This week we are looking at another Gospel theme, one that is particularly emphasised in Mark's Gospel. Since Mark is writing to the church in Rome, which has undergone some serious persecution, Mark is interested in collecting sayings of Jesus that will help explain to his readers that suffering is part of Kingdom life. A casual reading of the Old Testament would give the impression that suffering is a sign of God's disfavour and prosperity is an indication of a holy life. This is because the covenantal relationship between God and the Children of Israel was tied to the land and since they did not have the indwelling Holy Spirit, they were told that the best indication of their faithfulness was the productivity of their land. Old Testament writers are shocked and dismayed by suffering. They conclude something must be wrong with their relationship to God if they suffer. New Testament writers have an entirely different view. They expect suffering and in fact embrace it as in sharing the suffering of Christ. They saw Jesus as their model of holiness and noted that he suffered and fulfilled God’s purposes, so therefore why would they also not suffer for the sake of the Kingdom?

So Mark is helping the Roman believers make sense of their persecution. He collects the sayings of Jesus that help accomplish that end. Our text is key to that understanding. By the way, Mark is an apprentice of the Apostle Peter who also served in Rome. It is not coincidental that he would write in 1 Peter 4:12-13 that the believers should not “be surprised at the fiery trial that has come upon them.” Jesus tells the disciples and the crowd that true followers will deny themselves, take up their crosses and follow him. Of course this means suffering, since the crucifixion was at the end of the Via Dolorosa. He warns the disciples that giving up one’s life is truly worthwhile. The alternative is unthinkable. Denying Christ at the time of trial is also unthinkable because to do so would mean that at the second coming Jesus would in turn be ashamed of the disloyal Christian.

At the end of the text Jesus talks about seeing the Kingdom come with power. This is a reference to both the transfiguration which is the next story that Mark records, and of course the crucifixion. In Christ's suffering he brought the new age, the new Kingdom. He conquered death and established his reign. In a similar way, persecution is linked to power in Kingdom terms. The persecuted church sees and realizes this to be true. The Gospel advances powerfully when believers suffer.

John's Gospel is somewhat unique compared to the other three. While the other Gospels usually referred to together as the synoptics, seem to be using the same or similar sources for their material, John is in a category of his own. He appears to take a different trajectory. Perhaps because it is written later, closer to the end of the 1st Century, he has a more theological perspective and seems to address different issues than the other Gospels. There are fewer miracles but each is more significant as each stands in stark contrast to the gods of his age. He doesn’t just heal a man's eyesight, he heals a man born blind. He just doesn’t raise up sick people, he raises the dead! He has complete mastery over nature.

John is written by the beloved disciple. His name is not mentioned in the Gospel, he only describes himself as the one whom Jesus loved. That in itself tells us something about John's attitude toward Jesus and the Gospel he preaches. Love is an important theme in John’s writings. "For God so loved the world…" (John 3:16). John has an evangelistic heart. In 20:31 John tells us that he has included the accounts of Jesus' miracles so that we might believe that Jesus is the Christ and have life in his name.

The first chapter of John echoes the creation and exodus stories. In this way John forewarns us that Jesus is about to unleash a new creation. Just as Jesus was in the beginning creating the world so now he is creating a new kingdom, new light and new life. For those who believe, God’s creation is renewed. The problem of sin and death has been overcome and new hope is realized in the fact that God has come down to live among us. Just as Yahweh was present in the Tabernacle and later in the Temple, so Jesus has come to live among his people. But even better, he lives in us by the power of his Spirit. You cannot get closer than that.

John's Gospel is somewhat unique compared to the other three. While the other Gospels usually referred to together as the synoptics, seem to be using the same or similar sources for their material, John is in a category of his own. He appears to take a different trajectory. Perhaps because it is written later, closer to the end of the 1st Century, he has a more theological perspective and seems to address different issues than the other Gospels. There are fewer miracles but each is more significant as each stands in stark contrast to the gods of his age. He doesn’t just heal a man's eyesight, he heals a man born blind. He just doesn’t raise up sick people, he raises the dead! He has complete mastery over nature.

John is written by the beloved disciple. His name is not mentioned in the Gospel, he only describes himself as the one whom Jesus loved. That in itself tells us something about John's attitude toward Jesus and the Gospel he preaches. Love is an important theme in John’s writings. "For God so loved the world…" (John 3:16). John has an evangelistic heart. In 20:31 John tells us that he has included the accounts of Jesus' miracles so that we might believe that Jesus is the Christ and have life in his name.

The first chapter of John echoes the creation and exodus stories. In this way John forewarns us that Jesus is about to unleash a new creation. Just as Jesus was in the beginning creating the world so now he is creating a new kingdom, new light and new life. For those who believe, God’s creation is renewed. The problem of sin and death has been overcome and new hope is realized in the fact that God has come down to live among us. Just as Yahweh was present in the Tabernacle and later in the Temple, so Jesus has come to live among his people. But even better, he lives in us by the power of his Spirit. You cannot get closer than that.

This week we’re looking at the Gospel of Luke as we continue our series "How God Became King." In our text Jesus is making a post resurrection appearance to two of his followers on the road to Emmaus. These men are deeply disappointed and in despair, they've lost hope. They thought Jesus was the Messiah and would be Israel's redeemer. The prevailing Jewish mindset, of even Jesus' most ardent followers, was that He could not be the Messiah because He was dead. Through Jesus' response to these men we learn about His priorities and in turn, we're challenged to consider our priorities.

Of all the things Jesus could have done on the day of His resurrection – he chooses to start a Life Group and have a Bible Study. These priorities we're life transforming to the two men on the road to Emmaus. They saw the Scriptures through a new lens – they realized all of Scripture is about Jesus. This was the message Luke wanted to communicate to his readers – Jesus is the fulfillment of Scripture. The redemption of Israel and the world required the Messiah to die and rise again.

Jesus used the Scriptures (Old Testament) to show them how it all pointed to Him. The Old Testament points to Jesus in several ways. We'll consider a few examples of Old Testament events, titles, types, prophecies that all point to Jesus as the Messiah. Jesus was the fulfillment of Scripture.

I also think its valuable to note that Jesus did this in the context of Community – we call them Life Groups. When believers meet and share a meal together, discuss the Word and its application in our life today, lives are transformed.

This week we’re looking at the Gospel of Luke as we continue our series "How God Became King." In our text Jesus is making a post resurrection appearance to two of his followers on the road to Emmaus. These men are deeply disappointed and in despair, they've lost hope. They thought Jesus was the Messiah and would be Israel's redeemer. The prevailing Jewish mindset, of even Jesus' most ardent followers, was that He could not be the Messiah because He was dead. Through Jesus' response to these men we learn about His priorities and in turn, we're challenged to consider our priorities.

Of all the things Jesus could have done on the day of His resurrection – he chooses to start a Life Group and have a Bible Study. These priorities we're life transforming to the two men on the road to Emmaus. They saw the Scriptures through a new lens – they realized all of Scripture is about Jesus. This was the message Luke wanted to communicate to his readers – Jesus is the fulfillment of Scripture. The redemption of Israel and the world required the Messiah to die and rise again.

Jesus used the Scriptures (Old Testament) to show them how it all pointed to Him. The Old Testament points to Jesus in several ways. We'll consider a few examples of Old Testament events, titles, types, prophecies that all point to Jesus as the Messiah. Jesus was the fulfillment of Scripture.

I also think its valuable to note that Jesus did this in the context of Community – we call them Life Groups. When believers meet and share a meal together, discuss the Word and its application in our life today, lives are transformed.

Mark’s account of the life of Jesus is thought to be the earliest Gospel written. There is no birth narrative or genealogy, it begins with the baptism of Jesus by John. Mark's Gospel is characterized by action and a fast pace, everything in the story seems to happen quickly. Mark’s introduction, which we are looking at this week, indicates what Mark wants to emphasize about the Lord’s coming to Earth.

It is "the beginning of the Gospel about Jesus the Messiah, the son of God." Interestingly, this account is just the beginning of the story. We are living near the end of the story. In Mark, Jesus' identity is a secret. The demoniacs are hushed and the question keeps being asked by the crowds about who he could be, but Jesus asks that his true identity by keep quiet until the proper moment. The truth that he is the Messiah culminates in Peter's confession in Chapter 8. The truth that he is the Son of God comes near the very end of the Gospel from the mouth of the Centurion at the foot of the cross.

Mark's introduction places Jesus as the fulfillment of Old Testament prophecy. Malachi and Isaiah are quoted as pointing to Jesus. Malachi’s text is a warning of judgement. Isaiah's looked forward to God's mercy. Mark wants us to know that both themes are fulfilled in Jesus the merciful judge.

Mark also very purposefully shows us that Jesus is the Lord (Yahweh) of the Old Testament scriptures. While the OT looked forward to the Lord's return, Mark wants his readers to know that Jesus meets that expectation. Yahweh acts in unexpected and surprizing ways. For those who can accept this truth, it is the best news possible.

Mark’s account of the life of Jesus is thought to be the earliest Gospel written. There is no birth narrative or genealogy, it begins with the baptism of Jesus by John. Mark's Gospel is characterized by action and a fast pace, everything in the story seems to happen quickly. Mark’s introduction, which we are looking at this week, indicates what Mark wants to emphasize about the Lord’s coming to Earth.

It is "the beginning of the Gospel about Jesus the Messiah, the son of God." Interestingly, this account is just the beginning of the story. We are living near the end of the story. In Mark, Jesus' identity is a secret. The demoniacs are hushed and the question keeps being asked by the crowds about who he could be, but Jesus asks that his true identity by keep quiet until the proper moment. The truth that he is the Messiah culminates in Peter's confession in Chapter 8. The truth that he is the Son of God comes near the very end of the Gospel from the mouth of the Centurion at the foot of the cross.

Mark's introduction places Jesus as the fulfillment of Old Testament prophecy. Malachi and Isaiah are quoted as pointing to Jesus. Malachi’s text is a warning of judgement. Isaiah's looked forward to God's mercy. Mark wants us to know that both themes are fulfilled in Jesus the merciful judge.

Mark also very purposefully shows us that Jesus is the Lord (Yahweh) of the Old Testament scriptures. While the OT looked forward to the Lord's return, Mark wants his readers to know that Jesus meets that expectation. Yahweh acts in unexpected and surprizing ways. For those who can accept this truth, it is the best news possible.

We tend to celebrate the beginning and the end of the Gospel story. Christmas and Easter bookend the accounts of Jesus. This tends to be what we focus on when we think of the Gospel. As N.T. Wright points out in "How God Became King" even the Apostolic Creeds emphasize the beginning and the end of the story and tend to leave out the middle bits. Our new series is about the middle bits of the Gospel accounts. It is an attempt to understand the intention of the Gospel writers in telling the events between the birth and death narratives. While the middle bits do tell us several important things about our faith: how to get to heaven; how to be a good person; how Jesus was perfect; how he was just like us; and how he proved his divinity. I want to focus on the Gospel writers' perspective that the Gospel is the culmination of the story of Israel.

"The Wizard of Oz" is a great story in and of itself, but when you see "Wicked" the prequel, the story takes on new meaning. The history of Israel is the prequel to the Gospels. When we think of the Gospels in light of the story of Israel we discover important truth that the original authors intended us to find. Yet because we don't come at the Gospels from a Jewish perspective we may have missed them.

Matthew doesn't hesitate to tell his readers what he wants them to discover in his Gospel. This is the story of "Jesus the Messiah, the son of David, the son of Abraham." His genealogy strongly suggests that even his ancestry proves him to be the anointed one, the true king of Israel. He is the culmination of the Old Testament story. While that story ends, or appears to end, with hopelessness and a sense of unrealized expectations, the Jesus story picks up the thread and competes it. Matthew includes many allusions to the OT in his Gospel. Jesus appears like Moses on Mt Sinai in the Sermon on the Mount. He sounds like David when arguing about the Sabbath. He shadows Jacob when he appoints 12 apostles. His miracles remind us of Elijah and Elisha. He appears with Moses and Elijah at the transfiguration. Jesus as King and Messiah fulfilled long standing OT prophecies regarding the one who was to come to put an end to sin (Dan. 9:24).

We tend to celebrate the beginning and the end of the Gospel story. Christmas and Easter bookend the accounts of Jesus. This tends to be what we focus on when we think of the Gospel. As N.T. Wright points out in "How God Became King" even the Apostolic Creeds emphasize the beginning and the end of the story and tend to leave out the middle bits. Our new series is about the middle bits of the Gospel accounts. It is an attempt to understand the intention of the Gospel writers in telling the events between the birth and death narratives. While the middle bits do tell us several important things about our faith: how to get to heaven; how to be a good person; how Jesus was perfect; how he was just like us; and how he proved his divinity. I want to focus on the Gospel writers' perspective that the Gospel is the culmination of the story of Israel.

"The Wizard of Oz" is a great story in and of itself, but when you see "Wicked" the prequel, the story takes on new meaning. The history of Israel is the prequel to the Gospels. When we think of the Gospels in light of the story of Israel we discover important truth that the original authors intended us to find. Yet because we don't come at the Gospels from a Jewish perspective we may have missed them.

Matthew doesn't hesitate to tell his readers what he wants them to discover in his Gospel. This is the story of "Jesus the Messiah, the son of David, the son of Abraham." His genealogy strongly suggests that even his ancestry proves him to be the anointed one, the true king of Israel. He is the culmination of the Old Testament story. While that story ends, or appears to end, with hopelessness and a sense of unrealized expectations, the Jesus story picks up the thread and competes it. Matthew includes many allusions to the OT in his Gospel. Jesus appears like Moses on Mt Sinai in the Sermon on the Mount. He sounds like David when arguing about the Sabbath. He shadows Jacob when he appoints 12 apostles. His miracles remind us of Elijah and Elisha. He appears with Moses and Elijah at the transfiguration. Jesus as King and Messiah fulfilled long standing OT prophecies regarding the one who was to come to put an end to sin (Dan. 9:24).

When the Apostle Paul wrote the passage of Scripture we are looking at this week he was thinking about a text from Deuteronomy 30:12-14. In this OT text Moses is warning and encouraging the Children of Israel to remain loyal to God. He warns that if they were to seek and worship the false gods of their neighbours they would not be able to enjoy the Promised Land. The Lord would kick them out. But if they would turn to God and serve him only God would keep them in the land or welcome them back from wherever they had been deported. Moses encourages them with the idea that the Word they were to follow was not in some remote place such as at the top of a mountain or in the depths of the sea. It was as near as their mouths and their hearts. They just had to embrace it.

Paul picks up this theme and applies it to the Gospel. The Word of God is so close to them that they merely needed to receive it by faith. Notice that Paul (in verse 9) follows the same order as the passage in Deuteronomy, saying that it is in their mouth and in their hearts: "confess with your mouth…believe in your heart." This does not mean that confession comes before belief. In verse 10 he reverses the order to remind us that belief comes before confession.

For CLCC Abbotsford this is our Easter Sunday text and I am endeavouring to make it a salvation message since we will have many non-believers in the main gathering. This is in fact a great Easter text in that it reminds us that at the core of our faith is the assurance that God raised Jesus from the dead. His resurrection affirms and validates his death and his atoning work for us.

The overall theme of the text is that the message of faith is both accessible and understandable. God is near like never before. We merely have to wholeheartedly embrace his gift. This is how to live life without regrets. Anyone who calls out to the Lord will get his help.