The Glorious Deeds of Christ

The Blessed Virgin Mary Receives Personal Prophetic Words

And Simeon blessed them and said to Mary his mother, ‘Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.’

Luke 2:34-35

Over the last several days, we have been discussing the word of prophecy (1 Cor. 12: 10), its importance during the season of Advent, and how to respond when given a confirmed prophetic word. Today’s post focuses on the Blessed Virgin Mary as a model for receiving and acting on prophetic words. Luke 2:25-40 describes two prophetic ministers, Anna and Simeon, reaching out to Mary when the baby Jesus is being presented at the Temple for circumcision.

Simeon was united in Christ in righteousness, “righteous and devout” (v. 25a), yielded to Christ trusting his delay, “waiting for the consolation of Israel” (v. 25b), and remained in Christ enjoying his manifested presence, “Holy Spirit was upon him” (v. 25c). Simeon was intimate with God for Simeon knew his voice, “you would not die” until he sees Messiah (v. 26), and Simeon was led by the Spirit for he was directed by the Spirit “into the Temple courts” (v. 27).

Simeon’s prophetic word consisted of two parts: public in Temple (v. 29-32) and private to Mary (v. 34-35).The public pronouncement focuses on Jesus–he is God’s salvation. This salvation  is for the Gentiles and the Jews bringing about the healing of the nations.

Simeon’s word to Mary is strangely negative: the proud, self-absorbed, self-assured, and hard-hearted will be revealed. They will resist Jesus’ ministry, and as result, their worldly, unbelieving hearts will be exposed.  In turn, Israel’s rejection of Mary’s son, the Son of God, will break her heart as well. [Stephen D. Swihart, ed., Logos International Bible Commentary (Plainfield, NJ: Logos International, 1981), 439.

Some may ask why Simeon’s word of prophecy is negative in tone, “Are not all prophecies to be ’strengthening, encouraging, and comforting’” (1 Cor. 14:3)? “Are not all prophecies to be positive and uplifting”? A prophecy can contain a rebuke, correction, or warning and still be comforting and healing. When Jesus corrects or rebukes, he also gives the grace, the Holy Spirit’s enabling power, to obey his word of command. Jesus gives prophetic words to the seven churches of Asia: six of the seven are rebuked or corrected for their lack of holiness, obedience, or steadfastness. Yet, all six are blessed, praised, graced, and offered a reward for choosing obedience (Rev. 2 & 3).

Simeon’s warning to Mary is the Holy Spirit’s way of helping Mary avoid the pain and shock of unexpected suffering and rejection. It is good that Mary knows now that her precious child’s life and death will break her heart.

Anna, a female prophetess, lived her entire life in the Temple courts: she was dedicated to worship, fasting, and praying. Anna represents wholehearted devotion to God and his presence (Luke 2:37). Like Simeon, spending time in God’s presence means knowing God’s heart, and to know God’s heart is to hear his voice, and to hear God’s voice is know his ways. Immediately after Simeon’s word, Anna confirms that this child will bring about the redemption of Israel (Luke 2:38). To be the redeemer of Israel is to be the Messiah, the chosen one, who would free Israel from her bondage. Anna’s word further confirms to Mary and Joseph that the God of Israel has major plans for their son, bigger plans than they can imagine.

Luke does not record the Blessed Virgin Mary’s response to these two words, but we know that in another situation, she chose the “ponder these things in her heart” (Luke 2:19 KJV). Pondering is not passivity. Pondering says to God, “I trust your prophetic word, I may not understand it, therefore I will not talk about God’s instruction until he reveals its meaning to me.” Pondering is faith, pondering is waiting on God, pondering is giving God opportunity and time.

Mary’s humble acceptance of the divine will is the starting point of the story of the redemption of the human race from sin.

Alan Richardson, The New Book of Christian Quotations, comp. Tony Castle (New York, Crossroad, 1982), 158.

In summary; Advent is a unique time for hearing and obeying God’s prophetic word. Like Simeon and Anna, we are called to Spirit-waiting, Spirit-listening, Spirit-anticipation, and Spirit-obedience. Like Elijah and the Blessed Virgin Mary, we are called to Father-directed submission, Spirit-led action, and Christ-follower trust. The Holy Spirit still speaks through the gift of prophecy. As we anticipate Christ’s second return, we can expect more guidance from our heavenly commander.

Come, Lord Jesus, Come!

Prophetic Hope

“Eagerly desire . . . the gift of prophecy”

1 Cor 14:1

In a previous post, I defined the spiritual gift of prophecy as spontaneous, Spirit-inspired, intelligible speech, orally-delivered to the church gathered intended for the building up of the people of God. Prophecy can be both foretelling; insights into the future plans of God, and forthtelling; God’s word for our present circumstances.

During the church season of Advent, the word of prophecy is important for Advent is the period of the Christian year dedicated to prophetic hope. Prophetic hope is believing and expecting God’s inspired promise of Jesus’ soon return. Advent means confident waiting: waiting on God to fulfill his word that Jesus will return in a physical body to bring his church home and judge the world (2 Peter 3:8-10). Advent is a prophetic season for we wait for the prophetic fulfillment of Jesus’ second coming while marveling at the Old Testament prophetic fulfillment of Jesus’ first coming. The Old Testament prophets spoke of Jesus’ birth, ministry, and death (Gen. 3:15; Micah 5:2; Isa. 7:14. 53:4-7) and years later these promises were fulfilled. Today, we read the prophetic words of Jesus, Paul, John, and Peter concerning the Second Coming (Mark 13:26-27; 1 Thess. 4:13-18; Titus 2:11-14; 2 Peter 3:8-10; Rev. 19:11-16) and with confidence we expect the prophetic words of scripture to be fulfilled again.

The word of prophecy is hope: knowledge that God is aware of our need and actively working to meet that heart-cry. The gift of prophecy points the Church to Christ, calls for obedience to his commands, and brings healing and restoration. The gift of prophecy reminds believers of their call to holiness, their dependence on God’s grace, and the faithfulness of God’s promise. Corporately, the prophetic gift calls forth repentance, restoration, and renewal in the Body of Christ. The prophetic gift builds up the Church in her call to be God’s witness to the world (1 Cor. 12:31, 14:1, 39; Heb. 2:3-4).

During the season of Advent, the church can expect the Holy Spirit to encourage, comfort, and strengthen all believers for the coming year.

True Prophets are the healers, preachers, and teachers who are “binders of wounds,” because they call people to genuine transformation and repentance. True prophetic words point to sin, to what is amiss in a life or in a culture; they warn of the consequences if one fails to repent (here a predictive element can come in); they console; they encourage. They do all this in conjunction with the fundamental truth that the testimony of Jesus is the spirit of prophecy (Rev. 12:10).

Leanne Payne, Heaven’s Calling: A Memoir of One Soul’s Steep Ascent (Grand Rapids, MI: Baker Books, 2008), 116.

Pope Benedict XVI and the Cross

Advent Is an Invitation Into the Presence of God

Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy,

Jude 24

In this sermon, Pope Benedict XVI encourages the faithful during the season of Advent. He defines Advent as a visit from Christ: he came to Bethlehem, he will come in glory, and he is present in our hearts now. During Advent, God invites us into his personal presence: his presence transforms our vision of the world in which we live. Advent waiting is transformative, the season reminds us that this fallen world is not our home. “The joy of waiting makes the present richer.” Advent hope is not a false hope for we know by God’s faithful promise that Messiah will return again.

In the Vatican Basilica this evening, Benedict XVI presided at first Vespers for the first Sunday of Advent, the beginning of a new liturgical year for the Church.

In his homily the Pope reflected upon the meaning of the word Advent which “Christians used”, he said, “to express their relationship with Jesus. … The meaning of the expression advent also includes that of ‘vistatio’, … a visit, which in this case means a visit from God: He enters my life and wishes to address Himself to me”.

“In daily life we all know the experience of having little time for the Lord, and little time for ourselves. We end up becoming absorbed by ‘doing’. Is it not often true that it is activity itself that possesses us, society with its multiple distractions that monopolises our attention? Is it not true that we dedicate a lot of time to entertainment and leisure activities of various kinds?”

“Advent, this potent liturgical period we are entering, invites us to remain silent as we come to appreciate a presence. It is an invitation to understand that the individual events of the day are signs God addresses to us, signs of the care He has for each of us. How often does God make us aware of some aspect of His love! To maintain what we might call an ‘inner diary’ of this love would be a beautiful and rewarding task in our lives. Advent invites us and encourages us to contemplate the living Lord. Should not the certainty of His presence help us to see the world with different eyes?”

The Holy Father went on: “Another fundamental aspect of Advent is that of waiting: a wait that is, at the same time, a hope. … Hope marks the journey of humankind, but for Christians it is enlivened by a certainty: the Lord is present in the events of our lives, He accompanies us and will one day dry our tears. One not-far-distant day everything will reach fulfilment in the Kingdom of God, the Kingdom of justice and peace.

“Yet”, he added, “there are many different ways to wait. If the present time is not filled with meaning, the wait risks becoming unbearable. If we await something, but at this moment have nothing – in other words, if the present is empty – then every passing instant seems exaggeratedly long and the wait becomes an over-heavy burden because the future remains too uncertain. When, on the other hand, time has meaning and at every instant we perceive something specific and valid, then the joy of waiting makes the present richer”.

The Holy Father encouraged the faithful “intensely to live the present, where we already obtain the gifts of the Lord. Let us live projected towards the future, a future charged with hope”. The Messiah, “coming among us, brought us and continues to bring us the gift of His love and His salvation. He is present among us and speaks to us in many ways: in Sacred Scripture, in the liturgical year, in the saints, in the events of daily life, in all creation, which changes its appearance depending upon whether [we see Him] behind it or whether [we see it] shrouded in the fog of an uncertain origin and uncertain future”.

“We in our turn”, Pope Benedict concluded, “can address Him, present Him the sufferings that afflict us, the impatience and the questions that arise in our hearts. We are certain that He always listens to us! And if Jesus is present, then there can be no meaningless or empty time. If He is present we can continue to hope, even when others can no longer offer us their support, even when the present becomes burdensome”.

Pope Benedict XVI, “ADVENT INVITES US TO PERCEIVE THE PRESENCE OF GOD” (Vatican City: November, 28, 2009).

Looking for the Lord Brings Us Closer to God

Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure.

1 John 3:2-3

The second coming occurs when Christ returns in bodily form to receive the church and judge the nations. That coming is personal and real for we, the Christ-followers, will see him face-to-face and rejoice in his appearing. Knowing that one day we will see Jesus visibly, we are powerfully motivated to walk in holiness (1 John 3:2-3). Christ died on our behalf, the Holy Spirit has changed our hearts; and as result, God freed us from our bondage to live for him. In gratitude, we desire to please our Savior by our behavior. “No shame,” is the watchword for the expectation of Jesus’ coming (1 John 2:28). We desire our lives, attitudes, and actions to honor Christ upon his return.

Living in the reality of Christ’s return makes a difference in a Christian’s behavior. Since Christians someday will be like Him, a desire should grow within the Christian to become like Him now. That was Paul’s passion, expressed in Phil. 3:12–14 (see notes there). That calls for a purifying of sin, in which we play a part (see notes on 2 Cor. 7:1; 1 Tim. 5:22; 1 Pet. 1:22).

John MacArthur, NKJV MacArthur Study Bible, Electronic ed. (Nashville, TN: Word, 1998), 1 Jn 3:3.

Those who denounce the doctrine of the second advent as speculative, fanciful and unpractical, would do well to reconsider the subject. The doctrine was not so regarded in the days of the apostles. In their eyes, patience, hope, diligence, moderation, personal holiness, were inseparably connected with an expectation of the Lord’s return. Happy is the Christian who has learned to think with them! To be ever looking for the Lord’s appearing is one of the best helps to a close walk with God.

J.C. Ryle, Day by Day with J.C. Ryle, “Second Coming”, 281.

HT: J.C. Ryle Quotes

Revelation and Its Symbolism

Then the statue of the beast commanded that anyone refusing to worship it must die. He required everyone—small and great, rich and poor, free and slave—to be given a mark on the right hand or on the forehead. And no one could buy or sell anything without that mark, which was either the name of the beast or the number representing his name. Wisdom is needed here. Let the one with understanding solve the meaning of the number of the beast, for it is the number of a man. His number is 666.

Rev. 13:15-18(NLT)

Alright, here is the most unusual post I have ever written for this blog:

Questions have persisted throughout my pastoral teaching ministry as to the nature of the mark of the beast mentioned in Rev. 13. Many believers walk in an inordinate amount of fear concerning the mark of the  beast. They are anxious that they might be forced against their will to receive the mark of the beast. Is that possible? Is the mark of the beast a tattoo or a computer chip, etc.? Some despicable use of current technology? Should Christians fear the future because of the the mark? Is the second coming of Christ the “blessed hope” of all believers (Titus 2:13) or an event to be feared and dreaded by all both Christians and non-Christians alike?

First, the context (Rev. 13:11-14:5) of the passage speaks of a mark of the beast and a mark of the Lamb. If you receive a tattoo or a computer chip for following the Beast, then in turn, you must also be given a tattoo or computer chip for following the Lamb. The teaching emphasis always seems to be on the negative mark, (i.e., beast), not the positive mark, (i.e., Lamb). What is true for the mark of the beast must be true for the mark of the Lamb.

Second, the symbols in Revelation should be interpreted first by their counterpart in the Old Testament. The “mark” comes from Ezekiel 9:4-6, where an angel is instructed not to kill those who have the mark. The mark is invisible to the inhabitants of Jerusalem, it is seen and known only by God and the angels. The mark is indicative of the individual’s heartfelt allegiance to God. Notice that the mark is the Hebrew letter “taw” which is roughly the shape of a cross.

Third, the beast in the Book of Revelation is the city of Rome and her empire (Rev. 17:7-9), the “seven hills” would have been known in the first century as the “City of the Seven Hills,” Rome. Therefore, the beast, Caesar, is asking for lordship over the lives of all the Empire’s inhabitants. True believers refuse Rome’s domination for Christ is Lord over their lives. Several Caesars expected to be worshipped as a god, yet the early church only recognized Jesus as Lord and Savior of the world (Phil. 2:10-11; 3:20).

Last, the Roman Empire was so oppressive that only those who worship Caesar are allowed to do business in the empire (Rev. 13:16-17). One’s allegiance is obvious by the way one worships, dresses, serves, and lives. Likewise, believers under communist rule in the Soviet Union walked under similar penalties during the dark days of the Cold War. The visible mark of believers was the distinctive manner in which they lived the life of love (i.e., John 13:35, 1 John, Epistle to Diognetus).

By way of application, the beast today is any government who sets itself up over and against faith in God and love of Christ. The beast is any government that persecutes Christians and attempts to destroy the church. The beast is idolatry and love of all worldly things: money, sex, and power. The love of the beast or the love of the Lamb is a heart issue thus unseen by men except by their behavior.

Conclusion: The mark of the beast is invisible (unseen by people), nothing to be feared by believers, and indicative of one’s allegiance.

Like the other markings in Revelation, it seems to be symbolic (see comment on Rev. 3:12; 7:3; cf. 14:1; 17:5; 19:12; 22:4); some Jewish texts speak of a symbolic mark of destruction on the forehead of the wicked (Psalms of Solomon 15:9) in contrast to the mark of the righteous (15:6). Some interpreters have nevertheless seen a tangible expression of allegiance to the world system; in at least the last two major imperial persecutions of Christians, both in the third century, certificates were issued to those who had fulfilled the mandated rite of emperor worship. But the text may simply imply a figurative slave brand identifying to whom a person belongs — God or the world. Participation in idolatry appeared to be almost an economic necessity in many cities in Asia Minor (see comment on 2:18-29), and John warns that commercial discrimination would grow more severe, alongside the graver danger of martyrdom.

Craig S. Keener, IVP Bible Background Commentary: New Testament [PC Study Bible] (Downers Grove, IL: InterVarsity Press, 1993).

Apocalyptic Literature

The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John, who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near.

Rev.1:1-3

Apocalyptic writing tells a story by which eternal insight is given by an angel to the visionary prophet. This heavenly perspective explains God’s eternal purposes to a church that is struggling here on earth with persecution, trials, and pain. Apocalyptic literature uses powerful images to prick the imagination and draw the reader/hearer into God’s perspective on the world.

First, seventy per cent of the symbols’ meaning are drawn from the original context of  the Old Testament’s use of that symbol. Second, John’s symbols are also pulled from the contemporary Roman world using pagan images to illustrate sources of evil in the world. Third in our culture, we tend to think of symbols as meaning something less than real or true. John’s symbols are intended to convey deep theological meaning while simultaneously impacting our spirits and emotions. We tend to read a text “literally” as opposed to reading it “symbolically” as if a literal interpretation makes the text more true. In the Bible, symbols are understood to be just as “true” as other more historical or literary passages.

Before Apocalyptic literature can be applied to our day, the text must be read in the light of its original context. In other words, the writing must make sense to the readers of the first century before it speaks to a reader in the 21^st century.

Apocalyptic literature was written not only to inform the church, but to impact believers’ emotions and encourage their spirits as well. We need to read the Book of Revelation with our hearts as well as our minds.

What then is the Book of Revelation’s message?

1. That God is awesomely majestic, as well as sovereign in all our troubles.

2. That Jesus’ sacrifice as the Lamb ultimately brings complete deliverance for those who trust in him.

3. That God’s judgements on the world are often to serve notice on the world that God will avenge his people.

4. That regardless of how things appear in the short run, “sin does not go unpunished,” and God will judge.

5. That God can accomplish his purposes through a small and persecuted remnant; he is not dependent on what the world values as power.

6. That worship leads us from grief over our sufferings to God’s eternal purposes seen from a heavenly perspective.

7. That proclaiming Christ invited persecution, the normal state of committed believers in this age.

8. That Christ is worth dying for.

9. That a radical contrast exists between the God’s kingdom (exemplified in the bride, the new Jerusalem) and the world’s values (exemplified in the prostitute, Babylon).

10. That the hope God has prepared for us exceeds our present sufferings.

11. That God’s plan and church ultimately include representatives of all peoples.

Craig S. Keener, Revelation, NIVAC (Grand Rapids, MI: Zondervan, 2000), 41.

Christ’s Two Comings

The season of Advent celebrates two comings in the life of Christ: one future and one past. Advent prepares our hearts for the second coming of Christ for he will bring history to an end by fully establishing his kingdom. Also, Advent prepares our hearts for the celebration of Christ’s first coming, Christmas. Advent is a season of joy for we are grateful for Christ’s coming in the manger and Advent is a season of repentance as we know that Christ comes again in holiness, power, and judgment.

Advent waiting is the prayerful longing to see Jesus face-to-face and experience the God’s Holy Spirit pouring upon us in love and grace. In preparation for the coming church and secular year, we yearn for the transformation of our hearts. Advent waiting is gratefulness for Christ’s first coming while eagerly expecting Christ’s second coming in glorious majesty. Advent waiting converts our personalities as we await Christ’s physical appearance in the skies.

Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure.

1 John 3:2-3

In this present world, we endure while calmly trusting the Holy Spirit to be Christ in us in the midst of a fallen and decadent world.  In hope, we look forward to seeing our blessed Savior face-to-face.

Pope John Paul II in his address on Dec. 18, 2002 said,

The liturgy of Advent . . . helps us to understand fully the value and meaning of the mystery of Christmas. It is not just about commemorating the historical event, which occurred some 2,000 years ago in a little village of Judea. Instead, it is necessary to understand that the whole of our life must be an ‘advent,’ a vigilant awaiting of the final coming of Christ. To predispose our mind to welcome the Lord who, as we say in the Creed, one day will come to judge the living and the dead, we must learn to recognize him as present in the events of daily life. Therefore, Advent is, so to speak, an intense training that directs us decisively toward him who already came, who will come, and who comes continuously.

The season of Advent begins Sunday, November 29th.

HT: Appleseed Quotes

Advent Waiting

Advent waiting is the prayerful longing for God’s Holy Spirit to pour upon us. In preparation for the coming church and secular year, we yearn for the transformation of our hearts. Advent waiting is gratefulness for Christ’s first coming while eagerly expecting Christ’s second coming in glorious majesty. Advent waiting converts our personalities as we await Christ’s physical appearance in the skies.

Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure. (1 John 3:2-3 ESV).

In this present world, we endure while calmly trusting the Holy Spirit to be Christ in us in the midst of a fallen and decadent world.  In hope, we look forward to seeing our blessed Savior face-to-face. Oscar Romero, martyred archbishop of San Salvador, points to the Blessed Virgin Mary as a model for Advent waiting:

Even when all despaired
at the hour when Christ was dying on the cross,
Mary, serene,
awaited the hour of the resurrection.
Mary is the symbol
of the people who suffer oppression and injustice.
Theirs is the calm suffering
that awaits the resurrection.
It is Christian suffering,
the suffering of the church,
which does not accept the present injustices
but awaits without rancor the moment
when the Risen One will return
to give us the redemption we await.

Oscar Romero, The Violence of Love, trans., James R. Brockman, S. J. (Farmington, Penn.: The Bruderhof Foundation, 2003), 27.

The season of Advent begins November 30^th.