What is the difference in meaning between the following two questions? 1) “What similarities or differences do you see?” 2) “Do you see what I’m saying?” While both questions use the same verb, the first question uses “see” in a physical sense and the second uses “see” in a mental sense.

It is a grand overstatement, to make a point, to say that in describing the birth of Jesus, Matthew and Luke wrote from a physical perspective while John wrote from a perceptual point of view. Matthew and Luke began with Jesus’ incarnate life on earth. Matthew moved from the past to the present, beginning with Abraham to show Jesus as the legal son of Joseph and therefore an heir of King David. Luke started with the present, the “Second Adam” (Jesus Christ) then traced His lineage to the “First Adam” (“which was of God” by creation).

But John began, in the first eighteen verses of his Gospel, with Jesus’ pre-existence from all eternity (“the Word was God”) to His incarnation (“the Word became flesh”) then affirmed his belief in a primary, orthodox doctrine (“No one has seen God at any time.”). It is true today. God is a spirit. Spirits cannot be seen with our eyes. However, in this verse, John did not choose the ordinary word for “see” (as in physically) but the word that means “to perceive, to understand.”

In a concluding statement John reduces his book to one sentence, “the only begotten (unique, one of a kind God) Son, who is in the bosom (“face to face” companion with intimate knowledge) of the Father, He has declared (this Greek word is where we get our English word “exegete,” to lead out, to show by explanation) Him.” Jesus Christ has “brought God out where He can be seen,” has made God “as plain as day” because He “represented the fulness of God—as abounding in mercy, as exhibiting the divine attributes, and as possessing in himself all that is necessary to fill his people with truth, and grace, and love” (Barnes).

What was John saying? Here was an indictment against humanity. God’s chosen nation had never seen God physically. When given the opportunity to see God shown by explanation in human flesh, many of them still would not see (perceive, understand).

What do you think about this statement, “there is no true and full knowledge of God which is not obtained through his Son, Jesus Christ”? Is it true? Why or why not? Paul David Tripp said, “See yourself and weep. See your God and rejoice.”

Some have tried. The book I am reading (“The Modern Student’s Life of Christ,” by Philip Vollmer) presents an order based on a calendar. It is certainly detailed but not memorable. Harold Willmington wins the “memorable” award with his life of Christ arranged as “Seventy Two Steps from Glory to Glory.” But it is not concise. In his book, “The Life of Christ Visualized,” Ray Baughman is concise but raises a new issue as to whether Jesus’ ministry extended over three Passover Feasts or four (the “unnamed feast” in John). While John Broadus and A.T. Robertson in their respective Harmony of the Gospels blazed a new trail that did not feature the Feasts as turning points in Christ’s ministry, their purpose did not seek to reconcile the places where opponents believed the Gospel writers did not agree. After much debate and nearly a hundred years later Johnston Cheney cleared many of these “discrepancies” in writing, “The Life of Christ in Stereo.” In that work the text of the four Gospels is pieced together as if one book.

I don’t expect to find some “new,” “easy,” of “life-altering” secret to remembering the life of Christ. However, I have been using the guaranteed fail-safe method of becoming un-lost: “keep moving, you’re sure to find your way eventually.” I hope it works. What map or tool has helped you? How do you remember the progression of the life of Christ?

A couple of weeks ago I dusted off a book I hadn’t looked at since my “Life of Christ” class in Bible college days. It has a long title (and even longer subtitle). “The Modern Student’s Life of Christ, A Textbook for Higher Institutions of Learning and Advanced Bible Classes: A volume strictly evangelical in spirit and viewpoint, based on the exact words of the gospels and having for its chief object the nurture of Christian character” by Philip Vollmer.

I don’t know if it was true when we used it in school but this book is now so old it is out of print and in public domain. My copy was published in 1912 by Revell (Old Tappan, New Jersey). I remember “reading” it for the class. That is, as a typical student, I read just enough of the content in order to pass the tests, but I didn’t really absorb the content. I haven’t picked the book up since then until now. I didn’t realize then what a treasure I had in my possession. I wish I had paid more attention the first time.

The author includes a wealth of “background” information in the first nine chapters about the history of Israel and especially the culture of the first century. The next 39 chapters follows an outline of the life of Christ. This book is not a harmony of the Gospels. However, it attempts to put in sequential order the events of Christ’s life with dates. The words from the Gospels are followed by relevant explanatory notes and “practical lessons” (we might say “application”). All of the above is then supplemented with recommendations to other reference literature and art associated with the content of each chapter. Finally, a few “discussion questions” are asked, which makes for a good review tool and potential discussion starters in church based Bible classes.

I pulled this book off the shelf because I was thinking about Christ’s ministry in the area of Perea that is covered in Luke 10-19. Thoughts led to questions. A lack of answers convinced me I needed some kind of help to give order to what I thought I understood. The next thing I know, I’ve been drawn in to reading the whole book.

Do I get “brownie points” that Pastor Rigsby 1) had never heard of the book, and 2) didn’t own a copy (but does now), and 3) therefore has not read it (yet)? Extra credit to me as well since after Pastor Núñez read two or three pages he asked how he could get a copy for himself (which he now possesses). The last edition needs to be updated in a few places where there are more recent archaeological discoveries (and the fact that as a modern nation Israel wouldn’t exist for another thirty-five years). I think the type needs to be reset (although a little secret is this: when Vollmer has something significant to say a smaller font size is used).

When it comes to how well we know the life of Christ, we’re doing the opposite of what is recommended. We know well the circumstances of the first part of Jesus Christ’s life, His birth. Similarly we also know the events of the last part of Jesus’ life, His passion, death, and resurrection. I don’t know about you but I’m having trouble remembering the only part Pastor Rigsby says I need to remember, the middle part. I better get to work.

Alicia was well connected with the schools and the community through the Neighborhood Watch. She was also very vocal. I could put a period there and it would be true. God used Alicia’s communication skills but changed her message, so maybe I should be a comma there. Alicia became vocal about her faith in Jesus Christ—with everyone. When the Riveros moved from Bell Gardens to Downey, she remained active in the Neighborhood Watch in Bell Gardens because she knew the people on her block so well.

The funeral began at 7 PM Friday night at the church house. There were so many people present that a request was made for all the “regular attenders” to step outside and allow the “guests” an opportunity to be seated (and still there was no room). It is estimated that there were 300 to 350 present. Many stayed until after midnight. I was told Alicia’s brother received Christ and possibly a couple of others.

Saturday morning the final service and committal at the cemetery took place. A decision was made to meet in the back yard because of the number of people now expected. Two hundred or so returned for this service and the lunch that would follow. The Riveros wanted to carry Alicia’s casket the half mile from the church house to Park Lawn Cemetery. What a sight as the procession of people marched down Perry Road, with an empty hearse, three Traffic Escorts on motorcycles, and at least one Bell Gardens Police car. A few cars led the way with those who were unable to walk.

The services were, in a word, a blessing. It seems unusual to say that about a funeral, but it was. Several times I heard the brothers and sisters affirming what we believe the Bible teaches about the physical death of a person who is trusting Jesus Christ alone to save them, “Alicia is ‘absent from the body and present with the Lord.’”

Their words led me to think about and look into the meaning of that verse from 2 Corinthians 5. As I scanned several commentaries I read how some scholars interpreted verse 8 as proof that the soul ceases to exist at death. In a slight variation others would teach that the soul is present with the Lord but asleep, like the body is “asleep” at death until Jesus returns. Still other commentaries sought to refute the teaching that supported an intermediate step between death and heaven before being present with Christ. There are names for these flawed doctrines, such as annihilation, soul-sleep, and purgatory. But, based on the teaching of the Bible, they are flawed, erroneous, and just wrong. Each of these views are detours on a road away from the Truth of the Scriptures. That realization was key to understanding why assuring one-another that “absent from the body, present with the Lord” meant so much. Truth that sets free is always a delight to hear and worth repeating.

Mt. of Olives. A donkey met us at Bethpage (where Jesus mounted a foal for His Triumphal Entry).

“Save now, I beseech thee, O LORD:
O LORD, I beseech thee, send now prosperity.
Blessed be he that cometh in the name of the LORD:
we have blessed you out of the house of the LORD” (Psalm 118:25-26)

Psalm 118 was a song for praising the Lord for his loyal love. Over time it became a tradition to sing it (among others) as part of festive holy occasions.

Singing this psalm at the end of the Jewish Passover meal was one such tradition. If Jesus and His disciples sang this psalm at the end of their Passover meal it was the night He was betrayed.

Four days prior to His betrayal, the crowds shouted and chanted the words of Psalm 118:25-26, proclaiming their acceptance of Jesus as their king (Matthew 21:9). We call this day “Palm Sunday” because palm branches were spread on the pavement and waved in the air as Jesus passed by.

Was Psalm 118:25-26 fulfilled at Jesus’ “triumphal entry” into Jerusalem? Yes and no. It is true the people said those words as Jesus passed by. But their expectation of what the king would be like (a political king that would rescue Israel from Rome’s dominion) was different than what Jesus promised (the Messianic king that would rule His creation after redeeming mankind from their sin).

Matthew unfolds the entire context of what happened after Jesus’ entered Jerusalem and the Temple from chapter 21 through the end of Matthew 23. Jesus’ authority was challenged so He explained the truth simply (that is, in parables of what His kingdom would be like). The religious leaders (Pharisees, Sadducees, Chief Priests, and Scribes in particular) got the point that He was accusing them. They wanted to get rid of Jesus but feared the people. Jesus “took advantage” of their dilemma and revealed to the people the doom of the religious leaders. In His emotionally charged conclusion we see Jesus weeping over Jerusalem, while quoting Psalm 118:26, “I say unto you, Ye shall not see me henceforth, till ye shall say, ‘Blessed is he that cometh in the name of the Lord.’”

What is (temporarily) bad news for His Chosen People is (currently) good news for us who are not. They have not yet sung the real “hosanna.” They will when the King of kings returns to reign on earth. Until then, Jesus has “opened to (the rest of) us the gates of righteousness.” “Will you go into them?”