After a brief look at the conditions in Judah at the death of the worthy high priest, Jehoida, we turn our attention to the Northern Kingdom of Israel, now well on its way to downfall.

Jeroboam II brought the kingdom to its highest peak of outward splendor and prosperity. However, the character and attitudes of Jonah perfectly reflect the nation’s loss of its covenant purpose under God. Commissioned to preach repentance to Israel’s mortal enemy, Assyria, Jonah tries to escape by fleeing in the land where Jehovah is in control. Though he experiences the gracious deliverance of God in his personal plight under judgment, yet he is unwilling for God to deliver the heathen under much greater judgment. Just so, the nation has denied its call to witness to a God who is Saviour to all nations. In its darkening conscience it can only pronounce doom upon her enemies in a desperate attempt to save itself.

Jonah is a vignette of the nation. No record is left of what he prophesied to Israel. However, God has ready a powerful country preacher from the wilderness of Judah to proclaim another "day of the Lord" upon Israel. Amos denounces a nation whose state-religion is so subsidized by the court that it can offer no effective criticism or guidance (7:10-16). They have presumed upon the Covenant, corrupted the sacrificial system and brought every phase of society into scandal and decay. The mighty call of Amos goes unheeded. "But let justice roll down as waters and righteousness as a mighty stream." (5:24)

If Amos is the prophet of fire and brimstone, Hosea is the messenger of love and grace. He is God’s last attempt to turn back the wicked nation from its sure doom in 722 B.C. Hosea first learns the meaning of God’s suffering love through the personal tragedy of his own family life. As he yearns and threatens, pleads and rebukes, promises and warns, he demonstrates the heart and holiness of God in dealing with a people which now has become "not my people." But beyond judgment upon the nation he sees the bright hope of victory of God’s redemptive purpose as He ransoms his faithful remnant from the grave, heals their backsliding and loves them freely.

While the Northern Kingdom is tottering on to decay, God commissions the prophet Isaiah to become a mighty voice of judgment and hope to Judah.

Isaiah’s call (Chapter 6) is a classic experience: In the midst of national breakup and personal crisis he suddenly confronts the Holy God, who only is King. At his confession of personal and social guilt, he experiences cleansing and forgiveness through judgment. Then he hears and responds to the commission of God to "go and tell the people."

The first chapter introduces the whole Book: a great charge brought against Judah for presuming upon the Covenant, perverting religion through multiplying ceremonials and corrupting the inner character of the nation. Yet there is hope of cleansing and renewal if only the nation repent.

With Chapter 2, there begins "the book of Judgment" through chapter 35. The first cycle of messages against Judah (Chapters 2-12) tell of the nature of the judgment: against the background of the glory of God’s Kingdom purpose (2:1-4) we see the foreground of Judah’s baseness (2:5-4:1). The Parable of the Vineyard portrays the necessity of judgment upon so favored a nation.

In the days of Pekah the Northern Kingdom experiences its first partial captivity by Tiglath-pileser of Assyria. Seizing an opportune moment when Tig-lath-pileses is absorbed elsewhere, Pekah and Rezin of Syria decide to rebel. They attempt to force Jotham of Judah to join them. In the days of Jotham’s son, Ahaz, this unholy alliance of usurper and heathen threaten to conquer Jerusalem by siege and place a puppet on the throne of David.

Isaiah now confronts Ahaz (Chapters 7-8) with his famous sign to prove to him that God will vindicate His promise and maintain the line of David through the power of "Immanuel" –God with us. When Ahaz, in self-will and relying upon Assyria instead, rejects this sign of hope, God sends another sign in the name of Isaiah’s second son (Chapter 8) to warn of doom upon the Allies. But for the overarching presence of "Immanuel" Judah herself would experience downfall at the hands of Assyria, in whom she vainly hoped.

The promise that protects Judah through this crisis becomes a reality in the virgin birth of Him who is truly "Immanuel." (Matthew 1:18-25)

God’s ultimate Deliverer of His People is seen to be a "child, a son" who shall be endowed with the Spirit of God to rule in righteousness and bring peace (Chapters 9-11). The "Tree" of David’s line, so soon to be cut down, will flourish again through the Righteous Shoot or Branch that finally brings God’s Kingdom to its proper fruit.

At the close of the Northern Kingdom, God raised up Micah to prophesy to both Judah and the remnant in Israel. He announces imminent doom upon both kingdoms because of their idolatries, oppression of the poor, their greed and perversion of justice. Though their leaders are all profane and boast in their national security, yet beyond judgment God Himself intends to establish His Kingdom.

Micah foresees that God will bring back a Remnant of His people out of their captivities and establish His Kingdom through a Ruler chosen from this Remnant. This eternal King and Messiah will come from Bethlehem and rule as a Shepherd.

In Chapter 6, Micah rises to the peak of Old Testament faith in showing what God really requires in religion: "justice, mercy and faith." (Cf. Matthew 23:23). Then in the next chapter he experiences God’s grace justifying him before his enemies and praises Him for forgiveness. Here Micah has come closer to the Cross by faith than perhaps any man before him. (Cf. 1 Peter 1:10-12).

As we return to Isaiah, we are amazed at the wide range of his prophecies against many contemporary nations. It isn’t so much his pronouncements of doom upon their wickedness, but his world encompassing understanding of history under God. He sees God at work, not just in Judah, but in every nation to bring ultimate salvation by His own intervention. What a miracle of grace it is that Isaiah could include Israel’s greatest enemies – Egypt and Assyria – in the Covenant blessing (19:25)!

This section of the book closes with the events around the Assyrian siege of Jerusalem. When the forces of the world ruler defy God and His protection of Jerusalem, Isaiah calmly leads Hezekiah and the people away from political alliance with Egypt to simple trust in God’s character and Covenant purpose. The nation is miraculously spared and Isaiah looks yet onward to a greater renewal of the life in the Spirit.

Why did good King Josiah rashly go to war against Pharoah-Neco, who was marching north to aid Assyria against Babylon? Whatever the reason, it violated a cardinal principle of the prophets against Israel engaging in power politics among the nations. At the death of Josiah, the national spirit would have collapsed completely but for Jeremiah's ringing challenge "Is not the Lord in Zion? Is not her King in her?"

Jeremiah preached "The most famous Old Testament sermon" on the steps of the temple shortly after the accession of Jehoiakim. He dared to challenge the people's idolatrous trust in the presence of the Temple to keep off the judgments of God. When he foretold its destruction and the downfall of the nation, the priests and the prophets nearly lynched him. At his trial, unexpected help came from -- of all places -- the princes!

Though Jeremiah was spared, he was cut deeply by the experience. He goes through a series of dark introspections that is climaxed in 15:15-21, where God calls him to repentance.

Chapter 36 gives excellent insight into the method of the prophets in committing their messages to writing. When his "first edition" is burned by the king, the Lord instructs him to rewrite it and add other messages. This also accounts for the fact that the book is not in any chronological order. Our effort here is certainly not offered as a final solution, but a working method.

Habakkuk is greatly concerned because the Holy God seems to be using such a wicked nation as the Chaldeans (Babylonians) to bring judgment upon His Covenant Nation. He is comforted in the words of Paul's great theme of Justification, which became the central doctrine of the Reformation: "the righteous shall live by his faith." Though the nation be destroyed, yet the faithful remnant will be justified individually before God.

Ezekiel, like Daniel, was among those of the young men who were in the first deportation to Babylonia, when Jehoiachin and 10,000 of the finest of the people were carried captive (II Kings 24:10-16). The vision of the Glory of the Lord in the first chapter sets the divine background for the Ministry of Ezekiel to a corrupt and unholy people. Their false prophets are promising a soon return to Jerusalem, which they say will never be destroyed because it is the seat of God's temple and rule.

By many strange acted parables, Ezekiel warns the Exiles that God has numbered the days of their City, but they adamantly refuse his message. In the harshest of terms, the prophet describes the sins of the nation that justify such severe punishment from the Lord. Yet he never quite loses sight of the hope of God's ultimate salvation. Even as he sees the glory of the Lord departing from the City, he sees a vision of a scribe who carefully marks out those faithful ones who would be spared the judgment (Chapter 9). When one of these suddenly dies, the prophet almost despairs. He is revived in spirit by the first clear promise of the New Covenant (Chapter 11).

As the Siege of Jerusalem draws toward its doom, Ezekiel is given the revolutionary new doctrine of individual accountability, for it is only on such a doctrine that the blessings of the New Covenant can be given. Here is the watershed of all Covenant history in the Old Testament.

While shut up in the court of the guard and predicting imminent doom upon the City, Jeremiah gets his cousin, Hanamel, to buy some real estate! Thus he demonstrates his faith that God will return His people to their land after seventy years.

During these days when the king and all the people are in despair, Jeremiah turns to a most powerful message of Hope. He sees the day coming when God will set aside His Old Covenant and make a New Covenant with His people. The New will be effective where the old failed, for it will be based upon a law written upon the heart and not upon stones. Then will the knowledge of God be direct and intimate, not that which is learned from authoritative teachers. No privileged status will prevail, for no one will have the "inside track" on God. Above all the New Covenant is based upon God's effective solution of the sin problem which the Old Covenant could not touch (Hebrews 10:1-4).

This New Covenant Jesus inaugurated by His death on the Cross (Luke 22:14-20), which we recall at every Lord's Supper. Because of his continued counsel to surrender to the enemy Jeremiah is cast into the dungeon. He would have perished in the mire had it not been for the intercession of Ebed-melech, the Ethiopian eunuch. In a secret interview with King Zedekiah, Jeremiah again counsels surrender but to no avail.

Nebuchadnezzar after an eighteen months siege destroys the city and the proud Temple of Solomon and carries captive all the people that suit him. The heathen king instructs his captain to invite Jeremiah to go to Babylon with high honor, but the great prophet again shows the nobility of his soul as he chooses to remain with the pitiful remnant left behind under the governor, Gedaliah.

Intrigue and insurrection dispose of Gedaliah and Ishmael. Finally, Johanan musters enough strength to persuade the military leaders to emigrate to Egypt. Jeremiah goes, but protesting every step of the way the folly of disobeying the decree of God to stay in Judah. The last we see of this great prophet, he is still delivering a faithful message to the handful of Jews in Egypt who are taken in by the idolatrous worship of "the queen of heaven." A dwindling ministry and a nameless death is all that remains of the most courageous prophet of all time. 

Three prophets during the Exile portray different facets of God's dealings with Israel. Ezekiel concludes his exile-long ministry by a further message of hope: God will restore His Kingdom and center it upon pure worship. Ezekiel's vision of the glorified Temple did much to restore the faith of the returning exiles and give them some guidelines for the rebuilding of the Temple under Zerubbabel. Obviously he was speaking ideally and symbolically, for a temple built on his specifications could not fit a restored Jerusalem. This is not as important, however, as the fact that the New Covenant forever does away with the sacrificial system (Hebrews) and the worship of Christ is forever freed from any central sanctuary (John 4:20).

The symbolism of the Temple in Ezekiel has been realized in the ideal Community of God's people under the new Covenant. The detailed perfection reveals the holiness of the worship of God in Christ that binds the Community together. The altar and its ministers stress the consecration of His servants. The River gives life that flows from the "fountain of blood." The goal of all human community is expressed in the name of the city: Jehovah-shammah, "The Lord is there."

Perhaps we should have listened to the Lamentations of Jeremiah as we closed his prophecy. However, these mournful sonnets express the deep feeling of the faithful remnant during these trying days, whether in Jerusalem, Egypt or Babylon. Note the refreshing element of hope based now on the character of God as merciful, not an appeal to a national God to defend his reputation.

A sudden change of climate takes place as we enter Daniel. This is no longer a message delivered to a rebellious people, but epics of faithful witnesses in the midst of a godless kingdom. Daniel and his three friends demonstrate the sovereignty of God over the arrogant rulers, Nebuchadnezzar and Belshazzar.

Before we come to the Return from Exile, there is one brief prophecy of Obadiah against Judah's neighbor, Edom. Since the days of Esau there had been bad blood between these distantly kin peoples. Now when Edom saw her opportunity of revenge and plunder at the captivity of Judah, the prophet foretells a "day of the Lord" against all such cruel nations. The book ends with a hint of the future holiness and victory of God's kingdom.

The histories of Ezra-Nehemiah record the various phases of Return from Captivity, the rebuilding of the Temple, the walls of the city and the restoration of the Levitical system.

Under Zerubbabel in 538 BC and upon the decree of Cyrus (who was greatly impressed by the prophecies of Jeremiah, but strangely not Isaiah), somewhat over 42,OOO people return. After establishing their homes they start work on the Temple. When the foundation was laid amid the rejoicing of the young men, the old man who had known Solomon's Temple could do nothing but weep. Soon opposition from the remnant of the northern tribes causes all work to cease. It required the noble work of the prophets Haggai and Zechariah to restore the people's faith and courage to complete the Temple.

Haggai could be called the most successful preacher of the Old Testament. He preaches for only four months, but it is sufficient to incite the people to the work with great zeal. To the grumbling old men he foretells that God will fill this rebuilt house with greater glory than that of Solomon's.

Zechariah carries this theme further by announcing that God will purge the priesthood and unite it under His Anointed Servant, the Branch, with the kingship. This book provides some of the background of the interpretation of the priestly work of Christ in Hebrews and the kingly rule in Revelation. In Chapter 11, the prophet acts out the dire consequences that will come should the people reject their coming Shepherd-Messiah. Beyond this he sees a time of great conflict for God's Messianic people, but he foretells the ultimate triumph of God's rule.

Suppose we came to church one Sunday and found a sign like this: "Closed until you are all ready to worship the Lord in sincerity and truth." This is what the prophet Malachi longed for in the period while Nehemiah had returned to Persia. This vigorous prophet denounces the perfunctory manner in which the priests served at the Temple and the slipshod way the people kept up their obligations to the ceremonial. He is concerned because the nation has lost its moral discrimination. So he warns rather than promises that God will send "tiny messenger" - the meaning of the name Malachi - to prepare the way for His coming to purify His people. The promise of the coming of Elijah in the last chapter Jesus said was fulfilled in the spirit and power of John the Baptist (Matthew 11:14).

The Book of Esther has some unusual distinctions among all of the Bible: it contains no mention of the name of God and it ascribes no action of its heroes to a religious motive. Yet it has always been counted worthy of a place in the Canon by both Jews and Christians because it demonstrates God's providential care of the Jews and the sure doom of any anti-Semitism.

The Song of Solomon has suffered much allegorizing at the hands of its friends. Although by the standards, its such a love poem was considered chaste and beautiful. It probably could not have maintained its place in the Canon had not the Jews made of it an allegory of the relation of Jehovah and Israel.

The Christians followed by making it an allegory of Christ and His bride, the Church. While it is difficult to discern the characters and the plot, in its simplest form this is a dramatic poem of the faithful love of a Shulammite maiden and her country lover under the stress of King Song of Solomon's wooing to join his "queens". The "daughters of Jerusalem" serve like the "chorus" of a Greek drama. Is the beauty of marital love so faded today that we cannot appreciate the Holy Spirit including such in the canon of our Scriptures?

Ecclesiastes is another book that demands a very advanced view of inspiration to appreciate its place in the Canon. This is the rock on which many mechanical, superficial and dictation theories go awreck. If on the other hand you view inspiration as the Spirit of God engaging real men in the midst of the problems of life in order to prepare them for the final revelation in Christ, then this book stands at the very threshold of the New Testament.

At a time toward the close of this entire pre-Christian period this nameless philosopher - "the Preacher" - takes stock of the whole of Old Testament theology and ethical living. The evidence is now all in: the great prophets are stilled, the Law has become a closed system, and the Psalmists have sung their Hallelujahs.

In the person of Song of Solomon he has enjoyed every reward and reaped every blessing promised to an obedient servant of the Law: riches, fame, wisdom, creative accomplishment, power over men. He has tried all of the philosophies of the Greek and Roman. His final analysis: "All is vanity." He is perfectly in accord with the New Testament estimate: the Law is "weak and beggarly," the sacrificial system helpless to "cleanse the conscience," all of man's wisdom is "foolishness in the sight of God."

Do not complain that this man was not inspired. Look at the vast numbers of we Christians who still vainly chase the goals he long ago pronounced vanity." His book cries out for "the way, the Truth and the light" that has come to us in Christ, who alone can give the abundant life

The Book of Job is the greatest epic of the soul ever written. We study it last of all in the Old Testament and do not even attempt to date its writing, for it is timeless. Like Ecclesiastes we now have all the light of revelation short of Jesus Christ.

We move outside the special revelation to Moses and the prophets and into the vast world that is concerned with the age long race-wide problem of pain and evil. Against such a backdrop as Job's swift tragedies the question is asked:

• Can a man be loyal to God for His sake alone in the face of all this evidence?
• Is all evil and suffering the result of sin?
• Is God like our man-made theologies or is He like what I long to know?

As Job mounts his ash heap castle to defend his integrity, the three friends come to comfort. But alas, they are more concerned to defend God and their self-made status with him than to seek for Him with this crippled soul.

Job introduces the drama with a lament that he was ever born and seems unable to die. Eliphaz begins modestly and consistently, "You have nothing to fear if you are innocent." Job answers (Chapters 6 and 7) "My vexation is justified": by the weight of his woe; by his disappointment in his friends; and by the just complaint that God warns against such an insignificant being as he.

Bildad, ever the traditionalist, inquires, "Doth God pervert justice?" The wisdom of tradition is seen in its judgment that you are bound to prosper if you are perfect. Job retorts, "But how can man he just with God?"

He feels such a frustration in trying to argue with God, and there is no mediator or advocate that can plead his case with God. Zophar, the clever psychologist, counsels Job to repent, he will enjoy security. But explodes, "No doubt but ye are the people, and wisdom shall die with you! " At the close of this first cycle of speeches Job turns to plead with God, "How many are mine iniquities and sins? Make me to know my transgression and my sin." Then follows his grand soliloquy upon death.

He rises to a climax when he asks, "If a man die, shall he live again?" But then he quickly falls off, for he has no answer.

Eliphaz opens the second cycle by insinuating that Job is terribly guilty because he is caught with the consequences of sin. "Miserable comforters are ye all." Job replies, "Is this the result of your philosophy, that you mock such as are in adversity? Can this God of yours be real? Surely God must not be like that. I believe there is a God who vouchest for me! I will appeal to Him."

Bildad offers small hope: "Yea, the light of the wicked shall be put out." Job, now goaded almost to despair by the mockery of the friends and the silence of God, leaps into the void: "I know that my Redeemer liveth. "

All the friends of Job are now convinced that he must be a great sinner to have suffered such tragedies. Zophar, in Chapter 20, concludes that the triumphing of the wicked is short; though they may seem to prosper, their latter end is doom. You will notice that very seldom do they make a direct charge against Job.

They insinuate ate that their traditional theology has a perfect explanation for Job's predicament. Then they leave him to draw the inevitable conclusion. However, Job answers, "How oft is the lamp of the wicked put out." Contrary to their theology, the facts prove that the wicked live often in peace and prosperity even unto death. And now Job finally says, "I know that you accuse me: what blessed comfort is this?"

With the beginning of the third cycle, Eliphaz now impatiently asks, "Is there any end to thine inequities?" He then implies that Job's sins are the high-handed tyrannies of the rich; the only hope he has is to return to. God so that He might hear his prayer and bring him salvation.

This sparks in Job one of the most touching soliloquies of all. He turns in every direction toward the brazen skies, and cries from the depths of his soul, "O that I knew where I might find Him."

Even in the midst of this helpless search, he has a measure of faith. He is not sure what to do with it, but he rests in what he has. "But He knoweth the way that I take."

Bildad in one quick paragraph asks, "How then can man be just with God?" This is one of the last of the great questions of the Book of Job. Job and his friends have no answer, even as the whole Old Testament theology has no answer, for the answers to these eternal questions can be given only by the final revelation in Jesus Christ himself.

In Job's final answer, he defends his integrity, recalls his past prosperity and blessedness, and bewails his present wretchedness.

In Chapter 28, there is one of the greatest literary passages of all time. The praise of wisdom is a marvelous evidence of the high and noble concept which was attained at this high water mark of Old Testament Theology.

With Chapter 32, there enters a new character, Elihu. This Young man seems to have appeared without notice and quietly waited for his older friends to conclude their fruitless effort to convince Job. Then he begins humbly enough to confess his own humility and to offer himself as an intercessor between Job and God.

Actually, he has nothing new to offer. He recaps in a calmer, nobler sentiment, all the best argument of the friends. He does suggest that suffering has one other purpose besides that of Punishment - it can serve as discipline of character.

As we await the final chapters, we are conscious of mounting tension in the whole Scene, looking toward the coming of God Himself into the picture Next week, we hear the voice of the Almighty, and search for the most profound meaning to the answer of the Book of Job.

How disappointing it is to discover that Elihu has no better consolation for Job than the other three friends. As we pick up his argument this week, he is saying that Job is actually challenging the righteousness of God by claiming that God will eventually justify his integrity.

Has not God already revealed His judgment by Job's present suffering? Therefore, Job's failure to accept his suffering as at least chastisement is proof that he is full of wickedness.

At the close of Elihu's fine speech, a storm is rapidly approaching across the desert. You can sense in the young man's disjointed thought his own apprehension of meeting face to face the Almighty.

Suddenly God breaks in on the scene. His first question dismisses the upstart Elihu. He even uses the same words (compare 35:16). Then with a series of sweeping rhetorical questions. God makes Job aware of his proper place in the light of God's majesty in creation, and his infinite wisdom in providence.

God does not choose to answer directly any of the great problems raised either by the prologue or the drama. There is no special revelation therefore to relieve any of Job's problems. What is revealed is available to all men everywhere in every age.

In the words of Jesus, "Wherefore, if God so clothe the grass of the field . . . shall he not much more clothe you." The Grace of our Lord is therefore available to all men who place their trust in his character.

The immediate response of Job is that of humility and repentance. Conscious of God's wisdom and power, Job humbles his mind. Conscious of God's presence, Job confesses his self-righteousness.

Job still knows not all the answers, still he has met in person the God who has all things under his loving care. Therefore, the Book of Job demonstrates for all time and apart from all special revelation that "the just shall, live by faith alone."

In the epilogue, it is remarkable that God rebukes the friends' theology and approves Job's. God honors the dogged faith and searching of a Job, rather than the dogmatic theologies of the friends.

God commands the sacrifice of repentance to be ministered by the priesthood of Job whom they had so recently condemned. God finally demonstrates his approval of Job in the only way understandable to the friends - by restoring doubly in his life that which he had lost.

If the ending of the book is still a disappointment, remember that the only ultimate answers to the questions Job raises were yet to be given by Jesus Christ Himself. These alone can satisfy the great issues of life, death and destiny.

"In the fullness of time, God sent His Son." With confidence we can begin a 5 1/2 months study of the New Covenant (New Testament) as it is recorded for us by the disciples of Jesus.

We begin by tracing the life of Jesus through the Synoptic Gospels. These three - Matthew, Mark, and Luke - are in general agreement - as to the chronology and plan of Jesus' life. For that reason, it is easier to trace at the beginning the life of Jesus through these and follow with a study of John's Gospel separately.

Luke begins his Gospel with a statement which gives us confidence in his historical research. However, we have learned to follow for the most part the framework of Mark as our main guide for the life of Christ. The first section deals with the preparation for the birth of the Messiah.

His forerunner, John the Baptist, is born under significant events that indicate God is fulfilling his purpose to redeem Israel. The angel announces to Mary, the manner and purpose of the birth of her son. After her visit with the mother of John the Baptist, then the angel appears to Joseph to reassure him concerning the birth of a child to his espoused wife.

Matthew links this event with the fulfillment of Isaiah's prophecy that the child would bring to reality the glorious promise that God Himself would be with His people ("Immanuel").

The reaction of the many different groups to the birth of Jesus all indicate the glory surrounding His birth. But this is a glory - which is not of this world for it follows none of the traditions of men in bringing glory to a newborn King. It will be observed that the Wise Men visit the babe in Bethlehem after Mary and Joseph had found a house in which to live temporarily.

At the close of the 18 silent years in Nazareth, John the Baptist begins his ministry by calling the nation to repentance. While the Jews were accustomed to baptize Gentile proselytes, John calls even those of the Covenant to such a repentance baptism. However, he is overwhelmed when Jesus also comes asking for baptism.

Though he has never seen Him (John 1:33) he instinctively recognizes the unique person before him. Jesus identifies himself with his people and signalizes His acceptance of the way of the Suffering Servant to accomplish His divine mission.

As he goes to the Temptation, each of the three that Satan hurls against Him tests His purpose to go the long, hard way of the cross in order to provide salvation for man and achieve His kingly rule. The first ministry of Jesus begins immediately to demonstrate that God's saving power is at work among men to accomplish His redemptive purpose.

In the "Sermon on the Mount" Jesus describes the characteristics of the Kingdom man, the kind of man he came to create as his disciples. In striking paradoxes in the Beatitudes Jesus challenges contemporary ideals of every age and points to the true bliss for man.

In the next paragraph (Matthew 5:17-20), Jesus stamps the Law with his authority, but points to its culmination in his own work of fulfilling God's intent with the Law. In a series of powerful illustrations Jesus then places his authority above that of Moses and the new inner dynamic as supreme over the standard of righteousness.

The concluding injunctions about human relations seem to the average man hopeless. Exactly so! For human nature unaided by the transforming power of the Spirit of God is totally incapable at these points.

The sixth chapter gives assurance to the disciple that his devotion to his King will be accompanied by provision for all his basic needs. In the concluding chapter the lessons of trust in the heavenly Father and generosity of spirit toward man are enforced by great parables.

In contrast with the remarkable faith of the centurion there are all sorts of problems of faith in Jesus raised by his own people. John the Baptist even has grave questions about the nature of Jesus' ministry. He can understand one who brings judgment, but he cannot grasp the idea that Jesus is the Suffering Servant kind of Messiah.

Others would pervert the teachings of a Kingdom to fit their own preconceived desires; still others refuse to go along with any approach at all (Matthew 11:16-19). But to those who come with open minds and hearts like little babes there Is the glorious promise of "rest unto your souls."

In the next series of events the rising tide of popular favor begins to break against the opposition of the religious leaders. At this point Jesus turns solely to teaching by parables.

As he explains parables require the kind of sympathetic, spiritual insight that men of open minds of faith can understand. With others it serves as further judgment of God upon their willful blindness and stubborn refusal to recognize such a clear manifestation of God as demonstrated in Jesus Christ.

As we begin this week we are amazed to see how Jesus leaves his own kin and friends in Nazareth because they were offended by him. "And he marveled because of their unbelief."

Now the Master trains his disciples and sends them out that they might experience the joy and power of the Kingdom ministry. At the same time he prepares them for the kind of thankless misunderstandings and persecutions they are bound to receive. His own ministry revives the sordid conscience of Herod for the murder of John the Baptist, but it creates only superstitious fear and no repentance.

Jesus now enlarges the scope of his training of the disciples. The feeding of the five thousand almost precipitates a revolution by the people to make Jesus their king. He avoids the crowds and soon his Galiean campaign is stifled by the disappointed people.

A series of withdrawals with his intimate disciples to the surrounding Gentile regions now prepares the disciples for the decisive moment at Caesarea Philippi. In this comparatively secluded spot Jesus reveals his coming death and resurrection for the first time. Peter, who has just led in the disciples' confession of Jesus as God's Son, now lends himself to Satan to try to dissuade Jesus Cross.

But Jesus proves that the Way of the Cross is not only the way for he Master to accomplish his Messianic purpose but also the daily way for any disciple. And immediately He predicts that they will know by the Cross but the Son of Man has received the Kingdom and inaugurated His reign.

The disciples could not grasp any of this they missed the meaning of the Transfiguration, failed to use their Master's power on the demoniac boy, and could only express sorrow over the repetition of Jesus' prophecy of death and resurrection.

In a series of very human parables, Jesus enforces his training of the Twelve to strengthen their character against the coming crises.

During this phase of Jesus ministry he is drawn into many controversies with the religious leaders. This provides many opportunities for specific teachings about the nature of his for challenging discipleship.

The invasion of the Son of God with his redemptive power with at work in a hostile world excites all kinds of Satanic attacks. This warfare hastens on toward the sure climax of the Cross. Jesus warns his disciples repeatedly that they will be so deeply involved in this warfare that they will experience misunderstanding and ostracism even by their own kin.

As Jerusalem gradually closes her heart and mind to her King, he urges his followers to ever wider circles of ministry beyond even the borders of Judaism.

It is at the point of Sabbath observance that Jesus angers the Pharisees the most. Yet they are also shocked that one who taught with such authority and "went around doing good" should eat with sinners. In the powerful parables of the Lost Sheep, Lost Coin, and Lost Boy, Jesus reveals the hard heart of such pride and legalism. By the parable of the Rich Man and Lazarus he rebukes their greed and its consequence - rejection of any Word of God even from one raised from the dead.

When Jesus points out to his disciples the fatal weakness in the character of the Rich Young Ruler they are amazed, because by their traditional standards such a one already had the evidences of salvation. On the rebound from this, Peter impatiently asks, "Then what do we get out of this?" In the parable of the Laborers in the Vineyard, Jesus shows the kind of workmen God chooses to honor above all else: those who work for the love of it, who trust their Employer without bargaining and who do not measure themselves against others.

In his last public message, Jesus denounces sins in the name of religion in the strongest terms. As he weeps over Jerusalem he shocks the disciples by foretelling the destruction of the city and its Temple. The disciples question him about these prophecies.

First Jesus warns them not to confuse the events and their meaning (Matthew 24:4-14), for the whole period leading up to the fall of Jerusalem will be one of continual conflict and persecution.

The signs of the Fall of the City are clearly given so that the faithful may escape. The Fall signals the end, outwardly, of Israel as a national instrument of God's Covenant purpose (Matthew 24:15-26).

The next major event in God's Kingdom is the breakup of all earthly systems, climaxed by the Final Coming ("parousia") of the Son of Man (Matthew 24:29-31). The Parable of the Fig Tree (Matthew 24:32-35) illustrates how clearly are the signs of the coming of God in judgment at the Fall of the City.

The reference to the days of Noah (Matthew 24:36-39) on the other hand, emphasize the fact that the Final (Second) Coming of Christ will not be accompanied by signs and cannot be predicted. Therefore, in the light of these two truths, Jesus urges his followers to the only preparation possible: patient and faithful service to the very End. (Matthew 24:42-51).

The Parables in Matthew 25 all underscore this theme of faithfulness. Yet the disciples were still so weak and dense about the coming crisis Jesus foretells. They misunderstand the anointing by Mary of Bethany. They are woefully ignorant of their own capability at betraying Jesus. Peter even boasts of his own loyalty. They sleep during Jesus' agony.

In the Upper Room Jesus inaugurates the Memorial Supper, which points to the Cross as bringing men into a New Covenant relationship with God.

The trials through which Jesus goes reveal the widening circles of mankind's involvement in the death of the Son of God. Yet the suffering servant of the Lord maintains his steadfast way to his glory. By means of his death and his victory he achieves the place of authority and rule promised to the Son of Man.

Luke explains clearly in the first verses of Acts that he is writing one continuous story of the "doings and teachings" of Jesus. The ministry of Jesus after his resurrection was designed to prepare them for his departure and the coming of the Holy Spirit that God had promised through the Prophets.

Now the new age has fully arrived with the outpouring of the Spirit "upon all flesh". The remarkable change of character and conduct of the apostles can be explained in no other way then by the power of the same Jesus. So Luke proceeds to demonstrate in event after event the proof of the dawning of the new age.

This gospel which these changed men now carry cannot be hindered. Step by step Luke shows how the Spirit-filled life in the community of believers broke all bonds and brought the gospel to all men everywhere.

Here are the themes that recur throughout these early chapters of Acts:

• the same Jesus who ascended from them is now present within them to work His continuing work
• by Jesus death and resurrection God has given Jesus the place of supreme authority in the universe
• Jesus is ruling at the right hand of God

Men can trust their lives in glad abandon to Him for they know that He is in control over history. Since these things are so, all men everywhere are challenged to repent and receive the redeeming love of God which comes through the Lord and Savior of all mankind. Since He has been elevated to the position of Lord, here can be no other way, no other religion, no other Name.

Note also how the life in the Spirit welds together such diverse peoples and conquers such social problems. Yet these men are not conscious of manipulating the community for any human purposes. The Spirit controls in a way most unexpected.

Yet His every move furthers the sure march of triumph. No wonder the early Christians counted it an honor to suffer shame for the Name of Jesus.

It is interesting and instructive to compare Paul's story of his conversion in the 22nd chapter with that of Luke in the ninth. Paul lets us see the peculiar commission to the Gentiles and its relation to the Jews. Yet he is convinced that there is only one gospel and he has received it directly from God and not through any man.

At this point we turn to the earliest written portion of the New Testament - the book of James, written to Jews everywhere between 40 and 43 A.D. and probably distributed through the many language synagogues in Jerusalem at some festival season. This "most Jewish book" of the N.T. is patterned after the wisdom literature of the O.T. Its emphasis upon practical religion would be very appealing to non-Christian Jews, but it is still noteworthy that the first N.T. book is so highly ethical and so lightly evangelistic. I The teaching about faith and works in the second chapter is at first glance opposite to that of Paul in Romans. However, a closer look will prove that Paul is talking about faith justifying a man before God while I James is talking about works justifying a man's claim to faith before men.

As we return to the Acts we see the gospel advancing against many barriers. The first great barrier is not that of its appeal to Gentiles, but the prejudice of its own leaders. Peter needs quite a demonstration before he is convinced that God is opening the door of faith to the Gentiles.

The Age of the Spirit is now largely Gentile Church at Antioch now hears the Holy Spirit commanding them to commission Saul and Barnabas s the first missionaries to Observe the Holy Spirit's strategy the missionaries are sent first to the synagogues, they give their witness, are rebuffed and then turn to the Gentiles; further. they seek out the most influential people of the community; this two-fold attack brings out the Enemy in full force-, finally, the conflict gives occasion for a greater witness than ever and many demonstrations of the power of the Gospel.

Note how each one links up the history of God's revelation during Old Testament with the fulfillment of God's promise in Jesus Christ. Jesus is declared to be the Son of God and the Savior of Mankind by the resurrection, which is the key feature of all their witness. As a consequence of Christ's victory He has been given the Kingdom promised to David. The evidence of His rule is the "powers and signs and wonders" wrought through the disciples by the Holy Spirit.

The first great crisis of the Church leads to a decision which affected the whole course of Christendom to this day. The issue was simple: must Gentiles submit to the law of Moses and become Jews in order to receive the promises and experience the salvation of God in Christ? After much debate where the voices of Paul, Peter

and James are all heard with telling effect, the Church approves the opening of the door to the Gentiles without the necessity of coming by way of the Law of Moses. As a consequence the liberty of the Gospel is affirmed to all men, spiritual religion is vindicated and the unity of the New People of God is guaranteed.

It is at this juncture that Paul learns of trouble caused by the Judalzers among the new churches in Galatia that he had founded on the First Journey, at Antioch, Lystra, Derbe and Iconium. These young converts were so confused by the Judaizers that they were denying that Paul was a true apostle and attacking his gospel as false and misleading. So Paul writes Galatians from Antioch in Syria shortly after the Conference in Jerusalem in 49 A.D.

The highly charged letter develops like this: "I have been given the unchangeable Gospel of Christ directly. I marvel that you are trying so quickly to change, when there is no other possible gospel. My gospel was not handed down by men, not even by the apostles in Jerusalem. I stood for the liberty of fellowship in the Gospel even before Peter and Barnabas. Even we Jews bid to be justified through faith in Christ and not by works of law. The secret of this liberty from the law and from sin is the experience of death to the law and to self and union with Christ. Stand fast, therefore and do not get entangled again with any bondage."

As the Second Missionary

Journey is about to start the dissension between Paul and Barnabas arrives over John Mark. There is evidence from Galatians 2:13 that an underlying cause of the dispute lay in the rebuke Paul gave Barnabas over his conduct in the presence of the Judaizers. Whatever it was, Paul chose Silas as his partner, a Jewish convert who was known for his prophetic preaching.

The Second Journey starts out through the same cities of Galatia where churches were founded on the First. Then the missionary team press toward the northwestern coast seeking every opportunity to preach, but divinely hindered till they came to Troas. In Acts 16:6-10 it is interesting to observe how Luke involves the Trinity in their leadership: "having been

forbidden of the Holy Spirit"…"the Spirit of Jesus suffered them no…concluding that God had called us to preach (in Macedonia)." This is, evidence of the practical and non-technical theology of the early Church.

In spite of persecution Philippi, a Roman colony, proves a fertile field for the Gospel. Later Paul will write these noble Christians with more genuine affection than perhaps any church he founded. At Thessalonica in a. very brief stay Paul founded a church composed of :some Jews, many Greeks and a number of influential women of the city. He was run out by a mob and so continued his ministry at near by Berea.

Most interpreters of Paul esteem very lightly his ministry in Athens where he preached I his famous sermon on Mars Hill before the assembled philosophers and hangers-on ("seedpickers" in the Greek). However, history records that the church that grew out of the few converts there outlasted all those in Asia Minor by several centuries.

Moving on to Corinth, the great commercial metropolis of the country, Paul found business friends in Aquila and Priscilla. When he was driven out of the synagogue he finds a place for a school in the house of Titus Justus next door and with the help of the new convert Crispus, former ruler of the synagogue, he engages in teaching for the next eighteen months.

During this time the letters to the Thessalonians are written 'to encourage -them and straighten them out on matters concerning the coming of the Lord. It seems that some had concluded from the apocalyptic preaching of Silas that the Day of the Lord was about to dawn or -even had already passed. Paul instructs them that the crisis of iniquity had not yet occurred, but that when such a Man of Sin came forth with all the lying powers of Satan at his command, the Lord Jesus would destroy him "by the breath of His mouth." Further than that he exhorts them to faithful service and patient waiting for the Coming of the Lord.

The first great test of the power of the Cross against complete paganism came at Corinth, where Paul taught for eighteen months. The city was a great commercial center, about the size of Dallas, a Roman colony, but with the majority of the people slaves. It was a city of vice par excellent! (Cf. Romans 1:18-32, which was written from Corinth of Gentile debauchery). The pagan religion wa