Psalm 50:1-6, 2 Kings 22:8-10, 2 Kings 23:1-3, Romans 15:4-13, Luke 21:25-33
A). A JUDGMENT WE CAN BEAR.
Psalm 50:1-6.
This Psalm speaks of the mighty God, the God who speaks, the God of all Creation (Psalm 50:1). The God whose word shines forth from the heavenly Zion, and from the earthly Jerusalem (Psalm 50:2), to the ends of the earth (Isaiah 2:3). The God who comes, and is coming, and shall not keep silence (Psalm 50:3).
Our God is a consuming fire (Psalm 50:3). But He is also the God of grace (cf. Hebrews 12:28-29). When He calls His covenant people to judgment, those bound to Him by sacrifice (Psalm 50:4-5), it is not necessarily something to strike terror into our hearts: because that covenant is true, and that all-sufficient sacrifice is Jesus.
And the heavens shall declare His righteousness (Psalm 50:6), even the righteousness which is ours in Christ Jesus (Romans 3:22). For God is judge Himself (Psalm 50:6), ‘that there is therefore now no condemnation to those who are in Christ Jesus’ (Romans 8:1). ‘And we have an Advocate with the Father, Jesus Christ the righteous’ (1 John 2:1), who silences the accuser of the brethren, and stands in our room and stead.
That is a judgment we can bear.
B). STANDING TO THE COVENANT.
2 Kings 22:8-10, 2 Kings 23:1-3.
A pivotal moment in the history of the Bible was when Hilkiah the priest told Shaphan the scribe, “I have found THE BOOK OF THE LAW in the house of the LORD.” Shaphan took the book, and read it (2 KINGS 22:8).
Shaphan the scribe reported back to king Josiah that - in obedience to the king (cf. 2 Kings 22:3-7) - he had gathered the money that the people had brought to the house, and had made sure that it was given to those with the oversight of the repair work which was going on in the Temple (2 KINGS 22:9).
Then Shaphan the scribe showed the king, “Hilkiah the priest hath delivered me A BOOK.” And Shaphan read it before the king (2 KINGS 22:10).
The Bible’s testimony to Josiah is that (in keeping with the provision for kings in Deuteronomy 17:20), ‘he did right in the sight of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left’ (cf. 2 Kings 22:2). It was not enough that the king alone was responsive to the Book, as it also applied to all the people (cf. Deuteronomy 28:14). So king Josiah called “all the people” together, and read in their ears “all the words” of “THE BOOK OF THE COVENANT which was found in the house of the LORD” (2 KINGS 23:1-2).
There followed a renewal of “THE COVENANT” before the LORD, “to walk after the LORD, and to keep His commandments, testimonies, and statutes with all their heart and all their soul, to perform the words of this covenant that were written in THIS BOOK.” And “all the people stood to” (publicly assented to the terms of) “THE COVENANT” (2 KINGS 23:3).
In other words, they vowed to keep the Shema (cf. Deuteronomy 6:4-6), just like king Josiah was doing (cf. 2 Kings 23:25).
In Matthew 22:35-40 Jesus was asked by one of the scribes, ‘which is the greatest commandment?’ To which He replied by quoting the Shema, and adding the commandment ‘to love thy neighbour as thyself.' On these two commandments hang all the law, and the prophets.’
Jesus Himself was obedient to His Father, praying ‘not my will but thine be done’ (cf. Matthew 26:39). He was ‘obedient unto death, even the death of the Cross’ (cf. Philippians 2:8). And thus He procured our salvation.
In turn, He calls us, saved people that we are, to obedience to Himself (cf. Matthew 28:19-20).
C). THE UNITY OF HOPE.
Romans 15:4-13.
In many respects we might view Romans 14:1 to Romans15:13 as the practical outworking of the Jewish/Gentile debate of Romans 9 to 11. There was some dissension in Rome over matters of food and drink, and holy days. It is quite probable that it was a question of Jewish customs within the church.
However, Paul’s discussion of how the “strong” should respect the “weak” has a much broader application. The principles which he underlines are always relevant, and apply to many situations of controversy within the churches to this very day. Paul teaches us what our attitude should be on conscientious differences of opinion in things which are not essential to the Christian faith.
(a) Christ died and rose to be our Lord, so we are accountable to Him (Romans 14:6-9).
(b) We shall all stand before the judgement seat of Christ, so why do we judge one another (Romans 14:10)?
(c) Christ accepts all His people, so accept one another (Romans 15:7).
1. In Romans 15 Paul bases His argument in Scripture. First and foremost, in Romans 15:3, Paul applies Psalm 69:9 to Jesus, arguing that we should follow the unselfish attitude of Christ (see Philippians 2:5-11). We must not forget that Jesus came into this world not only to furnish our nativity scenes with a child for the manger, but ultimately to die for the sins of His people.
2. Having given this quotation as his sermon text, Paul explains the purpose of the Scriptures (Romans 15:4). Jesus and His Apostles are all at great pains to establish their teaching in the foundation of Scripture. The Bible is the only genuinely self-authenticating book in the world: we must approach it with reverence and faith rather than doubt and criticism.
3. Paul prays for the people to whom he is writing (Romans 15:5-6). The prayer takes the form of a benediction, but also carries an exhortation to let God have His way in our hearts. Only when we agree in essentials, and put aside our differences in non-essentials, will true unity come.
4. As we have seen, Paul exhorts his readers to receive one another (Romans 15:7). Again, this is as applicable to us today as it was to the Jewish and Gentile Christians in Rome in Paul’s day. Christ has accepted us, so who are we to put asunder what God has joined?
5. Paul speaks of how Christ became a servant to both Jews and Gentiles (Romans 15:8-9). He is the fulfilment of the promise to the patriarchs Abraham, Isaac and Jacob, but we must remember that the promise to Abraham was in order that he should be a blessing to the nations (Genesis 12:1-3). This is the mission carried on in the worldwide community of Jesus Christ, “the son of Abraham” (Matthew 1:1), to this very day.
6. Paul grounds his thesis very firmly in several carefully chosen passages which underline the universality of the Gospel (Romans 15:9-12). Four more quotations are used, from all three divisions of the Old Testament. Paul, like Jesus, is teaching “Christ in all the Scriptures” (Luke 24:27; Luke 24:44-45).
(i) Paul applies David’s song in 2 Samuel 22:50 and Psalm 18:49 to Jesus Christ, “the son of David” (Matthew 1:1), the one whom one of our carols refers to as “great David’s greater son.” There the witness of Jesus among the nations is anticipated (Romans 15:9). The church joins in this testimony in our Psalms and hymns and spiritual songs (Colossians 3:16).
(ii) In Deuteronomy 32:43, Moses exhorts the nations to join in with these praises (Romans 15:10). It is not wrong to see churches full of “unbelievers” at Christmas and other festivals: it is in this place that they are most likely to encounter Jesus. As we join in the celebration of the birth of Christ, perhaps its truth and relevance will break through all the tinsel and trimmings.
(iii) The exhortation to praise the LORD in Psalm 117:1 is addressed to all nations, and to all people (Romans 15:11). It may well be the shortest Psalm in the Old Testament manual of praise, but it is both universal and inclusive. Paul sees in it another argument for unity within the church.
(iv) Isaiah 11:10 anticipates the coming of the Messiah to take up the sceptre to rule over the nations (Romans 15:12). Jesus is identified with the kingly line of David, the son of Jesse. The Christ child is also seen as the hope of the nations.
7. Paul rounds off his discussion with another benediction (Romans 15:13). We are blessed with hope, joy, peace, faith, and power in the Holy Spirit. How can we possibly continue to live at odds with one another?
D). SIGNS OF THE END.
Luke 21:25-33.
The apocalyptic imagery which Jesus employs (LUKE 21:25-27) might at first seem uncharacteristic of our loving Lord Jesus: but He stood in the long tradition of the prophets of old (e.g. Joel 2:30-32; Isaiah 24:19). In fact, the return of Jesus as judge will be no less awesome than the manifestation of the presence of the LORD at Sinai at the first giving of the law. On that occasion Moses had been struck with terror at what the LORD might do to His people on account of their sins (cf. Deuteronomy 9:19; Hebrews 12:21).
The culmination of these end-times events is the sudden appearing of “the Son of man” (Jesus’ favourite name for Himself) “in a cloud with power and great glory” (LUKE 21:27). This brings to mind the vision of Daniel, when he saw ‘one like unto the son of man’ (the risen Lord Jesus) arriving in heaven on a cloud and being ushered into the presence of God to receive ‘dominion, and glory, and a kingdom’ (cf. Daniel 7:13-14).
The Daniel passage indicates where Jesus has been in the time since His ascension, and until now (cf. Acts 1:9-11). It also serves to identify the nobleman in one of Jesus’ earlier parables, ‘who went into a far country to receive for himself a kingdom, and to return’ (cf. Luke 19:12).
We love to sing songs with words like, ‘Redeemed, redeemed, redeemed by the blood of the lamb’ – and rightly so. However, there is more to our redemption than ‘the hour I first believed’ (to quote another song). There remains to be fully fulfilled ‘the redemption of our body’ (cf. Romans 8:23).
Jesus says to His Christian friends, “When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh” (LUKE 21:28). The ‘day of the LORD’ may be fearsome to some people, but not to all people.
However, we must not be caught unawares. Jesus reiterates - using a parable of “a fig tree and all trees” - that “when ye see these things come to pass, ye know that the kingdom of God is nigh at hand” (LUKE 21:29-31). The signs of the times may already be upon us, with their blood moons, political upheavals and all. Whatever “this generation” (LUKE 21:32) may refer to, Jesus assures us that His words certainly will not fail (LUKE 21:33).
