31 Then He went down to Capernaum, a city of Galilee, and was teaching them on the Sabbaths. 32 And they were astonished at His teaching, for His word was with authority (Luke 4:31–32, NKJV).
Jesus taught in the synagogues of Galilee with the fellowship and endorsement of the Spirit of God (Luke 4:14, 18-21). His teaching so enraged the Nazarenes they tried to kill Him (Luke 4:23-29). Yet, those who heard Him testified and marveled at His “gracious words” (Luke 4:22). In Capernaum, people were astonished at the authority of His words (cf. Matt. 7:29). The Jewish leaders marveled when they heard Him teach in the temple. “How does this Man know letters, having never studied,” they said (John 7:14-15). Jesus spoke what the Father gave Him to teach (John 7:16). His words were authoritative because He spoke heaven’s words (John 12:49-50). Titus, the evangelist, was to teach the gospel “with all authority” (Titus 2:15). These men were not certified by the scribes and lawyers of the day. (The apostles were “uneducated and untrained,” Acts 4:13.) Yet, men presume to have the authority to maintain seminaries to certify a person as acceptable (having authority) to preach and minister the gospel. (Only credentialed preachers will do.) Sadly, some churches of Christ seem to trend in the same direction. (Only the credentialed preacher will do for their pulpits.) It makes you wonder whether a simple fisherman (like Peter) could stand in some pulpits today. The preacher’s authority does not come from himself, other men, or credentials earned from men. The gospel preacher speaks by heaven’s authority (1 Tim. 4:11; 5:7). We do well to remember that and humble ourselves before the authority of God and His word instead of men (Gal. 1:11-12; 1 Cor. 14:37).
28 But Jesus, turning to them, said, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children. 29 For indeed the days are coming in which they will say, ‘Blessed are the barren, wombs that never bore, and breasts which never nursed!’ 30 Then they will begin ‘to say to the mountains, “Fall on us!” and to the hills, “Cover us!” ’ 31 For if they do these things in the green wood, what will be done in the dry (Luke 23:28–31, NKJV)?”
Jesus used the figure of green and dry wood to warn the daughters of Jerusalem to mourn the difficult, deadly days ahead for Jerusalem (Luke 23:27-30). Verse 30 quotes and applies Hosea 10:8, which spoke of God’s judgment and punishment that Samaria would not escape. (This reference is used in Revelation 6:15-16, depicting the sure and inescapable nature of divine judgment.) The “green wood” period was no doubt when the Messiah was with them. His words and works brought life to Israel like a green spout. Yet they rejected and killed Him. Since that is how they acted when things were good, imagine what they would do when God removed His blessing and brought His judgment upon the city. Terrible things would be done (Matt. 24:9-12). Historians record accounts of cannibalism and other atrocities in Jerusalem during its siege and destruction by Rome in A.D. 70. We ought to believe, obey, and rejoice in the blessings of Christ (Eph. 1:3). If not, we will undoubtedly mourn when God’s wrath punishes our disobedience (2 Cor. 10:6; 2 Thess. 1:8-9).
40 Therefore many from the crowd, when they heard this saying, said, “Truly this is the Prophet.” 41 Others said, “This is the Christ.” But some said, “Will the Christ come out of Galilee? 42 Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem, where David was?” (John 7:40–42, NKJV)
John 7 records the belief, skepticism, and opposition to Jesus in Jerusalem during the Feast of Tabernacles (John 7:2, 10-13). The multitude did not speak openly about Him for fear of their leaders, but Jesus “went up into the temple and taught” publicly (John 7:14). Like today, His words and works stirred different reactions. (1) The multitude charged Jesus with having a demon (John 7:20-24). (2) The citizens of Jerusalem marveled at His boldness under threat of death (John 7:25-27). (3) The Jewish leaders (Sanhedrin) sent officers to arrest Him, perplexed at His teaching (John 7:32-36, 44). The officers returned empty-handed, saying, “No man ever spoke like this man” (John 7:45-46). (4) The crowd was divided over whether Jesus was “the Prophet” or “the Christ” (John 7:40-42). Moses told of God sending a prophet like him (Deut. 18:15, 18-19). God’s Servant, the Messiah, fulfilled this role (Isa. 42:1-4; Acts 3:22-24). The Christ did indeed come from “the seed of David and from the town of Bethlehem, where David was” (2 Sam. 7:12-14; Isa. 11:1-2; Micah 5:2). Those who said Jesus could not be the Christ since He came from Galilee, failing to consider his birthplace (John 7:1, 9-10). Jesus is “the Prophet” who spoke the Father’s doctrine (John 7:16-18). Jesus is the Christ who gives living water for the soul (John 7:37-38; Isa. 55:1-5; Rev. 22:17). Christ is the Prophet we must hear. This is righteous judgment about Jesus (John 7:24).
He shall judge between the nations, and rebuke many people; They shall beat their swords into plowshares, and their spears into pruning hooks; Nation shall not lift up sword against nation, neither shall they learn war anymore” (Isaiah 2:4, NKJV).
Isaiah lifted his eyes above Jerusalem’s mountain (upon which sat Solomon’s temple) to visionary heights of “the mountain of the Lord’s house,” to which “all nations” would flow in the latter days (Isa. 2:2; Acts 2:16-17; Heb. 1:2). His prophecy of “the mountain of the Lord,” the “house of the God of Jacob,” foresees the church Jesus built (Isa. 2:3; Matt. 16:18; Eph. 2:19-22; Heb. 3:3-6). The “word of the Lord” would go into all the world from Jerusalem, which began on Pentecost after Jesus’s ascension (Isa. 2:3; Luke 24:46-47; Acts 1:8; 2:1ff). God’s house “shall walk in its path” as we “learn His ways” (Isa. 2:3). Today’s verse describes the effect of the gospel in hearts and lives. The good news of Christ replaces conflict with cooperation, animosity with amicability, and war with peace (cf. Isa. 11:6-9; Eph. 2:14-18). This verse does not describe a futuristic millennial kingdom on earth, far from it (John 18:36). It describes Mount Zion’s habitation of holiness, the heavenly Jerusalem, the “general assembly and church of the firstborn” (Heb. 12:22-23). Sowing the seed of the kingdom in hearts brings peace and advances the kingdom of Christ. Jesus is “our peace,” our King who has come with salvation and speaking “peace to the nations” (Eph. 2:14; Zech. 9:9-10). Learn His ways and walk in His path. You will have peace with God and with other like-minded souls “in one body through the cross,” His church (Eph. 2:16; 4:4).
34 “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her brood under her wings, but you were not willing! 35 See! Your house is left to you desolate; and assuredly, I say to you, you shall not see Me until the time comes when you say, ‘Blessed is He who comes in the name of the Lord’” (Luke 13:34–35, NKJV)!
God wanted to hold Jerusalem close to Himself, sheltered and safe. But she objected. Now, desolation would be left in the wake of their rejection of God’s prophets and the Messiah. Only in the Messiah’s salvation from her sins would she be blessed (v. 35; Ps. 118:26). Our nation faces many problems brought on by sin: Racism, hatred, division, crime, immoralities of all sorts, hypocrisy – the list goes on. Our sins disgrace our nation: “Righteousness exalts a nation, but sin is a reproach to any people” (Prov. 14:34). The answer to our nation’s ills is not political, economic, sociological, psychological, or environmental. The answer is salvation from sin, conversion of hearts and lives to Jesus Christ. His gospel truth changes hearts and lives, replacing injustice with fairness. It overcomes evil. Salvation from our sins is the prosperity we must seek. “Save now, I pray, O Lord; O Lord, I pray, send now prosperity. Blessed is he who comes in the name of the Lord! We have blessed you from the house of the Lord” (Ps. 118:25-26).
26 And when Saul had come to Jerusalem, he tried to join the disciples; but they were all afraid of him, and did not believe that he was a disciple. 27 But Barnabas took him and brought him to the apostles. And he declared to them how he had seen the Lord on the road, and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28 So he was with them at Jerusalem, coming in and going out. (Acts 9:26–28, NKJV)
Joseph was named “Barnabas” (son of encouragement) by the apostles for a reason (Acts 4:36). With entreaties and exhortations, he gave solace, comfort, and consolation to fellow Christians. We see this son of encouragement in action in today’s passage. The persecutor Saul was now a Christian, but the Jerusalem disciples only knew of the havoc he had made of the church three years earlier (Acts 8:3; 9:13-16). So, they were fearful when Saul “tried to join the disciples” (v. 26). With complete information in hand, Barnabas vouched for Saul, telling of his encounter with the Lord on the road that led to his conversion and bold gospel preaching in Damascus (Acts 9:17-22; 22:17-21). There are several worthy lessons in our text, but today let us focus on Barnabas. His fearless defense of Saul assured the apostles, comforted the frightened church, and (no doubt) consoled Saul as it led to the brethren receiving him in the Lord (vv. 27-28). Barnabas seized opportunities to stand for the truth, encourage his brethren, and strengthen souls (Acts 4:36-37; 11:22-24). Can you imagine what could have happened if Barnabas had not spoken up for the truth on Saul’s behalf? Be a Barnabas. Seize your opportunities to console, comfort, and encourage the truth, trust, and triumph over fear and doubt.
Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen. (Revelation 1:7, NKJV)
We may immediately think this verse refers to Christ’s return on the last great day (Acts 1:11). That day will surely come (Acts 17:30-31). But to apply it to the last day overlooks its immediate context and the broader context of the book. Christ gave John this revelation to show to the servants of Christ “things that must shortly take place” because “the time is near” (Rev. 1:1, 3). Jesus Christ is “the ruler over the kings of the earth,” a central truth borne out in The Revelation (17:14; 19:15-16). Yet, Christians were being persecuted unto death (even though Christ had loved them, redeemed them, and made them a kingdom of priests on earth, Rev. 1:5-6). The Revelation assures them He would execute judgment against their persecutors; They would be victorious in Him (Rev. 17-19; 18:20-24; 19:11-21). The expression, “coming with clouds,” is judgment language (as Jesus used in Matt. 24:29-30 of Jerusalem’s demise, cf. Isa. 19:1). He said, “They shall see the Son of Man coming on the clouds of heaven.” There was no visible image of Jesus when Jerusalem fell. But its fall was evidence that the Son of Man rules in heaven and on earth. They would “see” the Son of Man coming in judgment against Jerusalem, which happened in A.D. 70. His heavenly reign and authority were on display for all to see (Mk. 13:26, 30; Matt. 26:64). Similarly, Revelation 1:7 refers to Christ’s judgment against the persecuting powers, the Roman empire (cf. Rev. 14:14-16). “The ruler over the kings of the earth” would soon execute His judgment, and it would be evident (“every eye will see Him”). “Even so, Amen.”
4 He who sits in the heavens shall laugh; The Lord shall hold them in derision. 5 Then He shall speak to them in His wrath, and distress them in His deep displeasure: 6 “Yet I have set My King on My holy hill of Zion.” (Psalm 2:4–6, NKJV)
God’s purposes are not overthrown by the plots and schemes of humans (Psa. 2:1-3). God replies with scornful derision in verse 4 to those who would fight against His Anointed (Christ) and their rule. God responds with wrath and fury (v. 5). He is Lord (Heb., Adonay) over earth’s kings and rulers, and He counters their opposition to His will with an unequivocal declaration in verse 6: He would succeed. 1) “Yet” – They would fail in their resistance to God and His Christ. This verse lands a death blow to the premillennial doctrine that God withdrew His kingdom plans because the Jews rejected Jesus. 2) “I have set My King” – God installed the King of His choosing. God’s Anointed was chosen for His righteousness and crowned king by Almighty God (Jer. 23:5-7; Heb. 1:8-9). After His resurrection, Jesus Christ ascended to His throne at God’s right hand (Psa. 110:1; Dan. 7:13-14; Eph. 1:20-23; Acts 2:32-36). Jesus is king now. 3) “On My holy hill of Zion” – Christ rules over God’s kingdom. Zion is God’s “dwelling place” and “resting place” (Psa. 132:13-14). King David seized the stronghold of Zion (1 Chron. 11:4-7). Now Jesus Christ (the son of David) is enthroned on Mount Zion, the “heavenly Jerusalem” to which we have come and over which Christ reigns (Micah 4:1-4; Heb. 12:22-23). Christ rules “in the midst of His enemies” (Psa. 110:2). Heaven and earth are under His authority (Matt. 28:18).
15 Thus says the Lord: “A voice was heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children, refusing to be comforted for her children, because they are no more.” 16 Thus says the Lord: “Refrain your voice from weeping, and your eyes from tears; For your work shall be rewarded, says the Lord, and they shall come back from the land of the enemy. 17 There is hope in your future, says the Lord, that your children shall come back to their own border.” (Jeremiah 31:15–17, NKJV)
The horrors of the Babylonian destruction of Jerusalem (586 B.C.) and exile were followed by a remnant of the people returning to their land (Ezra 1-2). God gave hope to the exiled people through Jeremiah, assuring them their “work shall be rewarded” and “your children shall come back to their own border.” It is telling the Lord said their “work” would be rewarded. (See Jeremiah 29:1-11 for a description of their “work” and God’s promised reward.) Many teach any rewarded work of man is meritorious and against the purpose of God. This verse teaches otherwise. So, the “faith only” people have a problem because Jeremiah said God would reward their work. There are Messianic undertones to the passage. Matthew applied verse 15 directly to Herod’s slaughter of the young male children in Bethlehem and its districts (Matt. 2:16-18). Jesus survived that horrific event, and our hope is redemption from sin’s captivity in Christ Jesus (Rom. 5:1-2, 8-11). Works of faith do not merit the reward God promises us any more than the remnant’s faith earned their return to the land. Works of obedience show our faith in God and the hope we have in Jesus (Jas. 2:17-18; Heb. 10:36-11:1). Remember, God rewards the faithful (Heb. 11:6).