A Transfiguration of Love

sermon transcript

Despondency in Gethsemane

Despondency in Gethsemane

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Sermon statement

Jesus’ temptation in Gethsemane is the crisis point in salvation history and encourages us to watch and pray.

Text (NIV)

MT 26:36 Then Jesus went with his disciples to a place called Gethsemane, and he said to them, "Sit here while I go over there and pray." 37 He took Peter and the two sons of Zebedee along with him, and he began to be sorrowful and troubled. 38 Then he said to them, "My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me."MT 26:39 Going a little farther, he fell with his face to the ground and prayed, "My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will." MT 26:40 Then he returned to his disciples and found them sleeping. "Could you men not keep watch with me for one hour?" he asked Peter. 41 "Watch and pray so that you will not fall into temptation. The spirit is willing, but the body is weak."  MT 26:42 He went away a second time and prayed, "My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done."  MT 26:43 When he came back, he again found them sleeping, because their eyes were heavy. 44 So he left them and went away once more and prayed the third time, saying the same thing. MT 26:45 Then he returned to the disciples and said to them, "Are you still sleeping and resting? Look, the hour is near, and the Son of Man is betrayed into the hands of sinners. 46 Rise, let us go! Here comes my betrayer!"

Introduction: Crisis points

There are many crisis points in the history of the world. The most recent is 9/11 when two planes flew into the Twin Towers in New York. It changed the domestic and foreign policy of the United States, the sole superpower in the world today. A decision was made somewhere by the Al Qaeda terrorists to go ahead with this attack on civilian target on US soil and this decision lead to consequences that changed the modern world. 

In our Christian tradition, another crisis point was when an Augustinian monk named Martin Luther decided to stand against the Church of Rome in by nailing his Ninety Five theses on a church door in Wittenberg on 31 October 1517 and started the Reformation movement and changed the Christian world. 

Another crisis point is when God called to Moses from a burning bush in Genesis 3 and after many excuses, Moses decided to obey God to go to confront the Pharaoh and win freedom for the Hebrews people and changed the ancient religious world. 

Each of these involved a point when the final decision was made and to carry out what was decided. It involves agonising decision making. Those making the decision know of the consequences of their decision and the price they have to pay in terms of their personal sacrifices. These among many other crisis points changed the world as we know it.

The most important crisis point in human history occurred in the Garden of Gethsemane in the text we shall study today. We are in the final weeks of Lent. 

Exposition

  MT 26:36 Then Jesus went with his disciples to a place called Gethsemane, and he said to them, "Sit here while I go over there and pray."

Ø      It is probably about midnight on the Thursday of Passover week in A.D. 33 (or 30).

Ø      Jesus’ three years ministry is coming to an end

Ø      He has preached his last sermon and performed his last miracle.

Ø      He has come to fulfill his mission – to be the last and ultimate Passover lamb, the perfect and only sacrifice for the sins of the world.

37 He took Peter and the two sons of Zebedee along with him, and he began to be sorrowful and troubled. 38 Then he said to them, "My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me."

Ø      Jesus asks his disciples to keep watch with him. Watch is in the present tense.

Ø      Why is Jesus sorrowful and troubled? Sorrowful and troubled is more than just depression or emotional turmoil that all of us experience. It means depper that that and I suggest despondency. de·spond·en·cy [dih-spon-duhn-see] means state of being despondent;  depression of spirits from loss of courage or hope; dejection. Isaiah describe the Messiah to be a “man of sorrows and acquainted with grief’ (Isa. 53:3). All his life Jesus must know about his mission, his destiny which to die for the sins of the world. Why this sudden change of heart? Why this depression? Why this inner turmoil? Is Jesus afraid of death?

Ø      I suggest that it is not physical death that Jesus is apprehensive about but that he is to become sin and be separated from the Father. To Jesus, that will be the most unbearable part of this stage of his mission.

Ø      And I also suggest that Satan has also a role to play in his despondency or inner turmoil. Matthew detailed Jesus’ temptations in the desert after fasting for forty days and nights (Matt. 4).  

            Matt. 4:11

            MT 4:11 Then the devil left him, and angels came and attended him.

            Luke added an additional comment (Luke 4:13)

                        LK 4:13 When the devil had finished all this tempting, he left him until an opportune time.

                You remember when it said after Jesus was tempted in the wilderness, "He withdrew from him until an opportune time."

                 When do you think that was? Right now, I think. And not only did he draw near. John Piper suggests

                         I’ll bet he gathered all of the most powerful members of his wicked army. You can be 
                         assured that the flaming darts that Paul mentions in Ephesians 6 were flying with volleys
                         against the soul of the Son of God as he knelt there wrestling for his faithfulness.

    MT 26:39 Going a little farther, he fell with his face to the ground and prayed, "My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will."

Ø      My Father- Jesus usually uses the word Father or Abba. Here he uses a personal ‘my Father’.

Ø      ‘this cup’ is a metaphor for suffering and death that he was soon to face. It is also a metaphor. The imagery of ‘the cup of God’s wrath’ is more powerful and more relevant in Jesus’ case (Rev. 14:10; 16:19; Isa. 51: 17, 22).

Ø      The struggle is between ‘I will’ and ‘you [God’s] will’. Jesus has a choice. He could stop the whole thing now and run away. If he leaves the garden now, Judas would not have found him to betray him. Then he can live the rest of his life away from Jerusalem and Galilee. No one will know him. I suggest this is his temptation by Satan at this moment. Satan was whispering. ‘You don’t have to do this. You don’t have to try to save these humans who are ungrateful, stiff necked and sinful. You don’t have take on their sins and face your father’s wrath on their behalf. Don’t you have a right to yourself to live?’

Ø      John Piper notes in a similar way

John 12:27 says "Now is my soul troubled. What shall I say? 'Father, save me from this hour'? No, but for this purpose, I have come to this hour." Now I think that text tells us what the nature of the temptation was. Satan was firing volley after volley into the mind of Jesus Christ. And thoughts came into his mind from Satan, thoughts like, "This is a dead end street. Calvary is just a black hole. It’s going to hurt like nothing has ever hurt any human being ever before, and these rascals aren’t worth it, etc." These were coming out of Satan’s wicked heart into the mind of the Son of God.

    MT 26:40 Then he returned to his disciples and found them sleeping. "Could you men not keep watch with me for one hour?" he asked Peter. 41 "Watch and pray so that you will not fall into temptation. The spirit is willing, but the body is weak."

Ø      The disciples were sleeping. Sleeping is the metaphor of moral failure. Just before coming to the garden at the Passover meal (Last Supper) this all the disciples, not just Peter declared that they will never betray Jesus (Matt. 26: 31-35). Now they have betrayed Jesus because instead of watching, they are sleeping.

Ø      Jesus shared about the temptation he is feeling. The spirit may be willing but the body is weak. His weak body is being tempted by Satan. Even at this moment, Jesus is still teaching his disciples. How do you resist temptations?

Ø      Watch and pray! It is in the plural. The only effective weapon the disciples has against temptation is prayer.

    MT 26:42 He went away a second time and prayed, "My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done."

Ø      Compare Jesus’ first and second prayer:

"My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will."

"My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done."

Ø      There seems to be a change in Jesus’ attitude. Where in the first prayer there may be a hint of bargaining, the second prayer is that of submission and obedience.

    MT 26:43 When he came back, he again found them sleeping, because their eyes were heavy. 44 So he left them and went away once more and prayed the third time, saying the same thing.

Ø      The disciples were still sleeping. Maybe Jesus realize that humankind will never to able to get rid of their sinfulness without him. Note that Jesus have stopped rebuking them.

Ø      Jesus affirmed his own decision to go through the ordeal. He prayed again the third time – similar to the three temptations in the desert.

                        "My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will."

                        "My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done."

                        "My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done."

    MT 26:45 Then he returned to the disciples and said to them, "Are you still sleeping and resting? Look, the hour is near, and the Son of Man is betrayed into the hands of sinners. 46 Rise, let us go! Here comes my betrayer!"

Ø      The disciples are still ‘sleeping and resting.’ Jesus again did not rebuke them. John Calvin has this to say:

So far I have wasted my words on you, I shall cease urging you. But however much I may let you sleep, the enemy will not allow it you, but will force you to watch against your will (Institutes III, p.155)

Ø      In the desert, at the beginning of his ministry, Jesus uses Scripture to counter the temptations of Satan, in Gethsemane at the end of his ministry, Jesus uses his mind in decision making and prayer. Jesus made a conscious choice to be submissive to his father’s will. There is not longer despondency and turmoil. The decision is made, Jesus is at peace and is ready to face what is to come.

Ø      ‘Rise, let us go.’ The crisis is over and the final act will begin.

Lessons for us

1. Spiritual warfare is still ongoing. There is an ongoing battle for our minds.
   1. What we allow into our minds

Paul writing to the Philippians highlights safeguards the battle for our minds. What is our antiviral screen? What is our firewall?

PHP 4:8 Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable--if anything is excellent or praiseworthy--think about such things.

2. What we feed our minds

A Cherokee Legend

An old Cherokee is teaching his grandson about life. "A fight is going on inside me," he said to the boy.

"It is a terrible fight and it is between two wolves. One is evil - he is anger, envy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority, and ego." He continued, "The other is good - he is joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion, and faith. The same fight is going on inside you - and inside every other person, too."

The grandson thought about it for a minute and then asked his grandfather, "Which wolf will win?"

The old Cherokee simply replied, "The one you feed."

This story is also called "Grandfather Tells" which is also known as "The Wolves Within"

2. We are to be watchful.
   1. To be watchful means to know the will of God is.

To be watchful means that we have to guard and protect our mind with the Word of God.  We have to protect our souls by putting on the armor of God.

2. Not a sin to react emotionally

It is okay to feel depressed or sad when the situation warrens it or when you are stressed out. It is alright for Christians to be down. There is no teaching in the Bible that teaches Christians must be upbeat and happy all the time. Joy yes, but not happiness.

3. Watch with friends

Jesus chose some close friends to be with him. Verse 37: "And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and troubled." He asked for their help in spiritual warfare. Verse 38, second half: "Remain here and watch with me." Another text says "pray," and another, "Don’t let yourself come into temptation; stay here and fight with me. Fight with me."

4. Make the right decisions

3. We are to watch and pray.
   1. We are weak

The ‘spirit is willing but the flesh is weak’ is very true and we fool ourselves when we think otherwise.

2. We are strong only through prayers

Jesus shows us how he drew strength through prayers and talking it through with the Father. That is how we will be strong. True strength comes from empowerment from God.

Conclusion

Jesus’ temptation in Gethsemane is the crisis point in salvation history and encourages us to watch and pray.

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A Transfiguration of Love

A Transfiguration of Love

Text: Luke 9:28-36

Sermon Statement

The transfiguration of Jesus Christ is a God-event which affirms who Jesus is and encourages him to the cross. We can draw encouragement from a God who loves us that he plans for our redemption through his son, Jesus Christ.

Today is 14 February 2010, an auspicious day because

• First day of the Chinese Lunar New Year- the Year of the Metal/Gold Tiger. The Zodiac tiger is often associated with wood so metal is a rare year. The last metal tiger is in 1950.

• Valentine Day for lovers and romance. No panties day for Malaysia where women are encouraged not to wear panties for valentine day to show their love!

Numerous early Christian martyrs were named Valentine. The Valentines honored on February 14 are Valentine of Rome (Valentinus presb. m. Romae) and Valentine of Terni (Valentinus ep. Interamnensis m. Romae). Valentine of Rome was a priest in Rome who was martyred about AD 269 and was buried on the Via Flaminia. His relics are at the Church of Saint Praxed in Rome, and at Whitefriar Street Carmelite Church in Dublin, Ireland.

The Early Medieval acta of either Saint Valentine were expounded briefly in Legenda Aurea. According to that version, St Valentine was persecuted as a Christian and interrogated by Roman Emperor Claudius II in person. Claudius was impressed by Valentine and had a discussion with him, attempting to get him to convert to Roman paganism in order to save his life. Valentine refused and tried to convert Claudius to Christianity instead. Because of this, he was executed. Before his execution, he is reported to have performed a miracle by healing the blind daughter of his jailer. http://en.wikipedia.org/wiki/Valentine%27s_Day

• Transfiguration day

Text: Luke 9:28-36

LK 9:28 About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. 29 As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. 30 Two men, Moses and Elijah, 31 appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem. 32 Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. 33 As the men were leaving Jesus, Peter said to him, "Master, it is good for us to be here. Let us put up three shelters--one for you, one for Moses and one for Elijah." (He did not know what he was saying.) 34 While he was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. 35 A voice came from the cloud, saying, "This is my Son, whom I have chosen; listen to him." 36 When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves, and told no one at that time what they had seen.

The account of the transfiguration of Jesus Christ as recorded here in Mark 9:1-10; Matthew 17:1-3 and Luke 9:28-36.

The significance of the transfiguration event is that

(1) Jesus Christ reveals his divine nature

The transfiguration of Jesus Christ is a demonstration to three witnesses that Jesus Christ was who He claimed to be.

v.18-20 Peter’s confession of Christ

LK 9:18 Once when Jesus was praying in private and his disciples were with him, he asked them, "Who do the crowds say I am?" 19 They replied, "Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life." 20 "But what about you?" he asked. "Who do you say I am?" Peter answered, "The Christ of God."

v.21ff Jesus told that he will suffer, die, raised to life

21 Jesus strictly warned them not to tell this to anyone. 22 And he said, "The Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life." 23 Then he said to them all: "If anyone would come after me, he must deny himself and take up his cross daily and follow me. 24 For whoever wants to save his life will lose it, but whoever loses his life for me will save it. 25 What good is it for a man to gain the whole world, and yet lose or forfeit his very self? 26 If anyone is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels. 27 I tell you the truth, some who are standing here will not taste death before they see the kingdom of God."

v.28-36 The Transfiguration

v.41 Healing of boy with evil spirit

v.42 Jesus tells of his betrayal

In all three accounts of the transfiguration of Jesus Christ, we are given the names of the three disciples who accompanied Jesus and who stood as human witnesses to the glory that was Christ's.

There were also three heavenly witnesses, Moses, Elijah, and the voice of God from heaven. Therefore, the Old Testament law of three witnesses required to attest to any fact (Deuteronomy 19:15) was satisfied both in earth and in heaven.

There are many features about the account which derive significance from the OT.

• Moses and Elijah represent the Law and the Prophets witnessing to the Messiah and being fulfilled and superseded by him.
• Each of them had had a vision of the glory of God on a mountain, Moses on Sinai (Ex. 24:15) and Elijah on Horeb (1 Ki. 19:8).
• Each of them left no known grave (Dt. 34:6; 2 Ki. 2:11).
• The law of Moses and the coming of Elijah are mentioned together in the last verses of the OT (Mal. 4:4-6).
• The two men at the empty tomb (Lk. 24:4; Jn. 20:12) and
• The two men at the ascension (Acts 1:10)
• the ‘two witnesses’ (Rev. 11:3) are sometimes also identified with Moses and Elijah.

The word "transfigured" is a very interesting word. The Greek word is "metamorpho" and it means to transform, literally or figuratively to metamorphose, or to change. The word is a verb that means to change into another form. It also means to change the outside to match the inside. The prefix "meta" means to change and the "morphe" means form.

In the case of the transfiguration of Jesus Christ it means to match the outside with the reality of the inside. To change the outward so that it matches the inward reality. Jesus' divine nature was "veiled" (Hebrews 10:20) in human form and the transfiguration was a glimpse of that glory. Therefore, the transfiguration of Jesus Christ displayed the Shekinah glory of God incarnate in the Son.

Therefore, the transfiguration of Jesus Christ was a unique display of His divine character and a glimpse of the glory, which Jesus had before He came to earth in human form.

2 Peter 1:16-18

2PE 1:16 We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. 17 For he received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, "This is my Son, whom I love; with him I am well pleased." 18 We ourselves heard this voice that came from heaven when we were with him on the sacred mountain.

Jesus Christ Affirmed- Sonship and Authority

35 A voice came from the cloud, saying, "This is my Son, whom I have chosen; listen to him."

The voice of God attesting to the truth of Jesus' Sonship was the second time God's voice was heard. The first time was at Jesus' baptism into His public ministry by John the Baptist (Matthew 3:7; Mark 1:11; Luke 3:22).

2 Peter 1:19

2PE 1:19 And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts. 20 Above all, you must understand that no prophecy of Scripture came about by the prophet's own interpretation. 21 For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.

(2) Jesus Christ receives encouragement

In light of the self-revelation Jesus had just made six days earlier about his own suffering and death, and in light of the parallel with the heavenly voice at his baptism being followed by a major trial, it seems likely that the transfiguration would be equally an encouragement for Jesus. The presence of Elijah and Moses with him in the cloud would affirm his path to the cross and remind him of its necessity, for as Paul says, “the righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through the faithfulness of Jesus Christ… whom God publicly displayed as a mercy seat for sins…” (Rom 3:21-22, 25).

The cloud symbolizes

• the covering of the divine presence (Ex. 24:15-18; Ps. 97:2).
• There is a cloud to receive Christ out of his disciples’ sight at the ascension (Acts 1:9).
• The return of Christ will be with clouds (Rev. 1:7).

(3) God is with us and will helps us because he loves us

The key to understanding the transfiguration is love. It is love that God sends his Son to suffer for our sake. It is love that Jesus undertakes the suffering. And it is love that God will see us through the coming years.

Lessons for us

• Jesus is who he says it is

• The transfiguration is also for the encouragement of Jesus to face his coming suffering

• God is with us and will help us because he loves us

Notes

• v.28. said this. This refers to Luke 9:18-27 (Peter’s Confession of Christ)
• 9:28-31. About eight days later Jesus . . . took three of His apostles up onto a mountain to pray. But Mark wrote that the event occurred after six days (Mark 9:2). The two accounts are not contradictory if one understands Mark as speaking of the intervening days and Luke as including the days of Jesus’ teaching as well as the day on which the transfiguration took place. The transfiguration may have occurred on Mount Hermon near Caesarea Philippi (cf. Mark 8:27), though some say it was Mount Tabor. At the transfiguration three events occurred:

1. Jesus’ face and clothes became as bright as a flash of lightning. This would have immediately reminded those present of Moses’ face shining with a bright light when he received the tablets of the Law (Ex. 34:29-35).

2. Moses and Elijah appeared and spoke with Jesus. The bodies of Moses and Elijah were never found. God buried Moses’ body (Deut. 34:5-6), and Elijah did not die but was taken up to heaven (2 Kings 2:11-12, 15-18). These two men represent the beginning and the end of Israel, for Moses, as the Lawgiver, founded the nation, and Elijah is to come back before the great and terrible day of the Lord (Mal. 4:5-6).

3. Moses and Elijah spoke about His departure (exodon, “going out or away”) which He was about to bring to fulfillment at Jerusalem. “Departure” referred to Jesus’ leaving the world through which He would bring salvation—much as Yahweh had brought deliverance to Israel in its Exodus (departure) from Egypt. This departure was to be fulfilled in Jerusalem. From this point on, Jesus indicated several times that He was headed toward Jerusalem (Luke 9:51, 53; 13:33; 17:11; 18:31). Jesus did not want His miracles widely publicized at that time, for the fulfillment had to be at Jerusalem. This was confirmed by Elijah’s and Moses’ words.

9:32-33. Three disciples were with Jesus. This number is reminiscent of Moses’ three companions—Aaron, Nadab, and Abihu—who saw God (Ex. 24:9-11). Peter, James, and John were very sleepy at the beginning of the transfiguration. Later these three and the others fell asleep while Jesus was praying in the garden (Luke 22:45). As the disciples woke up, they were overwhelmed with the glory of the situation. They realized they were in a kingdom setting which triggered Peter’s idea that they build three shelters. Peter may have been thinking of the Feast of Booths, a feast of ingathering long associated with the coming kingdom (cf. Zech. 14:16-21). Peter seemed to have assumed that the kingdom had arrived.

Luke editorially inserted that Peter did not know what he was saying. The thought is not that Peter misunderstood the significance of the kingdom setting—he was correct in that. The problem was that he forgot Jesus’ prediction that He would suffer (Luke 9:23-24).

9:34-36. While Peter was speaking, a cloud . . . enveloped them. Grammatically the word “them” could refer to the three disciples or to all six people (Jesus, Moses, Elijah, and the three disciples). But more likely it refers to Jesus and the heavenly visitors, with the disciples being those who were afraid. A cloud was often a symbol of God’s divine presence (Ex. 13:21-22; 40:38). Perhaps the disciples thought Jesus was being taken away from them, and they would never see Him again. As was the case at Jesus’ baptism (Luke 3:22), so here a voice spoke to those witnessing the event: This is My Son, whom I have chosen; listen to Him. Those familiar with the Old Testament, as the disciples were, doubtless immediately recognized the reference (in the words “listen to Him”) to Deuteronomy 18:15 with its messianic prediction of a Prophet greater than Moses. The people were to listen to (i.e., obey) the Prophet. Suddenly the disciples saw that Jesus was alone. At that time they did not tell anyone what they had seen. The experience at the transfiguration fulfilled Jesus’ prediction (Luke 9:27). Three of the disciples did see a manifestation of the kingdom of God before they died (cf. 2 Peter 1:16-19).

^[1]

• The sign of the Tiger is associated with money. So, it's always nice to know that you can relax and keep your money safe (especially when the tiger's looking after it!) http://www.squidoo.com/2010YearOfTheTiger#module34586372

• We conclude with notes on some of the theological significance of the transfiguration. The following comments are only preliminary; frankly, it would take years, perhaps a lifetime, to explore the depths of the meaning of the transfiguration. (a) It symbolized and foreshadowed both the resurrection and parousia. (b) It was a temporary unveiling of the Son of God’s eternal glory. (c) That this glory was seen and not just expounded on was so that “the disciples could taste in part what could not be fully comprehended” (Calvin). That is, as the old Chinese proverb says, “A picture is worth a thousand words.” (d) Moses and Elijah were a part of the picture to show both continuity with the OT in the ministry of Jesus and his own uniqueness and absolute authority (hence he alone wore the brilliant clothing, and he alone is identified from heaven as the one to be obeyed). (e) The cloud was a continuation of the Shekinah glory: the presence of God has returned fully in the person of Jesus Christ. And Moses and Elijah are there, silently endorsing him as the one in whom men meet God. Our final two points are taken largely from 2 Peter rather than from Mark; they represent Peter’s own reflections on the theological significance of the transfiguration. (f) The certainty of Christ’s glory is transferred to believers: they too will glorified and this fact should give them confidence as they face death (cf. 2 Peter 1:16-18; 1 John 3:2). (g) The certainty of Christ’s glory also gives believers confidence in him as a prophet and those whom he authorizes as prophets (2 Peter 1:16-21). In sum, the transfiguration is a part of the heavenly glory that even the apostle Paul could allude to when he wrote, Logivzomai gaVr o{ti oujk a[xia taV paqhvmata tou' nu'n kairou' proV" thVn mevllousan dovxan ajpokalufqh'nai eij" hJma'" (Rom 8:18). http://bible.org/article/transfiguration-jesus-mark-91-10-some-biblico-theological-reflections

• The upper part The Transfiguration of Jesus by Raphael is an event reported by three of the Gospels in which Jesus is transfigured upon a mountain (one is Matthew 17: 1-9). Jesus became radiant, spoke with Moses and Elijah, and was called "Son" by God. Peter, James and John were with Jesus upon the mountain. The transfiguration put Jesus above Moses and Elijah, the two preeminent figures of Judaism. The lower part is a different scene from the Bible, in which the disciples fail to cure a sick boy.

• Half-Finished Painting

A. C. Dixon tells us that when the great artist Raphael died at the early age of 37, some of his friends and relatives carried his marvelous painting “The Transfiguration” in the funeral procession. It was only partially finished, and they felt that because of his youth and the limited time he was allotted to use his creative genius, it was a symbol of life’s shortness. But the completed picture has a deeper meaning—a message that should impress itself upon all of us: life’s sojourn is fleeting and death sometimes terminates even our best efforts.

—Henry G. Bosch

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• TRANSFIGURATION. The transfiguration is recorded in Mt. 17:1-8; Mk. 9:2-8; Lk. 9:28-36. Its absence from John is usually accounted for on the ground that the whole of Christ’s life was a manifestation of the divine glory (Jn. 1:14; 2:1l, etc.). There is also a reference to it in 2 Pet. 1:16-18.

In the Synoptic Gospels the event takes place about a week after Peter’s confession of the Messiahship of Jesus. He took his three closest disciples, Peter, James and John, up to a mountain (probably Hermon, which rises to a height of 2,814 m above sea-level). There he was transformed (rather than changed in appearance) and his garments shone with heavenly brightness. Moses and Elijah then appeared and talked to him, and Peter suggested making three tents for them. A voice then came from a cloud declaring Christ’s Sonship and his authority, after which the vision ended. The narrative suggests that the whole event was objective, though many modern scholars have sought to describe it in terms of a subjective experience of Jesus or of Peter.

The transfiguration marks an important stage in the revelation of Jesus as the Christ and the Son of God. It is an experience similar to his baptism (Mt. 3:13-17; Mk. 1:9-11; Lk. 3:21f.). Here his glory is revealed not just through his deeds, but in a more personal way. The glory denotes the royal presence, for the kingdom of God is in the midst of his people.

There are many features about the account which derive significance from the OT. Moses and Elijah represent the Law and the Prophets witnessing to the Messiah and being fulfilled and superseded by him. Each of them had had a vision of the glory of God on a mountain, Moses on Sinai (Ex. 24:15) and Elijah on Horeb (1 Ki. 19:8). Each of them left no known grave (Dt. 34:6; 2 Ki. 2:11). The law of Moses and the coming of Elijah are mentioned together in the last verses of the OT (Mal. 4:4-6). The two men at the empty tomb (Lk. 24:4; Jn. 20:12) and at the ascension (Acts 1:10) and the ‘two witnesses’ (Rev. 11:3) are sometimes also identified with Moses and Elijah. The heavenly voice, ‘This is my beloved Son; listen to him’ (Mk. 9:7), marks Jesus out not only as the Messiah but also as the Prophet of Dt. 18:15ff.

The cloud symbolizes the covering of the divine presence (Ex. 24:15-18; Ps. 97:2). There is a cloud to receive Christ out of his disciples’ sight at the ascension (Acts 1:9). The return of Christ will be with clouds (Rev. 1:7).

In Luke we are told that the subject of their conversation was the exodos which he was to accomplish at Jerusalem. This seems to mean not simply his death but the great facts of his death and resurrection as the means of redemption of his people typified by the OT Exodus from Egypt.

The transfiguration is therefore a focal point in the revelation of the kingdom of God, for it looks back to the OT and shows how Christ fulfils it, and it looks on to the great events of the cross, resurrection, ascension and parousia. Peter was wrong in trying to make the experience permanent. What was needed was the presence of Jesus alone and attention to his voice.

^[3]

Soli Deo Gloria

---

OT Old Testament

cf. confer, compare

i.e. id est, that is

^[1]Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-c1985). The Bible knowledge commentary : An exposition of the scriptures (230). Wheaton, IL: Victor Books.

^[2]Tan, P. L. (1979; Published in electronic form by Logos Research Systems, 1997). Encyclopedia of 7700 illustrations : A treasury of illustrations, anecdotes, facts and quotations for pastors, teachers and Christian workers (electronic ed.). Garland TX: Bible Communications.

f. and the following (verse, etc.)

OT Old Testament

ff. and the following (verses, etc.)

^[3]Douglas, J. (1982; Published in electronic form by Logos Research Systems, 1996). New Bible Dictionary. Includes index. (electronic ed. of 2nd ed.) (1212). Wheaton, IL: Tyndale House.

The Sign of Immanu_el

The Sign of Immanu-el
Text: Isaiah 7:1-17

7:1 When Ahaz son of Jotham, the son of Uzziah, was king of Judah, King Rezin of Aram and Pekah son of Remaliah king of Israel marched up to fight against Jerusalem, but they could not overpower it.
2 Now the house of David was told, “Aram has allied itself with Ephraim”; so the hearts of Ahaz and his people were shaken, as the trees of the forest are shaken by the wind.
3 Then the LORD said to Isaiah, “Go out, you and your son Shear-Jashub, to meet Ahaz at the end of the aqueduct of the Upper Pool, on the road to the Washerman’s Field. 4 Say to him, ‘Be careful, keep calm and don’t be afraid. Do not lose heart because of these two smoldering stubs of firewood—because of the fierce anger of Rezin and Aram and of the son of Remaliah. 5 Aram, Ephraim and Remaliah’s son have plotted your ruin, saying, 6 “Let us invade Judah; let us tear it apart and divide it among ourselves, and make the son of Tabeel king over it.” 7 Yet this is what the Sovereign LORD says:

”‘It will not take place,
it will not happen,
8 for the head of Aram is Damascus,
and the head of Damascus is only Rezin.
Within sixty-five years
Ephraim will be too shattered to be a people.
9 The head of Ephraim is Samaria,
and the head of Samaria is only Remaliah’s son.
If you do not stand firm in your faith,
you will not stand at all.’”

10 Again the LORD spoke to Ahaz, 11 “Ask the LORD your God for a sign, whether in the deepest depths or in the highest heights.”
12 But Ahaz said, “I will not ask; I will not put the LORD to the test.”
13 Then Isaiah said, “Hear now, you house of David! Is it not enough to try the patience of men? Will you try the patience of my God also? 14 Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel. 15 He will eat curds and honey when he knows enough to reject the wrong and choose the right. 16 But before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste. 17 The LORD will bring on you and on your people and on the house of your father a time unlike any since Ephraim broke away from Judah—he will bring the king of Assyria.”

Sermon Statement

The sign of Immanu-el for us is that God is in control, God saves and God is with us.

1. Introduction

Today is the 3rd Sunday of Advent. Advent is from the Latin word adventus which means waiting or anticipation. Advent is the period where we wait for the coming of the Christ. During the Old Testament times, it is waiting for the coming of the Messiah. In New Testament times, advent , known in the Greek as parousia means waiting for the Second Coming of Christ. Christ came as Jesus about 2000 years ago. The four candles signify the four Sundays before Christmas. Purple signifies waiting while pink signifies joy. The green wreathe in a circle signifies life. The pink candle is lit on the 3rd Sunday of Advent.

2. Isaiah’s The sign of Immanu-el
Isaiah 7:1-17 gives us an understanding of Isaiah’s Immanu-el.

a. The historical situation (7:1-2)

7:1-2. Most chronologies of the Old Testament place the reign of King Ahaz of Judah from about 735-715 BC.

The immediate event it describes is a planned attack against Jerusalem by a coalition of "King Rezin of Aram and King Pekah son of Remaliah of Israel." This Syro-Ephraimitic coalition, as it is known, was an attempt to forge alliances among the nations of the area to withstand an impending invasion from Assyria to the north. Pekah, king of the northern Kingdom of Israel, had tried to get Jotham, Ahaz’ father, to join the alliance against Assyria. Pekah stood in the immediate path of the Assyrian invasion if they marched south. However Jotham had refused to join and so Pekah, with the help of Rezin king of Aram (Syria), had decided to send an army to Jerusalem to replace King Jotham with a puppet king who would agree to their demands to join the coalition (Isa 7:6).

However, before the plan could succeed, Jotham died and left his son Ahaz to face the crisis. While apparently the coalition did manage to lay siege to Jerusalem with considerable loss of life (2 Chron 28:1-15) Isaiah and 2 Kings both tell us that the plan failed (7:1).

The prospect of such formidable enemies as Aram and Israel caused the People of Judah to be afraid. The house of David (v. 2) refers to King Ahaz who was of that kingly line. Hearing of the Aram-Israel alliance Ahaz was terrified. Ephraim, Israel’s largest tribe, represented the entire nation. Perhaps Ahaz thought he could call on the Assyrian King Tiglath-Pileser III (745-727) to come to his aid and attack the Aram-Israel confederacy.

b. The assurance that Judah would not be destroyed (7:3-9)

7:3. God told Isaiah to go with his son . . . to meet King Ahaz at the end of the aqueduct of the Upper Pool. This pool was a reservoir that held water from the Gihon Spring near Jerusalem. (Isa. 22:9 refers to a Lower Pool.) perhaps Ahaz was there to inspect the city’s water supply in anticipation of an attack by Aram and Israel. The aqueduct was near the road to the Washerman’s Field, just outside Jerusalem’s city walls. The name of Isaiah’s son, Shear-Jashub (which means ”a remnant will return“; cf. 10:21) illustrated the prophet’s message. The nation of Judah would not be destroyed by the Aram-Israel alliance.

7:4-6. Isaiah told Ahaz not to be afraid of Rezin and Pekah, for they were mere smoldering stubs of firewood. Their lives would soon end; like firewood they would be burned up and gone. Both men died two years later in 732 BC. Aram and Israel threatened to invade Judah, split it between the two conquering nations, and set up a Puppet king.

7:7-9. In response to the Aram-Israel threat the Sovereign Lord had an answer: It (the attack) would not take place; it would not happen. The reason was that both of those nations were headed by mere (only, vv. 8-9) men. Ironically Isaiah referred to Pekah by name only once (v. 1). Four other times he called him the son of Remaliah or Remaliah’s son (vv. 4-5, 9; 8:6). He and Rezin could not thwart God’s plans.

In fact Isaiah made the startling prophecy that within 65 years Israel would no longer even be a people because they would be so shattered (7:8). Isaiah gave this prophecy in 734 BC., so 65 years later was 669. When Assyria conquered Israel in 722, many Israelites were deported to other lands by Assyria and foreigners were brought into Samaria (2 Kings 17:24). However, in 669 many more foreigners were transferred to Samaria by Ashurbanipal (Ezra 4:10), king of Assyria (669-626). This ”shattered“ Israel, making it impossible for her to unite as a nation (”a people“).

The second sentence in Isaiah 7:9 has been translated in various ways. But it challenged Ahaz to believe what Isaiah was telling him. Obviously Ahaz was not alive 65 years later. But he could have faith that God would fulfill both predictions: that Israel would be shattered 65 years later and that in his day the northern confederacy (Aram and Israel) would not overpower Judah. If he did not believe those predictions he too would fall.

c. Ahaz’s rejection of a sign (7:10-12)

7:10-12. As a means of strengthening his faith Ahaz was told to ask the Lord . . . for a sign, an attesting miracle that would confirm God’s word. The king could choose any miraculous work he wished, from the deepest depths to the highest heights. With a miracle performed simply for the asking, Ahaz would have visible confirmation that Isaiah’s words (vv. 7-9) were truly from the Lord. Ahaz could count on the fact that the northern alliance would not defeat Judah.

But Ahaz refused to request a sign, saying he would not . . . test God (cf. Deut. 6:16). This answer sounded pious but probably the way he said it showed he was not believing Isaiah. Perhaps he did not want to believe Isaiah, who had been prophesying about the eventual destruction of Judah if her people did not return to the Lord.

d. The Lord’s response (7:13-17)

7:13. Ahaz, by rejecting the offer of a sign from God’s messenger, was in effect rejecting the One who sent the prophet. The house of David (cf. v. 2) refers not to all David’s descendants, but to Ahaz and those kings of Judah who would descend from him. Ahaz’s answer was impious. He said he did not want to test the Lord, but by refusing to follow God’s directive to ask for a confirming miracle, he was testing the Lord’s patience (as well as man’s patience).

7:14-16. Though Ahaz refused to request a sign that would have confirmed the truth of Isaiah’s message, the prophet said God would give him one anyway. The sign was to be a boy named Immanuel. Three elements pertain to the sign:

(1) The boy would be born (of a virgin) (v. 14).

New Century Version, NIV, KJV, NKJV, American Standard, Darby Bible, NLT
14The Lord himself will give you a sign: The virgin will be pregnant. She will have a son, and she will name him Immanuel

New Revised Standard Version (NRSV), New English Bible (NEB), New English Translation Bible (NET), New Jerusalem Bible
14 Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel


(2) He would be raised in a time of national calamity (v. 15 -The abundance of . . . milk was a distressful factor, not a good one. With many animals dying, a farmer’s young cow and two goats would have no young to nurse, and so the milk (and curds from it) would be plentiful for the people. Honey would also be abundant because wild flowers would grow in the desolate fields and bee swarms would be more plentiful).

(3) While he was still a youth, the two-king alliance would be broken (v. 16).



Most Bible scholars hold one of three views on the virgin in Isaiah 7:14-16:

(1) The boy of whom Isaiah wrote was conceived shortly after Isaiah spoke this message. A young woman, a virgin, married and then had a baby. Before he would be old enough to tell the difference between good and evil the northern Aram-Israel alliance would be destroyed. According to this view the woman was a virgin when Isaiah spoke his prophecy but was not when the boy was born because he was conceived by sexual relations with her husband.

Some say this child was born to Isaiah (8:3-4). They point out that 8:1-4 corresponds in a number of ways to 7:14-17. But this view must be rejected because
(a) Isaiah’s wife already had a child (Shear-Jashub, v. 3) and so was not a virgin, and
(b) the second child born to Isaiah’s wife was not named Immanuel but Maher-shalal-hash-baz which is a judgment on Judah while Immanuel is one of hope (8:3).

In this view Ahaz would have known this woman, and hearing of the child’s birth and his name Immanuel he would understand that Isaiah’s prophecies were correct.

(2) A second view sees the predicted birth as exclusively messianic and the virgin as Mary, Jesus’ mother. It is argued that in Isaiah 7:14 the virgin is said to be with child (lit., ”the virgin is or will be pregnant“). Edward Hinson points that the Septuagint’s interpretation of Isa. 7:14 is of a virgin birth. This messianic pre-Christian interpretation is shared by the rabbinic, Palestinian and Alexandrian Jews. It is also argued that Matthew, stressing the fact that Joseph and Mary’s marriage was not consummated till after Jesus’ birth (Matt. 1:18, 25), affirmed that Jesus’ birth fulfilled Isaiah’s prophecy (Matt. 1:21-23).

Proponents of this view point out that since Isaiah spoke this prophecy to the house of David (Isa. 7:13) and not just to Ahaz himself, the sign was given not just to the king but to the entire kingly line and the entire nation. However, if the fulfillment did not occur until Joseph and Mary’s day, how does the prophecy relate to Isaiah’s point that the Aram-Israel confederacy would soon be defeated? And how does the birth of the Lord Jesus relate to the eating of curds and honey (v. 15) and to the breaking of the alliance before the boy was old enough to know good and evil? (v. 16) Proponents of this view answer that the time is similar: the two years of Jesus’ babyhood (before He would know between right and wrong) point to the same time segment, two years, within which the Aram-Israel threat would be gone.


(3) A third view, a combination of the first two, sees the prophecy as directed primarily to Ahaz regarding the breaking of the alliance. The ‘almâh was a virgin when Isaiah spoke his message, but then she would marry and have a baby. When the Aram-Israel alliance was broken the boy would still be young. Centuries later the Holy Spirit led Matthew to quote Isaiah 7:14 as a statement that was also true of a virgin birth (i.e., a birth to a woman who was still a virgin). This is the first of many prophecies about the Messiah given by Isaiah.

The sign must have had some significance for the historical situation in which it was given. The sign involved not only the birth and the boy’s name (Immanuel, ”God [is] with us, “ would assure the people of God’s presence), but also a designated length of time: before the boy knows enough to reject the wrong and choose the right, the land of the two kings will be laid waste.

Within about three years (nine months for the pregnancy and two or three years until the boy would know the difference between good and evil) the alliance would be broken. It was broken in 732 BC when Tiglath-Pileser III destroyed Damascus. After Tiglath-Pileser had defeated Aram and put Rezin to death. Ahaz went to Damascus to meet the Assyrian monarch (2 Kings 16:7-10). Ahaz liked an altar he saw in Damascus, and had a sketch of it drawn so a similar altar could be set up in Jerusalem. No wonder Isaiah and God were angry with Ahaz. Even after the alliance had been broken by Tiglath-Pileser Judah had no peace. Though Assyria did not defeat Judah, she had to pay Assyria a heavy tribute. Isaiah foretold the consequences of Ahaz’s attitude (Isa. 7:17-25).

Three children’s Names
(1) Isaiah’s son (Shear-Jashub) Shear-Jashub means a remnant will return.
(2) Prophetess’ son (Immanuel) Immanuel means God with us.
(3) Isaiah’s son (Maher-shalal-hash-baz)

Therefore, Isaiah’s Sign of Immanuel = God with us


3. Matthew’s The Sign of Immanu-el

The Septuagint
The Septuagint simply "LXX", is the Koine Greek version of the Hebrew Bible, translated in stages between the 3rd and 1st centuries BC in Alexandria.

It is the oldest of several ancient translations of the Hebrew Bible into the Greek language, the lingua franca of the eastern Mediterranean from the time of Alexander the Great (356-323 BC). The word septuaginta means "seventy" in Latin and derives from a tradition that seventy (or seventy-two) Jewish scholars translated the Pentateuch (Torah) from Hebrew into Greek for Ptolemy II Philadelphus, 285–246 BC.

The Septuagint includes some books not found in the Hebrew Bible. Many Protestant Bibles follow the Jewish canon and exclude the additional books. Roman Catholics, however, include some of these books in their canon while Eastern Orthodox Churches use all the books of the Septuagint. Anglican lectionaries also use all of the books except Psalm 151, and the full Authorized (King James) Version includes these additional books in a separate section labelled the "Apocrypha".

The Dead Sea Scrolls include a complete copy of the Book of Isaiah, a fragmented copy of Isaiah, containing much of Isaiah 38-6, and fragments of almost every book in the Old Testament. The majority of the fragments are from Isaiah and the Pentateuch (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). The books of Samuel, in a tattered copy, were also found and also two complete chapters of the book of Habakkuk. In addition, there were a number of nonbiblical scrolls related to the commune found.

These materials are dated around 100 B.C. The significance of the find, and particularly the copy of Isaiah, was recognized by Merrill F. Unger when he said, "This complete document of Isaiah quite understandably created a sensation since it was the first major Biblical manuscript of great antiquity ever to be recovered. Interest in it was especially keen since it antedates by more than a thousand years the oldest Hebrew texts preserved in the Massoretic tradition."


• The Septuagint was held in great respect in ancient times; Philo and Josephus ascribed divine inspiration to its authors.
• Of significance for all Christians and for Bible scholars is that the LXX is quoted by the Christian New Testament and by the Apostolic Fathers.
• Jews have not used the LXX in worship or religious study since the second century AD


Hebrew Bible (supported by the earliest manuscript)
Therefore the Lord himself will give you a sign: The ‘almâh will be with child and will give birth to a son, and will call him Immanuel.

In the oldest Isaiah text available, the word is ‘almâh, a word used of an unmarried woman of marriageable age. The word refers to one who is sexually mature. It occurs elsewhere in the Old Testament only in Genesis 24:43 (”maiden“); Exodus 2:8 (”girl“); Psalm 68:25 (”maidens“); Proverbs 30:19 (”maiden“); Song of Songs 1:3 (”maidens“); 6:8 (”virgins“). It also occurs in 1 Chronicles 15:20 (alamoth) and in the title of Psalm 46 (alamoth may be a musical term).

The Septuagint’s translation of Isaiah 7:14
Therefore the Lord himself will give you a sign: The parthenos will be with child and will give birth to a son, and will call him Immanuel.

Parthenos means ‘virgin’.

Question: Is it possible for seventy-two Hebrew scholars to mistranslate one word, ‘almâh in Isaiah 7:14?

Question: Could the mistranslation be a Divine Intervention?

It predicts the virgin birth of Jesus 735 years before it happens and also reveals the nature of God incarnate.

Matthew’s use of a passage from Isaiah 7:14:

Matt 1:20-24
20 But after he had considered this, an angel of the Lord appeared to him in a dream and said, “Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. 21 She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins.”

22 All this took place to fulfill what the Lord had said through the prophet: 23 “The virgin will be with child and will give birth to a son, and they will call him Immanuel” —which means, “God with us.”

Matthew was only able to read Greek. In the New Testament times, very few people can read Hebrew. Hence he was dependent on the Septuagint. However, he was inspired to see in Isaiah 7:14, the nature of God incarnation as a sinless Jesus through a virgin birth and understand the story of Jesus’ conception in the conversation of Joseph and the angel.

Thus Matthew was able to understand the gospel from the perspective
• The virgin birth
• The sinless nature of Jesus
• The salvation of God
• God with us

It is interesting that as much as we talk and sing and discuss Jesus as Immanuel, he is never actually called by this name outside this one verse in Matthew. The name Immanuel (or its Greek form Emmanuel) never occurs anywhere else in the Gospels applied to Jesus. In fact, the name never occurs elsewhere in the New Testament.

4. Our Sign of Immanuel

We have come to understand the true nature of God in Jesus and his virgin birth. What does this sign of Immanu-el means to us?

(1) God is in control
God is in total control. He even uses our mistakes-a mistranslation for his purpose. As we look around at the world today, it is good to know that God is in control. That every single atom in this universe is under his control.

(2) God saves
Jesus, God incarnate came to save us. God plan of redemption continues even as we speaks.

(3) God is with us
God is always with us. As we move and have our being, God is with us.


Soli Deo Gloria

References
John F. Walvoord, Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary : An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1983-c1985), 1046-1049.

A Living Hope through the Resurrection of Christ

A Living Hope through the Resurrection of Christ
Text: 1 Peter 1:3-5

Text
1PE 1:3 Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 and into an inheritance that can never perish, spoil or fade--kept in heaven for you, 5 who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time.

Sermon Statement
Our living hope is our inheritance of eternal life based on the resurrection of Christ.

Introduction

Took part in a study tour on “The Footsteps of St.Paul in Greece” organized by the Seminari Theologi Malaysia (STM) from 18-28 May 2008. There were 28 of us in the tour. We visited

• Kavala


• Philippi


• Thessalonica


• Berea


• Kalambaka


• Meteora


• Delphi


• Athens


• Corinth and Cenchreae
  
• Greek islands of Poros, Hydra and Aegina

The highlight of my trip was to visit the monasteries in Meteora. 98% of Greeks belongs to the Greek Orthodox Church. In fact, religion is so closely linked to nationalism that to be Greek is to belong to the Greek Orthodox Church. To leave the Orthodox Church may be punishable by imprisonment and be shunned by the family and community.

The Meteora is situated in the northwest Plain of Thessaly and is made up of numerous giant rocks amidst a flat plain. Often called a stone forest, these rocks became a wonderful place for ascetic monks to be so that they may be close to God. By the late 11th century, there were records of monasteries being built in Meteora. Meteora means ‘in the air’ because it seems to be suspended between heaven and earth. During the peak of monasticism during the 16th century, there were many monasteries. Today there are only six living monasteries left in Meteroa. They are called living monasteries because there are still monks and nuns living and praying in them. These monasteries are open to the public are the Great Meteora or of the Transfiguration, Varlaam, St. Stephen, Holy Trinity, St. Nicholaos Anapafsa and Roussano.

Icon is one of the ways in the Greek Orthodox Church in which to teach the gospel. Often they are also called ‘living books’ or ‘living devotions.’ These works of Byzantine art are not worshipped but are used to teach. There is one icon titled “The Resurrection” (1552) which I saw in the Great Meteora which I find fascinating and appropriate to today’s sermon.

Icons are religious art that draw us into the Divine presence and remind us that we are resident aliens in this world.

Our text today tells us three things about living hope:
(1) Our Living Hope is based on the Resurrection of Christ (v.3)
(2) Our Living Hope is our eternal inheritance (v.4)
(3) Our Living Hope is protected by God (v.5)


(1) Our Living Hope is based on the Resurrection of Christ (v.3)

1PE 1:3 Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead,
a. In His mercy
b. New birth
c. Resurrection of Jesus Christ

Some features from icon:

Figure of Christ dominates the centre of the painting
Christ has triumphed over death
Christ is dressed in brilliant, radiant apparel and surrounded by a glory of light. This symbolized His resurrected body and the eternal life (undying light) to come
His hands and feet bears the scars of the crucifixion

The arena in Philippi must have seen many Christians put to death because of their faith. The Romans are usually very tolerant of other religions. Their own pantheon was actually made up of Greek gods which they gave Roman names. They allowed the Jews some religious freedom. Yet they were intolerant of the Christians. Why? The reason is that while other religions allow many gods, Christianity has only one God. Lord Jesus is king. The Roman Empire allows only one emperor. That is why Christians presented a threat to the empire. It is treason to follow another king. What is even more frightening is that they are willing to die for their Lord. (The Roman soldiers are willing to die for their emperor). What is worst is that they are happy to die for their Lord. Christians are led singing and smiling to their martyrdom!

That is because these Christians have a living hope. This living hope is based on something tangible- Jesus Christ rose from the dead. The resurrection is the basis on which Christianity rise or fall.

Our living hope is based on the resurrection of Jesus Christ.

(2) Our Living Hope is our eternal inheritance (v.4)

4 and into an inheritance that can never perish, spoil or fade--kept in heaven for you,
a. Never perish
b. Never spoil
c. Never fade

Some features from icon:
The halo around his head, his radiant robes and triumphant expression shows his victory over death.
Death is represented in chains, beneath the gates of Hades which were broken
The two broken rocks showed how Christ entered the abyss to rescue the human race
Christ is shown pulling the paralysed hands of Adam and Eve.

What is this living hope? This living hope is that Jesus Christ has conquered death and has given us eternal life. This external life is something that will never perish, spoil or fade.

In Delphi, we saw the temple of Apollos where the famous Delphi oracles were given by a priestess. Delphi has been famous for their fortune telling for over a 1,000 years. People come from all parts of the ancient world to enquire of her. In Herodotus’ records of the Persian war where King Leonidas and his 300 soldiers held back the Persian armies for 3 days, King Leonidas did enquire of the Delphi Oracle. She prophecies that either Sparta will burn or Leonidas will die. Yet even powerful and influential Delphi did not survive. It was destroyed and was forgotten for about 1,000 years when its site was discovered and excavated by the archeologists in the 1900s.

Our inheritance is eternal because it was won for us by Jesus Christ. Nothing can take it away from us.

(3) Our Living Hope is protected by God (v.5)

5 who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time.
a. Through faith
b. God’s power
c. End times

Some features from icon:
Also Christ liberates from the bonds of death the righteous. On the left are John the Baptist, David and Solomon. On the right are Abel and two Gentiles.
It represent the culmination of the redeeming work of Christ

The Greek Empire at its peak under Alexander the Great extended from Greece to Afghanistan. It has even subdued the great Persian Empire. With time, the Greek Empire crumbled and along came Romans. Pax Romana guaranteed peace by the Roman legions from the British Isles to Turkey. The Roman legions offer protection. One can travel safely from one end of the Roman Empire to the other. Yet in time, it too fell to the barbarians.

Our living hope in the eternal life in the kingdom of God is protected by God, himself. It will last forever because God is forever. He is the same yesterday, today and tomorrow.

Conclusion
This icon shows that there is hope in the world, and for the world.
(1) Our Living Hope is based on the Resurrection of Christ (v.3)
(2) Our Living Hope is our eternal inheritance (v.4)
(3) Our Living Hope is protected by God (v.5)

Hope is important. Research has shown that people who have hope live longer, are mentally more alert and are less prone to depression than people who have no hope.

Soli Deo Gloria