Prayers for the Sick

Throughout my time as a Chaplain this summer, I have prayed, multiple times a day, with the sick. Although I do not read my prayers from a prayer book or the Bible, I also don't think my own words are so grand as not to be helped by Scripture and wise holy men's prayers. Here are a few that I read occasionally and use to form my own prayers with patients:

Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God. For as we share abundantly in Christ's sufferings, so through Christ we share abundantly in comfort too.

-2 Corinthians 1:3-5

O Father of mercies and God of all comfort, our only help in
time of need: We humbly beseech thee to behold, visit, and
relieve thy sick servant N. for whom our prayers are desired.
Look upon him with the eyes of thy mercy; comfort him with
a sense of thy goodness; preserve him from the temptations
of the enemy; and give him patience under his affliction. In
thy good time, restore him to health, and enable him to lead
the residue of his life in thy fear, and to thy glory; and grant
that finally he may dwell with thee in life everlasting; through
Jesus Christ our Lord. Amen.

- Prayer for a sick person, Book of Common Prayer.


Strengthen your servant N., O God, to do what he has to doand bear what he has to bear; that, accepting your healing
gifts through the skill of surgeons and nurses, he may be
restored to usefulness in your world with a thankful heart;
through Jesus Christ our Lord. Amen.

-Prayer before Operation. Book of Common Prayer.


Depart, O Christian soul, out of this world;
In the Name of God the Father Almighty who created you;
In the Name of Jesus Christ who redeemed you;
In the Name of the Holy Spirit who sanctifies you.
May your rest be this day in peace,
and your dwelling place in the Paradise of God.

or

Into your hands, O merciful Savior, we commend your
servant N. Acknowledge, we humbly beseech you, a sheep of
your own fold, a lamb of your own flock, a sinner of your
own redeeming. Receive him into the arms of your mercy,
into the blessed rest of everlasting peace, and into the
glorious company of the saints in light. Amen.

May his soul and the souls of all the departed, through the
mercy of God, rest in peace. Amen.

-A Commendation at the Time of Death. Book of Common Prayer

The Lord is my shepherd; I shall not want.
He makes me lie down in green pastures.
He leads me beside still waters.
He restores my soul.
He leads me in paths of righteousness
for his name's sake.
Even though I walk through the valley of the shadow of death,
I will fear no evil,
for you are with me;
your rod and your staff,
they comfort me.

You prepare a table before me
in the presence of my enemies;
you anoint my head with oil;
my cup overflows.
Surely goodness and mercy shall follow me
all the days of my life,
and I shall dwell in the house of the Lord
forever.
- Psalm 23

Proverbs of Ashes

I recently re-read Richard John Neuhaus' little book "As I Lay Dying," a book written in reflection over a period of time where, struggling with cancer, Neuhaus thought he was going to die. We all think a lot about life, and the "good life." Few think, however, about death or a "good death." Such a thing seems contradictory. Death is bad. This world seems very indifferent to death:

Psalm 103:15-16 - As for man, his days are like grass; he flourishes like a flower of the field; for the wind passes over it, and it is gone, and its place knows it no more.

Neuhaus states:

"Our little story is one of unrequited love for a world that moves on."

The Poet Stephen Crane put it so well:

A man said to the universe:
 "Sir I exist!"
 "However," replied the universe,
 "The fact has not created in me
 A sense of obligation."

I find a strange comfort that Scripture does not ignore these feelings. Job's horrible comforters who merely offered religious sounding cliches left him saying:

"Your maxims are proverbs of ashes;
your defenses are defenses of clay." (Job 13:12)

Faith doesn't shut us up in asking why. It doesn't even shut us up from confronting God:

"Though he slay me, I will hope in him;
yet I will argue my case to His face." (Job 13:15)

Neuhaus has made me re-explore these sentiments. I appreciate his take because he too worked as a chaplain, among those journeying through the shadow of death. Sometimes people shout, sometimes they parrot proverbs of ashes, and sometimes they hope in God, even as they argue their case to his face. I don't think it is the role of the counselor to shut the Jobs of the world up with proverbs of ashes, but to be there to listen to it. If we are, as believers, a royal priesthood (1 Peter 2:9) then our conduct should be like the great high priest, "For we do not have a high priest who is unable to sympathize with our weaknesses." (Heb 4:15) Rather, we "rejoice with those who rejoice, weep with those who weep," (Rom 12:15) just as Christ wept (John 11:35). He was present and He sympathized. Our observations about the crookedness and perversity of the world are valid, they are the reason we need Someone to hope in, and sit next to, while we are slayed.

Chaplain Resources

As you have probably noticed, I have been quite busy and unable to post much lately. The reason I have been busy is that I am participating in a Summer Chaplaincy program at a Hospital. The experience has been very ecumenical, for good or ill, working at a Methodist Hospital with Baptist and Presbyterian supervisors, serving alongside others of all backgrounds.

I'm a confessional Presbyterian and love the homiletical and theological resources of the Presbyterian and Reformed Churches. However, so far, most of resources that I actually find useful on a daily basis are Anglican. I thought I might offer what I find helpful to others who may be doing hospital visits or chaplaincy work.

I began caring with me a Book of Common Prayer (BCP) into rooms. Yes, this is the 1979 version that everyone thinks is liberal, but it is actually very helpful, filled with prayers largely based on the services of Thomas Cranmer, the martyred Archbishop of Canterbury that nearly made the Church of England Reformed. It contains a large number of prayers for the sick. If one is nervous about what to pray for, reading these prayers before entering the room can help the pastor know what might be good to pray for (healing, skill in nurses and doctors, comfort, salvation, etc.) The BCP also has a service/prayers for the family upon death, which helps if one is struggling for good words at this time. One of the best parts is the Psalter. Many who are sick wish to hear their favorite Psalms (23, 40, 46, etc) and this has a modern language version based on the NRSV, which is 98% the same as the ESV.

I recently picked up a combination Book of Common Prayer and NRSV Bible. If a patient, instead of a Psalm wishes to hear Romans 8 (or Romans 9 if they're Presbyterian), John 10, or something different, you are not scrambling for the Gideon or leaving and coming back with a Bible, or carrying multiple books awkwardly into the room. Again, yes this is the NRSV, but it is largely similar to the ESV except for some gender neutral language that is easy to change back while reading. This is better than lugging around the 1928 and trying to change all the "eths" and "thous" in reading which sounds overly formal and detached at a time that needs to be intimate.

Finally, driving to work can be intimidating each morning. So to help on the drive in, I have started listening to Morning Prayer put out by an Anglican Church in podcast form. It is mostly a reading of an Old Testament, Epistle and Gospel passage with prayer. The Scripture passages help form my prayer language throughout the day.

Reformed Pastor: Sermons must first be preached to one's self

Richard Baxter gave a series of talks to pastors in England from Independent, Presbyterian and Anglican Churches. They were intended to address the manner in which a pastor should be reformed by the Scriptures and God in order to form his congregation. Here is a selection of one imperative for pastors:

"Content not yourselves with being in a state of grace, but be also careful that your graces are kept in vigorous and lively exercise, and that you preach to yourselves the sermons which you study, before you preaching them to others. If you did this for your own sakes, it would not be lost labour; but I am speaking to you upon the public account, that you would do it for the sake of the Church, When you minds are in a holy, heavenly frame, your people are likely to partake of the fruits of it. Your prayers, and praises, and doctrine will be sweet and heavenly to them. They will likely feel when you have been much with God: that which is most on your hearts, is like to be most in their ears. I confess I must speak it by lamentable experience, that I publish to my flock the distempers of my own soul. When I let my heart grow cold, my preaching is cold; and when it is confused, my preaching is confused; and so I can oft observe also in the best of my hearers, that when I have grown cold in preaching, they have grown cold too; and the next prayers which I have heard from them have been too like my preaching. We are the nurses of Christ's little ones. If we forbear taking food ourselves, we shall famish them; it will soon be visible in their leanness and dull discharge of their several duties. If we let our love decline, we are not like to raise up theirs. If we abate our holy care and fear, it will appear in our preaching; if the matter show it not, the manner will. If we feed on unwholesome food, either errors or fruitless controversies, our hearers are like to fare the worse for it. Whereas, if we abound in faith and love and zeal, how would it overflow to the refreshing of the congregations, and how would it appear in the increase of the same graces in them! O brethren, watch therefore over your own hearts: keep out lusts and passions, and worldly inclinations; keep up the life of faith, and love and zeal: be much at home and be much with God. If it be not your daily business to study your own hearts, and to subdue corruption, and to walk with God – if you make not this a work to which you constantly attend, all will go wrong, and you will starve your hearers; or, if you have an affected fervency, you cannot expect a blessing to attend it from on high. Above all, be much in secret prayer and meditation. Thence you must fetch the heavenly firethat must kindle your sacrifices: remember, you cannot decline and neglect your duty, to your own hurt alone; many will be losers by it as well as you. For your people's sakes, therefore, look to your hearts. If a pand of spiritual pride should overtake you, and you should fall into any dangerous error, and vent your own inventions to draw away disciples after you, what a wound may this prove to the Church, of which you have the oversight; and you may become a plague to them instead of a blessing, and they may wish they had never seen your faces. Oh, therefore, take heed to your own judgments and affections. Vanity and error will shyly insinuate, and seldom come without fair pretences: great distempers and apostasies have usually small beginnings. The prince of darkness doth frequently personate an angel of light, to draw the children of light again into darkness. How easily also will distempers creep in upon our affections and our first love, and fear and care abate! Watch, therefore, for the sake of yourselves and others.

But, besides this general course of watchfulness, methinks a minister should take some special pains with his heart, before he is to go to the congregation: if it be then cold, how is he likely to warm the hearts of his hearers? Therefore, go then specially to God for life: read some rousing, awakening book, or meditate on the weight of the subject of which you are to speak, and on the great necessity of your people's souls, that you may go in the zeal od the Lord into his house. Maintain in this manner, the life of grace in yourselves, that it may appear in all your sermons from the pulpit, - that every one who comes cold to the assembly, may have some warmth imparted to him before he depart."

-Richard Baxter. The Reformed Pastor. Pg 61-63

Prayer of Calvin

Grant, Almighty God, that as thou hast been pleased to set before us an example of every perfection in thine only-begotten Son, we may study to form ourselves in imitation of him, and so to follow not only what he has prescribed, but also what he really performed, that we may prove ourselves to be really his members, and thus confirm our adoption; and may we so proceed in the whole course of our life, that we may at length be gathered into that blessed rest which the same, thine only-begotten Son, hath obtained for us by his own blood. Amen.

- John Calvin. Prayer in reflection on Jeremiah 23:11

God and Guinness

Many evangelicals know the name Os Guinness, author of "The Call." Many also know there is some dark, ominous liquid substance by the same last name. Many also may not know the connection. The Guinness family is an Irish Protestant family that has been known for promoting two things: God and Beer. Perhaps an interesting combination (in America at least, not Ireland). But coming across this video peaked my interest. This is the same author of a book on the faith of George W. Bush, writing "The Search for God and Guinness." Perhaps worth a read...



HT: Justin Taylor

Scripture in mind right now

Hosea 6:1

"Come, let us return to the LORD.
He has torn us to pieces
but he will heal us;
he has injured us
but he will bind up our wounds."

Now you tell me

It seems that Theology is the third worst paying degree. Now I find out, after I graduate with a Masters of Theology! They do admit:

"This is the perfect example of a degree earned by someone who's "not in it for the money": people who choose to study theology often feel they're pursuing a higher calling (and often feel a strong desire to do good in the world, no matter the cost)"

Seems they don't know about Ed Young Jr...

Learning to read the book of Revelation: Wedding Feast

This will seem like I am talking about the marriage feast in Isaiah, but what I am actually talking about is how to read the book of Revelation. Is the book of Revelation a chronological account of the events at the end of time, or is it a series of visions that give account of the events at the end of time from different perspectives, and not necessarily chronological (but a recapitulation)?


Throughout the book of Isaiah are many promises of judgment. Chapters 1-39, especially, include much distress with little relief. The one major exception to this litany of judgments is the promise of relief and deliverance in Isaiah 25. Here Isaiah delivers the oracle that:

Isaiah 25:6-8 - On this mountain the LORD of hosts will make for all peoples a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined. And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. He will swallow up death forever; and the Lord GOD will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the LORD has spoken.

Here, Isaiah promises a reversal of the pain of the fall, sin and the exile. Full restoration is pictured as a feast on a mountain with rich food and aged wine. This is the time of comfort, where the Lord “will wipe away tears from all faces, and the reproach of his people he will take away from all the earth.” (Isaiah 25:8)

This feast is again considered near the end of Isaiah's prophecies. Again, the picture is of restoration:

Isaiah 65:13-17 - Therefore thus says the Lord GOD: "Behold, my servants shall eat, but you shall be hungry; behold, my servants shall drink, but you shall be thirsty; behold, my servants shall rejoice, but you shall be put to shame; behold, my servants shall sing for gladness of heart, but you shall cry out for pain of heart and shall wail for breaking of spirit. You shall leave your name to my chosen for a curse, and the Lord GOD will put you to death, but his servants he will call by another name. So that he who blesses himself in the land shall bless himself by the God of truth, and he who takes an oath in the land shall swear by the God of truth; because the former troubles are forgotten and are hidden from my eyes. "For behold, I create new heavens and a new earth, and the former things shall not be remembered or come into mind.

Isaiah here connects the feast with the act of new creation, when the new heavens and the new earth are created/renewed. The feast is the time of realization of the promises of creation. Taking the passages together, Isaiah 25 and 65 picture the feast at the end of the age as the time of 1) wiping tears from the eyes of God's people 2) the realization of the time of the new heavens and new earth.

John picks up this image in the book of Revelation, with his vision of the wedding feast of the lamb that Isaiah predicted:

Rev 19:6-9 - Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, "Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure"-- for the fine linen is the righteous deeds of the saints. And the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb." And he said to me, "These are the true words of God."

However, the re-creative act that Isaiah located at the time of the feast is not described until Revelation 21:

Rev 21:1-5 - Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, "Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away." And he who was seated on the throne said, "Behold, I am making all things new." Also he said, "Write this down, for these words are trustworthy and true."

Thus, the one event of Isaiah 25 and 65 are described in two places: Revelation 19 and 21. However, we have been told this is one event, one time.

This, of course, makes it difficult because between Revelation 19 and 21 is Revelation 20. Revelation 20 is the passage that speaks of a period called the millenium, a period of time before the judgment of the wicked.

Revelation 19: wedding feast of God's people, while battle of judgment occurs.

Revelation 20: period called the millenium followed by judgment

Revelation 21: Comfort (wiping every tear) and New Creation

One view (chronological) sees these as presented in chronological order: feast, then judgment battle, then millenium, then judgment, then new creation.

This view has a few problems, however, in that the book of Revelation would then present a series of similar looking battles (Revelation 16:14-16, 19:19-21, 20:7-10), which would be odd. However, it would make empty the picture of the marriage feast that would not be the time of new creation, but separated by 1000 years and more death, rather than the end of death and the end of death.

The choice is one of two views of the book of Revelation:

1) Insist that Revelation is to be read chronologically and so to divorce New Creation and the Marriage Feast, leaving the feast, if we can say it this way, a meal of empty calories, no longer signifying the great reality that Isaiah promised.

2) Allow that Revelation contains visions of recapitulation and so see the visions as parallel accounts of the same reality. Then, New Creation and the marriage feast are still wedded, and the marriage feast retains its intended picture of hope.

Machen on Doctrinal Accuracy

"Clearcut definition of terms in religious matters, bold facing of the logical implications of religious views, is by many persons regarded as an impious proceeding. May it not discourage contribution to mission boards? May it not hinder the progress of consolidation, and produce a poor showing in columns of Church statistics? But with such persons we cannot possibly bring ourselves to agree. Light may seem at times to be an impertinent intruder, but it is always beneficial in the end. The type of religion which rejoices in the pious sound of traditional phrases, regardless of their meanings, or shrinks from 'controversial' matters, will never stand amid the shocks of life."

-J. Gresham Machen. Christianity and Liberalism. pg 1

[somehow, I don't think Machen would like 'safe places' and the assumption that we have our doctrine good enough and it is time to move on to more important matters]

Pictures of the Supper: The Marriage Feast

The final picture of the Supper is the substance of the anticipation of the Supper: The Marriage Feast of the Lamb

The Lord's Supper occurs in light of eschatological expectation. We have seen the principle of fellowship meal over bread and wine with Abraham and Melchizedek in Genesis 14. We have seen the institution of the Passover meal, that looked back to redemption from Egypt and grew to look forward to the coming of Messiah and final sacrifice. In both Passover and the Exodus 24:11 covenant meal we have seen the principle of a celebratory meal in light of sacrifice. Since the Supper happens in light of this eschatological expectation, we naturally ask if it is the full realization of eschatological expectation or if the Lord's Supper also looks forward to another reality.

The first example we might cite that the Supper is looking forward to a future time is Paul's instructions on the celebration of the Supper in 1 Corinthians 11:26. There, Paul states that “as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. ” The final clause “until he comes” indicates the Supper is an instituted ritual that will continue until such time as Christ returns. They question arises, why would the celebration of the Lord's Supper cease at that time?

Jesus hints at a future aspect to the Supper at the institution of the Supper. In the Luke account, eschatological references are made when Jesus tells the disciples that “I will not eat it until it is fulfilled in the kingdom of God.” (Luke 22:16) Similarly, Jesus reflects on the cup that “I will not drink of the fruit of the vine until the kingdom of God comes.” (Luke 22:18) This selection indicates that there will be a continuation of eating and drinking in the eschaton. Since Paul has indicated that feast is not equivalent to the Lord's Supper, we must inquire as to what is that meal.

Of significance to note in our study is the treatment of another meal in the Scriptures. Isaiah 25:6-8 gives some relief to the oracles of judgment against Israel by foretelling the Marriage Feast of the Lamb. Full restoration is pictured as a feast on a mountain with rich food and aged wine. This is the time of comfort, where the Lord “will wipe away tears from all faces, and the reproach of his people he will take away from all the earth.” (Isaiah 25:8) The same themes are repeated in Isaiah 65:13-17, where new creation is also added to the picture of the wedding feast.

The first coming, and so the Lord's Supper, must be seen as corresponding to the promise of Isaiah 25 and 65. The promise of the Supper was a communion with Christ's blood and body. (1 Cor 10:16) In commenting on this passage, John Calvin suggests that “from the physical things set forth in the Sacrament we are led by a sort of analogy to spiritual things.” Scripture describes the purpose of both bread and wine in Psalm 104:15, where it is written God gives “bread to strengthen man's heart” and “ wine to gladden the heart of man.” Scripture seems to understand that this can, to some degree be experienced in the Lord's Supper, with the first fruits of comfort and new creation. The first coming inaugurated the blessings promised in the imagery of Isaiah 25 and 65. John 2 describes the wedding feast at Cana, where Jesus turns the water into wine when the wine had run out. This was a "sign" because the Old Testament promised an age of abundant wine, and Jesus was beginning to fulfill that promised age.

Although there is already an aspect of the eschatological hope of the Passover and covenant meal in the Lord's Supper, that hope is not yet fully realized. Isaiah 25 functions within a broader deliverance section that includes chapter 26, where the resurrection of the dead is promised. (Isaiah 26:19) Although Jesus is the first fruits of that, final fulfillment awaits the resurrection of believers. If Isaiah 26:19 awaits Jesus' second coming for fulfillment, it is not a stretch to say Isaiah 25:6-8 also has not been realized in fulfillment. Although God in Christ is present at the Lord's Supper when we celebrate it, it is not in such a way that there are no more tears and a new incorruptible creation as Isaiah 25 and 65 promise, respectively. This promise of comfort comes in the context of the previous chapter where commentator Alec Motyer notes the reference to the elders in Isaiah 24:23 looks back to Exodus 24:11.* Isaiah 25 connects Exodus 24 with this eschatological hope as well. Since Exodus 24 also looked forward to the Lord's Supper, we must say that since the promises of Isaiah 25 have not been realized, and the Lord's Supper too still looks forward to this eschatological feast.

The unrealized aspect of the eschatological hope in the Lord's Supper and the marriage feast of the lamb is confirmed by the re-occurrence of the imagery of the marriage feast in Revelation 19:6-10. This passage in Revelation has obvious parallels to Isaiah 25:6-8 and Isaiah 65:13-17. Since Isaiah 25:6-8 pictures the feast as the place of God “wiping away tears” and Isaiah 65:13-17 pictures the feast as the place of new creation, we see the bridal picture of Revelation 21:1-6 also reflects this wedding feast. The Wedding Feast in Isaiah 25:6-8, 65:13-17 and Revelation 19:6-10, 21:1-6 all are pictures of this one feast, the culmination of the eschatological hopes of the end of suffering, new creation, and the unencumbered reign of Christ, where sin no longer not only has no rights, but no influence over the creation and the believer.

In this way, we see the Lord's Supper looks towards the Second Coming of Christ. Russell Moore described the eschatology of the Supper as “The meal Jesus feeds us then is a sign of an eschatological banquet, with the church acknowledging the 'already' and pining for the 'not yet.'” The not yet would be the consummation of the marriage. Figuratively, this would indicate the enjoyment of the full benefits of union with Christ. These benefits, then, will not be “through a mirror darkly” inhibited and encumbered by sin, but in a state of sinless enjoyment. The sustenance of bread would no longer be spiritual and in hope, but actual and perpetual. The joy of the wine would never decline, but ever increase. Since both of these point to their reality in the person of Christ, the reality of the blessings are apprehending, depending, and delighting in the person of Jesus Christ, the Lord God and Savior of His church in the marriage feast of the Lamb at the end of the age.

*[Alec Motyer. Isaiah: An Introduction and Commentary. (Downers Grove, IL: Intervarsity Press, 1999), 171.]

Pictures of the Supper: Covenant Meal - Exodus 24

Exodus Meals

The narrative of Exodus includes two prominent community meals. Exodus 18:12 records a meal of Jethro and the people of God. First an offering was offered, and then the community came together to eat “before God.” In Exodus 24:11, within the context of covenant renewal and after the sprinkling of the blood of atonement over the people, the Israelites share a meal. Here too, God is said to be present, for “they saw God.”

Neither of the meals recorded in Exodus are recorded as Passover observances. Even though they are not in the direct line from the Passover to the Lord's Supper, they have relevance and Eucharistic significance. They have similarities to the Passover in that a sacrifice or atonement precedes the meal. Commentator Peter Enns notes, “An element essential to both the Passover and the Lord's Supper, and one that is also prominent in Exodus 24, is the shedding of blood...the sprinkling of blood...is an integral element in a covenant celebration.”* The meal, then, is enjoyed in celebration of a reconciliation of the people and God through sacrifice. Both Exodus 18:12 and 24:11, also, record the meal as being in the presence of God. This apparently is enabled by the preceding sacrifice before the meal can be enjoyed.

The Exodus 24:11 meal also happens in the context of a covenant. In Exodus 24:11 covenant meal is the product of the Exodus redemption. The people had been redeemed by the blood of the lamb. Here, the people are sprinkled against with blood after the giving of the law in Exodus 20. Exodus 20 begins with the affirmation that “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery” (Exodus 20:2) The imperatives of the law were given in light of the indicative of redemption. In Exodus 24, the people are reminded of the covenant (Exodus 24:7) and reminded of their redemption by blood (Exodus 24:8). In light of covenant redemption, the people eat and drink.

Although the Exodus meals are not a direct celebration of Passover, they share a covenantal nature with Passover. When Christ takes the cup and declares it to be “the new covenant in my blood” (Luke 22:20) although we typically think of Jeremiah 31 and Ezekiel 34 with the language of new covenant, we also must think of Exodus 24 with the connection of blood and covenant. Passover, the Exodus 24:11 covenant meal, and the Lord's Supper, are all celebratory meals in light of the redeeming blood of the covenant. The Passover and covenant meal sacrifices required repetition, but the Lord's Supper happens in light of the “once for all” sacrifice of Christ. (Heb 10:10)


*[Peter Enns. Exodus: The NIV Application Commentary. (Grand Rapids: Zondervan Publishing, 2000), 496. And no this is not a full endorcement of all things Enns. However, his Exodus commentary is very helpful]

Pictures of the Supper: Passover

The second major picture of the Lord's Supper is the Passover:

Passover

Exodus chapter 11 records the Tenth plague against the Egyptians. This plague was a destruction of the first-born of all those who did not put the blood of a lamb over the door of their house. This final plague convinced the Pharaoh to release the Israelites from Egypt in order for them to return to the land God had promised them.

In the original observance of passover, the passover lamb was killed and the blood smeared with a hyssop branch on the doorposts of the family's home. (Exodus 12:21-22) These instructions for the observance of the passover must have a future orientation, since the original Passover was one night and this instruction for observance is to be practiced over seven days. (Ex 12:15) The flesh of the lamb is eaten along with unleavened bread. (Ex 12:8) It appears that only later was wine added to this ritual. Eventually four communal cups were used and passed around for the family to drink. Eventually, a dispute arose over whether to have four or five cups. A compromise came that four cups were used, and a fifth was set for Elijah. This is sometimes thought to be a proxy for Moses or that Elijah is prophesized to come before the Messiah, adding an element of eschatological hope of a future redemption to the meal. Each Passover, the Jews were reminded that though they celebrated a past deliverance, they also looked forward to a greater future hope in the Messiah.

The Gospel writers all seem to present the Lord's Supper as happening during the time of Passover. Luke 22:8 records Jesus giving the instructions to his disciples to “prepare for us the passover that we may eat it.” Most commentators assume that if the four cup ritual was in use at the time of Jesus, that his words relating the Passover elements to himself come with the third cup, a thanksgiving to God for bringing forth the fruit of the vine.

Supper in the time of the Passover: The Hallel passages of the Psalter were typically sung in the passover season (pss 113-118). Hence, since these songs were in the minds of the Jews, Christ was greeted by these words (Ps. 118:25) when he entered Jerusalem. (Matt 21:9) Although we can not be certain as to the significance of this selection from a Passover psalm in the minds of the children, the author of the gospel of Matthew certainly expected the connection to be made with his Jewish audience that this was a song sung during the celebration of passover and it anticipates Christ.

Paul most clearly makes the connection, when in 1 Corinthians 5:7 he refers to Christ as “our passover, sacrificed for us.” Christ is anticipated in the lamb, for only after atonement would the celebratory section of the meal begin. In taking the elements of the meal, Christ also infuses meaning into these portions of the meal as well. Christ associates the bread with his body (Luke 22:19) and the wine with his blood. (Luke 22:20) Although we did not see the wine or bread as anticipating directly Christ's coming before Christ, after the institution of the Supper in the Gospels, we now do.

The Passover can be seen to anticipate Christ in two important ways. First, the lamb whose blood redeems the covenant family points to Christ's sacrifice. Second, the meal looks towards a celebratory event. The celebratory nature of the meal in light of reconciliation should be instructive. Jewish practice was not a solemn mournful meal, but a celebration of the reality of what comes after atonement, forgiveness and resurrection.

Pictures of the Supper: Abraham and Melchizedek

The Lord's Supper is not the only instance of a meal of significance. Throughout Scripture there are pictures of meals of fellowship, covenant renewal and worship. Here, I would merely like to display a few of those pictures as they inform how we look at the Lord's Supper in a Biblical Theological manner.

Picture 1: Abraham and Melchizedek




The first instance in recorded Scripture of a shared meal of bread and wine is Abraham and Melchizedek in Genesis 14:18. Here, Abraham (then Abram) and the king of Sodom share a meal in celebration of a victory and Abraham gives a tenth of his wealth to Melchizedek. This precipitates a remembering of an oath,* perhaps a covenant oath, to God, and the praise of God for Abraham's provision.

Melchizedek is associated with Christ in the New Testament. The author of Hebrews, in chapter 7, cites this encounter (Heb 7:1-2; Gen 14:17-20), as a proof of the superiority of the order of Melchizedek, one whom Abraham paid tithes to as an inferior. Hebrew 7:22 then makes the connection to Christ, a priest after the order of Melchizedek, the guarantor of a better covenant. The parallels between Genesis 14 and Hebrews 7, as the relation between Abraham and Melchizedek in covenant, blessing and paying honor relate to Christ and the church. So also it would imply the communion enjoyed between Abraham and Melchizedek in the meal of wine and bread may also point forward to the communion enjoyed between Christ and the Church in the Supper of bread and wine.


[See Meredith Kline. Kingdom Prologue: Genesis Foundations for a Covenantal Worldview. (Eugene OR, Wipf and Stock Publishers, 2006), 312.)

Bavinck on the Church and the means of grace

In light of my recent post on the strategic plan, I thought I would let Herman Bavinck argue my case, since he does a better job than I in explaining how God intends to accomplish His mission:

"The means of grace, after all, do not stand by themselves but are closely connected with the church and the offices of the church, with Christ's person and work. One might as well ask whether God could not regenerate and save sinners apart from Christ and forgive sins aside from satisfaction. But such questions lead nowhere: we have rest in God's good pleasure, which distributes salvation in no way other than in and through Christ. He is the mediator between God and humanity, the only name given under heaven by which we must be saved [Acts 4:12]. Furthermore, it was equally God's good pleasure to distribute salvation in no other way than through and in the church of Christ...The rule is that God freely binds the distribution of his grace to the church of Christ."

-Herman Bavinck. Reformed Dogmatics Volume 4. pg 446-447

PCA Strategic Plan: Thoughts

[This is an opinion piece about an internal discussion in the PCA. If you are not in the PCA, you are welcome to skip it as it contains matters of an internal debate, which will in no way diminish my appreciation for the PCA and its work]

A few weeks ago, the CMC released the PCA strategic plan. This plan looks into the future and attempts to make changes to plan for the future and how the PCA will see its own role in the future in American Christian mission and religious life. I wanted to take some time to read the plan and reflect on it. I do this not as a voting member of Presbytery, but merely as a person under care of a Presbytery looking toward ordination in the PCA. Thus, my thoughts are tempered and are only suggestive to those who might be voting members.

The plan, spearheaded by President Bryan Chapell of Covenant Seminary, has a few general themes, some BCO change recommendations and some suggestions on changing the affiliations of the denomination. As I comment, I would also like to say I have benefited greatly from Chapell’s work especially on preaching and respect him as a minister in good standing. I would like to briefly comment on the proposed themes and changes.

1. Require contribution to the PCA Administrative Committee for participation in GA.

Many prominent PCA ministers, including Lig Duncan, have supported this part of the plan as a step in the right direction towards a more Presbyterian church government. After all, even the Southern Baptist Convention, a looser confederation than the Presbyterian form of government, requires contribution to vote at their convention. Over half of the churches in the PCA contribute nothing to the PCA and have voting rights.

Generally, I would agree that this perhaps is the historical structure of a Presbyterian governed church. That half of the churches contribute nothing is embarrassing. The requested amount is less than 1% of a church's budget, hardly a bank breaker.

However, we must recognize where the PCA comes from. The PCUSA had a strong denominational structure that still hamstrings some individual churches in regards to property ownership. PCA churches are, and should be, weary of a strong denominational government, not due to the current ethos of the denomination, but the possible future status of the denomination. If a church becomes concerned with the use of its resources in the future, if they protest by withholding contribution that would deny that church a vote at GA. Such a move empowers the denomination over the local church. Although more churches should contribute, and be petitioned to contribute, none should be required to.

That leads to a second objection. Might I quote a Baptist who may have a point where he is more Reformed that the PCA strategic plan: "The local church is the focal point of God's plan for displaying his glory to the nations." This is the motto of 9 Marks, Mark Dever's organization for reforming churches according to Scripture. This perhaps should be the dominant philosophy of the PCA in the future. This leads to our next theme:

2. Redirecting the mission focus of the PCA away from NAPARC

NAPARC is the North American Presbyterian and Reformed Council. This Council consists of confessional Reformed and Presbyterian Churches like the Orthodox Presbyterian Church and the United Reformed Church. This organization is dedicated to confessional expression of the Reformed tradition and presenting a unified front on in this endeavor of advancing confessional Reformed churches in North America.

Page 26 of the Strategic plan recommends withdraw from this organization. The reasoning is given in Bryan Chapell's video that this organization consists of "micro-denominations" that have fewer members than the PCA but have equal vote. This organization is said to be draining our time and energy since it "shares our doctrinal identity, but not our ministry focus." This statement is never clarified, however, from the rest of the plan this seems to mean a new focus to work with organizations, outside of our confessional identity, that do not share our doctrinal distinctives but give the PCA more "influence," presumably as a Reformed voice among non-Reformed Christians in missions organizations.

This proposal, I believe, is the most telling of the vision of the strategic plan. The plan introduces various "means" towards achieving the goal of a larger "influence" in American Christianity. This is misguided on a number of fronts, but this is chief:

If we do not share the ministry focus of NAPARC, then we are do not truly share their doctrinal identity.

Confessional Reformed doctrine believes the means of achieving the mission of God in the world are the means God has ordained. These are not parachurch organization, though they may have some role, but the "ordinary means" as outlined in the Westminster Larger Catechism Questions 154-160. These means are the Word, read and preached, the sacraments and prayer. In other words, the means of accomplishing the mission of God is the church performing its ordinances given to it by God, by which He has promised to bring fruit. When the Word is preached, that is the means by which people are converted (Romans 10:14-17, 1 Cor 1:21). Baptism and the Lord's Supper are visible words, proclaiming that gospel alongside the Word (Ephesians 5:26; 1 Cor 11:26) and prayer is the means of advancing the kingdom (Mathew 6:9-13, See Matthew 6:10 NET). A focus away from the local church towards the denomination, denominational programs and parachurch organizations due to a leveling off of church membership displays an approach driven by numbers and a desire to manipulate those numbers by means other than the ones we are commanded to be faithful to perform. (Tim 4:13)

The concern of the PCA should be our faithfulness to what God has called us to and leave the numbers to God. If we see numbers declining, our recourse is repentance, and renewed vows to faithful to preach and administer the sacraments, the duty given to us in the Great Commission. (Matt 28:19) The means given was not certain programs and parachurch affiliations but the ordinances of the church. The advancement of the Great Commission then is the duty of the church and that is where the PCA should focus its energies (along with the other denominations in NAPARC)

What has attracted me to the PCA is the churchly spirituality of the Reformed faith as expressed in the PCA. I believe the PCA is well positioned to offer a biblical churchly spirituality to a culture that is greatly lacking true spirituality instead chasing fleeting experience, psychological comfort and charismatic mirages. I would like to see the PCA continue to do so rather than become more generically evangelical.

Alternatively, the PCA as a denomination certainly could establish structures and programs that would help advance the mission of the church, but these must be with a focus to the local church, not programs or parachurch associations.

Here are a few alternative suggestions:

1. Establish an internship fund of the PCA.

The OPC has a general fund to pay those seeking ordination in the OPC to work within a local church for up to a year. This allows a future minister to focus on learning the craft of ministering from a local minister, whose church may not be large enough to support that intern alone. This also allows the ministerial candidate to focus on the craft of ministry solely for the year of preparation rather than also maintain a full time job, thereby shortchanging his internship experience.

2. Fully fund RUF ministers and Missionaries through the PCA.

Either we consider RUF minister to actually be ministers or we do not. Currently, most RUF ministers are only half-supported by the church and half-supported by individuals. A minister is one who is supported by the church, as Paul tells us, "Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. For the Scripture says, "You shall not muzzle an ox when it treads out the grain," and, "The laborer deserves his wages." " (1 Tim 5:17-18) Only half supporting missionaries in MTW and MTNA and RUF ministers, if we truly consider them ministers, reduces them to half a minister and, though popular in American mission structure, a skirting of Scripture's command for the church to support their ministers.

3. Fund Church planting

Most church planters also are forced to raise support from individuals rather than the church. The same applies to these evangelist ministers. Either they are an elder/minister or not. If they are, the church ought to fund them, if not, then do not call them ministers.

If the PCA would take steps towards advancing the gospel and the kingdom to an even greater degree than they thankful have done, in the manner of supporting the local church, the first measure for more funding would meet with a greater welcome by me. However, the lack of faith the strategic plan seems to have for the ordinary means and the local church forces me to recommend to any that are attending GA this year to vote to defeat the strategic plan in regards to changing the BCO to require church funding of the denomination, and to vote against withdraw from NAPARC.

The focus must be brought back to a biblical focus on the local church, the means of grace, and the proclamation of the gospel purely and simply. This is the hope of the world and the future of God's universal invisible church. May the visible church in the PCA align itself as closely and faithfully to the command of God as possible.

Assumed, Confused then Rejected Gospel

Justin Taylor has a helpful review of a book that asks some hard questions for pastors about whether the Gospel has moved from accepted to assumed to confused to rejected:

Was the gospel in the sermon Sunday morning?

Do you hear the gospel in people’s prayers?

Could you have preached that sermon if Christ had not died on the cross?

Could you have developed that leadership principle had Christ not been crucified?


Full post: here

Argument Chart

I have no time for a Fulfillment Friday this week. Instead, a chart on levels of debate. I find most discussion, if it is lucky, rises to the level of DH2.

Message and Methods

The conventional wisdom today is that the message stays the same but the methods change. But what if God ordained the methods as well? Is He allowed? What would it look like if we followed His methods in ministry?

Ligon Duncan answers these questions masterfully in a talk at Twin Lakes Fellowship:

Ligon Duncan: A Case for the Ordinary Means

Dordt on Atonement

Often, we have heard as an explanation from both sides of the Limited versus unlimited atonement debate that the atonement was sufficient for the world, but efficient for the elect. Few know, this is actually the language of the Synod of Dordt, that coined the 5 points of Calvinism:

Second Head of Doctrine of Dordt:

"This death of the Son of God is the only and most perfect sacrifice and satisfaction for sins, of infinite value and worth, abundantly sufficient to expiate the sins of the whole world."

"The promise of the gospel is that whoever believes in Christ crucified shall not perish but have eternal life. This promise ought to be announced and proclaimed universally and without discrimination to all peoples and to all men to whom God in His good pleasure sends the gospel, together with the command to repent and believe."

"For this was the most free counsel of God the Father, that the life-giving and saving efficacy of the most precious death of His Son should extend to all the elect. It was His most gracious will and intent to give them alone justifying faith and thereby to bring them unfailingly to salvation. This means: God willed that Christ through the blood of the cross (by which He confirmed the new covenant) should effectually redeem out of every people, tribe, nation, and tongue all those, and those only, who were from eternity chosen to salvation and were given to Him by the Father. God further willed that Christ should give to them faith, which, together with other saving gifts of the Holy Spirit, He acquired for them by His death; that He should cleanse them by His blood from all sins, both original and actual, both those committed after faith and before faith; and that He should guard them faithfully to the end and at last present them to Himself in splendour without any spot or wrinkle."

Are the Seventy Sevens about Jesus?

I recently was listening to someone make the case that the church has never seen the seventy sevens in Daniel 9:24-27 as a prophecy about Christ until the last 200 years. Specifically mentioned was that the Reformers did not make that case and neither did the early church. So, it was asserted, it was generally known to be a prophecy about Zerrubbabel or Joshua the High Priest and no one before the past 200 years said anything different.

So, while they were still speaking I checked the Calvin commentaries on my computer and found this on the reference in Dan 9:25:

"Some desire to take this singular noun in a plural sense, as if it were the Christ of the Lord, meaning his priests; while some refer it to Zerubbabel, and others to Joshua. But clearly enough the angel speaks of Christ"

-John Calvin. Daniel Commentary on Dan 9:25


Then I looked at the early church and found:

"Accordingly the times must be inquired into of the predicted and future nativity of the Christ, and of His passion, and of the extermination of the city of Jerusalem, that is, its devastation, For Daniel says [And quotes Daniel 9:26]."

-Tertuallian. Answer to the Jews Ch 8. [2nd Century AD]

"[Quotes Daniel 9:24-27]...and thus Christ became King of the Jews, reigning in Jerusalem in the fulfillment of the seven weeks."

-Clement of Alexandria. Stromata. Ch 21. [2nd-3rd Century AD]

"The weeks of years, also, which the prophet Daniel had predicted, extending to the leadership of Christ, have been fulfilled."

-Origen. De Principiis. Bk 4. Ch 1. [3rd Century AD]


Now, this doesn't mean that Daniel 9:24-27 has to be about Christ. But I do wonder why people make up evidence that is easily falsifiable to help their case. All it did was convince me not to trust this person's appeals to evidence without lots of documentation.

Fulfillment Fridays: Christ as Judge

God provides a Judge

Jdg 2:18-19 Whenever the LORD raised up judges for them, the LORD was with the judge, and he saved them from the hand of their enemies all the days of the judge. For the LORD was moved to pity by their groaning because of those who afflicted and oppressed them. But whenever the judge died, they turned back and were more corrupt than their fathers, going after other gods, serving them and bowing down to them. They did not drop any of their practices or their stubborn ways.

The Good Judge?

2 Sam 15:4-6 Then Absalom would say, "Oh that I were judge in the land! Then every man with a dispute or cause might come to me, and I would give him justice." And whenever a man came near to pay homage to him, he would put out his hand and take hold of him and kiss him. Thus Absalom did to all of Israel who came to the king for judgment. So Absalom stole the hearts of the men of Israel.

The deceit of the Judge
2 Sam 15:10 But Absalom sent secret messengers throughout all the tribes of Israel, saying, "As soon as you hear the sound of the trumpet, then say, 'Absalom is king at Hebron!'"
Only God is the good judge

Psa 50:6 The heavens declare his righteousness, for God himself is judge! Selah

Isa 33:22 For the LORD is our judge; the LORD is our lawgiver; the LORD is our king; he will save us.

Jesus can judge

Joh 5:30 "I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me.

The Word will judge

Joh 12:47-49 If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment--what to say and what to speak.

Jesus given authority to judge

Rev 20:1-5 Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while. Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years.

Augustine on Defining "a people"

"A people is an assemblage of reasonable beings bound together by a common agreement as to the objects of their love, then, in order to discover the character of any people, we only have to observe what they love...it will be a superior people in proportion as it is bound together by higher interests, inferior in propotion as it is bound together by lower."

-Augustine. City of God. 19.24.

Fulfillment Fridays: Christ as Son of David, King

David's everlasting kingdom

2 Sam 7:8-16 Now, therefore, thus you shall say to my servant David, 'Thus says the LORD of hosts, I took you from the pasture, from following the sheep, that you should be prince over my people Israel. And I have been with you wherever you went and have cut off all your enemies from before you. And I will make for you a great name, like the name of the great ones of the earth. And I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more. And violent men shall afflict them no more, as formerly, from the time that I appointed judges over my people Israel. And I will give you rest from all your enemies. Moreover, the LORD declares to you that the LORD will make you a house. When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever.'"

Praise for God's Davidic Covenant

Psa 89:1-4 I will sing of the steadfast love of the LORD, forever; with my mouth I will make known your faithfulness to all generations. For I said, "Steadfast love will be built up forever; in the heavens you will establish your faithfulness." You have said, "I have made a covenant with my chosen one; I have sworn to David my servant: 'I will establish your offspring forever, and build your throne for all generations.'" Selah

Psa 89:27-37 And I will make him the firstborn, the highest of the kings of the earth. My steadfast love I will keep for him forever, and my covenant will stand firm for him. I will establish his offspring forever and his throne as the days of the heavens. If his children forsake my law and do not walk according to my rules, if they violate my statutes and do not keep my commandments, then I will punish their transgression with the rod and their iniquity with stripes, but I will not remove from him my steadfast love or be false to my faithfulness. I will not violate my covenant or alter the word that went forth from my lips. Once for all I have sworn by my holiness; I will not lie to David. His offspring shall endure forever, his throne as long as the sun before me. Like the moon it shall be established forever, a faithful witness in the skies." Selah


Jesus is the Son/offspring of David

Matt 1:1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

Mat 9:27 And as Jesus passed on from there, two blind men followed him, crying aloud, "Have mercy on us, Son of David."


Jesus is the Greater Son of David

Mat 22:41-45 Now while the Pharisees were gathered together, Jesus asked them a question, saying, "What do you think about the Christ? Whose son is he?" They said to him, "The son of David." He said to them, "How is it then that David, in the Spirit, calls him Lord, saying, "'The Lord said to my Lord, Sit at my right hand, until I put your enemies under your feet'? If then David calls him Lord, how is he his son?"

Jesus as the Conquering Son of David

Rev 5:5 And one of the elders said to me, "Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals."

Rev 22:16 "I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star."

Questions and Answers on Israel and the Church

This is a great look at Scripture concerning Israel and the Church in the form of a Catechism. Questions are asked and then Scripture is given verbatim for the answer:

http://katekomen.gpts.edu/2010/03/some-questions-regarding-nature-of.html

For Example:

Q.1. Who is a Jew?

A. “He is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart” (Romans 2:28-29).

Fulfillment Fridays: The Cleansing Priest

Priestly Defilement

Zec 3:1-10 Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. And the LORD said to Satan, "The LORD rebuke you, O Satan! The LORD who has chosen Jerusalem rebuke you! Is not this a brand plucked from the fire?" Now Joshua was standing before the angel, clothed with filthy garments. And the angel said to those who were standing before him, "Remove the filthy garments from him." And to him he said, "Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments." And I said, "Let them put a clean turban on his head." So they put a clean turban on his head and clothed him with garments. And the angel of the LORD was standing by.

And the angel of the LORD solemnly assured Joshua, "Thus says the LORD of hosts: If you will walk in my ways and keep my charge, then you shall rule my house and have charge of my courts, and I will give you the right of access among those who are standing here. Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men who are a sign: behold, I will bring my servant the Branch. For behold, on the stone that I have set before Joshua, on a single stone with seven eyes, I will engrave its inscription, declares the LORD of hosts, and I will remove the iniquity of this land in a single day. In that day, declares the LORD of hosts, every one of you will invite his neighbor to come under his vine and under his fig tree."

The Final Perfect Priest

Heb 7:11-28 Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? For when there is a change in the priesthood, there is necessarily a change in the law as well. For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests. This becomes even more evident when another priest arises in the likeness of Melchizedek, who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. For it is witnessed of him, "You are a priest forever, after the order of Melchizedek." For on the one hand, a former commandment is set aside because of its weakness and uselessness (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God.

And it was not without an oath. For those who formerly became priests were made such without an oath, but this one was made a priest with an oath by the one who said to him: "The Lord has sworn and will not change his mind, 'You are a priest forever.'" This makes Jesus the guarantor of a better covenant. The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.

Fulfillment Fridays: The Good Shepherd

God will be our Shepherd

Ezekiel 34:11-15 "For thus says the Lord GOD: Behold, I, I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. And I will bring them out from the peoples and gather them from the countries, and will bring them into their own land. And I will feed them on the mountains of Israel, by the ravines, and in all the inhabited places of the country. I will feed them with good pasture, and on the mountain heights of Israel shall be their grazing land. There they shall lie down in good grazing land, and on rich pasture they shall feed on the mountains of Israel. I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord GOD.

The son of David will be our Shepherd

Eze 34:22-24 I will rescue my flock; they shall no longer be a prey. And I will judge between sheep and sheep. And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken.

Jesus, God and the son of David is the Good Shepherd.

John 10:11-18 - I am the good shepherd. The good shepherd lays down his life for the sheep. He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep. I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep. And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father."

Fulfillment Fridays: The Prophet

A greater prophet than Moses will come

Deut 18:15 "The LORD your God will raise up for you a prophet like me from among you, from your brothers--it is to him you shall listen--

Waiting

Deut 34:10 And there has not arisen a prophet since in Israel like Moses, whom the LORD knew face to face,

Jesus, a prophet

John 4:19 The woman said to him, "Sir, I perceive that you are a prophet.

John 4:25-26 The woman said to him, "I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things."Jesus said to her, "I who speak to you am he."

Jesus, greater prophet than Moses

Heb 3:1-3 Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession, who was faithful to him who appointed him, just as Moses also was faithful in all God's house. For Jesus has been counted worthy of more glory than Moses--as much more glory as the builder of a house has more honor than the house itself.

Cowper: Hymn on Desire

MY SOUL THIRSTETH FOR GOD. by William Cowper

I thirst, but not as once I did,
The vain delights of earth to share;
Thy wounds, Emmanuel, all forbid
That I should seek my pleasures there.

It was the sight of thy dear cross
First wean’d my soul from earthly things;
And taught me to esteem as dross
The mirth of fools and pomp of kings.

I want that grace that springs from thee,
That quickens all things where it flows,
And makes a wretched thorn like me
Bloom as the myrtle or the rose.

Dear fountain of delight unknown!
No longer sink below the brim;
But over flow, and pour me down
A living and life-giving stream!

For sure, of all the plants that share
The notice of thy Father’s eye,
None proves less grateful to his care,
Or yields him meaner fruit than I.

Fulfillment Fridays: Seed of Abraham

God's Promise to Abraham

Genesis 17:1-9 -When Abram was ninety-nine years old the LORD appeared to Abram and said to him, "I am God Almighty; walk before me, and be blameless, that I may make my covenant between me and you, and may multiply you greatly." Then Abram fell on his face. And God said to him, "Behold, my covenant is with you, and you shall be the father of a multitude of nations. No longer shall your name be called Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations. I will make you exceedingly fruitful, and I will make you into nations, and kings shall come from you. And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God." And God said to Abraham, "As for you, you shall keep my covenant, you and your offspring after you throughout their generations.



Christ as the fulfillment of the oath to Abraham

Luke 1:68-79 - "Blessed be the Lord God of Israel, for he has visited and redeemed his people and has raised up a horn of salvation for us in the house of his servant David, as he spoke by the mouth of his holy prophets from of old, that we should be saved from our enemies and from the hand of all who hate us; to show the mercy promised to our fathers and to remember his holy covenant, the oath that he swore to our father Abraham, to grant us that we, being delivered from the hand of our enemies, might serve him without fear, in holiness and righteousness before him all our days. And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins, because of the tender mercy of our God, whereby the sunrise shall visit us from on high to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace."

Christ as the Seed of Abraham

Galatians 3:1-29 - O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? Did you suffer so many things in vain--if indeed it was in vain? Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith-- just as Abraham "believed God, and it was counted to him as righteousness"? Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "In you shall all the nations be blessed."

So then, those who are of faith are blessed along with Abraham, the man of faith. For all who rely on works of the law are under a curse; for it is written, "Cursed be everyone who does not abide by all things written in the Book of the Law, and do them." Now it is evident that no one is justified before God by the law, for "The righteous shall live by faith." But the law is not of faith, rather "The one who does them shall live by them." Christ redeemed us from the curse of the law by becoming a curse for us--for it is written, "Cursed is everyone who is hanged on a tree"-- so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith. To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. Now the promises were made to Abraham and to his offspring. It does not say, "And to offsprings," referring to many, but referring to one, "And to your offspring," who is Christ. This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise. Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. Now an intermediary implies more than one, but God is one. Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed.

So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's offspring, heirs according to promise.

Lamentable Worship

Recently, I finished Shane Hipps' "The Hidden Power of Electronic Culture." As a work of prescription, it is mostly deeply flawed. However, as a work of analysis, it is extremely helpful. One section I particularly enjoyed:

"Electronic media culture has a natural bias toward efficiency, entertainment and consumption. These three values have become the new holy trinity in our culture - to challenge any one of them is an act of heresy. Taking cues from these biases, worship in the modern church is often equated almost exclusively with joy and celebration. Worship often serves as a kind of pep rally...We have a strong legacy of denying our suffering in favor of celebration...over time it leads to an inauthentic and unhealthy spiritual life.

Authencitiy and integrity in worship will mean employing the pattern of the psalms, which express both lament and praise. Each element completes the other. Without lament, praise is little more than shallow sentimentality and a denial of life's struggles and sin. Without praise, lament is a denial of hope and grace, both of which are central to our faith and to God's promises. To value one over the other is like suggesting that breathing in is more important than breathing out.

This is not only an issue of authenticity and integrity. It cuts to the heart of hospitality and pastoral sensitivity. For those coming to a worship service immersed in the depth of pain and suffering, celebratory praise takes on a mocking tone that excludes those who are suffering. They are unable to join honestly in these choruses. By incorporating expressions of sorrow, pain and grief into our worship, the hurting are ushered into God's presence with honesty. At the same time, the rest of the congregation is reminded of the suffering community gathered in their midst. Here they are invited to weep with those who are weeping."

-Shane Hipps. The Hidden Power of Electronic Culture. pg 160-161 [emphasis added]