Firstfruits of the First Resurrection

On By TimIn 1 Corinthians 15, Justification, Last Days, Rapture, ResurrectionLeave a comment

But now is Christ risen from the dead and become the firstfruits of those who have fallen asleep. For since death came by man, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first fruits; afterward, those who are Christ’s at His coming. Then comes the end when He will deliver up the kingdom to God the Father, when He puts an end to all rule and all authority and power.

1 Corinthians 15:20–24 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Jesus is Firstfruits of the resurrection of the dead. As Paul continues to explain the resurrection, we’ve understood from that context before, it is bodily. It is to a new type of body that isn’t subject to sin. (This idea is elaborated upon later in the text.) In his continuing instruction, there is something more for us to understand. Rightly, it points to Jesus. He is the Firstfruits, but of what?

The term firstfruits is significant. But first, let’s explore the significance of this term from one perspective; the feasts established in the Torah, The law is called a schoolmaster.

But before faith came, we were imprisoned under the law, kept for the faith which was later to be revealed. So the law was our tutor to bring us to Christ, that we might be justified by faith.

Galatians 3:23–24 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

It was to bring us to Christ. Therefore the feasts established for Israel in the law would also be a tutor. These feats are patterns to help us identify the Messiah. There were seven established, some of which have been fulfilled by Jesus on Earth.

The first is Passover. In the first Passover we learn that the blood of an unblemished lamb protected the household where it was applied to the doorposts from the death of the firstborn. In the same way, Jesus fulfilled this by shedding His own blood. That when properly applied by the believer, metaphorically on the doorposts of the heart. It protects the firstborn of that house, the believer himself from sudden death. This isn’t protection from any death, but the death that comes as a judgment from God.

The second is The Feast of Unleavened Bread. Biblically, leaven is a typification of sin. The idea conveyed is the haste to escape Egypt. They had no time to leaven their bread. It is also at this time that leaven is also removed from houses. In the same way, Jesus takes away the leaven in our lives. In a sense… We also ought to hurry to believe when we are confronted with the truth.

The third is The Feast of Firstfruits. This is a celebration of the firstfruits and is done at the beginning of the spring harvest. It was signified by waving a sheaf of the first grain harvested to the priest. He would then wave this before the Lord in an offering. In like manner, Jesus also had to be presented before God.

Jesus said to her, “Stop holding on to Me, for I have not yet ascended to My Father. But go to My brothers and tell them, ‘I am ascending to My Father and your Father, to My God and your God.’ ”

John 20:17 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

These are the spring feasts, the first three of seven ordained for Israel. All three have been fulfilled by Jesus just as the Old Testament patterns indicate. The fourth feast Pentecost, is also one said to be fulfilled, but I will leave for another time.

I want to talk about firstfruits. Just as the pattern is established in the feasts, this was the first of the entire harvest. What then is the significance?

Paul shows the order of the harvest. “Christ the firstfruits; afterward, those who are Christ’s at His coming. Then comes the end when He will deliver up the kingdom to God the Father.” I think that’s inclusive of the harvest. What I mean is, we have the beginning of the harvest given and the end when Christ comes, which is not the rapture. This is clearly explained to us in another place.

I saw thrones, and they sat on them, and the authority to judge was given to them. And I saw the souls of those who had been beheaded for their witness of Jesus and for the word of God. They had not worshipped the beast or his image, and had not received his mark on their foreheads or on their hands. They came to life and reigned with Christ for a thousand years. The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection.

Revelation 20:4–5 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Jesus has to come again to reign on Earth. At His coming, those who died justified (Acts 24:15) will be raised up to reign with Him. “Then comes the end.”

The harvest that Jesus is Firstfruits of began with His resurrection. It will end with the beginning of His Millennial reign. The harvest will continue, meaning there will be multiple resurrections in between. All of which is part of the First Resurrection of the just (Luke 14:14) to life (John 5:29.)

It’s the Resurrection

On By TimIn 1 Corinthians 15, Atonement, Resurrection, Salvation1 Comment

Now if Christ is preached that He rose from the dead, how can some of you say that there is no resurrection of the dead?

1 Corinthians 15:12–19 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

This is a perfect subject to discuss given this time of year. Just as Paul transitions from demonstrating his own credentials as an apostle born at the wrong time and his preaching of the authentic Gospel, he points to the main thing in that Gospel.

Now, I am going to say something that may seem controversial yet nevertheless important. I do not intend to offend. We Christians (I include myself chiefly) love the cross. We sing if it. It adorns our churches. I am wearing one around my neck right now. The cross is great! By what happened there is bloody and gruesome. It was a transaction involving death. One where our death burden was laid on Another. It was satisfied completely giving all of us a respite from certain death. In a sense, the cross saves all of us.

It’s the resurrection!

That will be made very plain. Pay close attention to how Paul explains it to the Gentiles in Corinth. They were Greeks. Grecian ideas of the afterlife didn’t include bodily resurrection and only spoke of the immortality of the soul. That idea came from Gnosticism which held that all of the human weakness, sin, and death were in the body. Death was freedom from that bondage. Therefore, the idea of a resurrected body meant a return to the bondage of weakness and death.

Paul is correcting the error and explains the reality of a bodily resurrection and most important, the real hope that comes with it.

If there is no resurrection of the dead, then Christ has not risen.

1 Corinthians 15:13 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

It’s simple… No resurrection… No risen Jesus. The risen and living Savior is essential to the Gospel. It is as essential as the cross, but more important.

If Christ has not risen, then our preaching is vain, and your faith is also vain.

1 Corinthians 15:14 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

The resurrection is of utmost necessity to the Gospel. If it weren’t real, the Gospel Paul preached would be in vain. It could offer no real hope.

It’s a simple progression of logic:

No bodily resurrection, no resurrected Jesus.

No resurrected Jesus, no hope for anyone.

No hope, the Gospel Paul taught would really be a false witness. It quickly progresses to the real problem at the end of denying the resurrection.

Yes, and we would then be found false witnesses of God, because we have testified that God raised up Christ, whom He did not raise up, if in fact the dead do not rise. For if the dead do not rise, then Christ has not been raised. If Christ is not raised, your faith is vain; you are still in your sins.

1 Corinthians 15:15–17 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

There is where the canker gnaws. (If I may borrow the line.) Paul is teaching that our sins are not washed away in the resurrection!

If Christ is not raised, your faith is vain; you are still in your sins.

There is a clear difference between what happened with the Savior’s death… And what happens after His resurrection. It is necessary to have an alive and resurrected Savior to take away our sins.

Don’t get me wrong. The cross is necessary for every human. We need the time it gives and that rest from execution, to seek the living offering and confess our sins. Only then are our sins removed.

It’s the cross, yes. But it’s the resurrection. It’s a living Savior Who can remove sin.

Deny Yourself

On By TimIn Matthew 16, SalvationLeave a comment

Then Jesus said to His disciples, “If anyone will come after Me, let him deny himself, and take up his cross, and follow Me.

Matthew 16:24 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

I love how Jesus speaks plainly to His followers. Consider this in light of what was given in yesterday’s post about Esther. We all have to come to a point where we must count the cost (Luke 14:28.)

Those who want to follow Jesus must first deny themselves. What does that mean?

A bit of context is necessary. There is much of what we consider ourselves that is learned behavior. We pick up mannerisms and behaviors as a result of those around us and perhaps the careers we have chosen. Sometimes those behaviors are profitable, other times they are detrimental.

When Jesus said to count the cost, we are to take inventory and weigh what is important. Is what we do going to have any real lasting value?

For some of us, the cost to follow Jesus is just too steep like the rich young ruler. Denying ourselves is awkward, and even scary. It seems as in doing so, we would become lost.

Listen… We are not what we do. That is what the culture I posed upon us from almost every angle. Our identity without Jesus is intricately intertwined with what we do and how we behave. The baggage that comes with that is what keeps us from God. It also keeps us from true freedom.

In denying self is how we love. We do it when we meet someone new and want to please them. We do it for newborns who cannot tend to themselves. We do it for significant others.

This is what Jesus is saying, love Him.

Deny yourself and take up your cross. In other words, stop taking your identity from what you do. Instead, take up your cross. Identify in what He did. Follow Him. That is where our identity changes to Him.

We sing that refrain, I am who You say I am.

If you want to know… He says that we’re forgiven, not forsaken, a child of God, a joint-heir with Jesus, His own people, among other things.

That’s the identity change, denying ourselves and taking on Him. There is salvation and freedom there. Freedom from the bondage of whatever you may have done.

Don’t believe me, believe Him…

For whoever would save his life will lose it, and whoever loses his life for My sake will find it. For what will it profit a man if he gains the whole world and loses his own soul? Or what shall a man give in exchange for his soul?

Matthew 16:25–26 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

For Such a Time as This

On By TimIn Daily Walk, Esther 41 Comment

For if you remain silent at this time, protection and deliverance for the Jews will be ordained from some other place, but you and your father’s house shall be destroyed. And who knows if you may have attained royal position for such a time as this?

Esther 4:14 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

If there is anyone who can understand what it is to be awkward in every facet of life, it’s me. I don’t know if I really fit in anywhere. Perhaps it’s part of my experiences that have made me who I am.

One thing I know, is there are those things that I don’t quite get. I am laying in bed, it’s late, in fact early into the next day. The cares of the day weigh heavily. What would it be like to not care?

I don’t know. I don’t know if I will ever really know.

But here is Esther. She was a misfit in the King’s court, in that she was Jewish. Granted, what I think I am pondering is nothing as monumental as what she was thinking. But it does bear some similarities, on a vastly smaller scale. Nevertheless, they are everything for the other souls involved.

Like Esther, the easy choice is self-preservation; to stay with what I know is safe. Yet, it is selfish.

In that time before Esther entered the king’s presence, she would ponder many things. When she purposed to pursue what was right, she set about to do it. In that moment she is a perfect representation of Jesus Christ. She had set aside self-preservation to look beyond the what-ifs and lay down her own life for the lives of her people. She found favor from her king.

It’s not unlike another person.

Consider the apostle Paul. He was on his way to Damascus to persecute saints when he was stopped by his Lord. Paul knew Who it was Who stopped him on that road. Asking Jesus, “What will you have me do?” (Acts 9:1–6)

Think about it. It’s rather unsettling to be struck blind by a bright light and brought to your knees. Jesus told Paul to go into Damascus and await instructions. Ananias was then called by Jesus to visit Paul. Even amidst the disorientation, Paul chose to do the right thing.

Ananias had his Esther moment, too. He set aside his own concerns to do what appeared as an awkward encounter. Setting aside concerns for his own safety he went to Paul with the instructions Jesus gave him.

Paul assents to the instructions of his Lord and was waiting in Damascus. Ananias came, we know what happened. Paul was shown he was called to serve the Lord by ministering to the Gentiles. By taking up the call, he was also shown what he must suffer for Jesus’ name.

For such a time as this Paul had obtained much favor from God. It is only in one of his first epistles did he give a hint of his mindset at his appointment with Jesus and the days that followed.

After giving a list of those who were eyewitnesses to the resurrected Jesus… He spoke of his own testimony.

Last of all, He was seen by me also, as by one born at the wrong time.

1 Corinthians 15:8 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

It was an awkward way to become an apostle, and an eyewitness to Jesus’ life, death, and resurrection. Yet like one born at the wrong time.

I can imagine the self-doubt coupled with the instinctual self-preservation, and maybe the idea that someone else will do it instead.

Yet there are those people, real heroes like Esther, Ananias, and Paul, who considered their own personal well-being to be of inconsequential value compared to the panorama of others whose lives would be impacted for the good.

I don’t care who you are or where you are in life. If you’re placed in an awkward position as a misfit, that’s perfect! When faced with some really gut-wrenching decision, choose rightly. I know it may be potentially detrimental to you personally, forego that. Look beyond your own self and into the people that will be impacted for the good by your selflessness.

And who knows if you may have attained your awkward position for such a time as this?

The Wages of Sin

On By TimIn Atonement, Death, Romans 06, SalvationLeave a comment

For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord.

Romans 6:23 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

The wages of sin is death. It’s that simple.

Think about what Paul is saying. Understanding this critical point is a foundation for everything. To do that, consider the context…

I speak in human terms because of the weakness of your flesh, for just as you have yielded your members as slaves to impurity and iniquity leading to more iniquity, even so now yield your members as slaves to righteousness unto holiness. For when you were the slaves of sin, you were free from righteousness. What fruit did you have then from the things of which you are now ashamed? The result of those things is death. But now, having been freed from sin and having become slaves of God, you have fruit unto holiness, and the end is eternal life. For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord.

Romans 6:19–23 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Paul is conveying spiritual truth in human terms. Particularly in that when we present ourselves to unrighteousness, it snowballs. That is, more sin leads to the suppression of the knowledge of God, which makes doing sinful things easier. This he spoke of in the opening of the letter.

The other truth is showing that the real fruit of sin is death. There is nothing that comes of it that is going to last. It’s a freedom from righteousness, meaning it is leading to lawlessness. The result of those things is death. He is urging us to present ourselves as slaves to righteousness, leading to sanctification. There is fruit in that.

Suffice it to say, humans have an appointment with death, The Bible says it is appointed unto men once to die. It also says after that comes judgment. Looking back on the text, we see that there is a dichotomy eternal life is set against death, that is the wages of sin death.

Paul has already conveyed to us that “just as sin entered into the world through one man, and death through sin, so also death spread to all people because all sinned.” (Ro 5:12) This doesn’t mean we are all born sinners as it is easy to say. It means that corruption entered the progeny of Adam and was passed down through his seed. That is death is passed down because all have sinned. Paul is saying we are all born dying which is a transgression of God’s desire for humans. We were made to live with Him forever. But because death entered by one man, and passed to all… All are already in transgression. We will all die of natural causes having lived long enough.

These are the wages of sin death. This is the death Jesus died.

For the love of Christ controls us, because we have concluded this: that one died for all; as a result all died. And he died for all, in order that those who live should no longer live for themselves, but for the one who died for them and was raised.

2 Corinthians 5:14–15 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Christ died for us. Yes, that is true for us believers. Yet Paul is saying it is for all. The underlying Greek literally conveys “that if one for all died, then the whole died.” Look at the text, the ‘all’ is in noun form. Changing the noun form of ‘all’ to an adjective by claiming it to be ‘all individuals’ impose an idea on the text that isn’t there. Consequently, using a prepositional phrase as an adjective to limit the scope of ‘all’ as in saying ‘all of us’ is also imposing an idea on the text that isn’t there. This does apply to anyone reading this, and even those who do not. Jesus died that death due to sin, and we get to live.

Having been freed from the constraints of that death, live for Christ! How do we do that?

We must be reconciled to God.

So from now on we do not regard anyone according to the flesh. Yes, though we have known Christ according to the flesh, yet we do not regard Him as such from now on.

2 Corinthians 5:16 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Understand the reality behind this idea. If all have died the death due for the wages of sin in Jesus Christ’s death, the flesh does eventually die. The old things have passed away.

Therefore, if any man is in Christ, he is a new creature. Old things have passed away. Look, all things have become new.

2 Corinthians 5:17 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Let’s not look at any human in the old way. Those things have passed away, and the grace of God abides upon them. It is a time of mercy. A time in which Paul says each ought to live for Jesus.

All this is from God, who has reconciled us to Himself through Jesus Christ and has given to us the ministry of reconciliation, that is, that God was in Christ reconciling the world to Himself, not counting their sins against them, and has entrusted to us the message of reconciliation.

2 Corinthians 5:18–19 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

God has reconciled the world to Himself in Jesus. He is not counting their sins against them. The wages of sin is already satisfied.

So we are ambassadors for Christ, as though God were pleading through us. We implore you in Christ’s stead: Be reconciled to God. God made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.

2 Corinthians 5:20–21 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Those that know this are now called ambassadors. As Christians, we get to implore others to be reconciled to God. The One Who took on sin to be sin for us, was for us to live for Him. That we could become the righteousness of God in Him.

His death gave a respite of time to all humans. The righteousness of God doesn’t come by His death, though. As people will still die in their sins.

He said to them, “You are from below; I am from above. You are of this world; I am not of this world. Therefore I said to you that you will die in your sins. For unless you believe that I am He, you will die in your sins.”

John 8:23–24 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Jesus said those who do not believe I am He will die in their sins. They won’t die as a result of them but will die in them. What does He mean ‘I am He?’

He who comes from above is above all. He who is of the earth is earthly and speaks of the earth. He who comes from heaven is above all. He bears witness of what He has seen and heard, yet no one receives His testimony. He who has received His testimony has certified that God is true. For He whom God has sent speaks the words of God, for God gives the Spirit without measure to Him. The Father loves the Son, and has placed all things into His hand. He who believes in the Son has eternal life. He who does not believe the Son shall not see life, but the wrath of God remains on him.

John 3:31–36 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

I think the testimony is clear. There is only One Who is above all. Without believing ‘I am He’ one dies in their sin. To close the circle, Jesus says this:

Truly, truly I say to you, whoever hears My word and believes in Him who sent Me has eternal life and shall not come into condemnation, but has passed from death into life.

John 5:24 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

It’s a simple idea to be reconciled to the God Who has reconciled Himself to each of us. Yet it is most difficult, as we all must acknowledge the truth in our own hearts. This respite of the wages of sin death is a time of mercy. One where we can seek remission of sins. Yet, remission cannot happen unless we acknowledge the truth, believe the truth, and confess our sins to Him. Only then are they taken away forever.

The Olivet Discourse: 02 – The Destruction of the Temple Foretold

On By TimIn Israel, Last Days, Luke 21, Mark 13, Matthew 24, Olivet Discourse2 Comments

Continuing from the previous post, there are things to keep in mind. The first is the perspective of the author and the ideas he chooses to convey. Here is the foundation text beginning with the account in Matthew.

Jesus departed from the temple and was leaving when His disciples came to show Him the temple buildings.
Jesus answered them, “Do you not see all these things? Truly I say to you, not one stone shall be left here upon another that shall not be thrown down.”

Matthew 24:1–2 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

As Matthew starts, he relates the impetus for the conversation, the temple is mentioned, but no attention is given to describing it. The group was leaving the temple, and the disciples wanted to show Him the buildings. Imagine the change in the conversation. One moment it was about the temple; The next, destruction is foretold. This conversation was probably still in public, as the group had not yet come to the Mount of Olives. There may have been others privy to this part of the conversation.

Let’s examine the other synoptic accounts.

As He went out of the temple, one of His disciples said to Him, “Teacher, see what great stones and what great buildings are here.”
Jesus answered him, “Do you see these great buildings? Not one stone shall be left upon another that shall not be thrown down.”

Mark 13:1–2 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Already one can discern some differences. Mark doesn’t just relate the gist of the conversation. He relates what is said. That is the action that is occurring. We also see the usage of the title Teacher.

Look at the mention of the great stones. Though the temple wasn’t yet complete, the stones they were looking at were 10 to 12 feet long. It was Herod’s goal for the temple mount to be a massive 1600 by 900 feet edifice soaring to nine stories in height. The walls were to be up to 16 feet thick. All this still wouldn’t match the glory of Solomon’s temple, had it been finished. Its destiny was to be toppled.

We come to Luke.

As some spoke of how the temple was adorned with beautiful stones and gifts, He said, “As for these things which you see, the days will come when not one stone shall be left on another that will not be thrown down.”

Luke 21:5–6 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Like Matthew, Luke relates the impetus of the conversation. He too points out the stones. He also mentions the gifts. These are the decorative items donated by others to adorn the temple. Herod gave a golden vine that had bunches of grapes that were as tall as a human.

All three accounts, though differing, are conveying the same basic information. The temple’s beauty would come to be ruined.

The stylistic differences also become apparent in how the content is conveyed. Matthew draws attention to the temple building as if the reader is already familiar with it. Mark’s style is about title and action. He gives a bit of detail, perhaps as his audience may need help to understand how great the stones are, as if such are unfamiliar with it. Luke points to the ornate decorations and gifts. It’s a bit of humanity, and the artistry is of great interest to a Greek.

This is also a perfect example of what not to see. The disciples were concerned with the outward beauty of the temple. Absent from the conversation is what went on inside it. The temple was certainly the focal point of life in Jerusalem at the time. Its beauty was certainly something to admire.

Considering the words here, perhaps there is an underlying message to keep a light touch on the things of this world, as they will fade away. Perhaps to keep what is inside of the temple kosher instead of fixating on the outward appearances.

The Olivet Discourse: Introduction

On By TimIn Luke 21, Mark 13, Matthew 24, Olivet Discourse1 Comment

This is an introduction to my own attempt to discover the similarities and distinctions of the presentation of the Olivet Discourse (first post) as given in the synoptic gospels. The Synoptic Gospels are Matthew, Mark, and Luke, as they present themselves similarly in the things they record of Jesus’ ministry on Earth.

The first thing to keep in mind is the distinctiveness of the authors as different people with differing mindsets. Each also had a distinct audience in mind. So, it can be said that each Gospel has a distinct purpose for a distinct audience. One sees this intent recorded by the selective events each author chooses to include, and how they are related to the audience.

Matthew

Matthew’s Gospel is intended to speak to the Israeli, a person who is familiar with the Old Testament. Matthew details the prophecies recorded in the Old Testament that characterize Israel’s Messiah, and how these are fulfilled in Jesus Christ. Therefore, Jesus is portrayed as that Messiah, the King of the Israelis. This is evidenced from the outset, as his gospel opens with the genealogy of Jesus, which would be of utmost importance to an Israeli. Especially as it relates to the Messiah, the Son of David.

The book of the genealogy of Jesus Christ, the Son of David, the son of Abraham:

Matthew 1:1 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Herein, one sees that Jesus is the rightful heir to the kingdom of David. It is the opening of the book that establishes the credentials of Jesus as that heir. The promises of the Messiah from the Old Testament are fulfilled in Jesus Christ, beginning with His family tree.

Sum it up this way, Matthew is written to Israelis and is for Israelis.

Mark

Mark is not written to the Israeli or even to those familiar with the Old Testament. Instead, his audience is those people who understand power and authority. That is, those citizens and leaders in the Roman Empire. These folks would be unfamiliar with Judaism and the promises of the Messiah. Mark does not start with the birth of Jesus. He doesn’t start with Jesus’ credentials.

The beginning of the gospel of Jesus Christ, the Son of God. As it is written in the Prophets:
“Look, I am sending My messenger before Your face, who will prepare Your way before You.”
“The voice of one crying in the wilderness: ‘Prepare the way of the Lord, make His paths straight.'”

Mark 1:1–3 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

He starts with activities for people who understand action. Here is Jesus, the servant of the Lord sent by God to do what God has sent Him to do. With the emphasis on doing, Jesus did what was asked of Him. Because this book records the actions of Jesus, it records more of Jesus’ miracles than does Matthew, Luke, or John.

Mark is summed up as written to the Roman and the authorities in Rome.

Luke

Luke wanted to appeal to intellectuality. The Greeks of Luke’s day were of the intellectual mindset, loving art, philosophy, and literature. It is with that intent that the humanity of Jesus is emphasized. He is like any other human. Yet, He is not, as He is the perfection of humanity. And Luke would give an orderly account.

Whereas many have undertaken to write a narrative of those things which are most surely believed among us, just as they were handed down to us by those who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having accurately investigated all things from the very beginning, to write to you an orderly account, most excellent Theophilus, that you might know the certainty of the things which you have been told.

Luke 1:1–4 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

One can trust that what Luke wrote is an orderly account. It is not the writings of an eyewitness, but as an investigator who has collected and recorded others’ eyewitness testimonies. The humanity of Jesus is emphasized by the focus of events that demonstrate that. Luke’s gospel relates to the reader a very human Jesus.

Luke is summed up as written to the Greek.

John

John was an eyewitness to the life of Jesus. The things recorded are for the purpose of establishing Jesus as the eternal God who became a man.

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were created through Him, and without Him nothing was created that was created.

John 1:1–3 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

From the very opening words, Jesus is presented as the Creator – God. John intends the reader to believe. The book is written with that purpose.

Jesus performed many other signs in the presence of His disciples, which are not written in this book. But these are written that you might believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.

John 20:31–32 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

John stated he is selective in what he has recorded. His goal is personal, it is for the reader to believe.

John writes to believers.

A Point to Consider

With these things in mind, the first point I would like to ponder is that the gospel of John has no recording of the Olivet Discourse. Of course, I understand that the Bible is given to us with a framework of design. Therefore, we must also consider certain points of silence. It is this one that I want to consider and challenge my own thinking.

Maybe, John didn’t record the Olivet Discourse because it wasn’t intended for believers, specifically church-age believers. Let me explain. We have it recorded by three folks who were not eyewitnesses. It is recorded in differing ways, with different ideas emphasized. Given the inherent audiences of the gospels, perhaps the ideas written in the discourse in the Synoptics would be for the unbelieving Israeli, those who love action and authority, and the intellectual. All of which would be unbelievers, given that John’s gospel is written for believers. John’s gospel would exclude such ideas as the church-age believers wouldn’t be present.

Could that hint to church-age believers being removed before these things happen?

Genesis 2:17: You Will Surely Die?

On By TimIn Creation, Death, Genesis 02, Romans 02, Romans 03, Titus 01Leave a comment

but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die.”

Genesis 2:17 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

When you read that verse, what comes to mind?

I offer, most who read the verse won’t really take it at what is written. Instead, the truth might be obscured, understanding it as “you will eventually die.” God is not teaching that sin brings eventual death, but that just death for sin is immediate. Sin, Is a capital offense.

When the recompense for sin was stated to Adam, God did not say, “you will eventually die.” The penalty is clearly stated. It’s immediate death. Let us read this rationally, and not soften what God clearly says. A cursory examination of commentaries on this verse agrees. This is from the conservative Keil-Delitzsch’s Commentary on the Old Testament, “Why then did God prohibit man from eating of the tree of the knowledge of good and evil, with the threat that, as soon as he ate thereof, he would surely die?” That clearly delineates what is meant, death is to be expected as soon as one ate. Another more progressive commentary Interpreter’s Bible Commentary says, “Death would follow immediately!” The intent of God’s word is clear. God’s command to not eat of the tree of the knowledge of good and evil included the assurance of immediate death. It stands in stark contrast to what most believe, and to what was allowed, to eat of any other tree… Including the tree of life.

Humans were created to be image-bearers of God. That means being like Him in all ways. There were things reserved for God, yet the implication of that one tree in the garden shows the will of God. Humans were not to know death.

There might still be an objection

But they did not immediately die when they ate the fruit. But they did eventually die.

Exactly!

The eventual death is evidence of the corruption the fruit did to the physical body. It changed Adam and Eve and not just in a spiritual sense. God gave all the other trees of the garden as good for food. The tree of the knowledge of good and evil was therefore not ‘good for food.’ It was the one tree God set aside as something not to eat for food. After the serpent entered and questioned what God had said, Eve had assented to the idea God was holding something from them. She looked at the fruit, and her desire led her away from the truth, believing that the fruit was ‘good for food.’

When the woman saw that the tree was good for food, that it was pleasing to the eyes and a tree desirable to make one wise, she took of its fruit and ate;

Genesis 3:6 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

When she ate, things changed for her. She passed it to her man, and he also ate. He too was changed. Corruption entered humanity. The corruption also had a physical effect on the body. That corruption was passed down to progeny. That is the death from disease and aging we all will eventually die. (There are other ways to die, but all humans will die from the corruption in their own bodies regardless of other factors.)

Therefore as sin came into the world through one man and death through sin, so death has spread to all men, because all have sinned.

Romans 5:12 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

We also know that Adam did not die immediately. It’s not that God changed His mind or backpedaled on His words to them. There is something else in place.

Jesus is The Lamb slain from the foundation of the world.

He provides the respite from justice that was given to Adam. He was the One Who satisfied what was owed, immediate death.

But the free gift is not like the trespass. For if through the trespass of one man many died, then how much more has the grace of God and the free gift by the grace of the one Man, Jesus Christ, abounded to many. The gift is not like the result that came through the one who sinned. For the judgment from one sin led to condemnation, but the free gift, which came after many trespasses, leads to justification. For if by one man’s trespass death reigned through him, then how much more will those who receive abundance of grace and the gift of righteousness reign in life through the One, Jesus Christ.

Romans 5:15–17 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

The free gift came after many trespasses, meaning it came at a later time than that first trespass that introduced corruption to death. The seeming delay of death is not a delay, but a respite of justice. It’s been fulfilled. We know this applies backward in time to that very first trespass. The righteous act of One is applicable to all.

Therefore just as through the trespass of one man came condemnation for all men, so through the righteous act of One came justification of life for all men.

Romans 5:18 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Therefore, that free gift leads to justification for all. It’s the goodness of God.

But we know that the judgment of God is according to truth against those who commit such things. Do you think, O man, who judges those who do such things, and who does the same thing, that you will escape the judgment of God? Do you despise the riches of His goodness, tolerance, and patience, not knowing that the goodness of God leads you to repentance?

Romans 2:2–4 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Paul would further expound on the idea, that all who have sinned are being justified as they live after it.

being justified freely by His grace through the redemption that is in Christ Jesus, whom God has set forth to be a propitiation through faith, in His blood, for a demonstration of His righteousness, because in His forbearance God had passed over the sins previously committed,

Romans 3:24–25 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

This is the reality. Jesus’ death provides. It’s a respite for humans from death. This respite leads to justification for all humans.

Enough about death.

Let’s talk about life. Though we all are foolish, the kindness of God is still there. Just like in the garden at the beginning, His desire has not changed.

We also were once foolish, disobedient, deceived, serving various desires and pleasures, living in evil and envy, filled with hatred and hating each other. But when the kindness and the love of God our Savior toward mankind appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of rebirth and the renewal of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior, so that, being justified by His grace, we might become heirs according to the hope of eternal life.

Titus 3:3–7 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Back in that garden, amongst those trees, there is another implicit truth. Humans were created to live forever, and not to die. God is demonstrating that to fulfill what it is to image-bear for Him is living with Him as He lives. The ability to live the kind of life God has is not intrinsic to humans. We need that tree of life to give to us what we do not have. God wants us to live the kind of life He has. It’s HIs gift to us, we must take it inside of us for ourselves.

In the garden, God is establishing reality. A reality that He continually tells us.

I call heaven and earth to witnesses against you this day, that I have set before you life and death, blessing and curse. Therefore choose life, that both you and your descendants may live; that you may love the LORD your God, that you may obey His voice, and that you may cling to Him, for He is your life and the length of your days; and that you may dwell in the land that the LORD swore to your fathers, to Abraham, Isaac, and Jacob, to give them.

Deuteronomy 30:19–20 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

The apostle Paul affirmed that this gift is from the beginning, just as taught in Genesis.

in hope of eternal life which God, who cannot lie, promised before the world began,

Titus 1:2 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

We are not guaranteed to become heirs of the hope of eternal life. Just like it was presented to Adam and Eve in the garden, we must choose to live forever by partaking in the tree of life. The tree of life is not in our midst to us as we live today, in that we cannot eat of it now. We can have it (eternal life) now.

Jesus says we have it now. That, is because we are heirs to the things of God, including the hope of eternal life.

Truly, truly I say to you, whoever hears My word and believes in Him who sent Me has eternal life and shall not come into condemnation, but has passed from death into life.

John 5:24 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give permission to eat of the tree of life, which is in the midst of the Paradise of God.

Revelation 2:7 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Justice no longer stands against us. Justice is satisfied to then provide respite from the immediate penalty due. We know looking back, it was done at the cross when Jesus stated, “Tetelestai!” Justice has been done. Justice is done by His grace and all are being justified. Justification is poured out abundantly in Jesus. He is Just and justifier.

to prove His righteousness at this present time so that He might be just and be the justifier of him who has faith in Jesus.

Romans 3:26 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

We are saved by His life.

How much more then, being now justified by His blood, shall we be saved from wrath through Him. For if while we were enemies, we were reconciled to God by the death of His Son, how much more, being reconciled, shall we be saved by His life.

Romans 5:9–10 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Preached through Jesus the Resurrection of the Dead

On By TimIn Acts 04, Death, ResurrectionLeave a comment

As they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, being greatly troubled because they taught the people and preached through Jesus the resurrection from the dead. And they seized them and put them in custody until the next day, for it was already evening. But many of those who heard the word believed, and the number of the men grew to about five thousand.

Acts 4:1–4 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Preached the resurrection?

This turn of phrase in Acts is enlightening. I mean, how different is that from today’s preaching?

Imagine what would ‘preaching through Jesus the resurrection from the dead’ looks like. Instead, we get preaching of other things. I am not disparaging that. What I am saying is we focus much more on the death of Jesus. That’s not a bad thing as it brought a respite whereby we can read these words.

Yet, it is the resurrection from the dead that is everything. Without it, there is no real hope. It’s because He lives, I can have a reason to live… A reason to love others. In fact, that is the only real way to love others. Without Him, it is a far more difficult thing to do.

We focus muchly on death, the wages of sin, and its power over us. Perhaps that is to reach the unsaved person who attends church. His death gives us freedom from the just recompense due to sin. Ought we not use that freedom to seek remission of sins and put our hope in the only One Who has demonstrated power over death?

It could be the vestiges of papism. From the moment one enters certain churches, it is apparent that death is present. Jesus is often portrayed as dead and still suspended on a cross. When a mass is offered, it’s a celebration of death. Jesus is re-crucified (dying again) at the ringing of a bell. And that was done on command of the priest.

Friend… Jesus died once. His death is for all. It says the just recompense of your sin. He isn’t angry at you. The time now is to change your mind. Seek the Savior who died your death. He has a gift of life for you.

The Olivet Discourse: For Israelis Only?

On By TimIn Mark 13, Olivet Discourse3 Comments

Matthew, Mark, and Luke give much of the same testimony of the life and teaching of Jesus. The material offered is presented in the same general order of events. These three are called the synoptic gospels for that reason.

In an endeavor to understand the similarities recorded in the Olivet Discourse, it is more intriguing to notice the differences. When studying eschatological passages such as this, it isn’t difficult to encounter controversy. In an effort to avoid errant misunderstanding, context is important.

One of those controversies in interpretation is inevitably going to include the intended audience of the writers. In other words, there are some who say Matthew’s version of the Olivet Discourse was written only for the Israelis. Let’s see if such a sentiment can be demonstrated.

As He sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked Him privately, “Tell us, when will these things happen, and what will be the sign when all these things will be fulfilled?”

Mark 13:3–4 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

I give this verse for context. Matthew wasn’t present for this private briefing. Neither was Mark or Luke. Therefore, the things they wrote were as they understood from others. One thing is clear, though. They were Jewish people asking about the temple.

We also need to understand that everything Jesus taught… He taught to Israelis. His earthly ministry was to Israelis. The words He gave to them are for Israelis. He came only to them.

This is what He said to a gentile woman who came to Him to plead for her daughter.

But He answered, “I was sent only to the lost sheep of the house of Israel.”
Then she came and worshipped Him, saying, “Lord, help me.”
But He answered, “It is not fair to take the children’s bread and to throw it to dogs.”

Matthew 15:24–26 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

It’s only Matthew that records Jesus’ sentence, “I was sent only to the lost sheep of the house of Israel.” It follows, everything we read of Jesus and His earthly ministry must be understood first in that context. Especially as it is given to us in Matthew. It was Israel who was chosen to be God’s ambassador to the nations. When Jesus speaks and teaches, He is almost always speaking directly to Israelis.

Scholars also suggest that the synoptic gospels have intended audiences that differ. For Matthew, his audience was Jewish folks with Messianic expectations, proving Jesus is Messiah. Mark’s audience was the Gentile Romans and Greeks. Luke’s audience was new Gentile (Roman and Greek) Christians.

Can this idea be detected?

In the Olivet Discourse, when Jesus is speaking of how many will be martyred, it is recorded with some slight differences. The differences here seem to apply to the perspective of the intended audience.

And this gospel of the kingdom will be preached throughout the world as a testimony to all nations, and then the end will come.

Matthew 24:14 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

But take heed. For they will hand you over to councils, and in the synagogues you will be beaten. You will be brought before rulers and kings for My sake, as a testimony to them.

Mark 13:9 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

But before all these things, they will seize you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for My name’s sake. It will turn out as a testimony for you.

Luke 21:12–13 — Modern English Version (Thinline Edition.; Lake Mary, FL: Passio, 2014)

Each account has Jesus speaking of the testimony of the witnessing would-be martyrs. Matthew says the testimony is “to all nations.” Mark, it’s to “them (kings and rulers.)” While Luke records it’s a testimony for the individual believer.

Yes, the similarities are important. But the differences ought not to be challenges to our understanding. They are there to enhance and bolster our understanding.