Give Us This Day Our Daily Bread - Reflecting On God's Provision

Matthew 6:11b "Give us this day our daily bread."

Luke 11:3 "Give us each day our daily bread."

Introduction: A lesson I learned from a spider

When Debi and I first got married, we lived in an upstairs two bedroom apartment. One day she and I were looking out the back window at the back yard. We both were feeling down due to challenging circumstances. We both prayed but found ourselves still struggling on the inside. As we both kept peering out that window, we noticed a little spider making its way between the outside screen and inside window pane. 

The spider, though small, was bigger than the tiny screen holes. We reasoned that the spider had crawled in between the screen and window at an earlier time. As we watched closer, we noticed little tiny gnats flying in through the screen holes. Remarkably, those little gnats would get caught in the little spider's web. As soon as we witnessed this spectacle of the spider and the gnats, a rainbow appeared across the sky. Both my wife and I were reminded of God's promise to Noah (Genesis 9:13) that He would never again destroy the earth by a flood. Moreover, in seeing the spider, we realized that unless the gnats flew in through the screen, the spider would die. It had no way of getting out to fend for its food. The spider was completely at God's mercy to provide food (see Psalm 104:20-24).  

My wife and I were taught a valuable lesson that day concerning God's provision. We learned that His promises are always in the background of every circumstance (see 2 Peter 1:3-4). Secondly, though He may place what we perceive as restrictions into our lives, the "restrictions" are actual "releases" to free one's faith to trust God rather than themselves. 

Suggested reasons for the two renderings of the Lord's prayer

Whenever one reads the two versions of the Lord's prayer in Matthew 6:9-13 and Luke 11:2-4, the instructions from Jesus on prayer are given on two different occasions. As any good teacher will oft repeat a lesson or topic throughout the course of their teaching - so it is with our Lord. Although the two versions are similar, they contain distinctions.

The petition on requesting God's provision in Matthew 6:11b reads "give us this day, our daily bread". Luke 11:2 states the same petition in this way: "Give us each day our daily bread." Matthew's version had Jesus emphasizing provisions for today - right now. Luke's version deals with the distribution of God's provision for everyday into the future or for however long the need may be. The former addresses my request to God in meeting my immediate needs. The latter version of the prayer is requesting of God in meeting my needs for the long haul. Matthew's version is focused on the little picture of today. Luke's rendering is dealing with the bigger picture. 

I find the priority of these versions remarkable. Matthew's rendering of "gives us this day our daily bread" represents Jesus teaching this lesson in the earlier part of His ministry. He is preaching his first major sermon. When He arrives on this part of the prayer, the challenge to the believer is whether or not to trust God for today. 

Until I can learn the lesson of trusting God for today, I won't be ready for how much He wants to give to me tomorrow. Luke's version reminds us that each day is going require differing amounts and types of provision. Jeremiah writes in Lamentations 3:21-24 - 

"This I recall to my mind,
Therefore I have hope.
22 The Lord’s lovingkindnesses indeed never cease,
For His compassions never fail.
23 They are new every morning;
Great is Your faithfulness.
24 “The Lord is my portion,” says my soul, “Therefore I have hope in Him.”

Jesus reminds us in Matthew 6:34  “So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own."

Thoughts for application: three types of provision

In as much as Jesus uses the term "bread" in His instruction on prayer to refer to request for physical needs, one must not restrict God's provision to the physical realm. Certainly the physical realm is where we begin when considering God's provision (see Philippians 4:19). Physical provision of God covers food (Deuteronomy 8:14-15) and finances (Malachi 3:6-10; Luke 6:38; Philippians 4:19). It is normally  in this first sort of provision that many people conceive of God's provision. 

However, trusting God to provide every need addresses two other areas that are pointed to by the physical realm. The second area has to do with one's emotional needs. Philippians 4:6-7 promises the provision of God's "peace that surpasses all understanding". How often I have found that before the physical provision arrives, God's peace arrives ahead of it. 

Yet, there is one more sort of provision to which physical and emotional provisions point - namely spiritual provisions. Unless our spiritual provisions are met in Christ, physical and emotional provisions will not long satisfy. Whenever Jesus instructs His disciples on prayer in these verses, notice how little space He devotes to petitioning for physical needs - i.e. "daily bread". Jesus devotes the first quarter to one-third of the prayer to the praise of the Heavenly Father. Then, the latter part of the prayer is devoted to protection from temptation and the evil one. 

Closing thoughts

As we pray for God's provision, the drift of our prayer life ought to invert the typical order people follow in terms of their priorities. Rather than dwelling only on physical needs or perhaps graduating to emotional needs and going no further, the reversing of such order ought to follow. Imagine what happens when an individual or church begins with the spiritual need - a need for closer fellowship with God and deeper acquaintance with scripture. As the spiritual needs are prioritized, the emotional and physical needs are more effectively met. Undoubtedly, human experience drives one from dwelling only on the physical to consideration of one's emotional plight and then spiritual need. Traumatic events will call of course for addressing immediate physical and emotional needs - since such needs can lead one to ponder on the state of their soul. Yet, in the normal courses of one's Christian spiritual life, the order should follow the course of spiritual-->emotional-->physical. Consequently, such an approach prioritizes God, then others and lastly - oneself.  As we can see, God's provision covers all the bases. We only need to trust, wait and look to Him who knows what we need, when we need it.   

The Spirit of Prophecy in the Christmas Story

Luke 1:46-49 "And Mary said: “My soul exalts the Lord, 47 And my spirit has rejoiced in God my Savior. 48 “For He has had regard for the humble state of His bondslave; For behold, from this time on all generations will count me blessed. 49 “For the Mighty One has done great things for me; And holy is His name."

Introduction: 

In today's post we want to consider how the Holy Spirit operated as the Spirit of prophecy in the Christmas narrative of Luke's Gospel. Revelation 19:10 explicitly refers to the Holy Spirit by this title: Then I fell at his feet to worship him. But he said to me, “Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship God. For the testimony of Jesus is the spirit of prophecy.” 

It seems appropriate to capitalize "spirit", since in the Greek text the word for "spirit" has the definite article "the". The 1599 Geneva Bible follows this pattern: "And I fell before his feet, to worship him, but he said unto me, See thou do it not: I am thy fellow servant, and one of thy brethren, which have the testimony of Jesus, Worship God: for the testimony of Jesus is the Spirit of prophecy."

The Person and work of the Holy Spirit in the Advent or first coming of Jesus Christ is a remarkable study. Luke mentions the Holy Spirit more often than any other Biblical writer in both his Gospel and Acts of the Apostles (some 50 times or so). Understanding the Holy Spirit's prophetic ministry aids to grasp the preparation for the incarnation of the Son of God. An immediate life-practical application is our need to be ready for Christ's second coming. Certainly, reception of what the Bible reveals about Jesus is made possible by the Holy Spirit. 

Before we move on, a question must be answered: what is prophecy? Prophecy exhorts God's people to be alert and ready. Prophecy reminds the Christ-follower of their true identity in Him. It urges us to action - no reaction. Prophecy speaks to the present - pointing us to what lies ahead. Prophecy reminds us from whence we came and to not repeat the mistakes of past generations of God's people. H.A Ironside once noted that prophecy is "pre-history", meaning that it describes events and persons before such comes to pass. The Holy Spirit is the chief agent behind all prophetic declarations in the Bible. 

The main thought of today's post

Truly then, the Holy Spirit is the "Spirit of Christmas". This post will aim to briefly explore how the Holy Spirit prepared Old Testament believers and history for Christ’s first coming. The Spirit of prophecy points to Christ. There is much application for our lives in considering these precious truths.

1. Promises to God’s people. 
Luke 1:67-80

There are a total of five prophetic songs in Luke 1-2. The second of these is that by John the Baptist's father - Zacharias. Luke 1:67 explicitly describes his response to John the Baptist's birth: "And his father Zacharias was filled with the Holy Spirit, and prophesied, saying." Now we don't have the time to lay out the full meaning of this incredible prophetic utterance. However, a brief outline and some general remarks can serve to show how Zacharias saw John' the Baptist's birth is relating to God's promises to His people.

a. God's promise of a king. 1:67-71
b. God's promise of a blessing. 1:72-75
c. God's promise of a people. 1:76-79

John the Baptist was chosen by God to be the forerunner of the Messiah. Even from birth, the call of God was uttered by his father in this prophetic utterance. The Spirit of prophecy was rehearsing through Zacharias God's covenants to David (2 Samuel 7:13-16), Abraham (Genesis 12:1-7) and all the people of God (Exodus 19:1-6; 1 Peter 2:1-12). This prophecy was given to connect John the Baptist to what would be the One He would announce about to other people. 

God's promises comprise the first component of what we could term: "the drive-train of prophecy. Just as a car as a drive-train (a motor, a transmission to convert power from the motor to the wheels), so too does the Spirit of prophecy take God's purposes of eternity and bring them to bear in the lives of His people in time. Promises preserve God's people (2 Peter 1:3-4). God's promises point to His character as the God that cannot lie (Hebrews 6:18-20; Titus 1:2). 

So clearly, in Zacharias' prophetic song, we see the Spirit of prophecy calling to mind the promises of God. The Latin title for Luke 1:68-79 is "benedictus", meaning "blessing". Truly to know that God had kept all those promises made to His people from one generation to the next ought to speak volumes to us today. 

2. Person of Christ. Luke 1-2

We had mentioned earlier a "drive-train" of prophecy with which the Holy Spirit uses to convey the prophecies of Christmas - or any prophecy for that matter. The basis is God's promises. The focal point is the Person of the Lord Jesus Christ. The most famous song of the five songs recorded in Luke's Gospel is what is termed: "The Magnificat" in Luke 1:46-55. This title is due to the first word of the song, "magnificat" or "exalts". The purpose of Mary's song is to call attention to the One who now resides in her womb. Like Zacharias' song, we will only give an outline of the contents of what Mary exclaims as she visits her cousin Elizabeth. In other words, what is there about Mary's song that points to the Person of Jesus?

a. Mighty Savior. Luke 1:46-49
b. Merciful Lord. Luke 1:50-56

This little outline doesn't come close to doing justice to the richness of what the Holy Spirit is saying through Mary. Mary sees the events of both John's pending birth and the miraculous conception of the Christ-child in her womb as a fulfillment of God's promises to His people concerning a Deliverer. In Luke 1:50 we find Mary quoting from Psalm 103:17, a psalm that rehearses God's work on behalf of His people Israel. The Old Testament saint looked forward to the time when Messiah would come. Mary was as close to that as anyone could be: she was carrying in her womb the God-man! 

Several places in the New Testament remind us of the fact that the Holy Spirit, by way of prophecy, points to the Person of Christ (Luke 24:44; 1 Corinthians 10:1-4; 1 Peter 1:10-12; 2 Peter 1:20-21). The Holy Spirit's task is to point anyone and everyone to Jesus Christ - the great Savior and great Lord (see John 16:8-12). 

3. Purposes of salvation.  Luke 2:25-35

We have noted how the Spirit of prophecy utilizes the promises of God to point to the Person of Christ. As we look at one more prophecy in Luke today, we consider briefly the words of a man by the name of Simeon. By this point in the narrative, Jesus has been born. Simeon is described as having waited for the time when He would behold Israel's deliverer with His own eyes. Older generations of the past assigned a Latin title to Simeon's prophetic declaration in Luke 2:29-32, namely: "nunc dimittis". This Latin phrase corresponds to the first two words we can translate as: "now release". 

Think of how God's salvation purposes release those who receive such by faith. Release from guilt (Romans 5:1). Release from the penalty of sin (Ephesians 1:7). Release from alienation from God (1 Peter 1:18). Release from future judgment (1 Thessalonians 1:10). Release from Satan's tyranny (Hebrews 2:14; 1 John 3:8). Release from the sting of death (1 Corinthians 15:55-57). Simeon is expressing how beholding the Savior has set Him free. The purposes of salvation are concentrated in a Person - a Divine Person conjoined to a truly human nature. 

Simeon's words, though glorious, also contain a tone of warning to Mary and Joseph. In Luke 2:35 we read - "and a sword will pierce even your own soul—to the end that thoughts from many hearts may be revealed.” The word translated "pierce" speaks of an object passing through something from one end to the other (such as Young's Literal Translation: "and also thine own soul shall a sword pass through." 

What possible event could Simeon be talking about? The only place where all of God's purposes are fulfilled - the cross. Jesus was there. Mary was there. John 19:25-27 records the pain of Mary's soul:

"Therefore the soldiers did these things.
But standing by the cross of Jesus were His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus then saw His mother, and the disciple whom He loved standing nearby, He *said to His mother, “Woman, behold, your son!” 27 Then He said to the disciple, “Behold, your mother!” From that hour the disciple took her into his own household."

The shadow of Calvary stretched all the way back to Bethlehem's cradle. The Christ-child held in Simeon's arms would be the man with nail-pierced hands stretching out his arms. The one who carried Him in her womb for nine months would look to Him that would secure her faith for eternity. God's purposes of salvation found their place at the cross, their Person - Jesus Christ and their foundation - the promises of God. 

The Spirit of prophecy spoke through these events and people. Luke's record captures the wondrous reality of the Holy Spirit's work in making clear the advent of the Son of God in frail humanity. Would we, this advent season, heed His voice.  

The Holy Spirit's Identity And Ministries In Luke And Acts

Luke 1:15 For he will be great in the sight of the Lord; and he will drink no wine or liquor, and he will be filled with the Holy Spirit while yet in his mother’s womb.

Introduction:

Today's post is aimed at introducing the reader to Luke's Gospel and his second volume, the Book of Acts, regarding what He has to write about the Person and work of the Holy Spirit. The Person and work of the Holy Spirit is among my favorite subjects to study in God's Word. The inevitable outcome of studying the Person and work of the Holy Spirit is that of focusing upon the Person and work of the Lord Jesus Christ. To enter into this rich truth requires the aid of Biblical authors that expound upon the Spirit's ministry and identity - especially His work within the arena of the New Testament. No other writer in either Old or New Testament writes as much about the Holy Spirit's working as the Holy Ghost as does Luke (over 50 references in all!) 

To keep today's post at a readable length, I will give the reader headings with accompanying scripture from Luke and Acts that refer to the Holy Spirit. May the reader find these to be encouraging, informative and insightful to the glory of Jesus Christ!

1. Filling of the Holy Spirit.

In events or persons associated with the life of Christ: Luke 1:15,17,35,41; 2:25; 3:32; 4:1

In the life of the church: Acts 6:3,5,11:24; 13:52

2. Conception

In the humanity of Christ: Luke 1:35

The believer's New birth: Acts 2:33,38; 8:15,17,19; 10:45-47; 19:2

3. Leading/prompting

In Jesus' life: Luke 2:27,27

In the church's life: Acts 1:2; 8:29; 11:12; 13:2,4; 15:28; 16:6; 19:21; 20:22,23; 21:4

4. Baptism

Jesus' baptism: Luke 3:16

Spirit's baptism (to inaugurate New Covenant church) promised on the day of Pentecost by Jesus: Acts 1:5

5. Anointing of the Spirit

Jesus' anointing: Luke 4:18; 10:21; 12:12

Anointing of the Holy Spirit in the church: Acts 1:8; 4:8,31; 5:32; 6:10; 11:28; 13:9; 20:28; 21:11; 28:28

6. Warnings of blaspheming the Holy Spirit

Jesus' warnings: Luke 12:10

Possible blaspheming by individuals: Acts 8:9-24

7. The Person of the Holy Spirit is God

Jesus says the Spirit to be fully Divine: Luke 12:10

The Holy Spirit is explicitly equated to be fully Divine: Acts 5:3,4,9

Defining A Discipleship-Making Process In A Local Church

Luke 14:26-27  “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. 27 Whoever does not carry his own cross and come after Me cannot be My disciple."

Introduction:

In their landmark book: "Simple Church", Eric Geiger and Thom Rainer note the following observation about churches that have defined how they make disciples:

"Churches with a simple process for reaching and maturing people are expanding the kingdom. Church leaders who have designed a simple process to make disciples are effectively advancing the movement of the gospel. Simple churches are making a big impact."

The church where I serve is a remarkable church. God is doing exciting things. One thing I pray for and am compelled to lead God's church where I serve to understand is Christ's designated process for making disciples. Put another way: how can our church become more effective than ever in leading people to pursue a closer relationship with Jesus Christ in their spiritual growth? Now in a moment I will define what I mean by the word "disciple", but first, let's look at what Jesus says on this topic.

The above opening text in Luke 14 is one of two main chapters in Luke (the other being chapter 9) that lay out Jesus' master plan for discipleship. As we look closely at what Jesus taught, we discover that his disciples would take His teachings and expand them into the early church. The church in the Book of Acts grew because it understood its main task: make disciples of all the nations (Matthew 28:18-20).

So what is discipleship or a disciple? 

Discipleship is a God-centered lifestyle that pursues learning to live like Jesus by the power of the Holy Spirit. Hence, a disciple is a person that pursues such a lifestyle. This act of embracing comes about in the reception of the Gospel by trusting in Jesus Christ as Savior, Lord and Treasure. As we follow Jesus' core teaching on this subject in Luke 14:26-33, we can note the following three traits of a disciple or follower of Jesus Christ:

1. Dying to self. Luke 14:26-27

2. Counting the cost. Luke 14:28-32

3. Radical follow-thru. Luke 14:33

Daniel Lim has written a wonderful book on church leadership entitled: "No Silver Bullets". In the book he lists out eight defining traits of a disciple that I find particularly helpful:

1. Bible engagement. 
2. Obeying God and denying self
3. Serving God and serving others
4. Sharing Christ
5. Exercising faith
6. Seeking God
7. Building relationships
8. Unashamed (Transparency)

Imagine a church that has this as the centerpiece of all they do. I myself as a Christian desire to develop in my walk with the Lord. I cannot do it without that God-called community of the local church. I thank God for the wonderful church family he has placed us with to serve. All of them together and individually spur me on to want to know Jesus better. 

At the church where I serve, we ought to be about the primary task of helping people grow wider and deeper in this process. Just as a lumber yard has a well-defined process for making boards and just as a pizza-place has a well-defined process for making pizzas - churches in turn must know how to execute Jesus most fundamental command "to make disciples" (Matthew 28:18-20).   

Discipleship making is the engine that must drive the automobile of vision

At our church, we spent a year working on a vision statement. A vision is God's preferred future that motivates His people to get from where they are to where He wants them to be. Every Sunday I recite the following statement as a way to welcome new people and to remind our people why we are together and where we are going: "Our vision at New Hope Baptist Church is living life together to bring new hope in Jesus to all people."

As I think of Jesus' Great Commission to his church "to go make disciples of all nations", the execution of the command must involve a well-defined process.  The engine that must drive this vision is our process to equip people in their journey towards knowing Jesus. This process is called “the discipleship-making process”.

Below are some thoughts that I plan on communicating to the church about our discipleship making process. One of the underlying assumptions is that our church has all it needs to achieve what Christ has called it to do. We have a complete Bible, the Holy Spirit and a godly group of converted persons ready to do God's bidding. The thoughts below are but a sample of how the process for making disciples at our church may unfold. Other churches will envision it slightly differently in the details. The underlying "big-ideas" can be cross-pollinated to other contexts.  

What ought to be the discipleship process at New Hope Baptist Church?

Hunger for God ignited by key gathering times. Lk 14:15-24

Whenever we read this opening parable told by Jesus, we find people making excuses as to why they cannot follow Jesus. Discipleship is a call. 

When I envision this first tenet of "hungering for God", I primarily think about our worship services, Sunday School and small groups as key moments that should motivate people to hunger more for God. When New Hope Baptist Church worships together – the desired outcome is to ignite a hunger for God. Our Sunday morning and Sunday night services represent the main places where this first element of “hunger for God” begins. We could also include Bible studies and prayer gatherings. Some good biblical texts that speak on this first point are Psalm 63:1-3 and Ephesians 1:18-20.

Ongoing Discipleship/Evangelism generated by Sunday School, small groups and mission opportunities. Lk 14:25-33

We've already defined discipleship at the beginning of this post. Discipleship and evangelism go hand-in-hand. Evangelism has been defined as: 

"Communicating the Gospel of Jesus Christ by the power of the Holy Spirit and leaving the results up to God."

So whenever we have gathered together as a church body to hear God’s Word and sing God’s praises  – hunger for Him ought to result. But how does one feed that hunger? Sunday school or any small-group is where relationships are developed. This component of the discipleship-making process generate life application in our church and 
community. A good sample of texts that illustrate this thought are: Acts 2:38-42; Hebrews 10:24-25

Prayer/Proclamation reinforced by corporate prayer-times, conferences and resources. Lk 14:34-15:3

In this third aspect of what I would classify as our church's discipleship-making process, we emphasize the need for prayer and the dispersion of God's Word through various methods. As we hunger after God and participate in ongoing discipleship and evangelism, what comes next? Prayer
and proclamation. Are we inviting others and going to others for the Gospel’s sake? Prayer is the greatest tool in the disciple’s arsenal. 

Proclamation takes the discipleship process outside the church walls. To reinforce prayer and  proclamation, we will emphasize prayer, conferences, print, video and audio resources. Colossians 4:2-4; 1 Thessalonians 5:17

Exaltation of Jesus expressed through unity events, music and the Word. Lk 15:4-32

As we round out the discipleship process that I pray will become even clearer at the church I serve, we consider exaltation of Jesus. This last leg of the process brings us full-circle. As we hunger after God and participate in ongoing discipleship and evangelism, as well as prayer and proclamation, where does the process end and begin again? Exaltation of Jesus. This is expressed through unity events. Hearing God’s Word, music, celebrating the Lord’s Table, working together in outreach/evangelistic events or baptizing new converts are examples of unity events. This goal feeds back into our hungering for more of God. I find it interesting that in the three main parables told by Jesus in Luke 15:4ff, all of them contain thoughts of "celebration" and "rejoicing". Whenever God is exalted, the joy of God's people spills over into wanting to hunger more for Him. As this cycle repeats itself over time, the church's influence and spiritual growth can only expect to deepen and broaden. Appropriate scriptures for these thoughts might be: Matthew 22:37-39; 28:18-20; Hebrews 12:1-2

Closing thoughts:

If the reader might take a second look at the above four points, each starting letter of each point spells out the word h.o.p.e, hence: hungering for God, ongoing discipleship and evangelism, prayer and proclamation and exaltation of Jesus. Jesus' most important command in Matthew 28 was to make disciples. Would it be that every church and all its members work together with their respective church leadership to do the bidding of the Master by the power of the Holy Spirit.

The Sweeping Message Of The Last Seven Sayings Of Jesus From The Cross

Hebrews 12:2-3 "fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. 3 For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart."

Introduction: The Seven Sayings of Jesus

    Today's post features the seven statements that Jesus uttered from the cross during His six hours of crucifixion. First, let's consider all seven sayings in their chronological order:

1. “But Jesus was saying, ‘Father, forgive them; for they do not know what they are doing.’ And they cast lots, dividing up His garments among themselves.” Lk 23:34 

2. “And He said to him, “Truly I say to you, today you shall be with Me in Paradise.” Lk 23:43 

3. “When Jesus then saw His mother, and the disciple whom He loved standing nearby, He said to His mother, “Woman, behold, your son!” 27 Then He said to the disciple, “Behold, your mother!” From that hour the disciple took her into his own household.” Jn 19:26-27

4. About the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is, “My God, My God, why have You forsaken Me?” Mt 27:46. Compare Mk 15:34. 

5. “After this, Jesus, knowing that all things had already been accomplished, to fulfill the Scripture, said, “I am thirsty.” John 19:28 

6. “Therefore when Jesus had received the sour wine, He said, “It is finished!” And He bowed His head and gave up His spirit.” John 19:30 

7. And Jesus, crying out with a loud voice, said, “Father, into Your hands I commit My spirit.” Having said this, He breathed His last.” Luke 23:46 

Considering the whole message of the seven-sayings of Jesus from the cross.

    These "sayings" occupy a total message that is strung together like seven perfect pearls. Writers have noted the pattern and have found meditating upon these sayings a valuable exercise for the Christian's faith and spiritual vitality. The great 19th century Baptist preacher C.H Spurgeon has deemed the seven sayings as follows:

1. The First Word (Forgiveness)
2. The Second Word (Salvation)
3. The Third Word (Affection)
4. The Fourth Word (Anguish)
5. The Fifth Word (Suffering)
6. The Sixth Word (Victory)
7. The Seventh Word (Contentment)

As Spurgeon comments in his book on the seven sayings - "Christ's Words From The Cross": 

"There are many other ways in which these words might be read, and they would be found to be full of instruction. Like the steps of a ladder or the links of a golden chain, there is a mutual dependence and interlinking of each of the cries, so that one leads to another and that to a third. Separately or in connection, our Master's words overflow with instruction to thoughtful minds."

    To give one more example of how various authors have considered these seven sayings of Jesus as a collection, Andrew W. Blackwood notes in his book - "The Voice From The Cross", the following headings for each saying:

1. The Prayer of Forgiveness
2. The Promise Of Life
3. The Word of Kindness
4. The Cry Of Derelection
5. The Call For Help
6. The Shout Of Triumph
7. The Prayer of Trust

Here again, we see the sayings portrayed as a shimmering string of pearls. 

How we can understand these seven sayings in light of considering the major themes of the four Gospels. 

    In look at these sayings and considering what various authors have written about them, one must take into mind the intentions of each of the Gospel authors. Sayings #1, #2 and #7 derive from Luke's Gospel, which aimed to show Jesus as the perfect Son of Man (see Luke 19:10). Sayings #3, #5 and #6 derive from John's Gospel, whose aim is to present Jesus Christ as God in Human flesh or the Perfect Son of God (see John 1:14; 20:30-31). Then there is that middle saying, saying #4, which is found in Matthew and Mark's Gospels. 

    Matthew presents Jesus Christ as the royal King coming to save His people from their sins (Matthew 1:23; 20:28; 28:18-20). Mark presents Jesus as the suffering servant willing to give His life a ransom for many (see Mark 10:45). 
    Such considerations of the Four Gospel writers can aid us in understanding how these seven sayings incorporate a full-orbed view of Jesus Christ as the King, Suffering Servant, Perfect Son of Man and God in human flesh.

Final thoughts and reflections on the seven sayings of Jesus

    When we look at the sayings together, there is undoubtedly a plot-line and symmetry. The plot-line proceeds from Jesus crying out as the propitiatory sacrifice in saying #1 (i.e satisfying or staying God's wrath on sinners) to having full confidence that His offering for sins is fully accepted in saying #7 as the atonement for sins. The others sayings touch upon pieces of human experience (loneliness in saying #3; forsakeness in saying #4 and thirst in saying #5). 

    These particular sayings remind us that Jesus was truly man and was indeed fulfilling the prophetic picture of the suffering Messiah in Isaiah 53. This was no supposed suffering. Rather, this was a genuine suffering by the Person of the Son in true humanity. Sayings #2 and #6 reminds us of Christ's Divine authority. The whole Person of Christ was on the cross. It was His humanity that had the nails and lashes of the whip driven in and brutally applied. In His Deity, the inestimable value of the atonement was paid. The totality of all that Jesus did is carried forth on these seven sayings. 

How Much Of You Does He Have? Considering The Background & Applications Of Palm Sunday - Luke 19:28-48

Luke 19:28-33 "After He had said these things, He was going on ahead, going up to Jerusalem. 29 When He approached Bethphage and Bethany, near the mount that is called Olivet, He sent two of the disciples, 30 saying, “Go into the village ahead of you; there, as you enter, you will find a colt tied on which no one yet has ever sat; untie it and bring it here. 31 If anyone asks you, ‘Why are you untying it?’ you shall say, ‘The Lord has need of it.’” 32 So those who were sent went away and found it just as He had told them. 33 As they were untying the colt, its owners said to them, “Why are you untying the colt?” 34 They said, “The Lord has need of it.”

Introduction:

In the last post, we considered the various motives and responses to Jesus that one finds in Luke 19. Jesus' triumphal entry into Jerusalem is situated within the wider context of Luke 19. Each of the four Gospels include Jesus' entry into Jerusalem (Matthew 21:1-11, 14-17; Mark 11:1-11; Luke 19:29-44; John 12:12-19). We want to consider Luke's version of the event by focusing on two main areas. We first want to better understand why Jesus chose to ride in on a donkey, since His choice of mount communicates much of what He intended to present to the people. Then secondly, today’s post aims to have you examine your heart to see how much of your life He has. The goal will be to urge us all to give our all to this King Jesus Who so desires a triumphal entry into our lives.

Historical background of Jesus' entry into Jerusalem

The choice of a donkey in preference to a white stallion was intentional on Jesus' part. The donkey and two other details of Jesus' entry merit further examination to discern what exactly what happening on the first Palm Sunday. 

First, Roman generals rode stallions, and thus if Jesus would had ridden into Jerusalem in this manner, it would had attracted the wrong kind of attention - leading to possible pre-mature execution. By the end of the week, Jesus would be executed by the Roman authorities, per God's timing and plan (Acts 2:22-24). The timing of everything was in view. If anything, the choice of a donkey was intended for the Jews gathering to celebrate the Passover.

Jesus desired to communicate His intent of presenting Himself as Israel's King. The best way to do this while obscuring any unwanted attention at the same time would involve appealing to the ancient way in which Israel's kings would ride. 1 Kings 1:38-40 records the coronation of young King Solomon: 

"So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, the Cherethites, and the Pelethites went down and had Solomon ride on King David’s mule, and brought him to Gihon. 39 Zadok the priest then took the horn of oil from the tent and anointed Solomon. Then they blew the trumpet, and all the people said, “Long live King Solomon!” 40 All the people went up after him, and the people were playing on flutes and rejoicing with great joy, so that the earth shook at their noise."

The second detail of Jesus' triumphal entry has to do with the actions of the people spreading their cloaks before Jesus. Just like the donkey, the spreading of cloaks harkens back to the practice associated with Israel's history of it's monarachs. 2 Kings 9:13 records the coronation of King Jehu, another King in Israel's history: "Then they hurried and each man took his garment and placed it under him on the bare steps, and blew the trumpet, saying, “Jehu is king!”

Then thirdly, we find the people picking up branches of various sorts - and more specifically, palm branches - to wave at Jesus as He entered. William Heinrich in the journal "Bible and Spade", volume 14, Spring 2001, page 15, writes in his article: "The Enigma Of The Palm Branch":

"Although presentation of palm branches was mentioned by only one Gospel writer, I suggest their use at the Triumphal Entry was a deliberate act, full of symbolism. The people were proclaiming nationalistic pride and their desire to be free of Roman rule. As Jesus rode by the crowd they shouted “Blessed is the king of Israel.” The message was clear. They were looking for deliverance from Roman tyranny and they tied that hope to Jesus, whose miraculous powers made Him a powerful foe to the Romans. By presenting the palm branches to Him, the people were declaring their loyalty to Him as a victorious general or king might expect."

These three details show us not only Jesus' actions in clearer detail, but also the people's intentions. The people were ready to make Jesus their King - however, their conception of the type of King they wanted versus what Jesus came to portray were diametrically opposed. In short, thought the people proclaimed with their lips "Hosanna", their concept of kingship rejected Jesus. 

Life-practical applications of Jesus' triumphal entry in Luke 19

As we already mentioned, the scene of Jesus riding into Jerusalem depicts various attitudes and levels of reception. Jesus' response to the scene is telling. We find that in the final analysis, the people were willing to give only part of their lives to Jesus. Jesus is an all or nothing Savior. Either we give Him all our hearts or we will find our souls in a tug of war between our allegiance to Him on the one hand and the world on the other. As Jesus reminds us: "you cannot serve two masters, for either you will love the one and hate the other, or cling to the one and despise the other" (Matthew 6:24).

When it comes to our hearts, Jesus wants to have your….

1. Allegiance, not admiration. Lk 19:37-38

The people admired Jesus for His miracle working powers, as seen in the parallel account of John 12:18 and in Luke 19:37. As one preacher has noted, these people were "fans", not "followers".

2. Adoration, not appearances. Lk 19:39-40

The Pharisees were wanting the fanatical crowds to silence their shouts of Hosanna for what might had been partly legitimate reasons. Nevertheless, Jesus' could see deep down in their hearts. The Pharisees were not merely concerned about the crowds possibly stirring up unwanted trouble from the Romans. Jesus saw there truest and deepest intent: namely, the Pharisees didn't feel that Jesus the worth the praise, whether ill-conceived by most in the crowd or truly meant by His closest followers. After all, the worshipers were quoting Psalm 118! All we know is that by the end of Luke 19, the Pharisaic and Jewish rulers revealed their true colors. Things were going to quickly unravel and it would be a matter of days until they had their sworn enemy crucified.

3. Reception, not Resistance Lk 19:47
As was just mentioned, things were unraveling. The undercurrent of hatred for the Lord Jesus Christ was poised to boil-over.

Jesus’ response: Sorrow & Cleansing. Lk 19:41-46

Here we find Jesus weeping over Jerusalem, parallel in Matthew 23. The sorrow of His heart followed up by what we know to be His second cleansing of the temple (the first recorded near the beginning of His ministry in John 2). Jesus' symbolic cleansing of the temple court was specifically the area where worshipers would enter. It was also the only place where Gentiles were allowed to be (since signs were posted forbidding Gentiles to enter anywhere beyond the outer-court of entry, where Jesus likely did this act). Again, Jesus' activities were in fulfillment of prophetic scripture. Isaiah 56:7 reads for example: "Even those I will bring to My holy mountain And make them joyful in My house of prayer. Their burnt offerings and their sacrifices will be acceptable on My altar; For My house will be called a house of prayer for all the peoples.”

4. How much of you ought Jesus have? Lk 19:1-10; 48b

As we close out this post today, we have considered the historical backdrop of Jesus' entry into Jerusalem in Luke 19. We have also considered some life-practical lessons to be gleaned from this account. So the question is: How much of you ought Jesus to have? The answer is "all of you" and "all of me". We read in the latter part of Luke 19:48 that the "people were hanging on to every word He said." When we couple this statement with the example set by Zaccheus in Luke 19:1-10, we find that Jesus ought to have all our life, time, possessions and attention. As the saying goes: "He is either Lord of all or not Lord at all". 

What Kind Of Reception Does Jesus Have In Your Life? Considering The Different Receptions Of Jesus In Luke 19

Luke 19:1-6 "He entered Jericho and was passing through. 2 And there was a man called by the name of Zaccheus; he was a chief tax collector and he was rich. 3 Zaccheus was trying to see who Jesus was, and was unable because of the crowd, for he was small in stature. 4 So he ran on ahead and climbed up into a sycamore tree in order to see Him, for He was about to pass through that way. 5 When Jesus came to the place, He looked up and said to him, “Zaccheus, hurry and come down, for today I must stay at your house.” 6 And he hurried and came down and received Him gladly.

Introduction:

Whenever we reach the 19th chapter of Luke's Gospel, we are getting ready to enter into what will be the final week of Jesus' life before His crucifixion. It is in this chapter that we find Luke portraying what New Testament Scholar Robert L. Thomas calls in his book: "Charts of the Gospels and the Life of Christ": "The Formal Presentation of Christ to Israel and the Resulting Conflict." My interest in this particular post is to consider the various receptions of Jesus we find in Luke 19. Luke 19 is not only a significant chapter for transitioning us from Jesus' public ministry to what will be the week leading up to His crucifixion and resurrection, but the chapter also contains the key verse to Luke: Luke 19:10. In Luke 19:10 we are reminded of why Jesus came: "For the Son of Man has come to seek and to save that which was lost.”

As Jesus presents Himself formally as King and Messiah to the nation of Israel, we find a major thread running through Luke 19: receptivity. I get this notion from the words we read concerning Zaccheus the Tax-collector's response to Jesus in Luke 19:5-6 "When Jesus came to the place, He looked up and said to him, “Zaccheus, hurry and come down, for today I must stay at your house.” 6 And he hurried and came down and received Him gladly." 

This idea of "reception" or "response" is repeated again and again throughout the chapter. What Luke 19 has to say regarding the ultimate responses to Jesus' formal presentation of Himself as King and Messiah not only speaks about the spiritual condition of the eharts of first century Israel - but more so the spiritual heart condition of 21st century men and women in the church. To help us walk through this chapter, I will give some headings centered around the following question: What kind of reception does Jesus have in your life?

1. A Real, Glad Reception of the Person of Christ. Luke 19:1-10

Zaccheus was not interested merely in what Jesus could offer. Zaccheus was willing to give up all he had and more to have the Master in His home and in His life. Luke 19 definitely begins with the kind of reception we all ought to have. This kind of reception also indicates a true heart change in Zaccheus life, leading to the life-change he intended to pursue as He followed Jesus. Zaccheus typifies the glad reception of the Person of Christ.

2. A reluctant reception of the authority of Christ. Luke 19:11-27

Space does not permit a whole lot of analysis of this parable told by Jesus. In most parables, one overarching point is being conveyed by Jesus to the audience that was listening to him. One detail sticks out in Luke 19:14 that suggests the overall attitude Jesus perceived from many of the people to whom he spoke. Luke 19:14 reads - "But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.’" Jesus used this statement to get his audience's attention, since it referred to a recent historical event contemporary to their time. 1 What makes Jesus' parable so powerful is that the emotional responses of the people to a former ruler in their day mirrors what would be the deep-seeded attitudes they either had or would have towards Jesus. In short, we see an attitude of reluctance being exposed by Jesus with regards to his listeners. As he closes out the parable, we read its main point in Luke 19:26 "I tell you that to everyone who has, more shall be given, but from the one who does not have, even what he does have shall be taken away."

3. A Rushed Reception of the Perceived Benefits of Christ. Luke 19:28-44

We have seen thus far a glad reception by Zaccheus and the exposure of a reluctant reception of Jesus concerning the nation as a whole. Now we are introduced to the seen of what many have called Jesus so-called "triumphal entry". On the surface, this familiar seen does indeed appear triumphal. Churches today celebrate Palm Sunday to commemorate this event in Jesus' ministry whereby He formally presents Himself to Israel. Further examination of the motives of most in that seen however will reveal that their zeal for Jesus was more so over perceived benefits. John 12:9,17-18 gives us the parallel account of Jesus entry into Jerusalem, which per John's record, occurred on the heels of the miracle of raising Lazarus from the dead. Many of the zealous people in the crowd were attracted to Jesus for His wonder-working power. With the combined political and mis-placed ideas the people had about what Messiah should be in contrast to what Biblical prophecy and Christ Himself had taught, we can say that the triumphal entry represents a rushed reception.2 

This certainly reminds us of people, even today, who make an emotional response to the Gospel and yet such responses are unaccompied by true, saving faith. People will profess Jesus with their lips with perceived expectations about what Jesus can do for them. In short, many people want the benefits without the benefactor. 

4. A religiously cold reception of Christ. Luke 19:39-44

So what was the fall-out resulting from Jesus' entry into Jerusalem? The Pharisees told Jesus to silence His followers. Jesus' response? Luke 19:40-42 states -  But Jesus answered, “I tell you, if these become silent, the stones will cry out!” 41 When He approached Jerusalem, He saw the city and wept over it, 42 saying, “If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes." Jesus then follows-up with a prediction of what would be the destruction of the Temple in Jerusalem in 70 A.D. We then see Jesus' further response to the spiritual decline he witnessed by the way he cast out the money changers in Luke 19:45-47. The coldness of reception undoubtedly brought much sorrow to Jesus. Nevertheless, such a sequence of events was ordained by the Father in preparation for the giving of the Son by the end of the week in His crucifixion. 

Closing thoughts and applications
So as we close out this post today, my question to you, the reader, is this: what kind of reception does Jesus have in your life? Are you like Zaccheus, possessing a real, glad reception? Are you like the people in Jesus' parable, reluctant to have Jesus' authority? Are you like the crowds, who wanted benefits but not the benefactor? Are you like the Pharisees, who were cold and ritualistic towards Jesus? I'm sure that many Christians can say they have had seasons where these attitudes can creep in. 

What ought our response be? Certainly, Zaccheus sets the example before us: we ought to always be gladly receiving Jesus. I would secondly suggest we adopt the posture of some of the people at the end of Luke 19:48, namely, "for all the people were hanging on His every word". When you and I hang onto every word of Jesus and align our hearts to gladly receive Him like Zaccheus, we will come to enjoy Jesus for Who He is, as well as what He is able to do in our lives. 



Endnotes:

1. Jesus' listeners would had recognized an allusion to a recent event in their day that involved a former ruler over the province of Judea: Herod Archaleus, who was treacherous and was eventually banished by Caesar himself for his ill treatment of the Jews. The Jews of course had come to resent Archaeleus for his heavy-handed treatment of them. Needless to say, when Archaeleus was banished, the Jews - in no uncertain terms - expressed their contempt and in no wise wanted Archaelus to rule over them any longer (this summarizes the account found in Josephus' Antiquities of Jews, Books 17 and 18).  

2. Many of the people laying palm branches at Jesus' feet thought Jesus was coming to deliver them from Rome's Tyranny.  The Palm branch was a universal symbol of victory and celebration in the ancient world. Among many of the Jews, the palm branch connected back to an earlier time when a group of Jews called the Maccabees, led by their leader - Judas Maccabeus, withstood the evil forces of the Syrian ruler Antiochus Epiphanes in 168-165 b.c. In much of the Jewish literature outside the Old Testament (for example the Jewish Apocryphal book, 1 Maccabees), we read the entire account of these Maccabean wars, and how such wars informed the Jews perceptions of what they thought Messiah ought to be. 

Jesus' Cry Of Forgiveness From The Cross - Luke 23:34

Hebrews 12:3 "For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart."

Introduction:

Today's post wants to take to heart the command given in the opening verse above. How can one practically consider what Jesus did on the cross as a means of strengthening their faith? Remarkably, we have seven sayings or statements uttered by Jesus in the six hours He hung on the cross. The following verses from the Gospels summarize these sayings:

1. “But Jesus was saying, ‘Father, forgive them; for they do not know what they are doing.’ And they cast lots, dividing up His garments among themselves.” Lk 23:34 

2. “And He said to him, “Truly I say to you, today you shall be with Me in Paradise.” Lk 23:43 

3. “When Jesus then saw His mother, and the disciple whom He loved standing nearby, He said to His mother, “Woman, behold, your son!” 27 Then He said to the disciple, “Behold, your mother!” From that hour the disciple took her into his own household.” Jn 19:26-27 

4. "About the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is, “My God, My God, why have You forsaken Me?” Mt 27:46. Compare Mk 15:34.

5. “After this, Jesus, knowing that all things had already been accomplished, to fulfill the Scripture, said, “I am thirsty.” John 19:28

6. “Therefore when Jesus had received the sour wine, He said, “It is finished!” And He bowed His head and gave up His spirit.” John 19:30 

7. And Jesus, crying out with a loud voice, said, “Father, into Your hands I commit My spirit.” Having said this, He breathed His last.” Luke 23:46 

By meditating on these sayings, we can find a bottomless well from whence to drink and nourish our otherwise barren soul. Today's post will focus on the first saying or what we could call: "The cry of forgiveness".

The cry of forgiveness. Luke 23:34

Andrew W. Blackwood Jr. writes on page 12 of his book: "The Voice From The Cross" - 

"The crucifiers knew well that they were destroying an innocent Man, but each of them had a plausible reason for His act. A soldier, after all, must obey orders. The governor must keep the peace. The High Priest must protect the people from blasphemy. So weak men worked together to destroy the Son of God. They killed Him, but they could not destroy Him. Even in death His love rose above their hatred."

It is in this first saying that Jesus expresses the heart and intent of His atoning work: to provide the basis, the grounds for the forgiveness of sins done by sinners. His addressing God as "Father" would had been shocking to Jewish ears, since no example is found of the Heavenly Father being explicitly referred to on such personal, intimate terms in the Old Testament. Nearly ten times is reference found to the Divine "Father" by name in the O.T. These roughly ten O.T passages speak mainly of the covenant relationship of the Father, Yahweh, to His proverbial adopted son, Israel. Even in spots where the author might address God by the title "Father", it is with the understanding of that person's relationship to the nation of Israel, which was most beloved of God among the nations.
Yet, when Jesus appears on the seen, roughly 140 places refer to the Person of the Father, with nearly all of them addressing Him personally. 

The expression "Father forgive them" denotes Christ's unique relationship to the Father, reminding us that He ever remained the eternal Son in union with the Father in the Godhead. However, as man, He looks up and utters this cry and does so for the sake of those crucifying Him and for those who would had done the same from every generation of sinful men. 

This first "saying" stays the hand of omnipotence from wiping earth off the face of history and interposes between the wrath of the Father and the sinful human race so deserving of such wrath. Christ here gives reason for why the Father ought to forgive such malevolent persons: "for they do not know what they are doing." Ignorance does not necessarily excuse one from responsibility. After all, the Jews and Romans both knew they were executing an innocent man. However, the part they were not privy to was the fact He was not just a man. The Apostle Paul in 1 Corinthians 2:8 comments - "the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory."

The wonderful 19th century preacher Charles Haddon Spurgeon notes on page 19 of his book: "Christ's Words From The Cross" - 

"Remember, if there be nothing good in you, and if there be everything conceivable that is malignant and bad, yet none of these things can be any barrier to prevent Christ's exercising of the office of Intercessor for you." 

The remarkable thing about this first saying from the cross is that it historically depicts Christ's current heavenly activity on behalf of believers. His High-priestly ministry, though assumed following His ascension into heaven 40 days after His resurrection, was nonetheless a part of His Messianic identity. This opening statement gives us a gateway into the width and depth of the courtyard of the crucifixion scene. May the Christian's faith be nourished by this first saying as we contemplate and consider what He achieved over 2,000 years ago. 

P3 God's Perfect Gift - Reflections on Jesus' Presentation at The Temple in Luke 2:21-40

Luke 2:25-33 "And there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him. 26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. 27 And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law, 28 then he took Him into his arms, and blessed God, and said, 29 “Now Lord, You are releasing Your bond-servant to depart in peace, According to Your word;
30 For my eyes have seen Your salvation, 31 Which You have prepared in the presence of all peoples, 32 A Light of revelation to the Gentiles,
And the glory of Your people Israel.”
33 And His father and mother were amazed at the things which were being said about Him."

Introduction:
Over the last couple of days we have been considering how Jesus' presentation at the temple by Joseph and Mary portray Him being God's Perfect Gift. Thus far we have noted how He is the Gospel's Savior and the fact that He is infinitely holy. Today we want to consider two final reasons: The fulfillment of prophecy and the fact that Jesus is the treasure of grace.

The Spirit of prophecy that was present on the day Jesus was presented at the temple
We find two important figures in this episode of Jesus early human life. Simeon is described as a devout man. We can further note that Simeon was functioning in a prophetic role, since Luke 2:25 states how "the Holy Spirit was upon Him." Simeon had upon him the Spirit of prophecy that enabled Him to utter incredible predictions concerning the Lord Jesus Christ. Anna the prophetess is presented as well, solidifying to reads the presence of prophetic activity in this scene.

We know from other passages in the Bible the role the prophetic office had in preparing the way for the coming of the Messiah. 1 Peter 1:10-11 states - "As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, 11 seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. 12 It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look." Jesus Himself notes in Luke 24:44 "Now He said to them, “These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled.”

By the time Jesus would finish His ministry and go to the cross, more than 100 prophecies would be fulfilled. The presence of Simeon and Anna both signify how it was that Jesus Christ was God's Perfect Gift - He fulfilled prophecy. So, we have seen thus far how Jesus is God's perfect gift: He is the Gospel's Savior, infinitely holy and the fulfillment of prophecy. Now lets consider one final reason as we close out this blog series...

Jesus Christ, as God's perfect gift, is the treasure of grace.
In Luke 2:39-40 we read - "When they had performed everything according to the Law of the Lord, they returned to Galilee, to their own city of Nazareth. 40 The Child continued to grow and become strong, increasing in wisdom; and the grace of God was upon Him." Jesus Christ came as the embodiment of grace. John 1:17 states - "For the Law was given through Moses; grace and truth were realized through Jesus Christ. Or again, Titus 2:11-12 "For the grace of God has appeared, bringing salvation to all men, 12 instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age." Now we know, going back to Luke 2, that Jesus was treasured by the response to the earlier announcement by the shepherds we see in Mary herself in Luke 2:19-20 "But Mary treasured all these things, pondering them in her heart. 20 The shepherds went back, glorifying and praising God for all that they had heard and seen, just as had been told them."

Years ago I heard a preacher speaking at a conference. He told the crowd that when we proclaim Jesus Christ in our Gospel presentations, we rightly refer to Him as "Savior" and "Lord". The first title speaks to our rescue from wrath and sin and the second speaks of Christ's authority over the believer from conversion through sanctification and into eternity. However, there is that third element that speaks of the affections one ought to have for this Savior and Lord - namely that He is "treasure". Colossians 2:3 communicates this point of Jesus Christ being the treasure of grace: "in whom are hidden all the treasures of wisdom and knowledge." Would it be that as we contemplate God's Perfect gift, Jesus Christ, that we would grasp the fact that He is the treasure of grace.

Closing thoughts
We have spent these last few days considering God's Perfect Gift. We have looked at how Jesus' presentation at the temple by his parents has quite a bit to teach us about this truth. We utilized the acrostic g.i.f.t to flesh out what is meant when we say that Jesus Christ is God's Perfect Gift.

Gospel's Savior - Luke 2:21
Infinitely Holy - Luke 2:22-24
Fulfillment of Prophecy  - Luke 2:25-38
Treasure of Grace - Luke 2:39-40