Psalm 99

Again we have a regal Psalm that begins The Lord reigns! 

·         He is the most exalted God because He dwells between the cherubim (v1-3), a reference to the throne room of heaven (Rev. 4) and it’s shadow on earth, the Holy of Holies in the tabernacle/temple of Israel. 

·         He alone is worthy to be exalted and worshiped (v4-5) because He is just (legal) and righteous (moral) in all His doings.  He is to be worshiped at His footstool, the place on earth where He rests His feet (i.e. the temple, His holy hill, the place He designated where He would dwell with men.

·         Moses, Aaron and Samuel called on His name; They called and He answered.  Moses and Aaron were noted for their communication with God in the wilderness, even as Samuel communicated with God at a time when few were communicating with God (1 Sam. 3:1,21).  In these great men God’s justice and righteousness was clearly seen.  He forgave them while at the same time holding them accountable for their sins.  A good illustration of this is Moses who was called of God to lead Israel and yet was not permitted to enter the Promised Land because of his sin in striking the rock.  We know God’s forgiveness in Christ; but we also know that we reap what we sow.  Thus we are called to join these saints and exalt and worship the Lord our God!

This is a great call to worship.  But it is not hard to notice what is exceptional about God in this great Hymn.  Three times there are references to the holiness of God (v3,5,9).  Three times, as in the song of the angels: holy, holy, holy (Isa. 6:3; Rev. 4:8).  His name is holy (v3).  He is holy (v5).  And most wonderfully, the Lord (Yahweh) our God (the God of Israel, yes and of the Church, the only God besides whom there is no other) is holy (v9). 

Verbal definitions are hardly adequate but it is where we start.  The Hebrew qadowsh  means to be free from defilement of crimes, idolatry and other unclean and profane things (Gesenius’ Hebrew-Chaldee Lexicon).  It refers to God as abhorring every kind of impurity … as being the judge of what is right and true.  God is the Holy One of Israel (Isa. 1:4 and many other places in Isaiah).

The laws in the Old Testament concerning food (Lev. 11) provided a picture of holiness.  We are to be free of anything unclean, physically removed from it and cleansed (forgiven) when we have failed to do so.  And this is critical because there are no more important words in Scripture than these: Be ye holy for I am holy (Lev. 11:45, etc; and repeated for us in 1 Peter 1:16).

And how can we say we are to satisfy this impossible command?  This Psalm tells us.  Exalt the Lord our God, and worship at His footstool.  By and in Christ, God must be the exclusive focus of our worship.  Not simply Sunday worship; we are talking about the yearnings, desires, expectations of our lives every day.  Exalt Him!  Worship Him! 

Col. 1:13-22; 2:9-10, The Sufficiency of the Cross (4)

The sufficiency of the cross begins with the sufficiency of the Savior.  For in Him dwells all the fullness of the Godhead bodily (2:9).  This is actually the conclusion to Paul’s argument in the earlier part of the letter.  The “Son of His (the Father’s) love” (1:13) is our Savior, in whom we have redemption (1:14). 

The sufficiency and fullness of the Son of God is described in two references to the “firstborn.”  In 1:15-17 He is the firstborn over all creation.  He created all things, so all things were created through and for Him.  We know He Himself was not created because, 1) He has the right of the firstborn over all creation; and 2) He existed before all things. In Him all things consist, meaning they continue to exist and fulfill their created purpose.  There is nothing in all the universes outside His firstborn authority.

In 1:18 He is the firstborn from the dead.  Here the Scriptures are specifically speaking of “the body of Christ,” “the church.”  This is the “new creation” (2 Cor. 5:17), those who have been born again.  The Father has made His Son preeminent in all things, both the original creation and the new creation.

This preeminence is related to the fact that the Son was the image of the invisible God (1:15).  The Son is the “invisible God,” but in the working of the Godhead the Son, the Word, became flesh (Jn. 1:14).  Paul does not give the detail in the incarnation as he did in Phil. 2:5-11.  What is important in Colossians is that this One who took on a visible form nevertheless had all the fullness of the Godhead dwelling in Him (1:19; 2:9).  There can be NOTHING added to Christ!

Not only is He our Savior in whom we have redemption; He is our Savior in whom we have redemption through His blood (1:14).  From the very beginning of the sin-problem in Gen. 3 there needed to be a Man (seed of the woman) whose blood would be sufficient to redeem Adam and Eve and all their lineage.  As God shed blood to provide a covering for Adam and Eve, and as God was pleased when Abel shed the blood of a lamb for an offering (Gen. 4), so God began to prepare humanity for the coming of a Savior with all-sufficient blood, a Lamb without blemish.  Those who lived before that Lamb could put their hope in Him.  And those who lived after that Lamb could put their faith in Him.  That Lamb was Jesus (John 1:29).  It pleased the Father to reconcile all things to Himself by that Lamb who shed His blood on the cross (Col. 1:19-20). 

The result is that you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death, to present you holy and blameless, and above reproach in His sight (1:21-22).  Thus, Paul’s conclusion in 2:9-10 is not only that Christ is all-sufficient but that you are complete in Him, who is the head of all principality and power.  The Savior is complete.  His work is complete.  Those who by faith are in Him are complete!

Colossians 2:16-23, The Sufficiency of the Cross (3)

Specifically, we are talking about the sufficiency of the cross to give a person access into the presence of God.  It has to do with the rending of the veil from top to bottom.  Paul’s letter to the Colossians, the entire letter, is about the sufficiency of our Savior and His salvation, His person and work. 

Colossians was written to churches that were contending for the gospel, that were being told that the gospel was insufficient in bringing people into such a relationship with God.  They needed something more.  Whatever the “more” was, it involved philosophy and empty conceit, according to the traditions of men, according to the basic principles of the world, and not according to Christ (Col. 2:7).  The specifics of what “more” was needed included standards involving food or in drink, or regarding a festival or a new moon or sabbaths (2:16).  Since Paul says these things are a shadow of things to come, but the substance is of Christ (2:17) it is possible there was some Jewish/Old Testament influence involved, although it does not appear to be the strong “Judaizing” influence experienced by the Galatian Churches. 

In addition, from 2:18-23, the “more” involved taking delight in false humility and worship of angels … regulations – “do not touch, do not taste, do not handle.”  These were according to the commandments and doctrines of men, and had an appearance of wisdom in self-imposed religion, false humility, and neglect of the body.  Since Paul does not speak of these in detail, nor does he contradict each regulation, it is possible that the problem is not that they have been led to follow the wrong “religious practices” but that they have been tempted to follow ANY religious practices. 

It is also clear that what the Colossian believers are being called to “do” is seen by Paul as “in addition to” the gospel.  In Col. 2:8 these things are “not according to Christ.”  In 2:17 the religious practices are at best “a shadow” but the substance is of Christ.  Doing these things has kept them from not holding to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God (2:19).  In 2:20 he clearly states that doing these things is totally unnecessary if you died with Christ from the basic principles of the world.  And at the end (2:23) he is emphatic that these religious practices are of no value against the indulgence of the flesh.  In other words, these religious practices, being designed to teach discipline or self-control, which is evident in all the rules and restrictions and taboos, are useless to do the very thing they are intended to do.

What is described here is not unusual.  It sounds like, essentially, every religion ever created.  Paul rightfully relates this to “traditions of men” and “basic principles of the world.”  The New Testament never taught these things.  We were not left with a system of religion, not even in the physical observances of water baptism and the Lord’s Table (nor foot washing if that is one of your practices).  There is a reason for that, and we will see it in Colossians.

Esther 4:10-5:3, The Sufficiency of the Cross (2)

In the previous post, the ideas about “forsaken” and “torn in two” bring me to the subject of “The Sufficiency of the Cross.”  Jesus without exception bore the sins of the world on Himself.  His work was complete.  The IMMEDIATE result was that, upon His actual death, the veil was torn, granting access to God.  In the Septuagint in Esther 1:14 we see that the seven princes of Media and Persia, the highest ranking officials in the government, were the only ones to have “access” to the king.  Later in the story, although the term is not used, the thing that everyone needed was access.  Haman had it by virtue of the King’s ring.  Esther was afraid to approach the King but did and was granted it when the King extended his scepter.  Mordecai later was given the ring, giving him access.  All this tells us that “access” is a high privilege, and brings great blessing to those who have it.

In the NT the term is used thrice.

Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. (Rom. 5:1-2)

For through Him we both (Jewish and Gentile believers in Christ) have access by one Spirit to the Father. (Eph. 2:18)

…according to the eternal purpose which He accomplished in Christ Jesus our Lord, in whom we have boldness and access with confidence through faith in Him. (Eph. 3:11-12)

Before we go any further, I want to share some current background illustrations that have brought this “access” to my attention.  We recently made a four week to visit family and friends.  We attended church fellowship on the four Sundays in what would be called “evangelical” churches.  In two of the four we were encouraged to celebrate or participate in some way in the 40-days of Lent.  I sat wondering why Protestants are taking up the call to Lent?  For some reason, centuries ago, we found these to be lacking in some way.  People died over the issue.  It appeared to my keen “pastor’s” eye that one church was parroting a program suggested by someone else.  Sure enough, later, through an internet search, I could find the same materials and terms and PowerPoint slides that had been used.  The other, which I know has some Anglican leanings, was much more “original” about it. 

Additionally, I have seen some article suggesting there is a great movement among young people towards the Catholic Church, even from those with Protestant leanings.  The reason has to do with a love for “ancient religion” and the ritualistic emphasis of the RCC.  Again, I’m wondering why?  Don’t expect a full answer to these questions, but I am extremely interested in the issue of “access” to both these questions.

Mark 15:33-38, The Sufficiency of the Cross (1)

Continuing in Mark 15, we note these events while Jesus was on the cross:

·       15:33-34: forsaken.  In this case He was not forsaken by His friends and followers of course but by His God.  We need to remember that this is not Jesus angry at His Father because of all the physical pain.  This is not like so many who doubt the love of God because He has allowed some grievous trial into their lives.  For one thing, Jesus is quoting Ps. 22:1, the beginning of the OT description of His death on the cross.  If you read the entire Psalm, which most understand was written by David under the direction of the Holy Spirit because David could not have been writing just about his own personal experience, you will see that at the end of 22:21 the subject of the suffering knows there will be an answer of hope from His God.  The Messiah is not so much looking for an answer to the “why” but is acknowledging that there is a “why.”  He is truly forsaken, the Son of God by the Father.  This is all within the bonds of the Godhead.  It indicates there is something of major and unique proportions that has happened to bring this about.  Never before had this happened, nor will it ever happen again.  It is only here, as Jesus is numbered with the transgressors, as He bears our sins, as He satisfies the wrath of God.  We will never understand this if we have a too-shallow view of our sin and guilt.

·       15:35-36: misunderstood.  This pales in significance compared to the forsaking.  Someone hears “Eloi, Eloi” and thinks he has heard a call for “Elias.”  In the order of the words of Christ from the cross, the cry to “Eloi” must have been followed soon after by “I thirst” (Jn. 19:28; cf. Ps. 69:21), because the one who hears “Elias” goes to get the wet sponge.  As we have noted previously, Jesus at the beginning rejected the wine with myrrh because He wanted to bear the fullness of our punishment.  So “My God” leads to “I thirst” which leads to “It is finished” (Jn. 19:30) and “Father, into Your hands I commit My spirit” (Lk. 23:46).  Jesus did not need to correct the man who misheard because at this point the only relationship of concern is the one He has with His Father. 

·       15:38: torn in two from top to bottom.  The temple was much higher than the tabernacle was in the wilderness.  Thus the veil was quite high.  Like the one in the tabernacle it was quite thick, several layers of material.  You can read about the original earthly veil in Ex. 26:31-34.  The purpose was to separate men from God, to maintain His holiness by separation.  Behind the veil was the mercy seat, where God dwelt with men.  Only the priest could go there, only once a year, only with blood to sprinkle (Lev. 16:15-17; Heb. 9:7-9).  But upon the death of Christ this veil was torn in a way, from top to bottom, that made it clear: only God did this!  The veil was torn, thus indicating there was not something special in the relationship that men could have with God.  There was “access.”

Phil. 2:5-11, The Fullness of Humility

As we continue through Mark’s account of the cross of Christ we come to an event that was recorded by all four of the Gospel writers: the dividing of His garments.  Does that surprise you that by the Holy Spirit they all were led to include this story?  I was and wondered about it: what point do we gain from this story?  I remember as a child that a teacher said it was special for Jesus to have a robe of one piece of cloth, so that the soldiers didn’t want to tear it in pieces but gambled for it.  That has a ring of truth, and I can imagine that among the women, some of them wealthy, who followed Jesus throughout His ministry, might have given it to Him.  Most of that is not important since it involves the imagination and not Scripture.

When I read Psalm 22:16-18, where it is part of the prophecy of the crucifixion, and thus adds greater importance to the event, it seems to be that it is in a context that emphasizes the humility of Christ.  Dogs have surrounded Me … they pierced My hands and My feet … they look and stare at Me … they divide My garments.  To me it has a little bit of a circus show.  People staring at the gruesome sight, jeering, while soldiers are playing a game.  All at the feet of the Son of God. 

Let me remind you of the seven steps in Jesus’ humiliation from Phil. 2.

Being in the form of God … He emptied Himself … Taking the form of a bondservant … Being found in the likeness of men … He humbled Himself … To death … Even death on the cross.

It is what Rome always intended for crucifixion: pain but shame!  “Fun and games” while the Savior suffers for sin!  All this is part of “death on the cross.”  As Isaiah prophesied: He was despised, and we did not esteem Him (Isa. 53:3).

·       15:25: Here is a reminder of the timeline, given in Scripture.  Crucified the third hour (9AM).  Both the Jews whose Sanhedrin met at sun-up, and the Romans who received the Prisoner shortly thereafter, things moved quickly.  There were no seemingly interminable legal moves like we have in our courts.  From noon to 3PM there was darkness (15:33, 6^th to 9^th hour), after which He entrusted Himself to His Father in death.  By 6ish the Body was in the tomb.

·       15:27: He was crucified with two “robbers,” also called “malefactors” or “evil doers” in Lk. 23:33.  I have heard a senseless theory that there were five crucified.  As I say, senseless.  Robbers are evil doers.

·       15:29-32: The blasphemy, head-wagging and mockery are a big deal, prophesied and anticipated in Psa. 22:6-7; 69:5-12; 109:21-25.  Remember: there is respectful disagreement with people of every religion, but not with Christ or His followers.  Quit acting surprised.  If the world hates you, you know that it hated Me before it hated you. If you were of the world, the world would love its own. … If they persecuted Me, they will also persecute you (Jn. 15:18-20).

Heb. 4:14-5:11, The Fullness of Suffering (2)

Jesus paid the full price for a vicarious atonement, being fully counted as a sinner.  But in addition, here are two passages from Hebrews that tell us why He experienced the fullness of suffering.

·       Heb. 4:14-16: We love this passage because the Father invites us, no, entreats us to come into His presence in our time of need.  But what makes it so wonderful is that when we get arrive in His presence we find our “High Priest to the uttermost.”  Jesus was tested (that is the sense of the word “tempted”) in every way as we are.  Look in the following verses, 5:1-2, how the High Priest was chosen from among those He represented before God.  Since He has this connection eHHe can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness.  His compassion comes from His identification with their weakness, not from the fact that He has gone astray.  Jesus never sinned.  But He was tempted to sin, meaning that He was tempted to the max because He did not yield to the sin.  But He could feel every bit of the temptation.  Thus, on the cross, He opted for the fullness of temptation.  He was there for the entire world.  No one can say “He doesn’t understand what I’m going through” because He has not forgone any of the test. 

·       Heb. 5:5-11: Furthermore, He is our “Savior to the uttermost.”  One of the many things that was “finished” on the cross was the “perfecting” of our Savior.  Let us remember the definition of perfecting.

The fundamental idea in this word is the bringing of a person or thing to the goal fixed by God. The word speaks here of Messiah having reached the end which was contemplated in His divinely appointed discipline for the priesthood. This consummation was reached in His substitutionary death on the Cross. (Kenneth Wuest)

“Perfecting” is not talking about sinlessness, though Jesus was sinless.  Rather it is about finishing the race, coming to the end successfully.  Heb. 12:1-2 fits here perfectly.  We are called to “run with endurance the race that is set before us.”  In other words, we need to come to completion.  And what is our goal?  Christlikeness!  We were predestined for this (Rom. 8:29-30).  When God chose us to be “holy and blameless” His plan was that this would come about through our adoption as sons (Eph. 1:3-6).  Heb. 12:2 tells us about Jesus’ perfecting: He endured the cross.  Therefore, in Heb. 5:8, we learn that He learned obedience by the things that He suffered.  As Wuest pointed out, this was finished on the cross.  Having been perfected, He became the author of eternal salvation to all who obey Him.  Do you wonder if “all” includes you?  Yes, it does, if you have exercised the obedience to the faith (Rom. 1:5).  You know because Jesus did not shun the suffering on the cross.