Glorify & Praise God!
INTRODUCTION
INTRODUCTION
MAJOR IDEAS
Revelation #1: The birth of Jesus is the revelation of joy ().
Answer #2: The birth of Jesus is the revelation of salvation ().
Revelation #2: The birth of Jesus is the revelation of glory ().
Revelation #3: The birth of Jesus is the revelation of peace ().
CONCLUSION
NOTES
The literal shepherd pursued, and still pursues, an exacting calling, one as old as Abel (Gn. 4:2). He must find grass and water in a dry and stony land (Ps. 23:2), protect his charges from weather and from fiercer creatures (cf. Am. 3:12), and retrieve any strayed animal (Ezk. 34:8; Mt. 18:12, etc.). When his duties carried him far from human haunts, a bag held his immediate necessities (1 Sa. 17:40, 49), and a tent might be his dwelling (Ct. 1:8). He might use dogs to assist him, like his modern counterpart (Jb. 30:1). When shepherds and flocks take up their more permanent abode in any city, this is a mark of depopulation and disaster through divine judgment (Je. 6:3; 33:12; Zp. 2:13–15). The shepherd on duty was liable to make restitution for any sheep lost (Gn. 31:39), unless he could effectively plead circumstances beyond his foresight or control (Ex. 22:10–13). Ideally the shepherd should be strong, devoted and selfless, as many of them were. But ruffians were sometimes found in an honourable profession (Ex. 2:17, 19), and some shepherds inevitably failed in their duty (Zc. 11, passim; Na. 3:18; Is. 56:11, etc.).
Such is the honour of the calling that the OT frequently delineates God as the Shepherd of Israel (Gn. 49:24; Pss. 23:1; 80:1), tender in his solicitude (Is. 40:11), yet able to scatter the flock in wrath, or gather it again in forgiveness (Je. 31:10).
One of the most solemn chapters in the OT is the denunciation of the faithless shepherds in Ezk. 34 (cf. Je. 23:1–4, and even more sternly Je. 25:32–38). These, for their belly’s sake, have fed themselves and not their sheep; they have killed and scattered their charges for their own profit; they have grievously neglected their proper pastoral care; therefore God will re-gather the sheep and judge the shepherds. He will in fact appoint one shepherd (Ezk. 34:23). This is critically interpreted as signifying the union of the N and S kingdoms, but it portrays much better the expected Christ.
Scripture earnestly stresses the serious responsibility of human leaders to those who follow them. One of the most solemn chapters in the OT is the denunciation of the faithless shepherds in Ezk. 34 (cf. Je. 23:1–4, and even more sternly Je. 25:32–38). These, for their belly’s sake, have fed themselves and not their sheep; they have killed and scattered their charges for their own profit; they have grievously neglected their proper pastoral care; therefore God will re-gather the sheep and judge the shepherds. He will in fact appoint one shepherd (Ezk. 34:23). This is critically interpreted as signifying the union of the N and S kingdoms, but it portrays much better the expected Christ.
In function, the angel of the Lord is the agent of destruction and judgment (2 Sa. 24:16; 2 Ki. 19:35; Ps. 35:5f.; Acts 12:23); of protection and deliverance (Ex. 14:19; Ps. 34:7; Is. 63:9, ‘the angel of his presence’; Dn. 3:28; 6:22; Acts 5:19; 12:7, 11); he offers guidance and gives instructions (Gn. 24:7, 40; Ex. 23:23; 1 Ki. 19:7; 2 Ki. 1:3, 15; Mt. 2:13, 19; Acts 8:26); he gives advance warning about the birth of Samson (Jdg. 13:3ff.), John the Baptist (Lk. 1:1ff.) and Jesus (Mt. 1:20, 24; Lk. 2:9). He is not recognized at once in Jdg. 13:3ff. and is not even visible to Balaam (Nu. 22:22ff.); but mostly when appearing to men he is recognized as a divine being, even though in human form, and is addressed as God (Gn. 16:13, etc.).
Heb. 1:14 defines the angel both as messenger of God and as minister to man;
The incarnate Christ received the angelic ministry on several occasions (Mt. 4:11; Lk. 22:43), and he could have commanded thousands of angels, had he been prepared, at Gethsemane or anywhere else, to deviate from the appointed a sacrificial path (Mt. 26:53).
‘Glory’ generally represents Heb. kāḇôḏ, with the root idea of ‘heaviness’ and so of ‘weight’ or ‘worthiness’.
The word could also mean the self or soul (Gn. 49:6).
The most important concept is that of the glory of Yahweh. This denotes the revelation of God’s being, nature and presence to mankind, sometimes with physical phenomena.
In the Pentateuch the glory of Yahweh went with his people out of Egypt and was shown in the cloud which led them through the wilderness (Ex. 16:7, 10).
The glory of Yahweh filled the tabernacle (Ex. 40:34–35) and appeared especially at the hour of sacrifice (Lv. 9:6, 23).
In certain places in the NT doxa refers to human honour (Mt. 4:8; 6:29), but its chief use is to describe the revelation of the character and the presence of God in the Person and work of Jesus Christ. He is the outshining of the divine glory (Heb. 1:3).
The glory of God was seen by the shepherds at the birth of Christ (Lk. 2:9, 14) and by his disciples during his incarnate life (Jn. 1:14). Particularly was it revealed in his sēmeia (Jn. 2:11) and at his transfiguration (Mt. 17:1–8; Mk. 9:2–8; Lk. 9:28–36). This recalls the ascent of Moses to Sinai (Ex. 24:15) and of Elijah to Horeb (1 Ki. 19:8) and their visions of the glory of God.
The glory of God was seen by the shepherds at the birth of Christ (Lk. 2:9, 14) and by his disciples during his incarnate life (Jn. 1:14). Particularly was it revealed in his sēmeia (Jn. 2:11) and at his transfiguration (Mt. 17:1–8; Mk. 9:2–8; Lk. 9:28–36).
In the Fourth Gospel it is the hour of dedication to death which is essentially the hour of glory (Jn. 7:39; 12:23–28; 13:31; 17:5; cf. Heb. 2:9).
The resurrection and ascension are also seen as manifestations of the glory of God in Christ (Lk. 24:26; Acts 3:13; 7:55; Rom. 6:4; 1 Tim. 3:16; 1 Pet. 1:21). But above all it is to be revealed in its fullness at the parousia (Mk. 8:38; 13:26, etc.).
Man, who was made as the image and glory of God (1 Cor. 11:7) for relationship with him, has fallen short of his destiny (Rom. 3:23), which has been fulfilled only by Christ, the second Adam (Heb. 2:6–9).
The glory of God in the face of Jesus Christ is still to be seen and reflected by the church (2 Cor. 4:3–6). It is the glory of the new covenant (2 Cor. 3:7–11), and it is especially shared both now (1 Pet. 4:14) and hereafter (Rom. 8:18) by those who suffer with Christ. The object of the church is to see that the world acknowledges the glory which is God’s (Rom. 15:9) and is shown in his deeds (Acts 4:21), in his disciples (1 Cor. 6:20) and above all in his Son, the Lord of glory (Rom. 16:27).
2:9 the glory of the Lord. The bright light that surrounds the presence of God himself, sometimes appearing as a cloud, sometimes as a bright light or burning fire (cf. Ex. 16:10; 24:17; 40:34; Ezek. 1:28; Rev. 21:23).
In the Bible, however, fear is perhaps more often than in popular culture regarded not as pure emotion but as wise behavior.
In the NT the concept of fear is most often associated with the root phob- (146 times), as in the verb phobeo, “to fear, reverence, or respect,” related nouns, phobos, “fear, terror, reverence, respect” and phobetron, “terrifying sight,” and the adjective phoberos, “fearful.” Synonyms are also found, such as tarasso, “disturb, terrify,” and the word group deilia, “cowardice,” deiliao, “be cowardly, fearful,” and deilos, “cowardly, timid.”
The NT is ‘the most buoyant, exhilarating and joyful book in the world’ (J. Denney, Studies in Theology, London, 1895, p. 171). It contains a variety of words for joy which occur a total of 326 times. For example, there is exultant joy (agalliasis—e.g. Acts 2:46); optimism is the mood of faith (euthymein, to take heart—Acts 27:22, 25); Paul can exult in God on account of the death of Christ (kauchasthai, to boast—Rom. 5:11); and in the Beatitudes Jesus pronounces happy those who display certain characteristics (makarios, blessed—Mt. 5:3–11; Lk. 6:20–22). The most common root for joy in the NT, however, is that which expresses inward joy (chara, joy; chairein, to rejoice). This occurs 146 times out of the total of 326 instances. The message of the whole of the NT is good news of great joy for all people (Lk. 2:10).
Every NT writer has something to say about joy in one or more of its varieties. Luke’s Gospel is, par excellence, the gospel of joy
The basis of Christian joy lies in the main theological doctrines of the faith: the Fatherhood of God and the forgiveness of sins, the incarnation, the atonement, the resurrection of Christ and the doctrine of the Holy Spirit. Christians rejoice because God is their heavenly Father who forgives the penitent, because God sent his Son into the world for the salvation of all who have faith (Jn. 3:16), because Jesus Christ not only died but was raised again from the dead and because joy is one of the ninefold fruits of the Spirit (Gal. 5:22).
Joy is the fruit of a right relation with God. It is not something people can create by their own efforts. The Bible distinguishes joy from pleasure. The Greek word for pleasure is the word from which we get our word “hedonism,” the philosophy of self-centered pleasure seeking. Paul referred to false teachers as “lovers of pleasure rather than lovers of God” (2 Tim. 3:4 HCSB).
The Bible warns that self-indulgent pleasure seeking does not lead to happiness and fulfillment. Ecclesiastes 2:1–11 records the sad testimony of one who sought to build his life on pleasure seeking.
Luke 15 is the most famous biblical reference to God’s joy. The Pharisees and scribes had criticized Jesus for receiving sinners and eating with them. Then Jesus told three parables—the lost sheep, the lost coin, and the lost son. The explicit theme of each parable is joy over one sinner who repents.
He illustrated the kingdom of heaven by telling of the joy of a man who found treasure (Matt. 13:44). Zacchaeus was in a tree when Jesus called him, but he quickly climbed down and received Jesus joyfully (Luke 19:6). He had found life’s ultimate treasure in Christ.
As Jesus’ death approached, He told His followers that soon they would be like a woman in labor, whose sorrow would be turned into joy (John 16:20–22). Later they understood when the dark sorrow of the cross gave way to the joy of the resurrection (Luke 24:41). Viewed from this perspective, eventually they came to see that the cross itself was necessary for the joy to become real (Heb. 12:2). Because of His victory and the promise of His abiding presence, the disciples could rejoice even after the Lord’s ascension (Luke 24:52).
Joy in the Christian life is in direct proportion as believers walk with the Lord. They can rejoice because they are in the Lord (Phil. 4:4). Joy is a fruit of a Spirit-led life (Gal. 5:22). Sin in a believer’s life robs the person of joy (Ps. 51:7–8, 12).
Joy in the Lord enables people to enjoy all that God has given. They rejoice in family (Prov. 5:18), food (1 Tim. 4:3–5), celebrations (Deut. 16:13–15), fellowship (Phil. 4:1). They share with other believers the joys and sorrows of life: “Rejoice with those who rejoice; weep with those who weep” (Rom. 12:15 HCSB).
GOOD In contrast to the Greek view of “the good” as an ideal, the biblical concept focuses on concrete experiences of what God has done and is doing in the lives of God’s people. Scripture affirms that God is and does good (1 Chron. 16:34; Ps. 119:68). The goodness of God is experienced in the goodness of God’s creative work (Gen. 1:31) and in God’s saving acts (liberation of Israel from Egypt, Exod. 18:9; return of a remnant from captivity, Ezra 7:9; personal deliverance, Ps. 34:8; salvation, Phil. 1:6). God’s goodness is extended to God’s name (Ps. 52:9), God’s promises (Josh. 21:45), God’s commands (Ps. 119:39; Rom. 7:12), God’s gifts (James 1:17), and God’s providential shaping of events (Gen. 50:20; Rom. 8:28). Though God alone is truly good (Ps. 14:1, 3; Mark 10:18), Scripture repeatedly speaks of good persons who seek to live their lives in accordance with God’s will. Christians have been saved in order to do good (Eph. 2:10; Col. 1:10) with the Holy Spirit’s help.
GOSPEL The term “gospel” occurs frequently in the NT in both noun and verb forms, literally meaning “good news” or “proclaiming good news.” The noun form, euangelion, occurs 75 times, and the verb euangelizomai occurs 56 times.
In Isa. 40:9; 52:7–10; 60:6; 61:1, the herald of good news announces that Yahweh, God of Israel, has defeated the pagan enemies, ended the exile of His people, and established His reign. This fits well with the NT contexts.
The noun euangelion originally signified announcement of victory after battle and later the content of that message. The term also came to describe the birth or the rise to power of a new king. An inscription from Priene in Asia Minor, probably written around 9 B.C. describes the enthronement of Augustus as the new Roman emperor. Augustus is lauded as the savior who will bring peace and hails his birthday as “the beginning of the glad tidings (euangelion) that have come to men through him.” This illustrates the religious content of the term in emperor worship.
When one compares pagan use of euangelion and the LXX’s use of euangelizomai, a striking parallel arises of a king worshiped by his people. The gospel and its confession that Jesus is Lord confront the claim that Caesar is Lord and declare that in the cross and resurrection Jesus is enthroned as the King of kings. Caesar or any other created thing claiming lordship will bow before the crucified and risen Jesus.
GOSPEL. The NT use of Gk. euangelion, ‘joyful tidings’, ‘good news’, has an OT background in Is. 40–66, where the LXX verb euangelizomai, ‘bring good news’, is used of the declaration of Jerusalem’s deliverance from bondage (Is. 40:9; 52:7) and also of a wider announcement of liberation for the oppressed (Is. 61:1, 2). This last passage provided the text of Jesus’ inaugural preaching at Nazareth: he gave notice that it had been fulfilled as he spoke (Lk. 4:17–21). Jesus’ message was otherwise described as the gospel of the kingdom of God. Its contents are set out in his parables, where the Father’s loving bestowal of mercy and free forgiveness on the undeserving and the outcasts is presented with vividness and warmth.
With Jesus’ death and resurrection a new phase of the gospel begins. The preacher becomes the preached one: his followers, whom he commissioned to preach the gospel after his departure, proclaimed him as the one in whom the Father’s pardoning grace had drawn near. ‘The gospel of God … concerning his Son’ (Rom. 1:1–3) tells how, in the coming and redemptive work of Christ, God has fulfilled his ancient promise of blessing for all nations.
Only one saving message is attested by the NT. The ‘gospel to the circumcision’ preached by Peter and his colleagues did not differ in content from the ‘gospel to the uncircumcised’ entrusted to Paul (Gal. 2:7), though the form of presentation might vary according to the audience. Paul’s testimony is, ‘Whether therefore it was I or they [Peter and his colleagues], so we preach, and so you believed’ (1 Cor. 15:11).
The basic elements in the message were these: 1. the prophecies have been fulfilled and the new age inaugurated by the coming of Christ; 2. he was born into the family of David; 3. he died according to the Scriptures, to deliver his people from this evil age; 4. he was buried, and raised again the third day, according to the Scriptures; 5. he is exalted at God’s right hand as Son of God, Lord of living and dead; 6. he will come again to judge the world and consummate his saving work.