Christ ChurchJesus the Giant Killer and Dragon Slayer (King’s Cross)
INTRODUCTION
You could summarize the story of the whole Bible as “Kill the Dragon; get the girl.” This is what Adam failed to do, and it is what our Jesus has done. We remember and celebrate Palm Sunday as the beginning of that great combat, when our hero rode into Jerusalem to face down our mortal foe.
The Text: “… When a strong man armed keepeth his palace, his goods are in peace: But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils” (Lk. 11:14-22).
SUMMARY OF THE TEXT
One of the highlights of Jesus’ earthly ministry was casting out demons – demons that deformed the image of God, as we see here with someone who could not speak (Lk. 11:14). But some accused Jesus of casting out demons by the power of some greater demon, the “chief of the devils” Beelzebub and demanded a sign to prove otherwise (Lk. 11:15-16). But Jesus pointed out the folly of such an accusation, since that would mean that Satan was divided against himself and was fighting against himself (Lk. 11:17-19). But rather, if Jesus casts out demons, it proves that the Kingdom of God has come (Lk. 11:20). For when an armed strong man is secure in his palace, everything is calm, but when a Stronger Man comes and kills him, He strips his armor and divides the spoils – and that is what Jesus was doing (Lk. 11:21-22).
DRAGONS & GIANTS
The Bible clearly teaches that there have been dragons in this world, and they are frequently associated with evil powers. In the beginning, God created great sea monsters (Gen. 1:21), and the same word is translated “dragon” in Isaiah: “In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea” (Is. 27:1, cf. Job 41). In the wilderness, Israel was attacked by “fiery serpents,” literally “serpent-seraphs,” suggesting that Satan is a fallen “seraph,” which Revelation seems to confirm: “And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him” (Rev. 12:9) – which also explains why he showed up as a dragon-serpent in the garden (Gen. 3:1).
The Bible suggests a similar typology with giants: “There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. And God saw that the wickedness of man was great in the earth…” (Gen. 6:4-5). The word for giants is “nephilim,” which is what the spies saw in Canaan, which was likewise full of wickedness (Num. 13:33, Gen. 15:16). Some believe that the “sons of God” were angels that intermarried with human women, which might account for where giants came from, and Jude suggests that something like that has happened, as suggested by the perversions of the men in Sodom (Jude 6-7, Gen. 19:5). I think “sons of God” more naturally refers to the descendants of Seth in Genesis, but I also think weird demon-human relations likely happened at some point, given what Jude says and ancient mythology (e.g. Ovid’s Metamorphosis).
Regardless, a great deal of the conquest of Canaan included giant-slaying, and these were vile, wicked men (Dt. 2:11, 20, 3:13). Chief among the wicked giants was Og king of Bashan, whose iron bedstead was 13.5-15 feet long and around 6 feet wide (Dt. 3:11), suggesting that he was perhaps 12-13 feet tall. Goliath, the champion of the Philistines, was over nine feet tall (1 Sam. 17:4). “And he had an helmet of brass upon his head, and he was armed with a coat of mail; and the weight of the coat was five thousand shekels of brass. And he had greaves of brass upon his legs, and a target of brass between his shoulders. And the staff of his spear was like a weaver’s beam; and his spear’s head weighed six hundred shekels of iron: and one bearing a shield went before him” (1 Sam. 17:5-7). He was clearly a gigantic man, and the word for coat of “mail” is literally “scales,” like a dragon. David and his “mighty men” were giant-dragon slayers (cf. 2 Sam. 23).
BINDING THE STRONG MAN
There really were dragons and giants on the earth in those days, and they were often the instruments of the Devil, the dragon of old and his “giant” power in the earth. As with the men of Israel before the Philistine “strong man,” their greatest power was fear. And this is why Jesus came, to destroy that power: “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage” (Heb. 2:14-15).
The power of the Devil, and all his demonic seed, is fear of death, and men fear death because of their sin. For sinners, death is a judgment: “the wages of sin is death” (Rom. 6:23). “And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with Him, having forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and having spoiled principalities and powers, He made a shew of them openly, triumphing over them in it” (Col. 2:13-15). So this is how Jesus bound Satan, stripped his armor, and divided his spoil.
He took the death that we deserve, forgiving all our sins, blotting out all the laws we have broken, and rose from the dead to set us free from the tyranny of the Devil.
APPLICATIONS
The name “Satan” literally means “accuser.” In Revelation it says, “And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night” (Rev. 12:10).
When was the accuser cast down? “Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This He said, signifying what death He should die” (Jn. 12:31-33).
And what kind of death did Jesus die? “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life” (Jn. 3:14-15). Jesus died the death of a poisonous serpent/dragon because that is what our sin is. “For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Cor. 5:21).
This is what we celebrate on Palm Sunday: our Jesus riding into Jerusalem as our Great David, our New Adam, our Stronger Man come to strike down that dragon of old, our Goliath-Accuser and set us completely free.
“There is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1). Whoever believes in Him cannot perish but has eternal life.
A Crown by Faith (Christ Church)
INTRODUCTION
In the triumphal entry of Christ into Jerusalem, we see that the cross is very much in view. At the same time, it is still appropriate to call it a triumphal entry because the resurrection is equally central. We might even say that the death of Christ is surrounded by resurrection.
THE TEXT
“On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. And Jesus, when he had found a young ass, sat thereon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt. These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met him, for that they heard that he had done this miracle. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him” (John 12:12–19).
SUMMARY OF THE TEXT
In the previous chapter, Jesus raised Lazarus from the dead (11:44). This caused many to believe in Him, and His enemies began plotting His death (11:49-53). But six days before the Passover, Jesus had come back to visit the man He had raised (12:1-3). This caused an enormous stir, and a big crowd gathered in order to see Jesus—not to mention Lazarus (v. 9). The chief priests were so worked up by this that they even started plotting on how they could kill Lazarus (v. 10). But many believed in Jesus, and dispersed (v. 11). This is what created the huge crowd that welcomed Jesus into Jerusalem (vv. 12-13). There is no indication in the Scriptures that this was a fickle crowd, easily turned. This is not the same crowd that a short time later was calling for Christ to be crucified. It was no weather vane church. This was the true church in embryo.
PALM BRANCHES
Psalm 118 is rich in messianic allusion, and these people picked a really appropriate psalm. It is a triumphant declaration of life— “I shall not die, but live . . . he has not given men over to death” (vv. 17-18). Jesus was entering Jerusalem, and the psalm says, “open to me the gates of righteousness . . . this gate of the Lord, into which the righteous shall enter” (vv. 19-20). Then comes the passage about the stone the builders rejected, which of course refers to Christ (1 Pet. 2:7; Acts 4:11; Luke 20:17; Mk. 12:10-11; Matt. 21:42). Then there is the cry, “Save now, I beseech thee, O Lord” (v. 25), which is what Hosanna means. Then comes the verse which the crowd cried out—“Blessed be he that cometh in the name of the Lord.” The psalm explains a great deal, including the palm branches. According to at least three translations, v. 27 speaks of the festal procession as carrying branches to the altar.
ANSWERING THE PSALM
Jesus answers the crowd’s appeal to Psalm 118 with a reference to Zechariah (9:9-11). The rejoicing that met Jesus there was righteous and appropriate. Rejoice greatly, the prophet had said. Jesus identifies with this by bringing salvation into Jerusalem, and He does so as a lowly
King. But His humility does not diminish the glory of His kingdom, because His dominion will be from the river to the ends of the earth (v.10).
The central thing here is that Jesus is entering Jerusalem by faith. He is receiving the garland before the race. He is crowned before the conquest. He comes in a great act of faith, and liberates prisoners from the waterless pit, and He does so by means of the blood of the covenant (v.11).
LATER ON….
The disciples did not understand how important all this was at the time. But later on, after Jesus had been glorified, it all came together for them. They recalled what the Scriptures said, and they recalled what the multitude had done (v. 16). Who testifies that Palm Sunday happened this way? Who is qualified to speak to it?
John says something fascinating here. “The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record” (v. 17). And this is the reason why the crowd was there in the first place—they had heard about Lazarus. “For this cause the people also met him, for that they heard that he had done this miracle” (v. 18).
Everyone there was involved in that glorious event because of a raising from the dead. This was a great testimony—by faith—to the reality of resurrection.
THE WHOLE WORLD HAS GONE AFTER HIM
The impact of this entry into Jerusalem was profound. Moreover, the triumph was not imaginary, or illusory. The events that the next few days would manifest are the means that God chose to bring salvation, not only to Jerusalem, but also from the river to the ends of the earth. The crucifixion of the Christ was an apparent defeat only; this is how God chose to overcome the wickedness of our grubby little world. What a glorious reversal!
And this is why the Pharisees, just like Caiaphas in the previous chapter, spoke far more wisely than they knew. “The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him” (v. 19).
And glory to God, why yes . . . yes, it has.
Preparing for the Kingdom (Christ the Redeemer)
INTRODUCTION
Culturally we have a relatively strong liturgy for Christmas but a weak liturgy for Easter. This is an area where recovery and reformation are needed. That reformation must start in the church. One way to begin this is to become very familiar with the story itself. Just as you should read and re-read the Christmas story, read and re-read the account of Christ’s final days on earth. Scripture spends significantly more time on the final week of Christ’s life, leading to his death and resurrection, than on his birth and life as a child. So naturally we should do the same with our time spent reading this story.
THE TEXT
Luke 19:11-28 – “And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. Then came the first, saying, Lord, thy pound hath gained ten pounds. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. And the second came, saying, Lord, thy pound hath gained five pounds. And he said likewise to him, Be thou also over five cities. And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: for I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and realest that thou didst not sow. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. (And they said unto him, Lord, he hath ten pounds.) For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. And when he had thus spoken, he went before, ascending up to Jerusalem.”
SURVEY OF THE TEXT
In verse 11 we see that Jesus is nearing Jerusalem and He sees that the people expect him to bring the kingdom of God immediately. They think that he will bring political deliverance in Jerusalem and so he tells them this parable: There was a certain nobleman who went away to secure the kingdom (vs 12). Before he left, he charged his servants with engaging in business until his return and gave them each a mina which is about 3 months salary (v13). We see there is an antithesis in the kingdom for his citizens hated him and sent a delegation to try and stop him from receiving the kingdom (v14). This delegation fails for in verse 15 he returns having received the kingdom and calls his servants to account for their work while he was gone. The first servant had faithfully earned 10X interest and he is rewarded with authority over 10 cities (v16-17). The second servant faithfully earned 5X interest and his is rewarded with authority over 5 cities (v18-19). But the third servant comes making excuses. He has his one mina, but he did not earn anything with what he was given. His excuse is that he knew his master was harsh expecting to take more than he had given and so he was afraid to lose the money he was given (v20-21). The master condemns the wicked servant and uses the servant’s own words to convict him. He knew what was expected of him, he knew his master’s standards and he did nothing (v22). He could have at least placed his money in the bank to receive some interest. That little would have been acceptable, but instead he did nothing (v23). The master takes his pound and gives it to the one who made 10X interest (v24). This causes an outburst of surprise from the others. Why give it to the one who has the most, why not give to the one who has less? (v25) But the king declares that to those who have been faithful will be given even more. And to those who have made nothing, even what they have will be taken away (v26). And lastly those enemies of the king who did not want his kingdom to come are brought before the king and killed (v27). After saying this parable Jesus went on ahead to Jerusalem (v28).
INTERPRETATION OF THE PARABLE
So how do we interpret this parable? Jesus is the nobleman who is going away to the Father to receive His inheritance. He has given gifts to men and commanded them to use those gifts to bear fruit. Those who bear fruit will be rewarded but those who bear no fruit will be condemned. The wicked citizens who hated the nobleman are those men in the dark who reject the light of the gospel and reject the kingdom of God. They will be judged on the last day with eternal death.
APPLICATION OF THE PARABLE
The context of the parable is important for its interpretation. We are told Jesus gave the people this parable because they expected the kingdom to come immediately. The point of the parable is then a proper understanding of the kingdom and the proper response to such a kingdom. Like the crowd we are not to expect the kingdom to come instantly. It was not to come in a political coup. But likewise, it would be just as wrong to assume that there is no kingdom or that you will never see it. Jesus is on his way to Jerusalem where He will enter as the true king. The king whose kingdom is not just over Israel but over all of creation.
CONCLUSION
We are all servants of the true king, and our lives are to be marked with diligence in bearing fruit. This involves investment, education, hard work and in all of it faith to see the race to the end. Our king came humbly on a donkey and went as a servant to the cross. How much more are we the servants of such a king to serve others?
Covenantal Christmas (Advent #4) (CC Troy)
LUKE 1:39-56
39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda;
40 And entered into the house of Zacharias, and saluted Elisabeth.
41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:
42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.
43 And whence is this to me, that the mother of my Lord should come to me?
44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.
45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.
46 And Mary said, My soul doth magnify the Lord,
47 And my spirit hath rejoiced in God my Saviour.
48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
49 For he that is mighty hath done to me great things; and holy is his name.
50 And his mercy is on them that fear him from generation to generation.
51 He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.
52 He hath put down the mighty from their seats, and exalted them of low degree.
53 He hath filled the hungry with good things; and the rich he hath sent empty away.
54 He hath helped his servant Israel, in remembrance of his mercy;
55 As he spake to our fathers, to Abraham, and to his seed for ever.
56 And Mary abode with her about three months, and returned to her own house.
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