Upheaval and its Spiritual Impact Then, the sudden reemergence of the State of Israel defied all odds. It forced the world to deal with both the repercussions of the Holocaust as well as the continuation of a Jewish legacy in the Middle East. Unexpectedly, not only the church but entire nations had to wrestle with the question of Israel, the Jewish people and… God’s sovereignty and unique ongoing purpose for Israel in God’s redemptive plan…” Sharing the same promises and spiritual legacy would be divisive enough. But an even greater challenge looks us in the eye when we acknowledge that we – the Church and Israel – simultaneously share our calling and commission. The Primary Assignment for Children of God Whitfield also points out another major issue in today’s theological approach to the Great Commission: “Many believers see the Great Commission as a New Testament assignment that shifts the focus of the church away from Israel’s story to the nations.” But is that factual? Is the focus on the nations of the earth new? You will find your answer as soon as you turn your attention to one of the first covenants established by God. Our Creator chose Abraham to make a covenant with him, but also with all mankind. God begins His redemptive plan with both Israel and the nations in mind. This means that Israel and the nations are deeply connected in the context of the Great Commission. We are commanded to go to the nations, because that was his plan all along. This profound truth is grounded in Scripture and carried forth by historical events that God put in motion. And He will continue working in every generation, until His Word comes to pass, and His promises come to fruition. The Great Commission in the Old and the New Testament By looking to Abraham – but not only him; think even as far back as Adam or Noah – we are reminded of omnipotence of God. The Old Testament and the New are not separate books and were always meant to be studied together. And so, the themes, including God’s commandments and His blessings, intertwine throughout the entire Bible. There are undeniable links between key passages in the Jewish Tanach (OT) and the Christian New Covenant (NT). “We will discover the Great Commission has its roots in the Old Testament. It is not a new command, but part of the progression of God’s redemptive work. In the same way, Israel’s story does not end with the Old Testament. It’s an ongoing story that depends on the nations to come to fulfillment,” What does the Bible Say? This is always the right course of action. Check everything with the Word of God. Does God's word give us a clear picture of what God thinks or feels about any given matter? ‘All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness.’ (2 Timothy 3:16) God revealed Himself, in large part, in the context of relationship. This explains why the Bible is composed of stories and not just attributes of God’s character. We learn them too, but the Creator revealed His heart mainly through His interactions with humanity. In light of that, we need to be honest with ourselves in answering the question, which relationship God established and described in His Word to serve as an example. Is it the nations in general? Or does He choose a specific nation to meet with, talk with and even dine with? As Whitfield put it: “[God] designed His interaction with Israel and the nations to reveal who He is. Israel in particular is a gift of God to the nations to instruct us in the knowledge of who God is and who man is. Therefore, we study Israel to better understand the knowledge of God.” Israel’s Story Is Ultimately about Israel’s God Israel's story is ultimately about Israel’s God, and His glory is at stake in her story: ‘Therefore say to the house of Israel, Thus says the Lord God: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name.’ (Ezekiel 36:22) The chosen people set the context for the life of Jesus. Consequently, it also means that Israel sets the context for the church. And with that, it involves both in the Great Commission. “If we make Israel the primary point of the Bible, we will get off track. 'But if we keep Jesus central in Israel’s story, we will avoid a number of errors and receive the full benefit of Israel’s role in the redemptive story" https://ourdailybread.org/article/jesus-said-i-am-the-way-the-truth-and-the-life/ I am the way and the truth and the life is one of the seven “I Am” statements of Jesus. On the last night before His betrayal and death, Jesus was preparing His disciples for the days ahead. For over three years, these men had been following Jesus and learning from His teaching and example. They had placed their hopes in Him as the Messiah, the promised deliverer, yet they still didn’t understand how He was going to accomplish that deliverance. After the Last Supper, Jesus began speaking about His departure, which led to questions from His disciples. In John 13:33, Jesus said, “My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.” This prompted Peter to ask where He was going (verse 36). Peter and the others did not understand that Jesus was speaking of His death and ascension to heaven. Jesus’ response was, "Where I am going, you cannot follow now, but you will follow later.” Peter was still misunderstanding and declared that he would follow Jesus anywhere and even lay down His life if necessary. As Jesus patiently continued to teach His disciples, He began speaking more plainly about heaven, describing the place He was going to prepare for them (John 14:2–3). Then Jesus said, “You know the way to the place where I am going” (verse 4). Speaking for the others, Thomas said they did not know where He was going, so how could they know how to follow Him there? It was in answer to this question that Jesus uttered one of the seven famous “I am” statements. I am – In the Greek language, “I am” is a very intense way of referring to oneself. It would be comparable to saying, “I myself, and only I, am.” Several other times in the Gospels we find Jesus using these words. In Matthew 22:32 Jesus quotes Exodus 3:6, where God uses the same intensive form to say, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” In John 8:58, Jesus said, “Truly, truly I say unto you, before Abraham was, I am.” The Jews clearly understood Jesus to be calling Himself God because they took up stones to stone Him for committing blasphemy in equating Himself with God. In Matthew 28:20, as Jesus gave the Great Commission, He gave it emphasis by saying, “I am with you always, to the end of the age.” When the soldiers came seeking Jesus in the garden the night before His crucifixion, He told them, “I am he,” and His words were so powerful that the soldiers fell to the ground (John 18:4–6). These words reflect the very name of God in Hebrew, Yahweh, which means “to be” or “the self-existing one.” It is the name of power and authority, and Jesus claimed it as His own. The way – Jesus used the definite article to distinguish Himself as “the only way.” A way is a path or route, and the disciples had expressed their confusion about where He was going and how they could follow. As He had told them from the beginning, Jesus was again telling them (and us) “follow me.” There is no other path to heaven, no other way to the Father. Peter reiterated this same truth years later to the rulers in Jerusalem, saying about Jesus, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12). The exclusive nature of the only path to salvation is expressed in the words “I am the way.” The truth – Again Jesus used the definite article to emphasize Himself as “the only truth.” Psalm 119:142 says, “Your law is the truth.” In the Sermon on the Mount, Jesus reminded His listeners of several points of the Law, then said, “But I say unto you . . .” (Matthew 5:22, 28, 32, 34, 39, 44), thereby equating Himself with the Law of God as the authoritative standard of righteousness. In fact, Jesus said that He came to fulfill the Law and the prophets (Matthew 5:17). Jesus, as the incarnate Word of God (John 1:1) is the source of all truth. The life – Jesus had just been telling His disciples about His impending death, and now He was claiming to be the source of all life. In John 10:17–18, Jesus declared that He was going to lay down His life for His sheep, and then take it back again. He spoke of His authority over life and death as being granted to Him by the Father. In John 14:19, He gave the promise that “because I live, you also will live.” The deliverance He was about to provide was not a political or social deliverance (which most of the Jews were seeking), but a true deliverance from a life of bondage to sin and death to a life of freedom in eternity. In these words, Jesus was declaring Himself the great “I Am,” the only path to heaven, the only true measure of righteousness, and the source of both physical and spiritual life. He was staking His claim as the very God of Creation, the Lord who blessed Abraham, and the Holy One who inhabits eternity. He did this so the disciples would be able to face the dark days ahead and carry on the mission of declaring the gospel to the world. Of course, we know from Scripture that they still didn’t understand, and it took several visits from their risen Lord to shake them out of their disbelief. Once they understood the truth of His words, they became changed people, and the world has never been the same. So how do we follow Him today? The same way the disciples did long ago. They heard the words of Jesus and believed them. They took His words and obeyed them. They confessed their sins to Jesus as their Lord and God. They believed that He died to take the punishment of their sins and rose from the dead to give them new life. They followed His example and command to tell others the truth about sin, righteousness, and judgment. When we follow Him in “the way,” we can be assured of following Him all the way to heaven. INTRODUCTION TO
PHILIPPIANS Historical Context- The book of Philippians is one of four letters written by Paul while he was in prison (Colossians, Ephesians, Philemon, and Philippians). Paul and his companions began the church at Philippi on his second missionary journey (Acts 16:11-40). This was the first church established on the European continent. The Philippian church had sent a gift with Epaphroditus (one of their members) to be delivered to Paul (4:18), who was in a Roman prison at the time. Paul wrote this letter to thank them for their gift and to encourage them in their faith. Period Written- the book of Philippians was written around the period of A.D. 61, from Rome during Paul’s imprisonment there. Author- the Apostle Paul wrote this letter to thank the believers for the gift they had sent him. It is one of his most informal letters, and his overflowing love and affection for the believers is obvious. Recipients- The recipients of the letter are the Christians at Philippi. Key Theme- the primary theme of the letter is to encourage the Philippians to live as citizens of a heavenly city, growing in their commitment to serve God and one another. Paul points them towards Jesus as the supreme example of this way of life–and urges them to imitate Paul himself, Timothy and Epaphroditus as they follow in Jesus’ footsteps. This letter reminds believers that true joy and righteousness comes from Jesus Christ alone, and warns them against false teaching and temptations to seek their joy and righteousness from other places. It also encourages believers to remain joyful in affliction, united in service, and to stand firm in Christ. Outline
If you’re a follower of Jesus, you have received the Great Commission. Jesus’s instructions to go into all the earth and create disciples weren’t just for the disciples or professional ministers; it applies to all of us. But that doesn’t mean that sharing your faith is easy. In LifeWay Research’s recent “Discipleship Pathway Assessment” study, they found that 56 percent of respondents prayed for opportunities to evangelize, but 55 percent hadn’t shared their faith with anyone in the last six months. Even though we often feel comfortable talking to friends and loved ones about any number of topics-even volatile ones-sharing our faith can be a little scary. We’ve put together three tips to help you get over your fear of telling the people close to you about Jesus. 1. Remember: love is greater than fear In his first Epistle, the apostle John tells us: There is no fear in love. But perfect love drives out fear because fear has to do with punishment. The one who fears is not made perfect in love (1 John 4:18). As John points out, fear has to do with punishment. In the case of sharing our faith, we have a fear of creating ill will, offending someone, or having them think less of us. But perfect love helps drive that fear away. Why? Because love always places someone else’s needs above our own. In this case, what greater gift could we offer others than to be reconciled with God? As long as we’re sharing the gospel out of love for others, we won’t be as focused on how they’re going to respond or what they’re going to think of us. 2. Trust the Holy Spirit There are a lot of Christians who would love to share their faith, but the fear that they’re not prepared to answer every possible question makes them nervous. So they tell themselves they just need to do a little more studying before they can share the gospel. But there’s always more to learn, and they never feel entirely ready to take that step. When Jesus was warning His disciples about the trials they would experience, He told them, “When you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say, for the Holy Spirit will teach you at that time what you should say” (Luke 12:11-12). Jesus was warning them about a time when they’d be on trial for their lives, and He was telling them to trust the Spirit-even in the most desperate situations. If we can trust the Holy Spirit when things are the direst, we can also trust the Spirit to guide our conversations as we share the good news with others. 3. Feel the fear and do it anyway Paul tells the Corinthian church, “Be on your guard; stand firm in the faith; be courageous; be strong” (1 Corinthians 16:13). Fear is a requirement for bravery. Think for a moment about what it means to be courageous. Someone who is never afraid cannot boast about their courage. We demonstrate our bravery when we do something in spite of our fears. Unfortunately, when we’re nervous about sharing our faith, we look for reasons not to do it. We tell ourselves that we need to study more or wait for a more suitable opportunity. We’re trying to convince ourselves that when we’re “ready” and the moment is right, we won’t be scared. But that kind of thinking almost guarantees that we never actually do it. Think about it this way: It’s easier for God to use your worst attempt at sharing the gospel than no attempt at all. When you step out in faith (which tends to include some fear of the unknown), God moves. The most amazing testimonies come from people who felt some measure of fear and pressed forward anyway. Unless someone tells themThe apostle Paul made it his life’s mission to share the gospel as widely as he could. He understood the need for believers to communicate the good news to others. In the Book of Romans, he explains it this way: How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them (Romans 10:14)? To respond to the gospel, people need to hear the gospel. That’s where we come in. It’s time to take that step of faith and start speaking up. The more you take that step, the more effective you will become at communicating what Jesus has done for you!
Therefore thus says the Lord God, “Behold, I am the one who has laid as a foundation in Zion, a stone, a tested stone, a precious cornerstone, of a sure foundation: ‘ Whoever believes will not be in haste.’ Isaiah 28:16 And all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. 1 Corinthians 10:4 Mark 13:1 And as he came out of the temple, one of his disciples said to him, “Look, Teacher, what wonderful stones and what wonderful buildings! Over five hundred years before Jesus was born, Jewish exiles in Babylon returned to Jerusalem and rebuilt the temple (Ezra 3). About 160 years before Jesus was born, Antiochus IV Epiphanes defiled the temple by dedicating it to Zeus and sacrificing a pig on the altar. The Maccabean family led a revolt, taking back the temple and rededicating it. In 39 BC, Herod the Great overran the temple and killed many of the priests. About twenty years later, he tried to placate the Jewish populace by renovating the temple to surpass the standards God gave Solomon. Although major construction was completed in only a few years, it wasn't entirely finished until AD 67—long after this passage in Mark occurred. Three years later, the Romans besieged Jerusalem and fulfilled Jesus' prophecy that every stone would be taken, one from another (Mark 13:2). At this time, the temple and surrounding courtyard are indeed "wonderful." The temple is massive, made of great white stones. The eastern side is covered in gold. Herod not only expanded the temple, he expanded the top of the temple Mount. He built great walls to roughly square off the plateau, and back-filled them to flatten the top. Porticoes—open-air porches— line the top edges. The largest, Solomon's portico, borders the southern edge. On the northwest corner is Antonia Fortress, home to the garrison that guards the temple Mount against riots. It is this garrison that will save Paul when he is wrongly accused of bringing Gentiles into the temple (Acts 21:27–36). Throughout the week, Jesus and the disciples have probably entered the temple courtyard through the east gate, where the morning sun shines through and onto the temple. Although built by an evil, quasi-Jewish king, the temple is architecturally a magnificent emblem, representing both the worship of God and the nationalism of the Jews. Unfortunately, it has become more of the latter and less of the former. The building that should be the centerpiece of God-worship is now a symbol of corruption (Mark 11:15–19). The resurrection of Jesus is the cornerstone to a worldview that provides the perspective to all of life. Matthew 16:18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. The term living stones in 1 Peter 2:5 is used as a metaphor to illustrate the secure and intimate relationship believers have with Jesus, who is described in the previous verse as the “living Stone” (1 Peter 2:4). Together, these two verses picture how Christ and His followers are joined by God Himself: “As you come to him, the LIVING Stone--rejected by men but chosen by God and precious to Him—you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:4–5). The foundation of God’s building is His Son, Jesus Christ, the “living Stone.” The “living stones,” in turn, are believers who come to Jesus and place their lives upon this foundation. The living Stone is “precious” to those who believe (1 Peter 2:7), but some men reject the living Stone in order to build their lives their own way, not God’s way (see Psalm 118:22 and Luke 6:46–49). Unbelievers cast this living Stone aside, not caring that Jesus is the only true foundation upon which they can build securely (1 Corinthians 3:11). In a metaphor much like that of the living Stone, Jesus is described as the chief cornerstone in Ephesians 2:19–22. Peter references Jesus as the cornerstone in Acts 4:11–12, stating that “salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” God accepts no one who refuses to become a part of His building. And God is just like all builders-- He has a foundation upon which all workers must build (Matthew 7:24–27). So what is the significance of the stones of remembrance in Joshua 4:9? It is one of the climactic events in all of biblical history. The Israelites had waited forty years, but now the time had come. It is a poignant moment as they stride across the riverbed of the Jordan, opened for them by the miraculous power of God. Behind them, they leave the wearying decades of meandering around in a barren wilderness and the tragic memories of countless funerals for an entire generation of people who would not trust God's promises. Slavery in Egypt and the bare survival of nomadic life are bygone experiences now. A new and welcome chapter opens before them! Before them lay a land richer than their dreams, more fruitful than their hopes, and more beautiful than their imagination. Now it is theirs by God's steadfast promise. It must have felt surreal to finally stand in Canaan, kind of like when you unlock the door to your first home. You've envisioned it, planned for it, imagined what you will do with it…but when you step in that front door, your emotions soar! To be the fulfillment of an ancient promise to Father Abraham must have been overwhelming. Their joy had been magnified by recent events. When they arrived at the Jordan, they found it is flood stage, menacing in its speed and dangerous fro what it concealed. The jungle-like grow covered by the rapid current left Israel flatfooted. The river was impassible, its crossing impossible. But God intervened, performing a miracle that paralleled the miracle of the Exodus from Egypt. God rolled back the waters of the Jordan River, just as He had done with the Red Sea. God meant what He had said through Moses years before. Here was His signature again, in the same way, to assure His people that He was good to His word. I imagine there were songs and shouts as God's people worshiped and exulted in Him. After the people of Israel supernaturally crossed the Jordan River to enter the Promised Land, God commanded Joshua to “choose twelve men, one from each tribe. Tell them, ‘Take twelve stones from the very place where the priests are standing in the middle of the Jordan. Carry them out and pile them up at the place where you will camp tonight’” (Joshua 4:2–3, NLT). These stones of remembrance would serve as a permanent national reminder and a memorial to future generations of the miraculous river crossing. Joshua’s stones of remembrance are just one monument in a series of memorials commemorating the mighty acts of God on behalf of the people of Israel (Exodus 13:3–6; 24:4; Deuteronomy 27:1–8; Joshua 22:9–12; 24:24–28; 1 Samuel 7:12). To everyone else, the stones were just a heap of rubble, but to the people of God, they were a constant reminder that Yahweh was a personal and powerful God, working wonders on behalf of His people. When the people following Joshua arrived at the Jordan, the river was at flood stage, transforming it from its typical 100-foot width to a daunting mile-wide, raging river. Israel’s entrance into Canaan was completely blocked. But as soon as the priests dipped their feet in the river’s edge, God stopped the flow of water, and the people crossed on dry ground. The priests carrying the ark of the covenant stood in the middle of the riverbed until the whole nation had passed over (Joshua 3:14–17). Then God gave Joshua instructions to appoint twelve men, one from each tribe. The men were each to retrieve one stone from where the priests had stood in the riverbed bearing the ark of the covenant. The stones of remembrance were not to come from the shores of the Jordan but the center, spotlighting the fact that Israel had crossed over on dry land. Each of the stones of remembrance represented one of the tribes of Israel. The number twelve is repeated five times in Joshua 4:1–8, emphasizing the unity of the tribes as one nation under Joshua’s leadership. The twelve stones of remembrance would now serve as a perpetual sign and memorial. --stones that at one point were buried, unreachable, covered by a challenge to the faith of God's people, but were now divinely accessible. Joshua piled them up in Gilgal, where the Israelites set up camp. “Then Joshua said to the Israelites, ‘In the future your children will ask, “What do these stones mean?” Then you can tell them, “This is where the Israelites crossed the Jordan on dry ground.” For the LORD your God dried up the river right before your eyes, and he kept it dry until you were all across, just as he did at the Red Sea when he dried it up until we had all crossed over. He did this so all the nations of the earth might know that the LORD’s hand is powerful, and so you might fear the LORD your God forever’” (Joshua 4:21–24, NLT) Remembering the past plays a vital role in the identity of any nation. Sociologists claim that a society aspiring to endure must become “a community of memory and hope” God repeatedly directed ancient Israel to set up monuments and enact rituals such as the Passover (Exodus 13—14). Each tribute marked a significant historical memory that would offer future hope for the nation that God had claimed as His own. Crossing the Jordan represented a major change for the nation of Israel. Their wilderness wanderings were over. No longer would Israel be fed with manna provided by the hand of God (Joshua 5:12). From now on, the people would need to walk by faith in God’s promise to give them a land flowing with milk and honey (Exodus 3:8). God sent the ark ahead of the people into the overflowing waters to encourage their faith. The ark represented God’s presence, His very self, going before them and opening the way for them in their new walk of faith. Just as God had parted the Red Sea to deliver Israel from bondage in Egypt, so also would He spread open the Jordan to lead them into the Promised Land. Remembering God’s miraculous provision and presence gave the children of Israel the courage to follow Him into this new territory fraught with conflict and enemies to conquer. With stones of remembrance, the Israelites built a monument to commemorate their crossing over from the old way of life into the new in the Promised Land. The pile of twelve stones reminded Israel of what God had done for them—that He cared for His people, kept His promises, and went before them in victory to conquer the land of their inheritance. This is the message the stones declared to Israel, and this is what they say to us today. They represented a sign, an unmistakable marker at the very place where God had demonstrated His power to overcome any obstacle to His will. Because stones don't naturally stack, there would come a day when Israel's children would ask for an explanation for this phenomenon. This is what happens when the impossible meets the promises of God. This is the outcome when the implausible comes up against the glorious riches of God in Christ Jesus. 1 Peter 2:5 You yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. God is faithful. His promises never fail (1 Kings 8:56). With the assurance of His presence and the reminder of His mighty power, the Lord bolsters our faith whenever He asks us to follow Him into new areas of battle and conquest. We can let these stones remind us, too, that unless we step out in faith and get our feet wet as the priests did, we’ll never fully experience the new life of faith and freedom that Christ has opened up for us as our inheritance in Him (Galatians 5:1; 1 Peter 2:16). “To the one who is victorious, I will give some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it” (Revelation 2:17). In part of the Lord’s message to the church of Pergamum, we read, “Whoever has ears, let them hear what the Spirit says to the churches. To the one who is victorious, I will give some of the hidden manna” (Revelation 2:17). The book of Revelation is an example of apocalyptic literature, which features symbolism and sometimes bizarre imagery in its presentation of prophecy. The “hidden manna” mentioned in the letter to Pergamum is one example of such symbolism. Quite simply, the hidden manna is a symbolic picture of Jesus Christ. As the manna of the Exodus sustained and strengthened the Israelites for the forty years of desert wanderings, so Jesus strengthens and sustains us spiritually as we walk through this life on our way to heaven. Jesus is the “manna” from heaven—the spiritual sustenance we need—and it is promised to us. Jesus Himself made the connection between the manna of Moses’ day and His own provision of salvation: “I am the bread of life. Your ancestors ate the manna in the wilderness, yet they died. But here is the bread that comes down from heaven, which anyone may eat and not die. I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world. . . . This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever” (John 6:48–51, 58). The manna that sustained the Israelites was a foreshadowing of the sacrifice of Christ; the manna mentioned in Revelation 2:17 is another, symbolic reference to Christ. As a symbol, the hidden manna of Revelation 2:17 is not to be taken literally; in other words, Jesus is not speaking of something we literally eat. Rather, the Bread of Life is something we “ingest” in another, non-physical way. We receive the benefits of salvation by faith (John 1:12). The manna is “hidden” in that it is given exclusively to believers in Christ. Only believers will reap the benefits of salvation. The unbelieving world that rejects Christ will never know the joy and satisfaction of faith in Him. The recipient of the hidden manna is specified in Revelation 2:17 as “the one who is victorious.” The overcomer is one who endures in his faith, despite trials and hardships. Overcomers are followers of Christ who successfully resist the power and temptation of this world. An overcomer holds fast to faith in Christ until the end. He demonstrates complete dependence upon the Lord Jesus through thick and thin. First John 5:4–5 encourages us that all who are born again will overcome this world: “For whatever is born of God overcomes the world; and this is the victory that has overcome the world—our faith. Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?” As we seek to remain faithful to Jesus, living in light of His death, burial, and resurrection for forgiveness of sins, and resisting the temptations of the world, we are promised goodness. The hidden manna from heaven will be ours. Even if the world cannot understand how, we will be strengthened. We will be sustained. Isaiah 28:16-17 “So this is what the Sovereign Lord says: “See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who relies on it will never be stricken with panic. I will make justice the measuring line and righteousness the plumb line; hail will sweep away your refuge, the lie, and water will overflow your hiding place.” Isaiah 28:16-17(MSG) “But the Master, God, has something to say to this: “Watch closely. I’m laying a foundation in Zion, a solid granite foundation, squared and true. And this is the meaning of the stone: a trusting life won’t topple. I’ll make justice the measuring stick and righteousness the plumb line for the building. A hailstorm will knock down the shantytown of lies, and a flash flood will wash out the rubble.” “Therefore the Lord God says this, “Listen carefully, I am laying in Zion a Stone, a tested Stone, a precious Cornerstone for the [secure] foundation, firmly placed. He who believes [who trusts in, relies on, and adheres to that Stone] will not be disturbed or give way [in sudden panic]. I will make justice the measuring line and righteousness the mason’s level; then hail will sweep away the refuge of lies and waters will flood over the secret [hiding] place.” “Jesus is the Stone that the builders of this world rejected. In ancient architecture the cornerstone was the principle stone placed at the corner of a great edifice, such as the temple. The Cornerstone was the most precious, valuable, and carefully constructed stone in the entire building. It was the stone upon which all others rested, and it brought unity to the whole. The Church can be compared to a temple with each of us being like living stones. Christ is the head corner stone. Our strong foundation, the one who holds us all together, and the one given the greatest honor. The metaphor is similar to the picture of the Church as one body with Christ as the head. This one, that has been scorned and rejected by the world, is the one whom God has given the chief importance and the greatest honor.” Isaiah has been telling us that the people of Israel and Judah have chosen to disregard God’s directives, and ignore His teachings, choosing instead to make a contract with death. Leadership was found saying: “We have made a pact with death; we’ve made a deal with the grave. When the scourge of disease and doom comes our way, they won’t touch us. Death and the grave will pass us by for our fraud disguises us, and deception is our shield.” -Isaiah 28:15 “So the Lord, the Eternal, has this to say: Eternal One: See here, I am laying in Zion a stone, a tested stone—a cornerstone, chosen and precious—for a firm foundation. Whoever trusts in it will never be disgraced. Justice will be the line by which I lay out its floor plan, and righteousness will be My leveling tool. A hailstorm will pulverize and wash away the fraud and deception behind which people hide, and floodwaters will overrun their hiding place.” Adonai–Tzva’ot, God Almighty, response to their prideful attitude and arrogance is found in our text. Here we find a prophetic Word about a Stone, which will be the measuring stick or plumb line, to check whether the foundation that the people were building lined up to God’s standards. This Stone, notice the capital “S”, was/is the person of Jesus Christ. “But the Lord God says, “See, I am placing a Foundation Stone in Zion—a firm, tested, precious Cornerstone that is safe to build on. He who believes need never run away again. I will take the line and plummet of justice to check the foundation wall you built; it looks so fine, but it is so weak a storm of hail will knock it down! The enemy will come like a flood and sweep it away, and you will be drowned.” “With this stone metaphor, the biblical writers established that the kingdom God built would be founded upon Jesus Christ. Every detail in its dimensions, shape, size, and form relates directly to Christ. Without the corner stone, the building has no value.” Psalm 118 is attributed to David. Within its stanzas of praise, we find this prophetic word about Jesus Christ the Messiah, though Jewish rabbis and tradition felt it referred to David himself: “The stone which the builders rejected has become the chief corner stone.” -Psalm 118:22 Paul, writing to the church in Rome, refers to Isaiah’s prophecy. Paul is explaining about the God’s plan, from the beginning, that the Gospel was to be for all man, both Jew, and Gentile. This fact would become a tumbling block for many Jews. Paul wrote: “So what does all of this mean? Did the non-Jews stumble into a right standing with God without chasing after it? Yes, they found it through faith. And has Israel, who pursued the law to secure a right standing with God, failed to keep the law? Yes again. And why is that? Because Israel did not follow the path of faith. They thought that whatever they needed to be right with God could be accomplished by doing the works of the law; they tripped over the stumbling stone. As the Scriptures say, “Look what I am going to do in Zion. I’ll put in place a stone that makes them stumble, a rock that trips them up, and those who trust in it will not be disgraced.” -Romans 9:30-33 Jesus, speaking to the Chief Priests and Elders, made reference to the Stone, that the builders rejected. He said this: “Jesus asked them, “Have you never read in the Scriptures: ‘The [very] Stone which the builders rejected and threw away, Has become the chief Cornerstone; This is the Lord’s doing, And it is marvelous and wonderful in our eyes’? Therefore I tell you, the kingdom of God will be taken away from you and given to [another] people who will produce the fruit of it. And he who falls on this Stone will be broken to pieces; but he on whom it falls will be crushed.” Matthew 21:42-44 (AMP) Peter also wrote about the Stone, which we know this Stone as Jesus Christ, our Risen Lord and Savior. Peter writes that those who choose to depend on the Stone, saying they would never be disgraced or disappointed. “Come to Him—the living stone—who was rejected by people but accepted by God as chosen and precious. Like living stones, let yourselves be assembled into a spiritual house, a holy order of priests who offer up spiritual sacrifices that will be acceptable to God through Jesus the Anointed. For it says in the words of the prophet Isaiah, “See here—I am laying in Zion a stone, a cornerstone, chosen and precious; Whoever depends upon Him will never be disgraced.” To you who believe and depend on Him, He is precious; but to you who don’t, remember the words of the psalmist: “The stone that the builders rejected has been laid as the cornerstone—the very stone that holds together the entire foundation,” and of Isaiah: “A stone that blocks their way, a rock that trips them.” They stumble because they don’t follow the word of God, as they were destined to do.” -1 Peter 2:4-8 “The stone is a stone of judgment. It is not susceptible to destruction by its enemies. All efforts against the stone shatter to pieces. Furthermore, it falls in judgment on those who reject it. ” My friend, Jesus is the Cornerstone, the very One that so many have rejected. He is our measuring stick, our plumb line, to compare ourselves to, not other people, but Jesus. If we follow His ways, and live as He directed, we will never be disgraced or disappointed. As living stones, we have new life in Christ (2 Corinthians 5:17). As integral parts of the building of God, we have security in Christ (John 6:37). As the Master Builder, God places His living stones just where He wants us to be (1 Corinthians 12:18). As living stones, we are connected to one another in the body of Christ (Romans 12:5). Our Lord, the foundation Stone, is alive forevermore and will never crumble. He will support us eternally. Peter goes on to describe the function of the living stones: to “declare the praises” of Him who called us out of the darkness of sin into the light of life and glory (1 Peter 2:9). This is the “job description” of a living stone: a speaker of praise, a declarer of truth and love and light. The spiritual house God is building is designed for His glory, and we, the living stones, glorify the Lord in all we do (1 Corinthians 10:31). What do these remembrance stones mean in Joshua? I. It's all about God Seeing that rock pile and hearing the story, the people of Israel would know clearly that they had not crossed Jordan on their own. Those stones cried out, "God did this! By His hand we have forded this river. By His power and faithfulness we have accomplished this!" So may this memorial stand to speak to us all. Let it remind us that Unless the LORD builds the house, its builders labor over it in vain (Ps. 127:1). Let the hallowed act of our devotion come back to strengthen us that it truly is "Not by strength or by might, but by My Spirit," says the LORD of hosts. (Zech. 4:6). From start to finish, from every dollar given to every brick laid, let God be all in this place! II. We have a missionary purpose Joshua told Israel that the stones would serve as a reminder that all the people of the earth may know that the Lord's hand is mighty, and so that you may always fear the Lord your God." (v. 24) Let no one be confused. We have no mission here but the Great Commission. These buildings aren't memorials to us, but to Him! We exist to know God and make Him known. Our buildings exist, not to make us comfortable or proud, but for God's glory and the gospel's advance. III. We must change if we want to go with God The stones out of the Jordan marked the movements of God among His people. They testified of the willingness of a people to leave what they had known in order to go with God, to face challenges to their faith, to step into the water, to believe in what they could not see. Here me, people of God: Between the realization of this dream God has planted in our hearts and where we are now, there stands some daunting boundaries. We cannot yet see how God will do it, but we believe He is faithful. It's time to venture with God into His future for us. This is all about God and His glory; it is about the missionary purpose for which we exist; it is about the challenge to change so that God can manifest His glory more fully through us. God Almighty, I ask that you remind me that I should not be comparing standards to the World, but only to Jesus Christ, my Savior and Lord. He is the standard that I am to be following, my perfect example. To those who have accepted His gift of salvation, He is a Cornerstone, a blessing. To those who do not know Him, He is a stumbling block. Thank you, Lord, for being my living example. Help me to pursue becoming more like you every day, my precious Cornerstone. Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished” (Matthew 5:17–18). This important statement of our Lord gives us insight into His mission and the character of God’s Word.
https://www.biblestudytools.com/matthew/?amp Jesus’ declaration that He came to fulfill the Law and the Prophets, not to abolish them, obviously contains two statements in one. There is something Jesus did and something He did not do. At the same time, Jesus emphasized the eternal nature of the Word of God. Jesus goes out of His way to promote the authority of the Law of God. He did not come to abolish the Law, regardless of what the Pharisees accused Him of. In fact, Jesus continues His statement with a commendation for those who teach the Law accurately and hold it in reverence: “Therefore anyone who sets aside one of the least of these commands and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven” (Matthew 5:19). Note the qualities that Jesus attributes to the Word of God, referenced as “the Law and the Prophets”: 1) The Word is everlasting; it will outlast the natural world. 2) The Word was written with intent; it was meant to be fulfilled. 3) The Word possesses plenary authority; even the smallest letter of it is established. 4) The Word is faithful and trustworthy; “everything” it says will be accomplished. No one hearing Jesus’ words in the Sermon on the Mount could doubt His commitment to the Scriptures. Consider what Jesus did not do in His ministry. In Matthew 5:17, Jesus says that He did not come to abolish the Law and the Prophets. In other words, Jesus’ purpose was not to abrogate the Word, dissolve it, or render it invalid. The Prophets will be fulfilled; the Law will continue to accomplish the purpose for which it was given (see Isaiah 55:10–11). Next, consider what Jesus did do. Jesus says that He came to fulfill the Law and the Prophets. In other words, Jesus’ purpose was to establish the Word, to embody it, and to fully accomplish all that was written. “Christ is the culmination of the law” (Romans 10:4). The predictions of the Prophets concerning the Messiah would be realized in Jesus; the holy standard of the Law would be perfectly upheld by Christ, the strict requirements personally obeyed, and the ceremonial observances finally and fully satisfied. Jesus Christ fulfilled the Prophets in that, in His first coming alone, He fulfilled hundreds of prophecies concerning Himself (e.g., Matthew 1:22; 13:35; John 19:36; Luke 24:44). Jesus Christ fulfilled the Law in at least two ways: as a teacher and as a doer. He taught people to obey the Law (Matthew 22:35–40; Mark 1:44), and He obeyed the Law Himself (John 8:46; 1 Peter 2:22). In living a perfect life, Jesus fulfilled the moral laws; in His sacrificial death, Jesus fulfilled the ceremonial laws. Christ came not to destroy the old religious system but to build upon it; He came to finish the Old Covenant and establish the New. Jesus came not to destroy the Law and the Prophets but to fulfill them. In fact, the ceremonies, sacrifices, and other elements of the Old Covenant were “only a shadow of the good things that are coming—not the realities themselves” (Hebrews 10:1). The tabernacle and temple were “holy places made with hands,” but they were never meant to be permanent; they were but “copies of the true things” (Hebrews 9:24, ESV). The Law had a built-in expiration date, being filled as it was with “external regulations applying until the time of the new order” (Hebrews 9:10). In His fulfillment of the Law and Prophets, Jesus obtained our eternal salvation. No more were priests required to offer sacrifices and enter the holy place (Hebrews 10:8–14). Jesus has done that for us, once and for all. By grace through faith, we are made right with God: “He forgave us all our sins, having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross” (Colossians 2:14). There are some who argue that, since Jesus did not “abolish” the Law, then the Law is still in effect—and still binding on New Testament Christians. But Paul is clear that the believer in Christ is no longer under the Law: “We were held in custody under the Law, locked up until faith should be revealed. So the Law became our guardian to lead us to Christ, that we might be justified by faith. Now that faith has come, we are no longer under a guardian” (Galatians 3:23–25, BSB). We are not under the Mosaic Law but under “the law of Christ” (see Galatians 6:2). If the Law is still binding on us today, then it has not yet accomplished its purpose—it has not yet been fulfilled. If the Law, as a legal system, is still binding on us today, then Jesus was wrong in claiming to fulfill it and His sacrifice on the cross was insufficient to save. Thank God, Jesus fulfilled the whole Law and now grants us His righteousness as a free gift. “Know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by the works of the law, because by the works of the law no one will be justified” (Galatians 2:16). Matthew 10:6 Parallel Verses; Matthew 10:6, NIV: Go rather to the lost sheep of Israel. Matthew 10:6, ESV: but go rather to the lost sheep of the house of Israel. Matthew 10:6, KJV: But go rather to the lost sheep of the house of Israel. Matthew 10:6, NASB: but rather go to the lost sheep of the house of Israel. Matthew 10:6, NLT: but only to the people of Israel--God's lost sheep. Matthew 10:6, CSB: Instead, go to the lost sheep of the house of Israel. What does Matthew 10:6 mean? Jesus has begun giving instructions about what He wants His twelve hand-picked apostles to do when He sends them out on their own (Matthew 10:1–4). He began by defining where they should not go: to any Gentile areas or Samaritan towns (Matthew 10:5). Instead, Jesus now says, He is sending His representatives to the "lost sheep of Israel." At the end of the previous chapter, Matthew described Jesus as feeling compassion for the people as He looked out over the crowds. Jesus saw that they were harassed and helpless, like sheep without a shepherd. Those are the "lost sheep" Jesus is sending His disciples to reach with the good news of the Messiah and the kingdom of heaven. In saying this, Jesus was directing the good news to all the people of Israel, not just some. God's plan was that the good news of Jesus would first be preached to Israel and then later to the rest of the nations (Romans 1:16). Context Summary Matthew 10:5–15 contains Jesus' instructions for His twelve apostles, for their missionary trip to the towns of Galilee, in northern Israel. Their mission will be to preach His message that the kingdom of heaven is near, while also healing people and casting out demons. The apostles must not take with them extra money or clothes. Instead, they will stay with those who are worthy in each town they visit. If nobody in a town believes their message, the disciples are to shake the dust of that town from their feet. Jesus will follow these instructions with a series of warnings and encouragements. Chapter Summary Jesus gives His authority over disease, demons, and even death to His twelve hand-picked apostles. He gives them instructions in preparation both for a short-term trip to the towns of Galilee and their ministry after He has left the earth. First, they will preach His message of the kingdom in Israelite towns as they heal and cast out demons to demonstrate His power. Later, they will suffer great persecution as they represent Him before both Jews and Gentiles. They should not be afraid, though, and trust their Father to be with them and to reward them. Summary of the Gospel of Matthew_ this summary of the Gospel of Matthew provides information about the title, author(s), date of writing, chronology, theme, theology, outline, a brief overview, and the chapters of the Gospel of Matthew. Although the first Gospel is anonymous, the early church fathers were unanimous in holding that Matthew, one of the 12 apostles, was its author. However, the results of modern critical studies -- in particular those that stress Matthew's alleged dependence on Mark for a substantial part of his Gospel -- have caused some Biblical scholars to abandon Matthean authorship. Why, they ask, would Matthew, an eyewitness to the events of our Lord's life, depend so heavily on Mark's account? The best answer seems to be that he agreed with it and wanted to show that the apostolic testimony to Christ was not divided. Matthew, whose name means "gift of the Lord," was a tax collector who left his work to follow Jesus (9:9-13). In Mark and Luke he is called by his other name, Levi. Date and Place of Writing_ Some have argued on the basis of its Jewish characteristics that Matthew's Gospel was written in the early church period, possibly the early part of a.d. 50, when the church was largely Jewish and the gospel was preached to Jews only (Ac 11:19). However, those who have concluded that both Matthew and Luke drew extensively from Mark's Gospel date it later -- after the Gospel of Mark had been in circulation for a period of time. See essay and chart, p. 1943. Accordingly, some feel that Matthew would have been written in the late 50s or in the 60s. Others, who assume that Mark was written between 65 and 70, place Matthew in the 70s or even later. However, there is insufficient evidence to be dogmatic about either view. The Jewish nature of Matthew's Gospel may suggest that it was written in the Holy Land, though many think it may have originated in Syrian Antioch. RecipientsSince his Gospel was written in Greek, Matthew's readers were obviously Greek-speaking. They also seem to have been Jews. Many elements point to Jewish readership: Matthew's concern with fulfillment of the OT (he has more quotations from and allusions to the OT than any other NT author); his tracing of Jesus' descent from Abraham (1:1-17); his lack of explanation of Jewish customs (especially in contrast to Mark); his use of Jewish terminology (e.g., "kingdom of heaven," where "heaven" reveals the Jewish reverential reluctance to use the name of God; see note on 3:2); his emphasis on Jesus' role as "Son of David" (1:1; 9:27; 12:23; 15:22; 20:30-31; 21:9,15; 22:41-45). This does not mean, however, that Matthew restricts his Gospel to Jews. He records the coming of the Magi (non-Jews) to worship the infant Jesus (2:1-12), as well as Jesus' statement that the "field is the world" (13:38). He also gives a full statement of the Great Commission (28:18-20). These passages show that, although Matthew's Gospel is Jewish, it has a universal outlook. Purpose_ Mathew's main purpose is to prove to his Jewish readers that Jesus is their Messiah. He does this primarily by showing how Jesus in his life and ministry fulfilled the OT Scriptures. Although all the Gospel writers quote the OT, Matthew includes nine proof texts unique to his Gospel (1:22-23; 2:15; 2:17-18; 2:23; 4:14-16; 8:17; 12:17-21; 13:35; 27:9-10) to drive home his basic theme: Jesus is the fulfillment of the OT predictions of the Messiah. Matthew even finds the history of God's people in the OT recapitulated in some aspects of Jesus' life (see, e.g., his quotation of Hos 11:1 in 2:15). To accomplish his purpose Matthew also emphasizes Jesus' Davidic lineage (see Recipients, p. 1945). StructureThe way the material is arranged reveals an artistic touch. The whole Gospel is woven around five great discourses: (1) chs. 5-7; (2) ch. 10; (3) ch. 13; (4) ch. 18;(5) chs.24-25. That this is deliberate is clear from the refrain that concludes each discourse: "When Jesus had finished saying these things," or similar words (7:28; 11:1; 13:53; 19:1; 26:1). The narrative sections, in each case, appropriately lead up to the discourses. The Gospel has a fitting prologue (chs. 1-2) and a challenging epilogue (28:16-20). The fivefold division may suggest that Matthew has modeled his book on the structure of the Pentateuch (the first five books of the OT). He may also be presenting the gospel as a new Torah and Jesus as a new and greater Moses. Outline
Jesus Has Risen
After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. 2 There was a violent earthquake, for an angel of the Lord came down from heaven and, going to the tomb, rolled back the stone and sat on it. 3 His appearance was like lightning, and his clothes were white as snow. 4 The guards were so afraid of him that they shook and became like dead men. 5 The angel said to the women, “Do not be afraid, for I know that you are looking for Jesus, who was crucified. 6 He is not here; he has risen, just as he said. Come and see the place where he lay. 7 Then go quickly and tell his disciples: ‘He has risen from the dead and is going ahead of you into Galilee. There you will see him.’ Now I have told you.” 8 So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples. 9 Suddenly Jesus met them. “Greetings,”he said. They came to him, clasped his feet and worshiped him.10 Then Jesus said to them, “Do not be afraid. Go and tell my brothersto go to Galilee; there they will see me.” The Guards’ Report11 While the women were on their way, some of the guards went into the city and reported to the chief priests everything that had happened. 12 When the chief priests had met with the elders and devised a plan, they gave the soldiers a large sum of money, 13 telling them, “You are to say, ‘His disciples came during the night and stole him away while we were asleep.’ 14 If this report gets to the governor,we will satisfy him and keep you out of trouble.” 15 So the soldiers took the money and did as they were instructed. And this story has been widely circulated among the Jews to this very day. The Great Commission16 Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. 17 When they saw him, they worshiped him; but some doubted. 18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with youalways, to the very end of the age.” |
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