Soteriology | Sunday Morning Greek Blog

February 4, 2026

Romans 1 & 2: Jesus Our Righteous and Faithful Savior (StoneBridge small group kickoff)

NOTE: Video link will be added when it is available.

I presented this message at StoneBridge Christian Church in Omaha, Nebraska, on February 4, 2026, to kick off the church-wide small group study on Paul’s letter to the Romans. In the first part of the message, I address the connection between faithfulness and righteousness in 1:5 and 1:17. In the last half of the message, I cover the high points of the other sections of the two chapters. There is a 7-second lacuna at about 9:18 where I had to cut out the audio from a Bible Project video on Romans that we showed during the service due to copyright laws. The bold text in the message represents the supporting slides on the screens.

Good evening, Church! The Lord be with you!

I trust you all have been enjoying Mark’s and Josh’s messages to this point. It is a huge undertaking in this day and age to take one chapter at a time through a book like Romans, but then that’s the answer to the age-old question, right? How do you eat the elephant in the room? One bite at a time.

If you’ve been in one of our First Step classes, or, if you’ve been here as long as I have, a 101 class, you know that StoneBridge is affiliated with a brotherhood called The Restoration Movement or Stone-Campbell Movement. You were probably also told that we have our “catchphrases” like “No creed but Christ; no book but the Bible” or “Where the Bible speaks, we speak; where the Bible is silent, there is freedom.”

It’s important and beneficial, then, to do something like this every so often to make sure we’re aligned as a congregation on both how we understand our relationship with God and what we expect from the church and each other in the congregation and especially in our small groups.

Paul’s epistles in the New Testament historically were arranged from longest to shortest, which is why Romans stands at the head of the Pauline epistles. But Romans is also the most complete “systematic” theology we have in the New Testament, covering all the key concepts of salvation and walking faithfully with Jesus, our Righteousness. The contextual clues in Romans 15:23–32 place the time of writing somewhere around AD 56 or 57, which coincides with the historical record in the first few verses of Acts 20. Paul was in or near Corinth at the time waiting to return to Jerusalem.

The situation in Rome at that time is probably pretty fluid. The Jews had been kicked out of Rome twice in the 40 years prior to Paul’s writing the letter: By Tiberius in AD 19 and by Claudius in AD 49. Under Claudius, then, the church in Rome was primarily Gentile. But some speculate after Claudius’s death in AD 54, the Jewish Christians may have started to return to Rome, only to find the church somewhat different than when they had left.

Paul’s letter may serve a couple purposes, then. The first, as evident in 1:5, is to affirm that his mission is to call the Gentiles into what he calls “The Obedience of Faithfulness.” But it seems also that he needs to remind the Jewish Christians who have returned to Rome what is their own relationship with their law in Christ and what responsibilities they have as God’s original “chosen people.” The Gentile Christians wouldn’t have been ignorant about the Jewish background of Christianity, but they may have forgotten some important details in their absence.

Paul talks about the law quite a bit in Romans, but he does so in a way that engages both Jews and Gentiles. While the law is important and reverenced by the Jews, Paul argues that it cannot ultimately be the thing that saves them. He points out that sometimes the Gentiles get it right even though they don’t have that connection to the law the Jews do. What matters is what is in their hearts, and that’s how he grabs the attention of both groups.

Paul also realizes the importance of evangelizing the largest city in the Roman Empire as well. Population estimates vary, but it was likely somewhere around 500,000 people, give or take a 100,000 or so. The only time Paul uses the word “church” (ἐκκλησία ekklēsia; perhaps a better translation would be “congregation”) in Romans is in chapter 16, where greets those who seem to be leaders in house churches in Rome. They certainly didn’t have any church buildings yet, although some Jewish Christians may have still been able to meet in synagogues. In a city that size, it may not have been feasible to try and gather all the Christ-followers in one place, either, even if only a couple times a year.

In keeping with the theme of “Pave the Way,” I want us to look at the “Romans Road” from two perspectives so we can get a fuller idea of the two main themes in Romans: the first is Righteousness and the second is the thematic statement at the beginning and end of Romans, Obedience of Faithfulness.

Now even though we have two perspectives of the Romans Road here, we’re not going to be looking at two separate roads. We’ll be looking at two parts of the same road. You can’t have one without the other. “Righteousness,” as I’m going to describe it here, is the foundation or substructure of the road. It’s the rebar, the expansion joints, the paved-smooth layer of compacted earth that ensures there will be no surprises or sinkholes after the road is complete. The foundation for any road, just like the foundation for any building, must be perfectly aligned and perfectly measured.

If you’ve ever seen the never-ending construction on I-80 across Nebraska, you’ve probably seen the perfectly placed dowel bars and tie bars they lay down before they start pouring the concrete. Those ensure that the road structure holds together under all the stresses placed on it. That is what righteousness is times infinity. Righteousness isn’t just about being “right with God”; it is absolute, uncorrupted perfection in the eyes of God. That is the foundation we need as Christ followers to have the assurance that we’re walking on the right road with all the support we need from our Father in heaven and to support our fellowship with one another here on earth.

The main part of the road, the part we see and walk on, is paved on this foundation of righteousness by Jesus’s faithfulness. Just like there’s more to righteousness than being right with God, there is more to faithfulness than just saying you believe in Jesus. I’ll break that out here shortly.

Now here’s the beauty of the foundation aspect of righteousness. That foundation has already been lain and the road has been paved and maintained in perfect condition for 2,000 years now. It is a straight and narrow path that goes straight from where each of us is now to the main entrance of the heavenly city. All we have to do is walk on it, in Jesus. People like Mark and Josh and your campus pastors are all primarily concerned with the part of that road that goes straight to heaven’s gate. But the reality is, when you’re “in Christ,” you have that foundation of righteousness wherever you find yourself—at work, on vacation, in your home, etc.

That is the important background information you need to know about Romans and some of the key words in this epistle. We’ve got a short Bible Project video here we want to play for you before we focus on chapters 1 and 2.

In Romans 1:5, Paul makes an interesting statement about the “obedience of faithfulness” in his greeting. I want us to read my translation of the first five verses of Romans 1 together here, because Paul has a lot of “supporting facts” that will come up as we discuss both righteousness and the obedience of faithfulness.

Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God—²the gospel he promised beforehand through his prophets in the Holy Scriptures ³regarding his Son, who was a descendant of David according to his human ancestry, ⁴and who through the Spirit of holiness was appointed the Son of God in power by his resurrection from the dead: Jesus Christ our Lord ⁵through him we received grace and apostleship to call all the Gentiles to the obedience of faithfulness for his name’s sake.^[1]

Paul will close his letter to the Romans with that very same phrase. Again, let’s read the final verses of Romans together in context so we can hear it for ourselves.

²⁵Now to him who is able to establish you in accordance with my gospel, the message I proclaim about Jesus Christ, in keeping with the revelation of the mystery hidden for long ages past, ²⁶but now revealed and made known through the prophetic writings by the command of the eternal God, so that all the Gentiles might come to the obedience of faithfulness—²⁷to the only wise God be glory forever through Jesus Christ! Amen.^[2]

Now many translations have tried to get creative with this phrase “obedience of faithfulness,” but the truth is it’s only two words in the original Greek. The New Living Translation, which Mark typically uses in his sermons, has “believe and obey.” While that captures the meanings of the two words, it doesn’t capture the unity of the phrase in the original language. The way it’s written in the Greek text implies the two words refer to the same thing. When Paul says, “obedience of faithfulness,” he is really saying that “obedience” is “faithfulness,” and “faithfulness” is “obedience” (e.g., see McKnight p. 32). The other implication of this is that “faith” is not just an intellectual assent to a fact. “Faith” always implies that some action is involved, as we’ll see.

Before we commence on this journey, I do need to make you aware of a couple of synonyms for these terms. Depending on the version of the Bible you read, and sometimes even within the same version, you may see the adjective “righteous” translated as “justified” and the verb “make righteous” as “justify.” Those words all come from the same root word. The Greek word for the noun “faith” also means “faithfulness” or “belief.” The verb “have faith in” may be translated as “believe” or “trust.” My goal is to be consistent with how I speak about these terms when they occur.

Let’s start with the theme verse in Romans 1:5. The concept of “the Obedience of Faithfulness” permeates Paul’s letter to the Romans, so it’s crucial to understand what it refers to. It’s also strongly bound to the concept of righteousness. We see that at the end of the first section in Romans 1, Romans 1:17. In the NIV, it reads like this:

¹⁷For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.”^{^[3]}

In the New Living Translation, we regularly use in Sunday service, it sounds a bit different:

¹⁷This Good News tells us how God makes us right in his sight. This is accomplished from start to finish by faith. As the Scriptures say, “It is through faith that a righteous person has life.”^{^[4]}

This is a rather difficult verse to translate because of some technical grammatical issues that scholars debate. It’s also tricky because so much meaning is packed into the phrase “the righteousness of God,” it’s hard to capture the nuances of that in a straightforward translation. I won’t go into the grammatical issue here tonight, but I do want to deal with the part of the verse that is translated “from first to last” or “from start to finish” and establish the meaning of “righteous/righteousness” here. This is important to spend a few minutes on, because once you understand what’s going on, a lot of other things fall into place and make sense in Romans.

First, I want to talk about what “righteousness” means here, especially “the righteousness of God.” For years, many assumed that this phrase refers to the righteousness that God imparts to us when we believe. But about 35 years ago, several scholars argued for a different understanding of that concept, and I’ve been following, studying, and writing about that concept for almost that whole time. The concept they argued for, and that has taken hold in many circles, was that “the righteousness of God” was an inherent character quality of God that is unique to him, a quality that is active, that “is being revealed” in the gospel.

Who or what is the gospel that’s being revealed about, then? It’s about Jesus, of course. The “righteousness of God” then isn’t an object to be given. It is embodied in the person and work of Jesus Christ. Jesus Christ is “the righteousness of God.” Jesus Christ is “The righteous one [who] will live by faithfulness.” That last bit is a quote from Habakkuk 2:4, where the Hebrew adds a pronoun: “The righteous one will live by his faithfulness.”

Let that sink in for a minute. Look back at vs. 16: the gospel is “the power of God that brings salvation to everyone who has faith.” Again, isn’t the “good news” of the Gospel that Jesus’s death on the cross and shed blood is what makes our salvation possible? This also helps flesh out the “first to last”/“start to finish” translation. A word-for-word rendering of verse 17 is “the righteousness of God in the gospel is being revealed from faithfulness into faithfulness.” How does that apply to Jesus?

Remember what I said a couple paragraphs back: God’s righteousness, like God’s word, is living and active. When it says “from faithfulness,” this refers to Jesus living out the righteousness of God by perfectly obeying the law of God while he’s living on earth. He’s the only one who can do that. Romans 10:4 says: “Christ is the culmination of the law so that there may be righteousness for everyone who has faith.” That means Christ fulfilled every requirement of the law, something no one to that time had ever done. Because Jesus fulfilled every requirement of the law, he is the only one who can be called “righteous.” And because Jesus is the righteous one, if we are “in Christ,” we share in that righteousness as well.

Because the phrase is “from faithfulness into faithfulness,” we must find out what is the “into” part. Well, Josh Dotzler said that when he preached on Romans 2: Jesus Christ lived a perfect life, and his reward was death on the cross. Christ’s faithfulness to the law resulted in his being faithful to death on the cross. Sound familiar? That’s because Paul makes that same statement in Philippians 2:8: “And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross.” There’s that word “obedient” from Romans 1:5. “Obedience of faithfulness” refers to the crucifixion of Jesus! So it makes sense that Paul would want to lead the Gentiles into an understanding of the significance of Christ’s death on the cross and his resulting resurrection from the dead.

Okay, everybody take a deep breath for a moment. Breathe in. Breathe out. That was kind of intense, so let me bring it down a notch. I want to come back to our current them of “Pave the Way” for Mark’s sermon series. I went through all that because it’s important to understand this: “Righteousness” is the foundation for the road we walk on. What I just said about Jesus being the righteous one doesn’t take away from the fact that because we are in Christ, we “have faith” or “act faithfully” as well. We’ll get to that in chapters 4 through 8, and especially in 8 when Paul talks about the role of the Holy Spirit in our walk of faithfulness. I would encourage you to read the section on “Honor” on pp. 40–42 in Scot McKnight’s Romans book that you should have received, because he unpacks so much more meaning and application from Romans 1:16–17, more than I can get into here tonight.

Here’s a quick summary then, and we’ll move on to other topics in chapters 1 & 2. Righteousness is something that only Jesus possesses because of his faithfulness to the law of God, but we still share in that because we’re “in Christ” and we have the Holy Spirit as our internal guide. It is typically more accurate to speak of “faithfulness” than just “faith” when we encounter that concept, especially in chapters 1–4. We need to use some discernment, however, to determine if the word is referring to the faithfulness or work of Jesus Christ or to our own faithful walk in Christ. This will influence how you understand these concepts throughout the rest of the epistle. God knows we will mess up from time to time. If we’re in Christ, though, his righteousness covers us. So don’t mistake what I’m saying here that we must be perfect 100% of the time or we’ll lose that standing. That doesn’t happen when we strive for faithfulness.

Now, some notes on what we skipped over to talk about the theme of 1:5 and its relationship to 1:17. In 1:2–4, we see that Paul, right off the bat, emphasizes both the humanity of Jesus and his divine nature. We often forget about the human side of Jesus. He never sinned, of course, but he did experience the full range of human emotions. But why did Jesus have to come in the flesh? Why couldn’t God have just made an updated list of the Ten Commandments and sent it through another prophet? Well the answer is quite simple, and it’s not some fancy theological mumbo jumbo.

By sending his son, who had all the fulness of the deity dwelling in him according to Colossians, God got a first-hand report of just what the human condition was like. God did know in a certain sense, but because God is spirit and we’re not, he couldn’t really express his love to us. That’s what Jesus did, both in his life and in his death: “For God so loved the world that he gave his one and only son….” And why did Jesus have to die on the cross for our sins? The blood of bulls and goats in the sacrificial system could never really deal with sin. Those sacrifices were only an appeasement to God. They couldn’t make us righteous. They never came back to life. And those animals didn’t, and couldn’t, love us like Jesus could. Only the sacrifice of one in human flesh who had attained the fullness of God’s righteousness could love us enough to be both a sacrifice AND our source of hope (and righteousness) in his resurrection. That’s the importance of Jesus’s humanity.

A quick note on verse 6: I think Paul must be speaking to the Jews who have returned to Rome after getting kicked out when he says “you also are among those Gentiles.” The reason I think this is because he addresses the Jews and their relationship with the law in chapter 2.

After the greeting, in verse 8, we see Paul’s praise for the Romans that their faithfulness, that is, the way in which they are living out their faith in Christ, is being reported all over the world. That’s a common sentiment in many of his letters. He probably didn’t know too many Roman Christians personally. We know from Acts 18 that Paul had met Priscilla and Aquila (the first two mentioned in Romans 16) in Corinth and had probably learned much about the Roman church from them since they had just been expelled from Rome. I think it’s a safe guess to say that the list of house churches in Romans 16 probably came from Priscilla and Aquila. “Be sure you mention these folks when you write to the house churches there, Paul. Wouldn’t want to leave anybody out!” He learned enough to know he wanted, no, needed to go to Rome and encourage them all.

We can look at verses 8–13 here as a sort of model for what our small groups should look like. Praying for one another; sharing the gospel with one another; and encouraging one another to faithfulness. Small groups aren’t just a good idea; they’re a biblical concept that makes the experience of “church” more personal.

Jumping over to verses 18ff, we have a parallel statement on a different aspect of God’s being and activity in the world. “The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness.”^[5] God’s wrath, unlike God’s righteousness, is not bound up in one individual, though. God’s wrath is being revealed in real time. The verb form there implies the action is continuous and has not ceased.

The descriptions of unfaithfulness, idolatry, and contempt for the created order are pretty grim, perhaps even bordering on blasphemy of the Holy Spirit (see Romans 2:24), the “unforgiveable sin” in the gospels. This “wrath” likely encompasses both the physical and spiritual damage to an individual who’s progressed to that point. The physical damage in some cases may be beyond repair, (at least by human hands), but I think Romans 2 indicates there may be a possibility of spiritual redemption even for those whom God has already given over to separation from himself. Let’s turn there next and land this plane for the evening.

In Romans 2, we have two things going on. From a high level, Paul begins a series of “arguments” or persuasive speeches demonstrating how God is righteous in his judgments and that walking faithfully in Jesus is the only way to new life, but also warns of hypocrisy for those who think they have no reason to be rebuked. Then he starts to address the Jews, formally and cordially.

Paul emphasizes in the first part of chapter 2, as he’s continuing on from where he started in Romans 1:18, that you don’t need the law to know if you’re doing something bad. If you don’t live under the law and do something bad, you’ll still experience judgment. If you live under the law and you’re a Jew at least or a Jew who’s converted to Christianity, you understand what the law is and how it can be applied to you, if you’re not in Christ. But fortunately for those who are in Christ, they’ve already had the assurance we saw in Chapter 1: Christ became the righteousness of God so we wouldn’t have to experience the judgment and wrath of God.

But he also emphasizes that since we (Jews and Gentiles) have broken the law in some way, we must be careful of the judgments we make of others who are enslaved to sin. He reminds his readers in 2:4 that some of them have already received God’s kindness that led them to repentance, and they should be paying that forward to those who still need to hear the message of repentance and forgiveness in Jesus. Instead, they’re “storing up wrath” for themselves in the final judgment by showing contempt for God’s kindness because they (Jews and Gentiles both) are too stubborn to admit they’re wrong. What is the ultimate source of stubbornness? Persistent selfishness.

To counter this persistent selfishness, Paul exhorts his readers to persistent faithfulness in verses 7–10. In other words, instead of focusing on how bad others are, they need to focus on the good things that lead to eternal life, glory, honor, and peace. Let God take care of the judgment.

In verses 12–16, Paul shifts to talking about that final day of judgment. Just because the Jews are God’s chosen people and have “heard” the law all their lives doesn’t mean they are automatically declared righteous in the end. It’s not a matter of hearing only; it’s a matter of following through on what you’ve heard. The OT background here is Deuteronomy. Over and over again in Deuteronomy Moses exhorts the Israelites to “Be careful to heed the word of the Lord.” That “carefulness,” or to use a modern buzz word, “mindfulness,” carries over into the NT. We shouldn’t be sloppy about our faith. Think before you act or post (I’m speaking to myself when I say that!). What matters is that what you hear about the law or the gospel in your ears and process through your brain makes it to your heart and to your hands and feet. Then you will have assurance in the day of judgment.

Paul addresses the Jews specifically in the last half of chapter 2. He essentially repeats the warnings of the first part of chapter two, but for good measure and to tweak their consciences a bit, he throws in some conspicuous references to the Ten Commandments and how they might not be following them. The good that’s required by the law doesn’t go away because we’re in Christ. One way to look at the “thou shalt nots” of the Ten Commandments is to flip them into positive actions. “Don’t commit adultery” becomes “set boundaries for your marriage,” “love your wife as Christ loved the church,” “pay attention to when she does something different with her hair,” etc.

Paul ends chapter two with a discussion of circumcision. This was an initiation rite into the Jewish community from birth. Although many non-Jews practice circumcision today, it’s not much of a religious rite; it’s ostensibly done for health reasons. But as followers of Christ, we do have our own initiation rite: immersion, commonly known as baptism. I believe that Paul is setting up his readers for his discussion of baptism in chapter 6 here. We can’t rely on our baptism to get us into heaven if we’re not going to live like we’ve undergone that transformative event! What Paul says about circumcision in vv. 25–29 can be applied to baptism. If we’re only baptized outwardly but our hearts and our minds haven’t been “baptized,” then it’s of no value.

I’m going to tease chapter 6 here: As I’ve studied the book of Romans over the past 30 years, my understanding of the argument Paul is making in chapters 2–11 had broadened immensely. I have come to see that the first five chapters of Romans are building up to what is our “obedience of faithfulness”: our baptism. When we are baptized into Christ, Paul says, we are baptized into his death. Just as Christ was raised from the dead, so too does our coming out of the water affirm that we have newness of life. Think about the implication there. If Christ is “The Righteous One [who] lives by faithfulness,” then being in Christ means we share in that righteousness. That’s why righteousness is much more than being “right with God.” It’s about a whole new way of living life. If we remain faithful to living in the righteousness of Christ, then as Romans 2:13 says, we’ll be declared righteous when we stand before our maker. That is our prayer for all of you.

Let’s pray,

Thank you for allowing me to share with you. Go forth in the peace and strength of God.

Pastor Scott Stocking, M.Div.

^[1] My translation from the Greek text.

^[2] My translation from the Greek text.

^[3] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[4] Tyndale House Publishers. 2015. Holy Bible: New Living Translation. Carol Stream, IL: Tyndale House Publishers.

^[5] The New International Version. 2011. Grand Rapids, MI: Zondervan.

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January 19, 2026

Lectionary Help (Matthew 5:1–12 Beatitudes)

Filed under: Epifanía,Epiphany,Evangelism,Matthew Gospel of,Psalms,Soteriology — Scott Stocking @ 10:20 am
Tags: Beatitudes, Eugene Peterson on Beatitudes, Luck vs. Lucifer, Matthew 5:1-12, Psalm 37:8-11

Thank you so much for reading “Lectionary Help.” This installment is for the Fourth Sunday After Epiphany, Year A, February 1, 2026.

The following is an excerpt of my message on the passage from three years ago, along with a link to a one-minute video clip where Eugene Peterson tells the story I reference. The link for my full message is at the end of today’s article.

“Blessed”

Eugene Peterson, author of The Message, a contemporary paraphrase of the Bible, tells the story of how he wanted to translate this passage. He mentioned that after preaching one Sunday, a woman came up to him afterwards and mentioned how “lucky” she felt to have found his congregation.

Peterson ruminated on that a bit, as he was in the process of writing the paraphrase at the time, and thought “lucky” might be a more contemporary word that could be used in place “blessed.” However, when he floated that idea with his publishers, they shot it down pretty quickly because there’s a large segment of Christianity that associates the word “luck” with “Lucifer.” That might be a buzz kill for someone wanting to publish a Bible translation.[1]

Whether that connection [between “luck” and “Lucifer”] is true is not relevant to understanding the word μακάριος (makarios), however. The word “blessed” implies that something is coming from someone who has the power to give you something special or grant you a special permission in his kingdom. “Luck” has nothing to do with that. Peterson eventually accepted the word “blessed” here, because he recognized the word best represented the meaning of the text.

Respecting the Form of the Text

My textbook for Preaching class in seminary was Fred Craddock’s Preaching. Our seminary had a vast cassette tape library (yeah, that dates me, I know) of sermons from a variety of preachers, but I always loved to check out Craddock’s messages and consume them on my weekly drive to and from Lincoln, IL. One chapter in Craddock’s book was on the “form” of the sermon. He made the point that at no time in Christian history has there ever been a “standardized” form for the message given on Sunday morning (or whenever the saints gathered). But I do remember him talking about how it might be a good idea for the sermon to reflect the form of the passage it’s based on in certain instances.

When I preached on this passage three years ago, I had a choice, then, it seemed. I could robotically work my way through each of the individual Beatitudes and share the results of the appropriate word study for the key word in each, or I could shape the message more poetically as it seemed Matthew (or at least Matthew’s record of Jesus) had done. Most of the key words in the Beatitudes seemed to begin with one of three consonant sounds, so there was at least some hint of alliteration in the passage. I wound up crafting my own “amplified” version of the Beatitudes to capture some of the nuances of the various key words. It all came together rather quickly, as I recall, maybe two hours tops.

Here is the amplified form of the first Beatitude as I wrote it for my message that day. The entire message (including audio file) is found at the link at the end of this post.

When doubt creeps in

Because you see so much sin:

Blessed are the poor in spirit.

When your vision gets blurred

And you can’t see God’s word:

Blessed are the poor in spirit.

When life drains you

But God’s hope sustains you

And His people maintain you:

Blessed are the poor in Spirit,

For theirs is the kingdom of heaven.

“Meek”

Just a quick note on the Greek word for “meek” [πραΰς praus] in vs. 5. The word is used three other times in the NT (Matthew 11:29; 21:5; 1 Peter 3:4), all of which are translated “gentle” in the NIV. But if you look at the context of each of these verses, you’ll see that it has nothing to do with passivity. Psalm 37:8–11 is a good OT passage that parallels (and is perhaps the source for) Matthew 5:5.

Living in the Beatitudes Beat | Sunday Morning Greek Blog

As always, your comments and insights are welcome here.

Pastor Scott Stocking, M.Div.

My views are my own.

[1] Eugene Peterson: Translating the Beatitudes, accessed January 19, 2026.

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January 18, 2026

Introducing: Jesus (John 1:29–42; Isaiah “Servant” passages)

Filed under: 1 Corinthians,Baptism of Jesus,Christology,Chronology,Epifanía,Epiphany,forgiveness,Immersion/Baptism,Isaiah,John Gospel of,Life of Christ,Reliability of Scripture,Soteriology — Scott Stocking @ 6:22 pm
Tags: Acts 2:38, Call of Andrew, Call of Peter, Isaiah 40:4-6, Isaiah 42:1, Isaiah 42:5-7, Isaiah 49:6-8, Isaiah 61:18-19, Isaiah 9:1-2, Romans 6:2-3, Second Sunday after Epiphany

Good morning and Happy New Year. The Lord be with you.

Wow, what a crazy month our family has had! Thirty days ago we were all getting on planes across the country and headed to Europe. What an amazing time of togetherness between our family and Alec’s in-laws-to-be in Poland. A horse-drawn carriage ride in the woods with a meal and a trio of Polish musicians singing songs of joy we couldn’t begin to understand. Dancing and drinking hot tea and yes, even some hot wine in the winter chill. We went to a resort that has a heated outdoor pool and played around in that for about an hour while it was snowing on our heads! And that was just the first three days.

We went to Auschwitz one day; powerful. I don’t think I ever want to drive in Poland again! The speed limit changes five times in a mile. We spent a couple days in Wrocław, then took a train to Prague to finish our stay in Europe. Prague is an amazing historic city untouched by the ravages of World War II. But there was a price to pay. Almost all of us came back with some kind of bug, mainly influenza-A. I think we’re all past that now, but the trip was totally worth it.

But now to John’s gospel. After the apostle John’s introduction of Jesus as the incarnation of the Word of God and the true Light of the World, which I believe is a connection to the first act of creation, we move immediately to John denying that he himself is the Messiah, the Christ. John explains the difference between his baptism and the baptism Jesus. The gospel of Mark tells us that John’s baptism represents repentance for the forgiveness of sins (Mark 1:4), while only Jesus, after he’s revealed, can add the extra element of being filled with the Holy Spirit upon that event (Act 2:38).

It’s interesting here that neither John the Evangelist nor John the Baptist ever directly says the Baptist baptizes Jesus, but he does say Jesus is in the crowd that’s around him on that first day we meet him. Luke does say Jesus gets baptized along with everyone else in the crowd, so it’s a safe assumption to say that Jesus was baptized that first day. But John doesn’t do anything special to call attention to Jesus just then.

Whether John the Baptist knows it or not, the phrase “for the forgiveness of sins” will come up later in Matthew and in the book of Acts. Jesus uses that exact same phrase at the Last Supper with respect to the cup, the blood of the covenant (Matthew 26:28). Acts 2:38 says this: “³⁸Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.”^[1]

In Romans 6, Paul makes baptism a permanent part of Christian theology in that it is the connection we have with the death (i.e., the blood of the covenant), burial, and resurrection of Jesus.

³Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? ⁴We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.^[^2]

In the gospel of John, all of what we just talked about happened on the first day John the Evangelist chose to write about. Our gospel passage starts “on the next day” after that. This is where we see John the Baptist call out Jesus as he’s coming toward him. He claims to see the Spirit descending like a dove upon Jesus; it’s not clear from John’s gospel whether the others see it as well. John closes out this “next day” by saying that Jesus is “the Chosen One.”

The translator’s choice here of “Chosen One” is intentional here. Most of the early Greek manuscripts we have of the Gospel of John have “Son of God” here, and so most of our modern English translations have “Son of God” here. In fact, “Son of God” is probably the most popular title for Jesus after “Christ/Messiah” in the NT.

However, the most reliable copy we have of the Greek New Testament and a couple other descendants of that have the phrase “the Chosen one of God,” presumably borrowed from parallel language in Isaiah 42:1: “Here is my servant, whom I uphold, / my chosen one in whom I delight; I will put my Spirit on him, / and he will bring justice to the nations.”^[3] By making this connection to Isaiah 42, John also hints that Jesus is the Messianic “Servant” of Isaiah chapters 42 and 49 through 53. Isaiah 49:3 says, “You are my servant, Israel, in whom I will display my splendor.”^[4]

The next day after that, John, while he’s still out baptizing, introduces Jesus essentially the same way as he did the day before: “Look, the Lamb of God!” Only this time, some in the crowd perk up. Perhaps they had heard about Jesus having been revealed the day before and were hoping to catch a glimpse of him. But they wanted more. They wanted to follow their new Rabbi, the Lamb of God.

Andrew was the first disciple to be mentioned by name in our passage. It’s not clear who the other one was; perhaps it was one of the sons of Zebedee, James or John. Andrew immediately went to find Simon, whom Jesus would rename Peter, “the Rock,” to let him know he’d found the Messiah. But it doesn’t seem like they follow him just yet. The most we can say for sure is that they spent the day with Jesus. But the introductions have been made. Jesus is starting to gain a following.

So just what were the Jews expecting from their Messiah when he appeared? We can detect an underlying current that some people thought Jesus would overthrow Roman rule and restore the theocracy. But the prophetic passages from Isaiah in the early chapters seem to paint a different picture.

For example, the first four chapters of John’s gospel seem to have a pretty solid connection with Isaiah 9, which is just a couple chapters after the “Immanuel” prophecy Matthew cites. Here’s Isaiah 9:1–2:

Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the nations, by the Way of the Sea, beyond the Jordan—

²The people walking in darkness

have seen a great light;

on those living in the land of deep darkness

a light has dawned.^[5]

Jesus’s family is from Nazareth in Galilee, so it’s natural that the gospel writers would make this connection. The concept of “Light” is mentioned several times in John 1–4. Jesus was the light of the world and was there in the beginning participating in the creative process with God. That sounds like a direct reference to Day 1 of creation: “Let there be light!” He’s the Son of God, firstborn over all creation.

John 3:19–21 seems to be a summary statement or conclusion for the first half of chapter 3:

¹⁹This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil.^[6]

The gloom and darkness of Isaiah 9:1 is laid bare: it’s because people hate the light and the goodness and transparency it represents. Jesus is coming to break through that, however. Jesus is the “light to the Gentiles” as well as to the Jews. This is why in John 4, the gospel writer says that Jesus “must go through Samaria” to get to Galilee. He’s going to bring hope to his ancestral (from an earthly perspective) home where Jacob’s well is still a prominent feature of the landscape.

Another popular Isaiah passage is chapter 40. This is the passage that John the Baptist cites about himself:

“A voice of one calling in the wilderness,

‘Prepare the way for the Lord,

make straight paths for him.

⁵Every valley shall be filled in,

every mountain and hill made low.

The crooked roads shall become straight,

the rough ways smooth.

⁶And all people will see God’s salvation.’ ”^[7]

Jesus is going to level the playing field for everyone. No more ethnic distinctions or privileges. No more legal scorekeeping as to who is more righteous than whom. No more obstacles like the veil of the temple to impede access to God. Jesus is the Waymaker.

We also see this as Jesus takes to the podium in the synagogue when he quotes Isaiah 61 about himself:

18 “The Spirit of the Lord is on me,

because he has anointed me

to proclaim good news to the poor.

He has sent me to proclaim freedom for the prisoners

and recovery of sight for the blind,

to set the oppressed free,

19 to proclaim the year of the Lord’s favor.”^[8]

No more distinctions between economic status; no more discrimination based on your health status. Jesus is here to set you free from the things that keep you from hearing and receiving the good news with joy and gladness in your hearts.

Isaiah 42 and 49 both hint at the Servant-Savior’s connection to Isaiah 9:

^42:5This is what God the Lord says—

the Creator of the heavens, who stretches them out,

who spreads out the earth with all that springs from it,

who gives breath to its people,

and life to those who walk on it:

⁶“I, the Lord, have called you in righteousness;

I will take hold of your hand.

I will keep you and will make you

to be a covenant for the people

and a light for the Gentiles,

⁷to open eyes that are blind,

to free captives from prison

and to release from the dungeon those who sit in darkness.^[9]

^49:6 It is too small a thing for you to be my servant

to restore the tribes of Jacob

and bring back those of Israel I have kept.

I will also make you a light for the Gentiles,

that my salvation may reach to the ends of the earth.”^[10]

Just like God told Moses at the burning bush, the prophets are telling us that Jesus has got this. All we need to do is heed the prophets and go forth in faith and in faithfulness proclaiming the Good News wherever we roam. In fact, Isaiah 49:8 tells us God will make a covenant with us the Servant-Savior will be with us to strengthen us for the challenge.

In the time of my favor I will answer you,

and in the day of salvation I will help you;

I will keep you and will make you

to be a covenant for the people,

to restore the land

and to reassign its desolate inheritances,

⁹to say to the captives, ‘Come out,’

and to those in darkness, ‘Be free!’^[11]

We’ve met Jesus. We know what he wants to do through us. But we need to know who we are to him as well. Yesterday in our men’s group study at my home church, one of the guys was saying he was just “dung.” I know what he meant; he didn’t have a self-esteem problem. He’s a faithful saint who is on fire for the Lord. He’s in his 70s and takes care of his wife at home who is slowly deteriorating from Alzheimer’s. But I felt I had to correct him. I don’t think we’re being fair to ourselves to be so self-deprecating when God has told us who we are to him.

Psalm 139 says we’re fearfully and wonderfully made. Peter tells us that we’re a kingdom of priests, a holy nation, a people who belong to God! God redeems us! Paul says in Romans that Christ died for us even in our “ungodly” state. Paul says in Ephesians that we are God’s handiwork, just like all your beautiful quilts!

Paul’s greeting to the Corinthians in his first letter to them puts it succinctly and beautifully: “to those sanctified in Christ Jesus and called to be his holy people, together with all those everywhere who call on the name of our Lord Jesus Christ—their Lord and ours:

³Grace and peace to you from God our Father and the Lord Jesus Christ.”^[12]

This is who we are in Christ! As we go forth from here this morning, let us bear that in mind so we can be shining lights in a dark world that surrounds us. Amen!

^[1] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[2] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[3] The New International Version. 2011. Grand Rapids, MI: Zondervan. From a text-critical perspective, if ὁ ἐκλεκτὸς τοῦ θεοῦ comes from the original hand of John, then it does make some sense that numerous other copyists of the day would have tried to harmonize that with all of the other references to ὁ υἱὸς τοῦ θεοῦ in the four gospels. In other words, the guiding principle here to restore “Chosen One” is that it is the more difficult reading of the passage and thus more likely to have been “adjusted” or edited out. Then again, the phrase may have been so familiar as to cause the copyists to hear ὁ υἱὸς τοῦ θεοῦ instead of ἐκλεκτὸς. However, I should note that Metzger and the GNT editors chose with [B] confidence to side with the majority text and use υἱὸς(Metzger, Bruce Manning, United Bible Societies. 1994. A Textual Commentary on the Greek New Testament, Second Edition a Companion Volume to the United Bible Societies’ Greek New Testament (4th Rev. Ed.). London; New York: United Bible Societies.) NOTE: I think I may have said “Psalm 42” here instead of the correct “Isaiah 42.”

^[4] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[5] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[6] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[7] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[8] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[9] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[10] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[11] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[12] The New International Version. 2011. Grand Rapids, MI: Zondervan.

Link to the corresponding Lectionary Help post: Lectionary Helps for John 1:29–42 | Sunday Morning Greek Blog

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June 29, 2025

Following Jesus on His Terms (Luke 9:51–62, Psalm 16)

Filed under: Eschatology,Evangelism,Faith, Faithfulness,Galatians,Luke Gospel of,Passion,Pneumatology,Psalms,Soteriology,Thanatology (Death),Titus — Scott Stocking @ 5:22 pm
Tags: Determination, Excuses for not following Jesus, Following Jesus, Galatians 5, Hebrews 12:1-3, Jesus predicts his death, Jesus's death in Jerusalem, Luke 9:51-62, Miktam psalm, Proper 8 Year C, Psalm 16, Resolve, Titus 2:11-14

I preached this sermon on June 29, 2025, at Mount View Presbyterian Church. This is “Proper 8” (third Sunday after Pentecost) for Year C of the Lectionary. For future reference, the next time these passages will appear in the Lectionary together is July 2, 2028.

Good morning! The Lord be with you!

How do you follow a man who says he’s going to die? Some might ask, “What kind of man would ask someone to follow him knowing that he’s going to die?” But is that the right question? I mean, we’re all going to die at some point, and we don’t know when. Maybe the question should be, “What does the man who’s going to die think about the person he’s asking to follow him?”

I’m sure the would-be follower would have questions for Jesus as well. “Why would you choose me? I’m just a fisherman.” “What can I expect from following you? You don’t look like you have much.” Or maybe the question is a little more self-reflective: “What does he see in me that I don’t see in myself?”

These types of questions are, to a certain extent, somewhat academic or rhetorical. I think most of us realize, and can see plainly in the gospels, that Jesus taught like no other and that he worked miracles like no other. These two features of his life on earth were undoubtedly the most attractive features of his ministry. They were also the focus of Luke’s gospel from the account of his miraculous birth and the miracles that surrounded that up to the point of our gospel passage this morning.

Note what Luke says about Jesus’s mind set in the first part of vs. 51: “When the days drew near for him to be taken up.” Jesus knew he was going to die in Jerusalem at the hands of the chief priests and religious leadership. But Luke suggests Jesus also knew here that whatever that death entailed, he would defeat it and win victory over the grave, because his resolve, apparently, comes from his divine knowledge that he would defeat death and be resurrected to return to God.

Our reading in the bulletin this morning from the New Revised Standard Version gives the literal translation of the Greek in the last part of verse 51: “Jesus set his face to go to Jerusalem.” Other translations are more descriptive with that idiom. The New International Version says, “Jesus resolutely set out for Jerusalem,” while the New American Standard Version says, “He was determined to go to Jerusalem.” This is remarkable since Jesus twice predicts his death in the earlier verses of Luke 9—once before his transfiguration and once after it. Jesus knows the end result and is still steadfast to his ultimate mission.

It is interesting, then, that in the context of Jesus showing such resolve that Luke tells us about several others who want to follow Jesus as well. His disciples were already on board with all this, except perhaps for Judas. But as much as Jesus wants people to follow him, now is not the time for the feeble of heart or the weak-willed to be following a man who is resolutely going toward his death. I would imagine Luke picks a few representative samples out of the dozens, if not hundreds, who want to follow him at this point. His answers may seem a bit terse or harsh to us, but he wants any potential followers to understand just what they’re getting themselves into. There is no turning back once you’ve decided to put the hand to the plow.

Our reading from Psalm 16 this morning seems to fit the bill as encouragement for someone who is determined to follow Jesus. David calls this psalm a miktam. Only five other psalms have that designation—Psalms 56–60—and most of them have to do with the author appealing for refuge or deliverance from their enemies. David expresses a great deal of confidence in his relationship with God in this psalm. From God’s guidance and instruction to his provision of joy and even, it would seem, to the promise of resurrection from the dead: “You will not abandon me to the realm of the dead.”

We can break this Psalm down into three parts, at least that’s how my NIV interprets it. After an opening plea for refuge, the next three verses reveal that David has confidence in those who are holy, that is, in his own community. Because of his confidence in them, not only can he praise God, but he can also confidently assert he has no intention of following other gods. He knows that following other gods would only bring pain and suffering to him and leave him without hope.

In the next four verses, David praises the Lord for being his provider and defender. David feels secures because he has three things from God in this regard: boundaries, instruction, and a focal point. Boundaries are good for us, because they tell us what the limits are and where we need to be to stay safe. A study many years ago showed that children felt more freedom and security to explore and move around a playground when it was fenced in. If a ball got away from them, they were less afraid to chase it to a hard boundary, especially if such a boundary was next to a busy street or other potential hazard. A boundary can work both ways as well. A playground fence also helps to keep stray animals and people with malicious intent from easy access to the area.

Jill and I were in the mountains last week in Colorado. Of course there are boundaries everywhere there. And not just physical boundaries. The twisty road through the canyon had guard rails at places to prevent vehicles from going into the river. We had to observe the speed limit signs for tight and blind curves so we wouldn’t run into the big horn sheep or the bicyclists we encountered on the road. A double yellow stripe down the middle of the road with a rumble strip let us know if we were straying into the other lane.

God’s boundaries are found in the instructions we have in Scripture, namely the Ten Commandments, and the two greatest commandments Jesus reminded us of: love God with all your heart, soul, strength, and mind; love your neighbor as yourself. Following those boundaries can keep us from all kinds of evil consequences. More on this in a moment.

Verse 8 reminds us of Hebrews 12:1–3:

Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, ²fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. ³Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart.^[1]

When we keep our eyes fixed on the risen savior, we can always see the end result: our resurrection and eternal home with him in glory. In spite of the boundaries and instruction God gives us, we also know there will be times when our faith is challenged: the loss of a loved one, a critical medical diagnosis, broken relationships, etc. But as David says, we can stand firm and not be shaken.

In the last three verses, David speaks of his confidence as he considers his own future death. Even before he has the example of our risen savior he seems to understand the concept of resurrection: “You will not abandon me to the realm of the dead, nor will you let your faithful one see decay.” We too can have this confidence when we follow Jesus and honor him as Lord of our lives. Eternal rewards await us, and God has graciously made that available to us through the death and resurrection of his son.

We are not without a more practical example in the New Testament of the principles David laid out in Psalm 16. The other New Testament passage from the lectionary today is from Galatians 5. Paul talks about the difference between living a life without boundaries and a living a life bound to the Holy Spirit that Jesus imparts to all believers.

It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.^[2]

…

¹³You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. ¹⁴For the entire law is fulfilled in keeping this one command: “Love your neighbor as yourself.” ^k ¹⁵If you bite and devour each other, watch out or you will be destroyed by each other.

¹⁶So I say, walk by the Spirit, and you will not gratify the desires of the flesh. ¹⁷For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want. ¹⁸But if you are led by the Spirit, you are not under the law.

¹⁹The acts of the flesh are obvious: sexual immorality, impurity and debauchery; ²⁰idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions ²¹and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.

²²But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, ²³gentleness and self-control. Against such things there is no law. ²⁴Those who belong to Christ Jesus have crucified the flesh with its passions and desires. ²⁵Since we live by the Spirit, let us keep in step with the Spirit. ²⁶Let us not become conceited, provoking and envying each other.^[3]

Notice the contrast Paul makes here: He speaks of the “acts of the flesh,” which refer to behaviors without boundaries. He warns that theses kinds of behaviors can lead to us “biting, devouring, and destroying” each other. Not only that, Paul also warns that people who live wantonly without boundaries “will not inherit the kingdom of God.” There’s no wishy-washy language here. You’re either in or out.

Contrast the “acts of the flesh,” then, with the “fruit of the Spirit.” Paul doesn’t mention behaviors here but rather a mindset by which to live. They are boundaries that come from being filled with the Holy Spirit. They put a check on our behavior and keep us from flying off the handle when we get angry or unduly criticizing someone without understanding the background of a situation. They help us to remember that God loves people first and foremost, regardless of where they’re at in their faith journey. But they do not absolve us of the responsibility to share the good news either.

As a preacher, I could craft a whole nine-week sermon series on the fruit of the Spirit, so I don’t even want to try to expound on that here. I’m sure most of you have been around long enough that you understand those character qualities quite well. Titus 2:11–14 gives a nice summary, however, and I’ll wrap things up with this passage this morning:

¹¹For the grace of God has appeared that offers salvation to all people. ¹²It teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, ¹³while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ, ¹⁴who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.^[4]

Let me return to my original questions, “How do you follow a man who says he is going to die?” You follow him, Jesus, because you know he won victory over death and the grave and wants to share that victory with you. “What does God see in me that I don’t see in myself that he wants me to follow him?” He knows and sees the power of transformation the Holy Spirit can work in those who choose to follow Jesus. If you need a reminder of that, just pray and ask God to refresh and renew your experience with him. He desires all to be saved; any excuse you may have to not follow is not enough for God to give up on you. May God strengthen your faith and refresh your hope as you go from here today. Amen!

^[1] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[2] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[3] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[4] The New International Version. 2011. Grand Rapids, MI: Zondervan.

My thoughts are my own.

Pastor Scott Stocking, M.Div.

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June 16, 2025

Trinity Power (Psalm 8; John 16:12–15)

Filed under: Christology,Creation,Ecclesiology,Eschatology,John Gospel of,Pneumatology,Psalms,Soteriology,Ten Commandments (Decalogue),Trinity — Scott Stocking @ 5:59 pm
Tags: 1 Timothy 6:15, 10 Commandments, Beauty of creation, Coveting as violence, God inhabits praise, Hebrews 4:15, John 14, John:16:12-15, Praise as defensive weapon, Psalm 22:3, Psalm 8, Revelation 17:14, Revelation 19:16, Righteousness, Violence

Historical context and notes: I preached this message on Father’s Day, June 15, 2025, at Mount View Presbyterian Church. It was also “Trinity Sunday” on the Lectionary calendar, the Sunday after Pentecost. Culturally, this weekend also saw the parade/celebration for the 250th anniversary of the U.S. Army, “No Kings” protests nationwide (thus a few extra references to God as our King), the onset of a conflict between Israel and Iran with the goal of degrading Iran’s nuclear weapons capabilities, and the politically motivated assassination of a Minnesota State representative.

Happy Fathers’ Day, and a blessed Trinity Sunday to all of you. I’ve had a busy three weeks traveling hither and yon. Two weeks ago, my brother and I took our third annual fishing trip to South Dakota and caught our limit of walleye both days. Last weekend, my wife and I went to Branson with our small group and saw the production of David at the Sight and Sound theater. If you ever go to Branson, the Sight and Sound theater is well worth the price of a ticket. The entire operation is a ministry that focuses on telling biblical and patriotic stories. They tie the biblical story to the message of the cross toward the end, and after the show some of the cast make themselves available to pray with people.

Now even though I had a very relaxing few weeks off and feel somewhat refreshed from a busy schedule, I’m not ashamed to admit that it’s been kind of tough to focus on writing a message this week with all the other chaos going on in the world. Nevertheless, I think perhaps the example of Jehoshaphat in the Old Testament can help us deal with the potential chaos some may be experiencing. When Jehoshaphat was faced with a nearly impossible battle in 2 Chronicles 20 against the Moabites, Ammonites, and Meunites, he had the people pray in the temple courtyard. The next morning, he put the men’s choir out in front of the army as they marched toward the Desert of Tekoa. As they sang, God set ambushes, and the three opposing armies wound up destroying each other. Israel never had to lift a finger to fight. God is the true King, and when we put him first, good things can happen.

In our Old Testament reading this morning, the first couple verses of Psalm 8 say this:

¹Lord, our Lord,

how majestic is your name in all the earth!

You have set your glory

in the heavens.

²Through the praise of children and infants

you have established a stronghold against your enemies,

to silence the foe and the avenger. ^[1]

If those two examples aren’t enough to show the power of praise, consider the story of the walls of Jericho which, by the Jews marching around the city, blowing their trumpets, and lifting up a mighty shout of praise, crumbled as a result of that sonic boom. God is the true King, and when we put him first, good things can happen. Psalm 22:3 in the English Standard Version says, “Yet you are holy, enthroned on the praises of Israel.”^[2] If you’re used to the King James Version, that verse is translated, “Thou that inhabitest the praises of Israel.”^[3]

This demonstrates the point that our praise is mighty and effective against evil because the God who dwells in that praise as it goes forth from our lips and our lives is mighty. This is God Almighty, God the Father, God the King, the creator of all that is made, even life itself; the giver of breath; the author of wisdom and truth.

We see the might, power, and even the orderliness of God in the creation narrative, for example. On Day One, he begins with the “formless and void” rock we call Earth and creates “light.” We don’t know what that light is, because the things that make or reflect light aren’t created until Day 4. What is this Day One light then? Is it the light that emanates from God because of his spiritual nature? Is it the afterglow of a “big bang” that produced the formless and void Earth and everything else in the universe? Is it meant to have a more metaphorical meaning like moral clarity? Or is it a reference to someone who would later claim that he is the light of the world, and of whom John would make the claim that nothing in this world was made without him? Hmmm. More on that later.

On Day Two, God separated the waters below from the waters above, most likely a vapor canopy that created a greenhouse effect for the new life that was coming. The separation between the waters was called “sky.” On Day Five, he created the creatures that dwell in the air and the creatures that dwell in the sea.

On Day Three, he brought forth dry land and created the diversity of flora that grows on the earth today. I find it interesting that the plants that need the sun to photosynthesize and grow are created the day before the sun is created. Anyone ever notice that? That’s one reason why I think each of the days of creation represent a 24-hour time period. If the vegetation had been created thousands of years before the sun came to exist, it would not have survived. On Day Six, he creates all the creatures that would dwell on land, including his ultimate creation, Mankind.

With each day of creation, not only is God creating people and animals and plants and objects in the solar system, he’s also creating all of the physical, biological, geological, and psychological (and all the other “-logicals”) rules and principles by which all the natural, or created, world operates under. On Day Seven, God rested. He had taken the “formless and void” third rock from the sun and transformed it into a well-formed, orderly creation.

Not only was God mighty and powerful as our king, though. He was also the epitome of righteousness. In him there is no fault, no stain, no sin. Perhaps that is why his “light” is the brightest of all, so bright that no mortal, sinful man can stand in the presence of it. From the Fall to the Flood, God demonstrated great patience with the wickedness of man, but God had a built-in judgment plan. The vapor canopy had worked quite well to ensure the young earth would flourish and grow, but man’s wickedness had become too much for God to bear. He told righteous Noah to build an ark and brought Noah a pair of every kind of animal to rescue them through the Flood.

The Bible says the rain came down and the flood gates of the earth were opened. Sounds to me like a giant meteor pierced the vapor canopy and all that water condensed and fell to the earth. It also may have broken up Pangea, the not-so-hypothetical single continent that once existed on Earth and started what we know today as plate tectonics, the movement of the continents, and all the fun stuff that comes with that, like earthquakes and volcanoes. This shows the enduring power of God’s creation, but it also shows that he is a God who expects the praise we give him for his righteous judgments.

The signature expression of God’s righteousness is the Ten Commandments. The first three commandments are specific to our direct relationship with God: Don’t put anything above God. Don’t make an image of God to worship. Don’t misuse the name of God. I think we all get that. The next two are positive commands that have to do with what God expects from us: Keep the Sabbath day holy. Honor your parents, who represent God’s authority over you on earth.

The final five commands have to do with our relationships with one another. They are prohibitions against committing violent acts. According to Merriam-Webster, “violence” not only means committing a physical act of aggression like murder, assault, or rape, but it can also mean “injury by or as if by distortion, infringement, or profanation” and gives the synonym “outrage.” Even coveting is not just a thought crime about desiring someone else’s property. When Jesus summarizes the Ten Commandments in Mark 10:19, he uses the Greek word translated “defraud,” “cheat,” or “rob” in the New Testament (ἀποστερέω apostereō). Coveting is violence, because its goal is to obtain something by illicit means.

Because the Ten Commandments are God’s foundational laws, and because they addressed fundamental issues of our relationships with God and with others, a violation of any of them could have resulted in the death penalty, were it not for the provisions in the law for blood sacrifice and the forgiveness of sin. But God knew from the time of the Fall he would need another way to address mankind’s sin. That’s where the second person of the trinity is introduced to the world.

Of course, this is Jesus, the son of God, conceived by the Holy Spirit, born of the virgin Mary. He would come to walk among us as a human being and learn, through his fully divine nature and insight”, what it was like to live as a mortal among mortals. Hebrews 4:15 says: “For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin.”^[4] This Law is good because it shows us what sin is, but the Law itself is not able to provide forgiveness, righteousness, or salvation. Only perfect obedience can do that, but no one is perfect, at least, no one who is fully mortal.

Romans 10:4 says: “Christ is the culmination of the law so that there may be righteousness for everyone who believes.”^[5] That word “culmination” (τέλος telos) doesn’t mean the Law is no longer relevant. It means that what the Law was intended to accomplish, imperfect as we are, is now accomplished through the faithfulness of Christ in his death on the cross and our faith in acknowledging Jesus Christ as our risen Savior. This is what John means when he calls Jesus “the word.” What we call “the Ten Commandments” in Hebrew is just simply “Ten Words” (עֲשֶׂ֖רֶת הַדְּבָרִֽים ʿ^ǎśě·rěṯ d^e·ḇār îm). Jesus’s death on the cross paid the penalty for all time for violating God’s Law. All we need to do is trust in his grace and mercy and live faithfully for him. He is, after all, declared to be Lord of Lords and King of kings in Revelation 19:16.[6]

This is where we meet the third person in the Trinity. I’m not sure what passage your speaker addressed on Pentecost last Sunday, but if it was John 14, you would know that Jesus promised the Holy Spirit would come and teach us what we would need to know to live faithfully for Christ. We do have the Bible, but without the Holy Spirit to help us spiritually understand, discern, and apply the words of the Bible, they are ultimately just words on a page. The Holy Spirit is the divine presence in our lives. The Spirit is the fulfillment of the promise Jesus made at his ascension that he would be with us always even to the end of the age.

The words of our gospel reading this morning bear repeating here:

¹²“I have much more to say to you, more than you can now bear. ¹³But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. ¹⁴He will glorify me because it is from me that he will receive what he will make known to you. ¹⁵All that belongs to the Father is mine. That is why I said the Spirit will receive from me what he will make known to you.”^[7]

In a world hounded by chaos and strife in these days, I find it comforting that we have a God who loves us and has provided the way of salvation for us through Jesus’s death and resurrection and the infilling of the Holy Spirit. It is through the Spirit that we can also lift up songs of praise and worship, which brings us full circle this morning. God inhabits the praise of his people by virtue of the Holy Spirit dwelling in our lives. This is our powerful weapon to confront the evil around us. The Spirit also brings comfort, healing, and restoration to our lives.

The words from last week’s gospel passage are appropriate to repeat here, and I’ll close with this.

²⁷“Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.”^[8]

May the peace of God go with you today. Amen.

^[1] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[2] The Holy Bible: English Standard Version. 2016. Wheaton, IL: Crossway Bibles.

^[3] The Holy Bible: King James Version. 2009. Electronic Edition of the 1900 Authorized Version. Bellingham, WA: Logos Research Systems, Inc.

^[4] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[5] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[6]See also 1 Timothy 6:15b and Revelation 17:14.

^[7] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[8] The New International Version. 2011. Grand Rapids, MI: Zondervan.

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June 3, 2025

Guidance and Grace and Good Fishing (John 14)

Filed under: Faith, Faithfulness,Hope,John Gospel of,Pneumatology,Resurrection,Soteriology — Scott Stocking @ 11:09 pm
Tags: Bible Study guide, Fishing Guides, Guidance, Holy Spirit, Holy Spirit as guide, Hooked Outdoors, John 14, South Dakota Walleye Charters, Walleye, Walleye fishing

My brother and I went to Lake Francis Case (Chamberlain, SD) for the third time in as many years for what has become our annual walleye fishing trip. I want to give a shout-out[1] to Jason Sorensen, operator of South Dakota Walleye Charters, and Jordan Miles of Hooked Outdoors SD, who piloted the boat and guided us to a great fishing spot near the mouth of the White River. We both got our limit of walleye each day (4/day; one was 20¾”), and my brother hauled in a nice white bass as well. Here are the pictures of our spoils from two days on the boat.

I don’t fish often enough to know where the good spots are, and I wouldn’t necessarily trust Google to provide me that information. In addition, since the walleye like to hang out in about 8–12 feet of water, it’s hard to fish for them from the shore, and neither my brother nor I own a boat. The guide is an economic and practical option for us, then, to get to where we need to go.

The guide also has the necessary tools to find the fish as well. The Garmin technology he had on his boat not only guided us down river in a heavy early morning fog, but it also revealed much of what was hidden underneath us in this mighty muddy Missouri River reservoir. It can map the riverbed and show us where the fish are swimming. Walleye are typically bottom dwellers, so we use “bottom bouncer” weights that keep the bait toward the bottom of the river.

It should go without saying that we all need guides in our journey with Jesus. If you’re a seeker, you have a couple sources of guidance. The fact that you’re seeking some life answers in a relationship with Jesus most likely indicates the Holy Spirit has been prompting you and preparing you for a decision to become a Christ-follower. You also may have a Christ-following friend or acquaintance who has had some influence on you as well. While your friends may understand what is going on in your life and can provide much needed emotional and even physical support, the Holy Spirit knows best what is going on inside your heart and soul, and he knows what is best to provide whatever comfort, assurance, or healing you need on the inside. If you’ve been reading the Bible, both the Holy Spirit and your Christ-following friends can provide help with understanding it if you just ask.

If you are a Christ-follower, then you already know that Scripture, the Bible (aka God’s Word), is our ultimate source of guidance. You already know that you have received the gift of the Holy Spirit upon repenting and being baptized (Acts 2:38). The Holy Spirit will guide you into all truth, but he will never contradict what the Bible says. Reading and studying God’s Word helps to engrain the truths of God’s word into your heart, soul, and mind. Other Christian writers can provide more specific or detailed guidance as well. The stated goals of my blog are to help you “dig deeper, read smarter, and draw closer.” I’m always happy to answer any questions readers may have. If I don’t know the answer, I can usually point you in the right direction.

Experienced biblical scholars usually have a wealth of knowledge about background material relevant to the biblical accounts. They’ve studied the histories and writings of the cultures the main characters of the Bible interact with. They can also help explain some of the background customs and worldviews that are assumed and often unspoken by the biblical authors. Christ-followers who’ve studied in the hard sciences can add insight as well to things like the geography of the day, the geologic history of an area, or other culturally influenced features like architecture, art, and iconography. People trained in medical or mental health practice can also add insight to the wonderful creations we are, physically, spiritually, and socially.

In John 14:15ff., Jesus promises the Holy Spirit and instructs his disciples on what to expect from the Holy Spirit’s infilling and guidance. While the Spirit may speak to those who are seeking God but who are not yet Christ-followers, the Spirit does not dwell in those who have not fully accepted Jesus as their savior. If you are a Christ-follower, then you have assurance of the presence of the Holy Spirit in your life (and you do NOT need to manifest any gifts of the Spirit to prove that!). The Spirit is described as our Advocate in the NIV. Other versions use terms like Comforter, Counselor, or Helper. The Greek word (παράκλητος paraklētos) implies one who is called alongside you. Another role of the Holy Spirit is to remind us of the teachings of Jesus and more broadly the Bible. Jesus also uses the image of “peace” to describe the Spirit’s role in our lives, bringing order in the midst of our chaos; assurance in the midst of our turmoil.

The penultimate promise of Jesus in John 14:27c is this: “Do not let your hearts be troubled and do not be afraid.” We can live in that assurance when we have the peace of Christ dwelling in our hearts. Jesus’s ultimate promise, however, comes in the very next verse: “I am going away and I am coming back to you.” Both of these promises are repeated from the beginning of chapter 14 (vv. 1a, 3). The Spirit is meant for our life on earth. When we get to heaven, our joy and our peace will be to dwell forever with the risen and resurrected savior himself.

Peace to all of you, and thank you for reading.

Pastor Scott Stocking, M.Div.

My opinions are my own.

[1] Shout-outs from me do not imply the respective proprietors’ endorsement of my blog. These are a simple courtesy to the proprietors.

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April 20, 2025

Running the Resurrection Race (Easter 2025; John 20:1–18)

I delivered this message Easter (Resurrection Sunday), April 20, 2025, at Mount View Presbyterian Church in Omaha, Nebraska. I focused on the theme of “running,” picking up on the account of Peter and John “racing” to the tomb.

Good morning! Hallelujah, Jesus is Risen!

The Bible has a running theme. No, seriously, the Bible talks a lot about “running” in the context of our faith. Consider these two verses from 2 Samuel 22:29–30 (par. Psalm 18:28–29) NKJV:

²⁹ “For You are my lamp, O Lord;

The Lord shall enlighten my darkness.

³⁰ For by You I can run against a troop;

By my God I can leap over a wall.^[1]

Or how about Psalm 119:32 (NKJV):

I will run the course of Your commandments,

For You shall enlarge my heart.^[2]

Then there’s Proverbs 18:10 (NKJV):

¹⁰ The name of the Lord is a strong tower;

The righteous run to it and are safe.^[3]

The running theme carries over into the New Testament as well, especially in Paul’s letters:

There’s 1 Corinthians 9:24 (NIV): “Do you not know that in a race all the runners run, but only one gets the prize?”^[4]

And Galatians 2:2b (NIV): “I wanted to be sure I was not running and had not been running my race in vain.”^[5]

Even the author of Hebrews gets in on the theme in 12:1–2a (NIV): “Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, ²fixing our eyes on Jesus, the pioneer and perfecter of faith.”^[6]

We see the running theme in the parable of the prodigal or “lost” son in Luke 15:20 (NIV), although in a slightly different way when it comes to the father in the parable:

“But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.”^[7]

A few verses later, we learn why the father ran to greet his son: “‘This son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.”^[8]

I think you see where I’m going with this now, right? In our gospel passage this morning, however, Mary and the disciples aren’t looking for a “lost” or prodigal son, but, as they will realize shortly, the once dead and now risen Lord and Savior, Jesus Christ. Mary runs to tell the disciples the news, and Peter and John run, no race back to the tomb to see if what she’s telling them is true. The news was that incredible that they couldn’t just take a casual morning stroll back to the tomb.

Now before I dive into this morning’s passage from John, I want to do a quick sidebar on one of the most common questions people ask about the crucifixion and resurrection. Jesus was crucified on a Friday and rose from the dead on Sunday. That sounds like about 48 hours, right? Two days? But Jesus had predicted all along that he would rise on the third day. He “borrowed” that timeline from the prophet Jonah, who had spent three days and nights in the belly of the great fish. By Jewish reckoning, the first day of anything is “day one.” We see that in Genesis: “There was evening and morning, the first day.” Jesus was arrested (i.e., “swallowed up”) on Thursday evening after sundown and subjected to a rigged trial that was illegal by Jewish laws in several ways had sealed his fate before it even started, so the period from sundown Thursday through sundown Friday was “the first day.” The Sabbath, of course was on Saturday, having begun at sundown Friday night, the second day. This of course makes Sunday the third day. Jesus could have risen any time after sundown Saturday night and would have fulfilled the prophecy of rising on the third day.

In fact, John’s account tells us it was still dark when Mary Magdalene got to the tomb Sunday morning. John says nothing about whether the guards were there. I’m guessing not, though, as they probably ran off terrified that the stone rolled away seemingly all by itself. Matthew says the guards had to make up a story about it, but they most likely would have been disciplined if not executed for their inability to keep a dead man in a tomb. The details differ among the gospel writers, but I’ll stick with John’s narrative here the rest of the way. Mary didn’t wait around to find out what happened. She had apparently looked in the tomb before running back to Peter and John (“the other disciple”) because she told them Jesus wasn’t there anymore.

Peter and John went racing back to the tomb. John made sure he reported that he won the race, but Peter went in first. Isn’t that the reverse of the Prodigal parable? The prodigal Peter, who had denied knowing Jesus three times during the illegal trial, came running back to his savior. It seems odd that they just looked into the tomb and apparently shrugged their shoulders at each other. John tells us that he and Peter found strips of linen there and a separate head cloth when they went into the tomb. Not sure what that means for the Shroud of Turin. But it does suggest that someone had to unwrap Jesus, unless his arms weren’t secured to the body.

Because they still hadn’t put two and two together yet, they decided to head home. No further investigation; no searching for clues or footprints in the dust; no trying to find eyewitnesses that may have seen what happened. What’s especially surprising to me is this: why did they leave Mary Magdalene at the tomb all alone, still crying in grief and shock that someone might have stolen Jesus’s body? Not very gentlemanly of them. And they missed the best part.

Mary, however, did not miss the best part. When she looked into the tomb again, she saw the angels, probably the same ones who unwrapped Jesus’s body that morning. Why weren’t they there when Peter and John went in? Difficult to say, except perhaps that they should have been able to recall Jesus’s teaching about him rising from the dead after three days. Or maybe it’s because Mary was the first one to arrive at the tomb, so she got to be the first one to see him when he made his appearance. Jesus was apparently just freshly resurrected, because Mary couldn’t touch him for whatever reason.

The fact that Mary has a validated claim of being the first to see Jesus risen (besides perhaps the Roman guards) might add some credibility to the resurrection story. If Peter and John had been the first ones to see him alive, it’s possible they could have been accused of a conspiracy to hide the body and say he rose from the dead. It would be more incredible to believe that a couple older Jewish women could have carried his body off than it would be to believe Jesus had risen from the dead.

Jesus told her to go find Peter and the rest of the disciples and let them know he was indeed alive. The disciples don’t have to wait too long to see the risen Savior for themselves. That very night, Jesus would appear to them behind locked doors and reveal himself. Jesus was revealing himself to more and more people and would continue to do so for the next 40 days or so to establish an irrefutable claim that he had indeed risen from the dead. He had won the victory over death and the grave so that we also could live in that hope of the same victory.

What is the message we can take from this passage today, that the disciples ran to see if the hope of Jesus survived his crucifixion? Well, lately I’ve been seeing news reports that people, especially young people, are coming back to church after the COVID shutdowns had decimated many congregations. The White House has established an Office of Faith that is, ostensibly, looking out for the rights of those who live out their faith but have been hounded or cancelled by antireligious forces. We’re even seeing some politicians be more sincerely bold about speaking about faith matters. If we’re in the start of a revival in our country, let’s jump on the bandwagon!

I want to read to you part of an opinion piece that came out Saturday morning from columnist David Marcus. In it, he speaks of the connection between the suffering the church experienced through COVID and the beautiful end result that the church experienced in history after other periods of suffering:

Perhaps we should not be surprised that the bitter cup of COVID led to greater religious observance by Christians. After all the Holy Spirit, speaking through the prophets, has told for thousands of years of periods of loss and suffering that end in the fullness of God’s light.

From the banishment from Eden, to the Flood, to the Exodus, and finally Christ’s 40 days of starvation and temptation in the desert, again and again, it is suffering that brings God’s people closest to Him.

During COVID, our desert was isolation, and especially for young people, it only exacerbated what was already a trend of smartphones replacing playgrounds, of virtual life online slowly supplanting reality.

At church, everything is very real, much as it has been for more than a thousand years. At church, we are never alone. At church, things can be beautiful and true and celebrated, unlike the snark-filled world of our screens that thrives on cruel jokes.

Human beings need a purpose and meaning beyond being a cog in the brave new world of tech. We need connection to our God and to each other.[9]

I hope that Mount View can be a place where you continue to find connection to God. If you’re visiting today, I hope and pray that you’d want to stick around and discover more of that connection to God. And if I may speak from my own heart for a moment, I want to say this: I’ve been filling the pulpit off and on for over 3½ years at this point, and much more frequently since last October. You have grown on me, and I hope that you’ve grown with me. And I pray that the testimony of your fellowship will attract more and more people who desire to connect with God. I pray that the messages here as people download them from the Internet will bear much fruit wherever it is heard and repeated.

The church is winning the race to win the hearts and souls of those who seek a deeper connection with God and with their own faith. I mean, who would have ever thought that the American Idol reality show would have a three-hour special featuring “Songs of Faith” like they’re doing tonight! I’d say the Spirit is on the move! You and I may never be on American Idol, but we can be bright and shining lights so that the world may know the hope we have.

On this day when we celebrate the resurrection of Jesus, I want to close with an encouragement to you from Paul’s letter to the Ephesians, 1:18–20 (NIV):

I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people, ¹⁹and his incomparably great power for us who believe. That power is the same as the mighty strength ²⁰he exerted when he raised Christ from the dead and seated him at his right hand in the heavenly realms.^[10]

Amen, and have a blessed Resurrection Sunday with friends and family.

^[1] The New King James Version. 1982. Nashville: Thomas Nelson.

^[2] The New King James Version. 1982. Nashville: Thomas Nelson.

^[3] The New King James Version. 1982. Nashville: Thomas Nelson.

^[4] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[5] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[6] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[7] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[8] The New International Version. 2011. Grand Rapids, MI: Zondervan.

[9] DAVID MARCUS: 5 years after a dark COVID Easter, faith is flourishing | Fox News, accessed 04/19/25.

^[10] The New International Version. 2011. Grand Rapids, MI: Zondervan.

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March 23, 2025

Bearing Fruit…and the Cross (Luke 13:1–9; Psalm 63)

Filed under: 1 Corinthians,Courage,Evangelism,Faith, Faithfulness,forgiveness,Isaiah,Lent,Luke Gospel of,Prayer,Psalms,Repentance,Soteriology,Spiritual Warfare — Scott Stocking @ 11:41 pm
Tags: 1 Corinthians 10:1-13, Bearing fruit, Bearing the cross, forgiveness, giving up sin for Lent, God's provision, Isaiah 55, Luke 13:1-9, meeting together, Psalm 63, seeking God, thirsting for God, worship

I preached this message on Sunday, March 23, 2025, at Mount View Presbyterian Church. I dealt with all four passages for the Lectionary for this Sunday.

Bearing Fruit…and the Cross

Lent is typically thought of in the Christian world as a time of sacrifice. Some people give up meat only to crowd into the numerous fish fries around town. Others might give up chocolate or coffee or caffeinated beverages or shopping or any number of other things that we might consider “vices” personally, but most of those things are not innately spiritual and may in fact make us a bit more difficult at times to live with if we haven’t had our morning cup of Joe. I’m teasing you a bit, of course. But if Lent is supposed to bring us some spiritual benefit, then shouldn’t we be giving up things that can damage our relationship with God? Why not give up greed, pride, selfishness, and other such things?

That seems to be the underlying theme behind our passages today. They might be summed up by John’s exhortation when he was preaching in the wilderness in Luke 3:8: “Produce fruit in keeping with repentance.” In other words, bear fruit while you’re bearing the cross. In our passage from Luke 13 this morning, Jesus seems to be addressing the thought that some had that bad things only happened to bad people. But the circumstances of our demise do not determine our eternal destiny. In spite of the untimely and unfortunate deaths of the Galileans and those in the tower of Siloam, Jesus says the important thing is to repent and be ready.

Jesus switches to talking about the fig tree that won’t bear fruit in the next few verses. The owner of the fig tree wants to cut it down because it’s unproductive. But the vineyard manager said “Give me another year and I’ll have it bearing fruit.” But the connection here with the previous verses and John’s statement about producing fruit in keeping with repentance is unmistakable. If we’re not bearing fruit, that could affect our salvation and our relationship with our Savior. Jesus said in Matthew 7:20: “By their fruit you will recognize them.”

Paul talks about the quality of our works in 1 Corinthians 3:12–15, but he doesn’t use the language of “fruit.”

¹²If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw, ¹³their work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person’s work. ¹⁴If what has been built survives, the builder will receive a reward. ¹⁵If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames.^[1]

God, being full of grace and mercy, leaves us a way out when we fall short. That’s what he accomplished through Jesus in his death on the cross and his resurrection from the dead. But instead of focusing on these warnings for the rest of my message this morning, I want to turn the focus around to the theme I mentioned earlier: How do we bear fruit while bearing the cross? That would have been my sermon title in the bulletin if I had remembered to click send on my e-mail to Judy!

I want us then to look at the other three passages from the lectionary today in addition to our gospel passage I touched on at the beginning. In Psalm 63, we’ll look at seeking God in worship. In Isaiah 55, we’ll look at seeking God for our wellbeing. And finally in 1 Corinthians 10, we’ll look at standing firm in our faith to recognize the way out of temptations that can drag us down.

Let’s look at Psalm 63. For a long time our country has been turning away from church attendance and, by implication, from God altogether. A trusted, unbiased Web site called Statista has this summary of church attendance: “According to a 2022 survey, 31 percent of Americans never attend church or synagogue, compared to 20 percent of Americans who attend every week. Despite only about a fifth of Americans attending church or synagogue on a weekly basis, almost 40 percent consider themselves to be very religious.” A 2024 survey by Gallup puts the number of weekly attenders at 20%, with another 9% at “almost every week.” On the flip side, 31% NEVER attend church or other religious service. We could talk about the reasons for this 24/7 for a week, but we’d probably never get anywhere. Psalm 63 tells us why this shouldn’t be, though.

We should be able to come to church to find God. Granted David, who wrote this psalm, had a special relationship with God that enabled and empowered him to be a great leader of his people, but this doesn’t mean that you and I don’t have access to this same relationship in the New Covenant era. David claims to have seen God’s power “in the sanctuary.” It’s not clear exactly what he “saw,” whether it was some physical manifestation of light, a divine presence, or if he’s using the word “see” to describe what he experienced in worship. Regardless, it was clear at least in David’s day, one of the best places to be to encounter God was the sanctuary in the Temple.

In the New Covenant era, God has given his Holy Spirit to each of us who believe. You don’t have to be a king or a prophet any more to have exclusive access to the Holy Spirit. When we come together to worship, to sing praises and hymns, to read God’s word and hear it explained in such a way that it’s relevant to our live and our situations, the Holy Spirit works among us to build and shepherd that unity we have in body of Christ. When we pray together as a congregation, we let God know that we still trust in him to work in our lives and provide for our needs while at the same time letting those whom we’re praying for know that we will support them however we can. When we come together as a worshipping community for projects and collection for the poor, we show and shower God’s love upon those who are truly in need.

But our worship doesn’t just happen in the church building. Verse implies that wherever David is at, he is earnestly seeking God. Later in vs. 6, he say he remembers God in his bed and while he’s keeping watch on the battlefield at night. He sings to God and he clings to God, knowing that God’s presence is always with him through the Holy Spirit. We have that same assurance. Jesus even promised that at his ascension: “I am with you always, even to the end of the age.” Seek God and you will find him, and as you draw closer to him, others will come to see him at work in your lives as well.

As we seek God, we can also know he will provide for our basic needs and do so generously. That is the message of Isaiah 55. Verses 1 & 2 go like this:

“Come, all you who are thirsty,

come to the waters;

and you who have no money,

come, buy and eat!

Come, buy wine and milk

without money and without cost.

²Why spend money on what is not bread,

and your labor on what does not satisfy?

Listen, listen to me, and eat what is good,

and you will delight in the richest of fare. ^[2]

God wants to richly bless us. God’s goodness is genuine and original. God isn’t giving us yesterday’s leftovers. Jeremiah says “His compassions never fail. They are new every morning; great is your faithfulness!” (Lamentations 3:22b–23). Sometimes we spend a lot of effort and money pursuing things that don’t bring lasting or eternal satisfaction. God wants us to focus on him and what he provides for us. Later on in Isaiah 55, the prophet says this:

⁶Seek the Lord while he may be found;

call on him while he is near.

⁷Let the wicked forsake their ways

and the unrighteous their thoughts.

Let them turn to the Lord, and he will have mercy on them,

and to our God, for he will freely pardon.^[3]

You heard in that passage the idea I suggested earlier about giving up the things that tempt us to turn from God. But Isaiah also says we need to get rid of the “stinkin’ thinkin’” as well. This is complete repentance: not just changing our behavior but changing our minds and our ways of thinking as well. That’s were the worship comes in from Psalm 63: setting our hearts on Christ.

One of my favorite passages occurs a few verses later in Isaiah 55:

My word that goes out from my mouth…

will not return to me empty,

but will accomplish what I desire

and achieve the purpose for which I sent it.

¹²You will go out in joy

and be led forth in peace;^[4]

I believe this is one of the greatest passages on evangelism. I love that it says God’s word accomplishes the purpose for which he sent it. When I was preaching early in my career, I was never in a church that followed the lectionary or the liturgical calendar. I could preach on what I wanted or I could pick out a theme or a particular book and prepare a sermon series.

But following the lectionary puts these two verses from Isaiah in a new light for me. Now I don’t know who decided on the three cycle of passages to read, but the lectionary is a “reading plan” adopted by many churches and denominations around the world, so it carries a lot of weight and, aside from the denominational differences and nuances that work their way into sermons on these passages, many churches are on the same page when it comes to what their congregations are presented with each Sunday. Because so many churches have agreed to use it, I believe it’s something that God honors. I think there’s something divine about the spiritual foresight those responsible for developing it, so I honor that.

Occasionally I’ll look at the passage for the day and wonder, “How am I going to preach on that?!” But I trust that there’s some component of God’s timing there, that is, some spiritual benefits he has in mind for sending out his word in this way, and I want to be faithful to communicate that in a way that’s relevant to you and my larger audience on the blog. I genuinely believe the lectionary is one way that God’s word gets from his mouth to our ears and that preachers who follow the lectionary are in many and diverse ways fulling the purposes for which God sends it out in that structure.

Finally, I want to look briefly at 1 Corinthians 10. Paul concludes in the first half of chapter 10 that that the written history of God’s people is intended for our encouragement and exhortation to faithfulness. Here’s what vv. 11–13 say:

¹¹These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come. ¹²So, if you think you are standing firm, be careful that you don’t fall! ¹³No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it.^[5]

Paul warns us that we shouldn’t rest on our laurels. Faithfulness is an active, ongoing process in the life of the Christian. There is nothing passive about it. Continue seeking God in worship; continue reading his words to hide them in your heart. Continue loving your neighbor as yourself so they too can see the love of God. Continue putting on the armor of God each and every day so you can take your stand against the devil’s schemes.

May the power of the Holy Spirit go with you this week as you serve our Lord and Savior. Amen.

^[1] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[2] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[3] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[4] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[5] The New International Version. 2011. Grand Rapids, MI: Zondervan.

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February 16, 2025

Those Beautiful Beatitudes—Luke Style (Luke 6:17–26)

Filed under: Christology,Courage,Evangelism,Faith, Faithfulness,Giving,Jeremiah,Luke Gospel of,Psalms,Soteriology — Scott Stocking @ 7:50 pm
Tags: Beatitudes, Beatitudes in Luke, Beatitudes in the OT, Ecclesiastes 7:1, Jeremiah 17:5-10, Luke 6:17-26, Matthew 25, Matthew 5, Neighbor, Proverbs 22:1, Psalm 1, Psalm 30:11-12, Sermon on the Plain

I preached this message at Mount View Presbyterian Church, Omaha, Nebraska, on February 16, 2025.

In Luke 10:25ff, an “expert in the law” asked Jesus how to inherit eternal life. Jesus turned the question back to him to see what he would say. The expert in the law answered correctly with the two greatest commandments: “Love God with all your heart, soul, strength, and mind” and “Love your neighbor as yourself.” But it seems the expert wanted to nitpick about the second greatest commandment: “Who is my neighbor?” he asked. Jesus then proceeded to tell the story of the Good Samaritan.

So let’s think about this for a minute: Of the two greatest commandments the expert cited, which one would you expect to be the more difficult one to follow? This isn’t a trick question, so don’t think too hard about it. Of course, it’s the first and greatest commandment, right? If it were not the most difficult one to keep, it would not be the greatest, right? The expert didn’t have a problem with the “love” part of that command. He was, perhaps, attempting to limit the scope of the command by trying to get Jesus to narrowly define “neighbor.” I’m not sure why that expert thought the “love your neighbor as yourself” was so difficult to understand. Be kind to everyone, right? Then you don’t have to worry whether you’re living near them or not!

These days, I think the “loving your neighbor” part is so much easier than it used to be, or at least it should be. We’ve got “GoFundMe” accounts for emergency needs; TikTok for advertising your small business (at least, that’s what the commercial says); Venmo, Zelle, and CashApp for a quick “donation”; FaceTime and Skype for virtual “in-person” live calls; and of course all the social media apps out there, yet somehow many feel so much more isolated than before. So many ways to “reach out and touch someone.” So much for Big Tech!

Although the Greek word for “neighbor” (πλησίον plēsion) simply means “someone who lives near you” in the New Testament, and the Hebrew word (רֵעַ rēaʿ) is often simply translated “friend,” Jesus redefines—perhaps a better way to say it is “adds to”—the meaning of neighbor to include “one to whom you show mercy.” So it’s not just people in your “in-group” or immediate community, but anyone you encounter who needs a helping hand.

Enter the beatitudes, Luke-style. The Beatitudes are an expression of where the rubber meets the road in showing love to our neighbor, just like the parable of the sheep and goats in Matthew 25, but I believe they also answer the question we probably should ask of the greatest commandment: “How do we love God with all our heart, soul, mind, and strength?” especially in a world that has all of the distractions I just mentioned above. Matthew 25:40 answers that question for us, at least in part: “Whatever you did for one of the least of these brothers and sisters of mine, you did for me.” Luke’s passage this morning puts more meat on the bone for us. Our two readings from the Old Testament today help shed light on that answer as well.

I want to get to a couple details of the passage first, especially in comparison with the Beatitudes in Matthew 5. Notice the location first: in Matthew, Jesus goes up on a mountainside to get a better vantage point for speaking. He has just picked his first four disciples as we talked about last week. In Luke, just before this morning’s passage, we see that Jesus went up on a mountainside to pray and picked twelve of his disciples to be apostles, and then Luke 6:17 says “He went down with [the disciples/apostles] and stood on a level place.” It’s entirely possible Jesus delivered similar messages in different places, so this shouldn’t be seen as some kind of contradiction.

Luke adds the extra note here of Jesus having “power…coming from him and healing them all,” which is not part of Matthew’s account of this teaching. This enhances Jesus’s authority with all those who were following him. In that regard, he had a bit of an edge than other teachers of his day when it came to attracting a crowd.

Now that we’ve got the background out of the way, let’s look at the four aspects of life Jesus teaches (and warns) about in Luke 6: wealth, hunger, joy, and reputation. I’ll deal with the natural contrasts Jesus makes between the “Blessed are you” and “Woe to you” statements in parallel. Along the way, I’ll tie that in with the relevant verses from our OT passages this morning. So if you’ve got a Bible open, get ready for some serious page turning!

The first pair we’ll look at is “Blessed are you who are poor” versus “Woe to you who are rich.” You may notice right off the bat here that Luke doesn’t have Jesus saying “poor in spirit.” This may reflect a different audience that needs to hear a different aspect of the message. But the reward is the same in both Matthew and Luke: “For yours is the kingdom of heaven.”

This contrast is important for a couple reasons. The gospels reveal an underlying cultural view that the rich are the ones who are blessed and have the favor of God to enter heaven. Some of them made sure the poor knew that, too. The parable of the rich man and Lazarus (Luke 16:19ff) is one such story in the gospels. Jesus counters that cultural view in Matthew 19:21–24 when he says, “It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”^[1] That’s the same passage where Jesus tells the rich young ruler, “Sell all your possessions and give to the poor.” Jesus, and the Jewish community in general, expected the rich to bring comfort and relief to the poor. The Romans didn’t have much of a welfare program for the poor, if at all.

It’s for those reasons that Jesus can turn around and in the same teaching say “Woe to you are rich.” He’s talking about the rich man’s seemingly uncompassionate attitude toward poor Lazarus at his gate and why the rich young ruler went away sad. Following Jesus meant a radical change in the concept of generosity. It wasn’t just about the tithe anymore; he was calling for good stewardship of all your resources.

Psalm 1 affirms this: The one who walks with the Lord and delights in the law is the one who is better off in the end. Verse 3 says “whatever they do prospers,” while vs. 4 says the wicked “are like chaff that the wind blows away.” In other words, the fleeting riches of this present world, the stuff you can’t take with you won’t last. Jeremiah 17:8 repeats the thought from Psalm one about the righteous being “like a tree planted by the water.”

The second contrast is the most straightforward of the four pairs. If you’re hungry, you’ll be satisfied. If you’re well fed, you’ll go hungry. Jesus is obviously using hyperbole here. He doesn’t expect a complete transfer of food stores from the rich to the poor. Jeremiah says that those who trust in their own ability to provide for themselves (and no one else) will end up in a parched, barren wasteland, while those who trust in the Lord will have a never-ending supply of fruit. Psalm 1:6 says, “The way of the wicked leads to destruction.”

We see this in other places in scripture as well. Jesus tells the woman at the well in John 4 that if she drinks of the water he provides, she will never thirst again. Jesus fed the 5,000 and the 4,000 with a few loaves and fish, a real-life example of the promise in Luke 6. In Exodus, God provided manna for the Israelites as they wandered through the wilderness.

The third contrast is just as straightforward as the second: If you’re weeping, that will change to laughter. If you’re laughing it up, that will change to weeping and mourning. Jeremiah 17:9 says, “The heart is deceitful above all things and beyond cure. Who can understand it?” Psalm 1:1 says you’re blessed if you don’t “sit in the company of mockers.” Psalm 30:11–12 says this:

¹¹ You have turned for me my mourning into dancing;

you have loosed my sackcloth

and clothed me with gladness,

¹² that my glory may sing your praise and not be silent.

O Lord my God, I will give thanks to you forever! ^[2]

The final contrast may seem a bit odd to us. Why, after all, should we be woeful about someone speaking well of us? Proverbs 22:1 says: “A good name is to be chosen rather than great riches, and favor is better than silver or gold.”^[3] Ecclesiastes 7:1 says something similar: “A good name is better than precious ointment.”^[4] The comparison with how the false prophets (an important distinction here) were treated gives us the context though. The books of Kings and Chronicles are filled with examples of prophets who pretended to speak for God but were only trying to prop up the king so they could stay in his good graces. Kings didn’t like bad news from the real prophets. The “speaking well of you” in Luke is nothing more than lip service. They like those who puff them up, even if they can see the writing on the wall, so to speak.

It’s difficult to speak the truth at times, like a true prophet (see vs. 23), because we know that brings on criticism. People don’t like to be told they’re wrong or are on the wrong path. Notice the reward here and the further contrast: We have a great reward in heaven! Psalm 1 says we’re blessed if we don’t “walk in step with the wicked or stand in the way that sinners take.”^[5] Jeremiah 17:5 says, “Cursed is the one who trusts in man, who draws strength from mere flesh and whose heart turns away from the Lord.”^[6]

Luke’s version of the Beatitudes here drives home the point that loving God with all our heart, soul, strength, and mind means living counter to the way the world expects us to live. They show us what it means to radically love our neighbor and how to handle the trials that come our way with grace and dignity. The benediction, so to speak, of Jeremiah 17:10 brings home the point most clearly to us: God is watching over us, and the blessings he gives are, at times, rewards for our deeds. This doesn’t deny that sometimes God blesses us when we don’t deserve it: that’s grace, and we should be grateful for those times. Hear the words of Jeremiah 17:10 one more time as I close my message today:

I the Lord search the heart and examine the mind,

to reward each person according to their conduct,

according to what their deeds deserve.^[7]

^[1] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[2] The Holy Bible: English Standard Version. 2016. Wheaton, IL: Crossway Bibles.

^[3] The Holy Bible: English Standard Version. 2016. Wheaton, IL: Crossway Bibles.

^[4] The Holy Bible: English Standard Version. 2016. Wheaton, IL: Crossway Bibles.

^[5] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[6] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[7] The New International Version. 2011. Grand Rapids, MI: Zondervan.

My opinions are my own.

Pastor Scott Stocking, M.Div.

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January 26, 2025

Jesus and the “Good News” of Isaiah 61 (Luke 4:14–21)

Filed under: Acts,Baptism of Jesus,Biblical Studies,Christology,Christology,Ecclesiology,Ephesians,Eschatology,Evangelism,Isaiah,Luke Gospel of,Prayer,Soteriology,Thanksgiving,Theology, Biblical,Theophany — Scott Stocking @ 10:22 pm
Tags: Beatitudes, Beatitudes in the OT, Content of Gospel, Gospel, Isaiah 61, Luke 3:21-22, Luke 4:14-21, Second Coming of Christ

Message preached at Mount View Presbyterian Church in Omaha, Nebraska, January 26, 2025.

What do you remember about your first day on the job you wound up loving the most? Was it the people you met or the other new hires you were onboarded with? The excitement of doing something new and different? The thought of accomplishing the tasks that lay ahead of you, either on your own or with a team of people? I’m sure many of you have some fond memories of your first day on the job you loved and beyond.

How would you like to have Jesus’s first day on the job of being Messiah. “Um, son, before you get to the preaching and teaching, which I know you love to do, you’re going to have to spend a few days in the wilderness. Forty days to be exact. Oh, and you can’t eat while you’re out there, so you’ll be hungry. But some guy called the devil will ask you to use your powers to make bread and feed yourself, but you can’t eat it. You’ll know why, and you’ll tell the devil why you know why. He’ll offer to make you king of the world, but you’ll turn that down too, and don’t forget about being hungry. He’ll tempt you to use your superhuman powers, but you’ll turn those down too, aaaand you’ll still be hungry. But don’t worry; I’ve got your back.”

Of course, we know Jesus survived his temptation in the wilderness. But amazingly, after going through all of the temptations and not eating for 40 days and being completely famished on the last day, the one thing Jesus did NOT lose was the power and presence of the Holy Spirit in his life. The temptation passage begins in Luke 4:1 with “Jesus, full of the Holy Spirit, left the Jordan and was led by the Spirit into the wilderness.”

It shouldn’t surprise us then that when Jesus’s time in the desert had ended, our Gospel text this morning says: “Jesus returned to Galilee in the power of the Spirit, and news about him spread through the whole countryside.” This was Jesus’s first recorded sermon (he had already presented many other times according to his “custom” v.16), so he wasn’t new to this. But this was, apparently, his first message in his hometown of Nazareth, so this was a big deal. After spending 40 days fasting in the wilderness, I think most of us would need the power of God’s Spirit to get us anywhere, even just a few steps! Like Mark’s gospel, this suggests an urgency to Jesus’s message and preaching as well as his eagerness to do so. After all, this is what he had come to say and do.

The passage Jesus quotes is from Isaiah 61, part of the “final countdown” in Isaiah 60–66 as Isaiah begins to preach about the glory of Zion and work his way to a discussion of the new heavens and new earth, most likely part of the source material for the Revelation to John. So in one sense, by reading this passage, which was probably just the next one up in the reading schedule, Jesus was signaling it was the beginning of the end of the old way of God dealing with his creation.

Jesus, then, is not just speaking about his own ministry that he’s embarked on, but about the final consummation of history at his second coming as well. So even though the hope of his first coming has now been realized, he almost immediately sets the table to establish that there will be a second coming as well. The Jews had been thinking the Messiah would overthrow Roman rule, but in reality, Jesus is bringing a message of salvation for all to hear because he wants all people to be saved and come to a knowledge of the truth.

Let’s break down this statement. First of all, he says “The Spirit of the Lord is on me.” Jesus can say this because in the previous chapter, 3:21–22, Luke tells us of Jesus’s baptism and heavenly acknowledgment that he was in fact God’s son. That’s pretty direct and easy to understand.

Related to that then is the “anointing” that is mentioned, which is nothing more than the infilling of the Spirit, or in Jesus’s case, the visual representation of that infilling that happened at his baptism. But there is a deeper level of meaning here in that this could also be a reference to the anointing that a priest or a king would receive upon taking one of those offices. Those anointings typically involved olive oil to represent the Spirit, but in this case, since they would have seen “the Holy Spirit descend[ing] on him in bodily form like a dove,”^[1] there would be no need for the symbolism of the oil. It’s possible the author of Hebrews is referring to this chapter when he writes the following about Jesus in 4:15: “For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin.”^[2]

“Proclaiming the good news” is an action (i.e., a verb) that we see throughout the Scriptures, but often, we’re left with just that phrase, and we don’t get an idea of the “content” of the good news. It’s like saying, “Read the New York Post,” but then never seeing any articles to read. I did a little digging through Scripture and found several places where we get an idea about what the biblical authors thought about the content of “the good news.”

In Luke’s gospel and his sequel, Acts, he mentions “the good news of the kingdom of God” (Luke 4:43, 8:1, 16:16; Acts 8:12). Scattered through the rest of the New Testament, we see other qualifiers for the good news. Acts 5:42 speaks of “proclaiming the good news that Jesus is the Messiah,” the redeemer promised in the Old Testament. In Galatians 1:23, Paul is described as the one “now preaching the faith he once tried to destroy.” In Ephesians 2:17, he “preached peace to you who were far away and peace to those who were near.” Acts 10:36 mentions the “good news of peace” as well. In Luke 2:10, the “good news” the heavenly host refers to is the birth of the Messiah in Bethlehem.

When the noun is used, it’s almost always translated as “gospel” in the New Testament, regardless of author. The noun also carries some of the ideas of the verb: “gospel of the kingdom,” “gospel of peace,” and so on. Occasionally, though, it’s categorized more personally. Paul refers to “my gospel” sometimes, not that he had a different one from Jesus but that he had a distinctive message and ministry. Several times it’s called “the gospel of Christ,” indicating the ultimate source of the gospel. In the Thessalonian epistles, Paul also adds references to “the Gospel of God” and “the Gospel of our Lord Jesus.” In other places we read about “the truth of the gospel.” Ephesians 1:13 takes that a bit farther by calling it “the message of truth, the gospel of your salvation.”

In a nutshell, then, the gospel or the good news is that we can have a new kind of relationship with God. It’s not like the sacrificial system where everyone had to bring a sacrifice for themselves; the good news is that Christ was sacrificed once for all and invited us into his kingdom of peace that he now reigns over. We are citizens in a heavenly kingdom, the heavenly realm, even while we are struggling through life on earth. That is the glory, joy, and promise of the gospel!

For Jesus, at least in this passage, his target audience seems to be the “poor.” The “poor” appear several times as the target audience for his preaching. In today’s passage, the poor seem to be broken out into three groups: the imprisoned, the blind, and the oppressed. Generally speaking, the poor may not necessarily be those who have few possessions. In the Beatitudes, we have the familiar opening statement, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (note the kingdom talk there). That may be supported by the OT version of the passage (Isaiah 61:1), where Isaiah puts these words in the servant’s mouth: “He has sent me to bind up the brokenhearted.” The gospel writers also remind us that the poor will always be with us, but that’s not an excuse never to help them. Both passages have the line about proclaiming “freedom for the captives,” but Isaiah says, “release from darkness for the prisoners” while Luke understands that as “recovery of sight for the blind, to set the oppressed free.” The first part of that last phrase is a pretty strong parallel to Isaiah’s “release form darkness,” but it would seem Jesus is using “oppressed” to embrace all three groups, or at least that he considers the oppressed to live in a similar type of darkness.

If we continue to take our cues from comparing this passage with Isaiah’s, we see that “The year of the Lord’s favor” most likely refers to “the day of the vengeance of our God.” In other words, Jesus is hinting at the end of the story in his first public appearance.

If you were to go on through some of the following verses in Isaiah 61, you might be surprised to find additional parallels to the Beatitudes. At the end of 61:2, we see the purpose statement: “to comfort all who mourn.” Sounds like one of those beatitudes, right? And what about “Those who hunger and thirst for righteousness, for they will filled” compared to 61:3: “They will be called oaks of righteousness.” Even the final verse of the Beatitudes has its parallel. Compare “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. ¹²Rejoice and be glad, because great is your reward in heaven”^[3] to Isaiah 61:7:

Instead of your shame

you will receive a double portion,

and instead of disgrace

you will rejoice in your inheritance.

And so you will inherit a double portion in your land,

and everlasting joy will be yours. ^[4]

If all this wasn’t enough for people to be perhaps a little shocked at the claim he was making about himself, Jesus puts the exclamation point on it as he’s closing the scroll: “Today this scripture is fulfilled in your hearing.” If they would have had the “head exploding” emoji back then, he probably would have gotten a ton of those on his live stream when he said that.

Jesus’s opening sermon as recorded in Luke was not a bunch of braggadocio or promises made but never kept. Jesus lived out all that in his ministry by healing the blind and the lame; stopping the bleeding of a woman who’d had that condition for over 12 years; and exorcising the satanic demons of those so oppressed. Jesus was indeed the son of God, worthy of our praise, honor, and attention. He would show and has shown us a path of “least resistance” to draw closer to God. As we draw closer to him, we build up that strength of character that enables us to persevere even in the most difficult times. May the gospel of Christ bring you peace and assurance this week. Amen.

Pastor Scott Stocking, M.Div.

^[1] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[2] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[3] The New International Version. 2011. Grand Rapids, MI: Zondervan.

^[4] The New International Version. 2011. Grand Rapids, MI: Zondervan.

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