The Gospels

… What I have to say this afternoon does not exclude anyone that's here. None of us need consider ourselves to be too old to hear what is said and understand it. And likewise, there are none of us so young that we can say, well, this is going to be too complicated for me. I had hoped to make one of these sheets out to put on the wall to aid our concentration, but having been supplied with some sheets, I found that my pens had atrophied and dried up due to lack of use. So, I have several of these sheets which summarise what I have to say tonight. At some time in our lives, it does cross our mind because people tackle us about it, is the Bible really reliable? Is it really the Word of God? And I become increasingly convinced that the best way to satisfy ourselves that the Bible is the Word of God is to read it and read it regularly and to see how it dovetails in so happily together. And one of the happiest studies to convince us on those lines is to read and compare the Gospels. Now, it wasn't my choice, but I was pleased to be invited to give a short series of brief talks on comparison of the four Gospels, Matthew, Mark, Luke and John. So the intention is that we have five sessions together, a basic introduction today, and then one each on the four Gospels, Matthew, Mark, Luke and John. And the next one, I believe, is scheduled for some time in January. Now, the basic thought this afternoon is this. God is consistent. God is reliable. God is exactly what he says he is. And the more we read the Bible and compare one part with another, the more we get convinced of that. And from time to time, God has revealed himself. God has manifested himself. He's shown through the writers of the Bible the sort of God that he is. And one of the ways in which to study these four scriptures that I've suggested for our study today is to think how it tells us about God. Now, I've suggested a verse in Ezekiel, and if you look in the left-hand column, the second bottom row, I'll say there that this verse tells us about the attributes of God in government. If you look at the schedule, you're allowed to pick it up now, Arthur. Left-hand column, second bottom row, the attributes of God in government, G for government. When we look at a verse in Luke, we'll see the attributes of God in grace. And when we come to Revelation, we'll see the attributes of God in glory. God is the same God, whether he's acting in government, whether he's acting in grace, whether he is showing his glory. And we shouldn't be surprised if the same sort of thing is revealed when he's acting either in government, in grace, or in glory. And the proposition is that when we look at a verse like Ezekiel 1, verse 10, we are seeing, as well as God acting in government, we get an indication in prophecy of the sort of Christ that God is going to bring into the world. So I've summarised that by saying Christ in prophecy. Luke 10, I've said there, that as well as showing us the attributes of God in grace, the bottom row, we see Christ in the Gospels. Philippians 2, 5-11, Christ in the epistles, and Revelation 4, verse 7, Christ in glory. And my proposal is this, that when we look at the Bible, which comes from God, whichever writer he uses, whatever stage of Revelation that we are shown, that we are going to get the same basic threads coming through because it's the same God showing us different aspects of himself. Now, with that, I want to read Ezekiel 1, verse 10. As for the likeness of their faces, they four had the face of a man and the face of a lion on the right side, and they four had the face of an ox on the left side. They four also had the face of an eagle. Now, if we were having a specific study on the book of Ezekiel, we would be talking about the way God governs things on the earth. And we'd be looking not at things which tell us directly about the Lord Jesus, but we'd be learning things about God and the way that he governs. Now, with that hat on, I just want to say things which are summarised in the left-hand column. First of all, this picture of a lion, and if we are thinking of the way that God governs things on earth, when we think of a lion, we are thinking of something which is strong, and we are thinking of something which shows itself in majestic power. And as we think of the lion as the king of beasts, this thought of strength, power and majesty comes through. If we think of the ox, we are thinking of the ability to go on and on, to bear the burden, to do the work, to endure, to keep on going when everyone and everything else is dropping down. And we have this picture of steadfast endurance. When we think of the man, we think of the supreme intelligence. You remember when Adam was created, it was said of him and to him, that he was the head of creation on behalf of God, and to equip him to have dominion over all creation on God's behalf, he was given superior intelligence relative to all the creation upon earth. And because of that, it is fair to attribute supreme intelligence to the picture of a man. The next one, the eagle, we think of a creature which is eminently swift, shows great rapidity of movement, perfectly at home in the presence of heavenly glory, and putting those four things together, we get a picture of God's government as that which, summarising in brackets there, the government of God can outpower, we would say overpower, it's just to get the alliteration of the word out, outpower, outlast or outweigh, outthink or outwit, outdistance or outpace anything that man can produce. Now, when we think of the book of Ezekiel, we are thinking of those attributes of God shining through all that he does. So, let us bear that in mind as a picture of the government of God. And also let us just tuck away at the back of our minds the thought that if God is eventually going to come into the world in human form as a man, we shouldn't be too surprised if God manifest in the flesh shows the same sort of features, the same sort of qualities as God has previously shown in a general way by way of government. Now, I've said from that, I've moved on to the third column, Luke 10 verse 27. Now, the first column, Ezekiel 1 verse 10, I suppose you will find on your shelves, in many of your standard textbooks. These comments on Luke 10 verse 27, I can't say that I've heard it from anywhere or anybody else, but it certainly appeals to me in this way. It also means that having said that, the next half dozen books that any of us open at random will refer to this verse in this sort of way. That's one of the things that happens in our studies. Luke 10 verse 27. He answered and said, Thou shalt love thy God with all thy heart, with all thy soul, with all thy strength, and with all thy mind, and thy neighbour as thyself. It does occur to me that we would readily agree that when the Lord Jesus was here, if there was anybody at any time that lived in line with the Ten Commandments, God's law for God's earthly people, it was the Lord Jesus. He was, after all, among many other things, the perfect Jew, the perfect Israelite. And if anybody lived his life in a way that was a complete answer to that verse, it was the Lord Jesus. And, of course, we shouldn't be surprised at that. But it does seem to me that it does bear striking similarity to the things that we've said about God in government. And if we now put a different hat on and think that God is acting now in grace, in the person of Jesus, living on earth, do these things come shining through? Well, if we look at the word here, Thou shalt love thy God with all thy strength. Was there anybody that ever lived on earth showing out the majesty and the grandeur of what it was to represent God on earth, like the Lord Jesus as depicted in the Gospel by Matthew? The dignity, the majestic way in which he moved about, the imperial way in which he said things and did things, shines through in a way that you never get anywhere else so pointedly in the Bible. And I would say that Matthew's Gospel, among other things, could be summed up as that Gospel which tells us about the Lord Jesus as one who loved the Lord his God with all his strength. The next one, the mind. I'm thinking these in the order of the Gospels, not in the order in which the words come in Luke 10, 27. The mind. One thing that must be true of a perfect servant is that instead of doing his own thing, going his own way all the time, he is prepared to submit his will to the will of his master. He applies his mind not to conjuring up his own ideas, but to accept the mind of his master. And I would think in that way, if ever perfect service was shown, we get it in Mark's Gospel where we find that there indeed was a servant living upon earth who loved the Lord his God with all his mind. Perfect, devoted, subject service. I think that fits very well. The next one, the soul. I think perhaps we could have a long discussion about this, but certainly, among other things, when we think of the soul, we think of the feel of the thing. We think of the overriding spirit which governs us when we do things. The inside, the inside experience and attitude rather than the outside circumstances. And if all we ever get, the feelings, the compassion, yes, the love of a man who was utterly devoted to the will of God, it's in the Gospel by Luke. And I would suggest that if we want to see a picture of one who loved the Lord his God with all his soul, it's in the Gospel by Luke. The heart. Or if I was to ask you regular students of the Bible and of the Gospels, which Gospel tells us most about the heart of God, I think you would tell me John's Gospel, where we get the heartbeat of the blessed God in revelation of himself and the way that those who are brought into the privileges of Christianity respond, that heart response which is due in answer to the revelation of the heart of God. And I certainly think as we read the responses of the Lord Jesus in the Gospel by John, as we read the prayer in John 17 that we noticed this morning, again and again we get the impression of one who loved the Lord his God with all his heart. Now, let's keep moving. Among other things, it tells us, bottom of that column, Christ in the Gospels. Philippians 2, 5 and 11. Perhaps the best known of all these, this kind of scripture which collects together the things that the Gospel tells us about the Lord Jesus. Philippians 2, verse 5. Let this mind be in you, which was also in Christ Jesus, who, being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation, but took upon him the form of a servant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross. Wherefore, God also hath highly exalted him and given him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven and things in earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Imagine you've never considered these verses in this way before. Imagine you've read the Gospels. Imagine you're coming freshly to the epistle to the Philippians, and you read these verses. Just think again how they would strike you as summing up what you've read in the Gospels, because that, after all, is the approach we're taking this afternoon. We are starting from square one, basic thoughts to define for us outstanding features to look at. And as we read verse five, let this mind be in you, which was also in Christ Jesus, and it says, who? Well, our mind stops there. We're going to learn something about Jesus. It's going to be worthwhile. What can we gain from this which will be good for our souls? And immediately we read this about him, who, being in the form of God, thought of not robbery to be equal with God. And if we've read the Gospels, we'll say, of course we could put that as a heading over the Gospel by John. And we read it again, and think how God tells us about the deity of Christ, how that he is God, how that he's no less a person than God himself, being in the form of God, thought it not robbery to be equal with God. Well, we'll continue to look with interest, won't we? But made himself of no reputation and took upon him the form of a servant. Oh yes, we'll say, that's Mark's Gospel. This, what did we look at? Steadfast endurance that was shown in the ox. The devoted mind to the will of God, Luke 10, 27. And here in verse 7, someone who was prepared to take the servant's place and do everything that God said. Verse 8, being found in fashion as a man. The Gospel by Luke. Here we get an outline again of the one who loved the Lord his God with all his soul. The one who applied his supreme intelligence in order that the will of God might be accomplished. Verse 9, wherefore God has highly exalted him, given him a name which is above every name, that at the name of Jesus every knee shall bow. The Gospel by Matthew. What more fitting picture could we have of a king in that everyone looks up to him, acknowledges his authority, bows the knee, bows the heart, is prepared to do what he says and acknowledge that his authority is supreme. So here again we have one of these happy little summaries in the New Testament, as I've said on the sheet Christ, in the epistles, summing up what we can learn in the various Gospels. And now lastly, Revelation 4 and verse 7. If ever you study Revelation in detail, either with other Christians in discussion or you read books, you won't get very far before you read or hear a comment. Of course, you cannot really understand the book of Revelation unless you've first read the book of Daniel. And you cannot really understand the book of Daniel unless you've first read the book of Ezekiel. And certainly the imagery in Revelation is taken from Ezekiel and Daniel. And there's no doubt that the picture we get in Revelation 4 is lifted out of Ezekiel 1. So we'll read Revelation 4 and verse 7. The first beast was like a lion. The second beast like a calf. It's an ox calf. The third beast had a face as a man. The fourth beast was like a flying eagle. Now, again, in its setting, I suppose, we are beginning to see that God, who revealed himself in government in Ezekiel 1, the one who manifested himself in grace, in the Gospels, in the person of Christ, the one who has expounded himself in the epistles now manifests himself at the end of the age in glory. And we shouldn't be surprised if the same sort of features come out in a setting where the glory of God is acknowledged, where the claims of God are seen as having been fully met. We shouldn't be surprised if they are the same features as we saw in Ezekiel. And the same comments that were made about Ezekiel 1, verse 10, can also be made about Revelation 4, verse 7. I suppose many of you are saying, well, look, we knew all this. You haven't said anything new today. It's not the intention. The intention is to stir us up again, to marvel at how dovetailed Scripture is with Scripture, and that we might look freshly at it in the next four little talks of this series, so that when we look at them one by one, we don't take it as an isolated study, but that we look at it as fitting into the whole. And to crystallise our minds, the second column, when we look at something of the detail of the Gospel by Matthew, we will be looking for the royal supremacy, the regal splendour of Jesus shining out. In answer to this quotation, behold your King. Now that is a quotation from Zechariah 9. The next one, when we look at Mark, we'll be looking at the Lord Jesus as the perfect picture of enduring service. And we'll be looking for an answer to Isaiah 42, behold my servant. When we look at the Gospel by Luke, we'll be looking at a picture of dependent manhood, Jesus the perfect man, in answer to the prophecy, behold the man. Zechariah 6, but again quoted in derision, irony, I don't know, by Pilate, behold the man. And when we look at John's Gospel, it will be the filling out of that essential deity that was depicted in Isaiah 40, when we got the prophecy, behold your God. Going down, Matthew, Mark, Luke, John then, behold your King, Zechariah 9. Mark, behold my servant, Isaiah 42. Luke, behold the man, Zechariah 6 and John 19. And John, behold your God, Isaiah 40. Now, let us, as we lay this sheet to one side, not forget about it before the next session. I understand that it will be sometime in the middle of January. We are all busy people. We all have a lot to do. But if we really apply ourselves, there's no reason why we shouldn't, before the middle of January, in addition to everything else we do, read at least the Gospel by Matthew, which is the best way of conditioning our minds to hear whatever might be said on that occasion. The way God has talked about himself and the things God has taught about himself has varied from time to time. But there are certain basic fundamental things about himself that always shine through. So we should not be surprised when God manifests himself in flesh, in the person of Jesus, that certain of these fundamental features about God shine through again. And in our introduction last time, we looked at certain things that God has taught men about himself in different ways. And I just want to refresh the memories of those who were here and just to prime those who weren't able to be here. It will help if those who were here last time will consult their notes. And if there are one or two who weren't here, I have one or two spare copies. There wouldn't be enough for everyone. It would help if those who are here this time would present his. I'm all confused. There wouldn't be enough for everyone. No more copies can be obtained. And I started off, some might think laboriously, by pointing out that, for instance, in the first chapter of Ezekiel, God said about himself that he has majestic power. And this was seen in the lion. That God has attributes of steadfast endurance. This was seen in the ox. That in the man, supreme intelligence comes to light. And the eagle represented that about God, which we understand as rapidity of movement at home in the heavens and that kind of image. And we looked together at that in some detail in the four living creatures that are described in Ezekiel chapter 1. And I suggested that God was telling us about some of his attributes as seen in government, the attributes of God in government. Another way of looking at it is to say, in an overall way, Christ in prophecy. The next column, I went straight to what my major propositions are going to be in these talks. That Matthew presents the royal or the regal supremacy of Jesus as depicted in that prophecy, Behold Your King. In Mark, we see the enduring character of the perfect servant as the prophet says, Behold my servant. Luke tells us about the dependent manhood of Jesus. Behold the man. And John emphasises his essential deity, Behold your God. And we then looked, and I won't go into the detail now, we looked at further scriptures, Luke 10, Philippians 2, Revelation 4, which give, with a kind of parallelism, things about Jesus which match, which fit each of the Gospels in turn. And I looked at them suggesting that in Luke 10, we saw the attributes of God in grace, or if you like, Christ in the Gospels. In Philippians 2, verses 5 to 11, we get the presentation of Christ in the epistles, and in Revelation 4, we see the attributes of God in glory, and if you like, Christ in glory. So we shouldn't be surprised that because Jesus is God, that when he comes into the world, he continues this trend of teaching basic things about God himself. And I thought that would be a little revision for those who were here, it's a few weeks since we looked at that, and it gives us the opportunity of leading in to this week's. A favourite family proverb in our family is to say that there are more ways of killing a cat than choking it with cream. In other words, there are many ways of achieving the same object. And so it is in a comparative study of the Gospels. We can see trends in any one Gospel, or we can examine the same basic features in each of the Gospels by turn to see the different emphasis that each Gospel takes. There are certain things that shine through, which emphasise the point. And if I was to consult one of the specialists in the study of the Gospels, like Mark Hodgard, and I said to him, young man, how many verily verilies are there in John's Gospel? Like that, he would say 25. No he wouldn't. Being experienced, he would say at least 25, because he spotted 25. But because if he said 25, someone else would come along tomorrow and say, Mark, it's 26. He safeguards that by saying at least 25, don't you? That's the way to... But you can see a trend in certain things that come to light in the different Gospels. So I would like, first of all, for speed, just to read a list of a trend in Matthew's Gospel which I've noticed, and which others can add to, which supports my initial proposition that in Matthew's Gospel, we are directed to the Lord Jesus Christ as the King. Now I've noticed this trend. In Chapter 1, we get the King's genealogy. In Chapter 2, the question is asked, where is the King? In Chapter 3, the King is announced. Chapter 4, the King appears. In Chapters 5, 6, and 7, we get the word of the Kingdom. In Chapters 8 and 9, we get the power of the Kingdom. In Chapter 10, the servants are commissioned to go out and preach the Kingdom. In Chapters 11 and 12, the King is refused. At the end of Chapter 12, a new relationship is revealed. In 13, the form the Kingdom will take in the King's absence is detailed, and then so it goes on. And when we get to Chapter 27, the King is crucified and buried. In Chapter 28, the King is raised from among the dead and elevated. Now that's the kind of study that I find to be very worthwhile indeed, to show how the King is announced, presented, the response to him, what happens as a result of that, and how all that fits in with the presentation of the Lord Jesus as the King in Matthew. Now that's a continuous trend in Matthew, which I would commend to your study. Another way is to take certain basic things in the Gospel and to say, what is the difference in the various Gospels? And I'm going to suggest that we take that tack this afternoon. I enjoy this partly because it's what I would like to consider to be original thinking. You sit down with the Bible in your hand and you say, now Lord, which way shall I study this? And there's a special joy in the Lord showing something to you that you haven't read in a book. Having said that, the next six books you pick up will probably refer to it. But there is a special joy, isn't there, in personal study. And certainly when I looked at the Gospels in this way, there was a special joy because of that. I want, with each of the Gospels, to say, well, what is the Gospel? We'll fill that in. And there'll be sheets for each of these. What is the key word or phrase? What is the key thought? And then I've suggested that down the left-hand side we list certain things we want to look at. And then, if you can understand the shorthand, in the Gospel we are looking at, Matthew this afternoon, is this event in the Gospel or is it not? In other words, a tick or a cross. If it is in, if it is a tick, whereabouts is it? Chapter and verse. If it is in the Gospel, why is it appropriate to be in Matthew? If it's not in Matthew, why is it appropriate that it is not in Matthew? And then, final comments. It's one way to look at it. Now, I have suggested that we look at what Bible students sometimes call the seven pillars of wisdom, pulling out a little phrase from the book of Proverbs. Wisdom hath hewn her out seven pillars. And these seven crises in the appearing on earth of the Lord Jesus are vital indeed. His birth, his baptism, the temptations, the transfiguration, his death, his resurrection, his ascension. And I think that it will be very enlightening indeed if we take the Gospels in turn and we say to ourselves, is it in this Gospel? If so, why? If not, why not? Now, and then, of course, if we have time, what I like to do is that each of us gets these and fills them in for ourselves. But because of the lack of time, I'll give these out. Of course, if there isn't enough time, you'll have a special joy of seeking them out for yourselves. But you'll be able to follow them up with many other facets of the Gospel. Now, I wonder if we could exercise a little self-discipline now, not hasten on to the bottom right-hand corner. Let's start at the top right-hand corner and allow me just for ten minutes or so to take you through the results of my studies. And then, how you take it up in other aspects of the Gospels is up to you. But I would like to think in these weeks that we have together that we get a germ of interest sown in our minds and that we follow these things up. Now, I've said Matthew's Gospel, top left-hand corner. Key verse, chapter 1, verse 1. The book of the generation of Jesus Christ, son of David, son of Abraham. I've suggested that that is a key verse and that a key thought is that it tells us about the King. Behold your King. See, nothing difficult about this, very straightforward, but write down the results of your studies and it helps. I've put two verses there to confirm. We will always find that while certain scriptures concentrate on a subject, others refer to it as well. And this is obvious in eternal things that, to use the scriptural expression, the branches spread over the wall. You get other indications in other scriptures confirming what, as a specialist study, you find in a special way in Matthew. So if you'd turn please to Zechariah 9, and verse 9. Rejoice greatly, O daughter of Zion. Shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, having salvation, lowly, and riding upon an ass, and upon a colt, the foal of an ass. Now, that is just what happened, wasn't it, that we find in the Gospels. And that really could be put as a heading over the Gospel by Matthew. And we shouldn't be surprised that that scripture is quoted verbatim in Matthew 21. Matthew's Gospel is obviously one of the Gospels where the Holy Spirit would include that quotation because it fits into the setting of the Gospel by Matthew. But it does come to light in other Gospels, and John 19, verse 14. From time to time, men are allowed to speak beyond their own experience under the constrained influence of God. And here, whether in sarcasm, whether because he felt it to be right. We read that it was the preparation of the Passover, about the sixth hour, and Pilate said unto the Jews, Behold, you are king. So there we have conditioned our minds by getting a key verse and a key thought about the Gospel by Matthew. Now, with these seven pillars of wisdom. First of all, his birth. Tick or cross? I've said a tick. If it is included where? Chapter 1, verses 18 to 25. Read it, please, in your personal studies. Then I put my thinking cap on and say to myself, why is it appropriate that the birth of Jesus should be recorded in the Gospel, which in a special way tells us that Jesus is the king? And I put here, the genealogy of a king must be determined and verified so as to establish his right to the throne. A king has to have the right pedigree, his claims to the throne must be established. Now, that's basic. Comments? Matthew, writing to the Jews, writing to a Jewish audience, gives the legal genealogy the only one which would have any weight with the Jewish mind. Now that's the kind of thing I would suggest that you look for in studying Matthew. He's writing for Jewish minds. And as everything has to be established in a proper, orderly way before it would be accepted by the Jews, one of the things that they would be looking for, that the one presented to them as king would have the right pedigree, the right genealogy. As you know, the genealogies in Matthew and Luke vary. We'll go into that when the time comes, but as far as Matthew is concerned, the legal genealogy through Joseph had to be emphasised. And this is why there is that emphasis in the genealogy in Matthew. The second pillar, the second crisis, baptism. Is it included? Yes. Chapter 3, verses 13 to 17. If so, why? The Lord Jesus was pleased to identify himself with the godly remnant of Israel. He was the perfect Jew. It fits. Some of you were baptised not so long ago. All of us were reminded at that time that one key word about baptism is identification, association. Yes, that's true of me. I want to be linked with that, whatever you're being baptised to. And the Lord Jesus, as a perfect Jew, identified himself with the preaching and the teaching of John the Baptist, and that was how God brought to light at that time the Jews who were right with God. Now, we can see the wisdom that where there might have been a cleft between the teaching of John the Baptist and the teaching of Jesus, John was saying, there's one coming along behind me who will supersede me. But it's nice, isn't it, that Jesus, rather than be seen to despising what John the Baptist says, agrees with what John the Baptist says. John the Baptist's right. And just to demonstrate that I accept what he says is right, all godly Jews at this time should be baptised to identify themselves with John's ministry, and the Lord Jesus linked himself with that movement at that time. I think I can see that it fits in very well that the baptism was included in the Gospel by Matthew. The Temptations. Chapter 4, verses 1 to 11. Some of you have on your shelves a book called The Forty Days of Scripture. If you have read it, you will have noticed that 40 is a number used in the Bible by God to draw our attention to the fact that there's a test going on. Something is being proved, put to the test. And so it was in the Temptation. And I have said here, the full test, 40 days, demonstrated that Jesus was morally fit to take up the government on his shoulder. We had that at Christmas, hadn't we? Isaiah 9, verse 6. The government shall be upon his shoulder. It needed to be demonstrated to the Jewish mind and in our turn to our minds that no one is more fit to be the king, to be in charge, to be in control, to be sovereign than the Lord Jesus Christ. And I have said that in verse 1, let's look at it. Matthew 4, verse 1. Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. Now, those of you who try and find out exact meanings of words, which are often worthwhile, we find that this word for led into the wilderness varies, or the way that the Lord Jesus was conducted or presented with this trial, these temptations, varies from gospel to gospel. And the word that is used in Matthew is Isaiah's word, which means not that he was sent there or driven there or made to go there, but as a king would be conducted instead. So he was carried up into the wilderness in order that this proving period and proving testing time might be born. And I think that is a nice little touch in the gospel by Matthew. Conducted instead so that he may demonstrate in regal dignity his moral fitness to occupy the throne. I think that's a nice touch in the gospel by Matthew Is the transfiguration in Matthew? Yes. Chapter 17, verses 1 to 8. The king's exaltation needs to be emphasized. Or, if there was only one gospel where the transfiguration, the exaltation on the holy mount was seen, with our knowledge of the gospels now, we would say, oh yes, of course, Matthew would be directed by the Holy Spirit to include a comment to that effect. And therefore we would expect it to be in. His death and resurrection. I've linked these together in this gospel. His death, chapter 27, verses 33 to 61. His resurrection, chapter 27, verse 62 to chapter 28, verse 9. And as a global comment, I would suggest that the kingdom and all pertaining to it, both its blessings and its justice, are based on the death and resurrection of the rightful king. You see, you can look at the same event in each of the gospels. And the death of Jesus and the resurrection of Jesus appear in each of the gospels. And we aren't surprised at that. But the reason why it was necessary to include them in each of the gospels vary from one to the other. And I think we can see, can't we, that it is suitable, that it is seen, that all the blessing of the kingdom and the kind of justice, the righteousness, that the king will exercise in the control of that kingdom will be on the basis of his work upon the cross, his death and resurrection. His ascension. Now, I think we learn as much from the omissions of scripture as we do from the inclusions. And at first we say, hello, why is there no reference to the ascension? Because as far as I can tell, I haven't yet found a reference to the ascension of Christ in the gospel by Matthew. The last touch that we get in Matthew's gospel is that the king, having died to establish blessing for his subjects, having been raised from among the dead in order that assurance might come to his subjects, we find that the last touch is that he is seen on earth, but in a very exalted way on the top of the mountain. Oh, I think that's good. There's going to be an earthly kingdom. We speak of it, we read of it as the thousand years reign of Jesus upon earth. The millennium, the world to come, of which we read in scripture from time to time. And if there's one gospel rather than others, which would emphasize that there will be someone in a place of personal exaltation who will control the earth for God, we would expect to find such a picture in the gospel by Matthew. And so it is. It's no adverse reflection upon the dignity of Jesus that he's not seen to be taken away to heaven. We get an earthly presentation of things in the gospel by Matthew, and that will color our studies as we look into the detail in the future. But it is nice to think that there is one gospel which looks on to the time when then there'll be an exact fulfillment of that lovely scripture God has appointed a day in which he will rule the world in righteousness by that man whom he hath ordained, whereof he has given assurance unto all in that he has raised him from the dead. So Jesus died for the sake of his subjects. He was raised from among the dead that his subjects might have that assurance. We've quoted Acts 17, 31 to confirm that. But then we have this touch right at the end, looking on to the time when there shall be a man in complete charge on God's behalf. And we have this exalted location of the Lord Jesus looking on to the time when he shall not only be king of Israel but king of kings. I hope you've enjoyed that little preliminary look into the gospel by Matthew. Obviously, it would have been so easy to swamp ourselves with thoughts and words this afternoon. I thought it better just to give a little introductory study as a sample, as an example of what we can all do day in, day out in order to get impressions about what God has to teach us. …

… The number of ways in which God could teach us about Jesus is infinite. When we think about the number of things that there are to learn, the number of aspects of the Lord's glory, but God has seen fit to condense into four major ways of teaching us and put it to us in the four Gospels. And as we turn to Mark this afternoon, we will find that this is true again. I want to pick up something that was said in the introduction, and I want to pick out from each of the summary scriptures something that will crystallize our thoughts about the Gospel by Mark. When we looked at Ezekiel chapter 1, we noticed that when God was teaching Ezekiel about God's government, he said in a picture form by showing an ox, that God, when he does things, does things in a way that outlasts, which is enduring, which perseveres far better and far more lastingly than anything that man can do. And then when we looked at Luke 10 verse 27, we read that bit of the verse that says, thou shalt love the Lord thy God, among other things, with all thy mind. And we learn there that a life lived upon earth to perfection, where every attitude of mind was in line with the will of God is seen perfectly in the Lord Jesus. Now that's another thing that we come to in the Gospel of Mark. Philippians 2 verse 7, and let us turn to it. Jesus made himself of no reputation and took upon him the form of a servant. So here we have again the microscope applied, and our studies will be looking at the Lord Jesus as the perfect servant. And when we come to what I described in the second bottom row as the attributes of God coming to light in various ways, I said that in looking at Revelation 4 verse 7, looking at the attributes of God in glory, as it is in creation, as it is in the life of Jesus upon earth, so it is when God gives us a glimpse of his glory. It has a lasting, enduring quality about it that is incomparable. It far outshines what anyone else or anything else can show. So if we look at Christ, whether in prophecy, in the Gospels, in the epistles, or in glory, one of the major facets that we have looked at in these summaries is to see this enduring character, this perfect quality about the service of the Lord Jesus Christ. Now I want to read a few more verses to bring to mind so that for the rest of our lives, if anyone reads from Mark's Gospel or tells us about Mark's Gospel, it'll ring a bell and we'll say, ah yes, Mark's Gospel, and certain verses will come to mind. The first one, Isaiah 42. Isaiah 42 and verse 1. Behold my servant whom I uphold, mine elect in whom my soul delighteth. I have put my spirit upon him, he shall bring forth judgment to the Gentiles. Those of you who make notes in your Bibles, not a bad thing if the heading of Mark's Gospel, the Gospel according to Mark, if you put somewhere about there, Isaiah 42 verse 1, it will remind you that God is saying to us, behold my servant, and this is the study that I want to bring you to now. Would you now turn please to Mark's Gospel itself and chapter 10. Verse 45. If you want a key verse within the text of the Gospel to give us the main drift of what God teaches us, chapter 10 verse 45. The Son of Man came not to be ministered unto but to minister and to give his life a ransom for many. Now, I suppose the ordinary word we would use now instead of minister would be serve or work. The Son of Man came not so that others could serve him or work for him, but he came to serve and to give his life a ransom for many. His life on earth was a life of service, a life of perfect service, and that's what we are going to look at in as brief a way as we did with Matthew last week. We are, Mr. Davison is arranging that each of us will be presented with a full set of notes in reasonably good condition with all the words on them after the end of the series of talks, and with him I will try to ensure that they're all legible and have all the information on. Now, again, the best way is what you've done during the week. Make your own schedule up, read the Gospel, look at the key word or verse and the key thought and fill it in, and then apply the test of the seven pillars of wisdom to the Gospel, which are included and why, which are excluded and why, and then come to your own conclusion. That will still be the best way, even though I have tried to save time this afternoon by giving you a copy of some of my thoughts. As I am aware, some of you have been doing this yourselves through the week. Compare my suggestions with your own, and in any case, let us all go back and do it again, because each time we do it, we notice something that we haven't noticed before. Now, the first one, at the top left-hand corner, it's the Gospel by Mark. The key word or verse is the key verse we've read, chapter 10, verse 45. The key word or similar words, things like straightaway, immediately, forthwith, one of the first things we learn in Sunday school, isn't it, when the teacher says, we're going to do something in Mark, and bear in mind that we get on with the job in Mark, there's no delay, everything is done forthwith, immediately, straightaway. Jason undertook to read through Mark this afternoon, and come and tell us, this afternoon, now, how many examples there are. Perhaps he's still reading through it, he's still counting up, but I think when he comes, he will tell us that there are about 40 examples, about, don't pin me down to that, Diane, it's about 40 examples of immediately forthwith, straightaway. That is because, as you've noticed, it's the shortest Gospel. It's the Gospel of actions rather than words. There are words, there are sermons, there are teaching episodes, but in the main, it concentrates on deeds rather than words. It's the life of the perfect service, and a servant, in the main, doesn't go around giving lectures all the time, he does things. Unless, of course, giving talks is his particular branch of service. We've looked at Isaiah 42 verse 1, I've recorded it there, and now we can, for 15 minutes, we can look at these seven examples, about two minutes a time, so there isn't a lot of time, but let me direct you to the first one, his birth, the birth of the Lord Jesus. If you were writing a history of a humble but very effective servant, it is unlikely that you would want to consider his pedigree. It is most likely you would want to consider spending your time well in writing about the sort of servant that he or she is, how they do their work, and the results of that work. And we shouldn't be surprised that if there are two Gospels that do not include the genealogy of the Lord Jesus and his birth, one of those would be Mark. So, the comment I have made there is, the background, genealogy, and circumstances of birth are irrelevant in a servant. You may not agree with that. You may come to some other reason. I'd be delighted to hear it. If you think there is some other reason, more important, why the birth of the Lord Jesus is not included in the Gospel by Mark, please tell me. I'm always anxious to learn. His baptism, it is recorded in chapter 1, verses 9 to 11. I suggest that in a Gospel telling us about his service, it was right that Jesus should identify himself with the preaching of the prophet. The forerunner was here, the voice crying in the wilderness, saying, Messiah, God's ideal servant, is about to show himself and be declared, and I want you to be watching out because his revelation is almost here. You're going to see him very, very soon. Now I think I can see the wisdom of God in saying that the Gospel which tells us about the perfect servant will want to show us that the Lord Jesus, when he came, the first thing that he did was not only agree, but that he was prepared to associate himself, identify himself with the preaching and the object of the preaching of John Baptist, and therefore it is included. The Temptations, chapter 1, verse 12. The true servant can be subjected to the closest scrutiny, the most severe test, and proved to be beyond reproach. One of the joys of reading the Gospels is that we say, now, here is God's servant. I know, because I'm a Christian, that Jesus is perfect in every way, so as I read the Gospel by Mark, let me see the sort of thing that God uses to confirm that God has made no mistake. God's perfect servant is coming to light, and the perfect servant need not be afraid, and is not afraid, his disciples need not be afraid of their master, the perfect servant, being put to the severest test. And I think that in the Temptations being included in the Gospel by Mark, we see this, that tests, and it's true in all the Gospels, tests by God of what is real, is not to test if it's real, but so that what is real might come out. Now that's true of that which is of God. In a general way, it's true when Christians are put to the test, not that we might doubt whether we are Christians or not, but so that opportunity might be given for that which is real to shine out. And so with the perfect servant, the severest test only brought to light, it proved that he was perfect in all that he did. A little note in the comments column, which some of you have in full, some of you have 90%. My apologies that I've chopped the right hand end off, but it's an opportunity to write something down for yourself. The Spirit driveth him into the wilderness, compare Matthew 4 and Luke 4 there. Notice the different words. Remember last time I suggested that the word in Matthew indicates that the Lord Jesus, as God's mighty King, was conducted in state into the wilderness. That's the bearing of the term, he was led into the wilderness. Here we can see the force, that with a servant he is directed what he has to do, and we read that the Holy Spirit drives him into the wilderness. Look at the occasions in Matthew and Luke, and in anticipation of John, just query in your mind whether or not you would expect the temptations to be included. The transfiguration. Now here, if I was able to shut off your previous knowledge of the Gospels and say, now, would you expect the transfiguration scene to be included in the Gospel by Mark, I might, with my knowledge now that I've got from the introduction last week and this week, I might say, oh, I'm not sure, really. I can see it with the King, I can see it with the Son of God, I'm not quite sure whether or not I would expect to see the transfiguration scene, the Lord's glory being manifested on the Mount of Transfiguration, I'm not sure whether or not I would expect to see it. But of course, having made that initial scab at it, I would then look at the Scriptures, which is the only way to find out, search the Scriptures daily to establish whether or not these things are so, then I would find it in chapter 9, verses 1 to 8, and I would say, of course, isn't it fitting that God pays this tribute to the perfect service of the Lord Jesus and demonstrates, manifests his approval? So I think that is why the transfiguration scene is included. God gives his manifest approval to the perfect servant. The death of the Lord Jesus is recorded, chapter 15, verses 22 to 37. The main object, the climax of the service on earth of the perfect servant was the work of the cross. The perfect servant was unswerving in his devotion, unflinching in his service, even unto death. And I think that's marvellous. What a picture of service we have in the Gospels, in all of them. The death of Christ is recorded in each of the Gospels for different reasons, reasons which supplement each other rather than conflict. And in Mark, it is because it is the climactic act of service, the climax of his service, that after a life of unswerving devotion, that that is seen in the ultimate, in that he went to the cross. His work upon the cross, the basis of all our blessing, and we delight as Christians to look into Mark and find fresh opportunity for praising God as we see why his death was included. Resurrection, chapter 16, verses 1 to 9. At the cross, man gave his answer to Jesus, we don't want him. Cast him out, away with him, crucify him. In the resurrection, God has given his answer to what man has said, in that he has raised him from the dead. We noticed it this morning, wasn't it lovely, that after thinking of the love of Christ and the love of God, shown in the cross, that there was the immediate evidence of God's approval, raised by the glory of the Father, we enjoyed it this morning. It was an opportunity for praise this morning, and so it is when we read the Gospel by Mark, chapter 16, verses 1 to 9, we exult, we rejoice, we boast in the presence of God, in the proper sense of the term, when we see God's answer to that life of perfect service culminating in the cross. Ascension? Oh yes. The only proper terminus of the life of perfect service is not in the grave, not even on earth, even in resurrection, but at the right hand of God. I've made a note there in the remarks column, have a look at Psalm 16 verses 11. Now shall we do that, just to see how these things all fit together. Psalm 16 verse 11. Thou wilt show me the path of life, in thy presence is fullness of joy, at thy right hand there are pleasures forevermore. Psalm 16 gives us the life of the perfect man. We'll come back to this perhaps when we look at Luke's Gospel. But the life of perfect service lay through death and terminated at the right hand of God. And I think the ascension of Christ is a fitting testimonial to the life of the perfect servant, in that it is seen to progress right through to the right hand of God on high. I've said here the terminus of the life of perfect service was not the tomb, but glory at the right hand of God in heaven. Now I've said here in the comments column it's relative to what he did. Some of us have little stock phrases and I'm sure you've noticed that. One thing you might hear some of us say from time to time, it is right that Jesus is at the right hand of God. And we will say things like this, it is right that Jesus is in heaven, at the right hand of God on high, because of who he is. It is right that he should be at the right hand of God on high because of what he is. It is right that he should be where he is because of what he did. And it is right that he should be there because of where we are going. Now there are other more technical phrases that could be used, like because of his personal glory, because of his moral worth, because of his life of perfect dependence, because he is the forerunner, that kind of expression which we get in the Bible. If you want to follow that through, have a look at Hebrews 1, 8, 10 and 12, because in those four chapters you get a reference to the Lord Jesus being consolidated, he has a consolidated position. He is there substantially because of these various reasons, and they are explained to us in a most edifying way in chapters 1, 8, 10 and 12 of Hebrews, where in each chapter we get a reference to him being at the right hand of God. But here it is fitting, because of what he did on earth, that he is at the right hand of God on high. Now I think it would be true to say it's in chapter 10 that we get the scriptural statement that because of what he did on earth, it is fitting that he is now at the right hand of God on high. And because of that, it is seen as the climax of this Gospel, because he is the perfect servant, because the service wasn't left unfinished, because he did it thoroughly, perfectly, completely. God's testimony to that, God's witness to that, is that he has set him on high at the right hand of the Majesty on high. Now, that is the end of our look at Mark. If the Lord will, we have reserved the first weekend in April, March, for the next one. Today's is the February one. Mr. Davison may choose to put something else in February so that you don't feel deprived, but the next talk on the Gospels, I think, is the first Lord's Day in March, 4th of March, and then on John, if the Lord will, the same weekend in April. Ample time to do your homework, make your schedule out, read through the Gospel, but don't so get lost in the text that you forget to come. Two or three general things that I was intending to say by way of introduction. I'm particularly disappointed Mrs. Dixon's not here, and many others, but about 2.45 this afternoon, June was reclining gracefully on the settee. I was sprawled most ungracefully on an easy chair, having 40 winks, wondering perhaps what I was going to say to you this afternoon, when suddenly the phone rang. Of course, not wanting June to be disturbed, I leaped into activity and landed in a crumpled heap, because I had been sitting with my legs crossed. One leg had gone dead, and that's the leg I put my weight on, so as I fell, I went over like that and landed on my wrist, and I went over the wrong way, so that's why I'm in the unusual position of having a bandage, and I was hoping that Mrs. Dixie would be here, so that at least I could thank her, and that at least my first minute I was able to keep you awake by saying something interesting. Oh, someone can perhaps pass my gratitude on to her. The second thing is, general thing, I think I've mentioned before that in studying the Gospels, I have often found it very useful to have what is called a harmony of the Gospels, which sags out in chronological sequence with the Lord's life as depicted in the Gospels, and in parallel columns where more than one Gospel speaks about the same event, or sermon, or whatever, and because of that, it's very useful in saying why does a certain Gospel include a certain event, why does the Gospel exclude an event, or if they're both included, the different emphasis in each. If as a result of these talks, or for any other reason, any of you are interested in procuring a copy, I can perhaps point you in the right direction. I don't know that there are any in print at the moment, perhaps Theo can help us on that, but I know one or two places, good second-hand bookshops, where they will take your name and the title of a book and look out for one for you. The next time that one comes in, they will keep it for you and let you have it, and I certainly find it very useful indeed. And so to look, I want to read one verse, chapter 19, I know you've got your notebooks and your pens and pencils, and particularly your Bible. Just think of the very idea of presenting yourself for an exposition of any part of the Bible and not having your favourite Bible with you. However, since you all have it, turn please to chapter 19 and verse 10. The Son of Man is come to seek and to save that which was lost. I understood from Henry's announcement this morning we are going to be charmed, and I mean that, by hearing of incidents in the Gospel by Luke during the month of... …

… Would you turn, please, just read one verse. Gospel by John. It's good, if you can, to appeal to internal evidence. John's Gospel, chapter 21. In verse 7. That disciple whom Jesus loved said unto Peter, It is the Lord. It is the Lord. And really, fundamentally, that's the golden message that John, by the Holy Spirit, has to give us. It is the Lord. He's directing us to the glory of the person, of the Son of God. Now, there's Mark. Mark, you should have been out here two seconds ago, with these sheets, to give out. You're failing me, trust me. It's not his fault, it's mine, because it's so long since we've had a session, isn't it? He's forgotten about most other people to do the work, and I should be doing it. Therefore, I'm delegated to the next one, please. Is there sufficient for your own work? Is there enough for your own work? One for everybody? Now then, as a refresher, for those who haven't been with us on previous occasions, and as a reminder for those who have, we had an introductory session where certain propositions were made. The first proposition was, and I want to come back to it, if any of us have any doubt at all about the inspiration of Holy Scripture, one excellent way of getting rid of any doubts once and for all is to read the Gospels and to see the happy, the marvellous blend of the four Gospels in giving us different aspects of the glories and offices of the Lord Jesus Christ. And once our eyes have been opened to that, we realise that the Holy Spirit has given us such a solid, dependable Word of God in the Bible that we can go anywhere else with confidence knowing that when God gives us the answer, that we'll be able to see that the Scriptures are the fully endowed, inspired Word of God. I still find things in the Bible that I don't understand. That's not surprising. But I got past the point where in my folly I might say, I don't understand it, therefore it must be wrong. All the folly of the human mind. I suppose there's few of us, you know, who haven't gone through that at some time, where we say, if I don't understand it, it can't be. We learn, perhaps, to say, I don't understand it yet, but my confidence in what I do understand about the Bible gives me to be patient. And then I can say, well, when God gives me light and I understand it, I'll see the point of what he has to say. Now, one of the main motives, apart from the detail itself, in looking at the Gospels, is to be set on fire forever with the realisation that here we have the Word of God and nothing less. And we handle it with dignity, with delicacy, and with respect. Now, taking that approach, we looked at in deletion various Scriptures which show that God is absolutely consistent with himself. And we learned, once and for all, I hope, that God shows certain things about himself from time to time, the emphasis being different from time to time, because he has some other immediate objective in view. And when, eventually, we turn to the detail of the Gospels, we learn that in Matthew, God was presenting the Lord Jesus Christ as the perfect King. When we went to Mark's Gospel, we learned that God is presenting him for the meditation of our souls as God's perfect servant. In Luke, we soon recognise that God was showing us Jesus as God's perfect man. And when we come to John, we are to learn. If we've considered it before, we will be delighted to have another opportunity. If we haven't, let us get the key to the Gospel, and then every time we go up the Gospel, we say, ah yes, John's Gospel tells us about Jesus as the Son of God, emphasises his deity, his Godhood, that he is God, and that puts everything into perspective. Now, if you look at the top left-hand corner, you will see that we have the name of the Gospel, it's the Gospel by John. We have a key verse suggested, which I read, It is the Lord. And the key thought, quoting from Isaiah 40, Behold your God. So when we open the pages, not a bad thing every time you open John's Gospel to read it by yourself, that you hear in your minds, God's saying to you, when you read John's Gospel, Behold your God. Now, in order to give point to our studies, and because we haven't time in about 25 minutes to read through all the Gospel, I have suggested certain touchstones that we can look at, which will verify the emphasis in the Gospel. And we have taken seven events or crises in the time on earth of the Lord Jesus Christ. And we have looked for these events or crises in each of the Gospels. Now, these seven are listed on the left-hand side. Birth, Baptism, Temptations, Transfiguration, Death, Resurrection, and Ascension. As personal to the Lord Jesus Christ. And then if you look at the rows along the top, the first row says, Tick or Cross. That means, if it's a tick, yes, it's included in the Gospel. If it's a cross, it means no, it's not. The next line, if tick, where? If it is in the Gospel, chapter and verse. Next column, if it is, why is it appropriate to find it in the Gospel by John? The next column, if not, why not? Why not? It is important to know why things are not included in certain Gospels, as it is to know why they are included. And then a final column. We always, when we make things up, we always need more space, more extra comments at the end. And so it is in this kind of study, we leave room just for any final comments. Right? Now then, the first thing we look at in John's Gospel is the birth. Is the birth of Jesus included in the Gospel by John? No, we don't. It's a cross. If so, where? Well, it doesn't apply because it's a cross. And the reason why it's included is not particularly clear. If cross, why not? Now my preliminary suggestion to you, to test in the light of Scripture, is this. It would be entirely out of place to include the birth of one whose eternal existence in the beginning is emphasised from the very first words of the Gospel. Remember the grand majestic statement at the beginning of the Gospel. In the beginning was the Word, and the Word was with God, and the Word was God. Telling us, now this is a bit of a trite phrase, but if you get confused, ask Mark what it means, he'll tell you. He'll remember every word and tell you what it means next week. So just hang on. Everything that had a beginning owes its beginning to him who was in the beginning. That's straightforward, Mark, isn't it? Right? So, if Jason or Denise get confused, you'll keep them right, OK? Now, what does that mean? Before anything that was created was brought into being, Jesus exists. Jesus is there. Very difficult with my finite mind using finite words, using finite tenses. Because I'm a bit reluctant to say before anything was created, Jesus was. Except for one thing. Because I don't want to give the impression of past tense. There's no past tense with Jesus. Everything is eternal. But, does this say God? To accommodate our little minds, God says, in the beginning was the Word. And the Word was with God. And the Word was God. If we take our minds back, as far back as we like, further than our minds are capable of thinking back, however many millions of years ago we might have to think back, wherever you date the beginning of creation, and that's quite another story, but wherever you pitch that, at that time, Jesus already existed. Now, in such a Gospel which emphasises the start of the Gospel and that Word, that he is the creator of all things, all things were made by him, or as Mark would say, everything that had a beginning owes its beginning to him who was in the beginning. Now, that sounds trite, maybe it does, but it's a good statement when you work it out. Now, because that is true, it would be appropriate to include in such an aspect of the glory of the Lord Jesus the details of the time when he began to be known on earth. Now, the nearest you get to it is verse 14 of chapter 1, the Word became flesh. Now, that refers to the whole of his time on earth, if you like, the incarnation. His incarnation is referred to often. The details of his birth with which that incarnation commenced is not referred to in detail. I'd like to think that after reflection you would support this statement that it would be entirely out of place to include the birth of one whose eternal existence in the beginning is emphasised from the very first words of the Gospel. This is interesting. When you listen to what someone says and you go away and you say so-and-so said this and he's wrong because really the Bible says that, make sure you're answering that person right. Making sure that you're answering the same question not another question. Not so long ago I was attacked for saying that baptism is not referred to in John's Gospel. I'm not saying that. I'm saying that these are personal to the Lord Jesus. I'm saying the baptism of Jesus is not referred to in John's Gospel. So think about that. We do know that in about verse 29 of chapter 1 that at the time and at the place where John Baptist was baptising he saw Jesus coming along and John said I'm the one who's fit to take away the sin of the world. Now you and I know because we read all the Gospels we know that that was the occasion referred to in other Gospels when Jesus was baptised. But if you read John's Gospel chapter 1 you will not find any detailed reference to Jesus being baptised in John's Gospel. To compare the Gospels and say why is it included in this one and excluded in another. Now my suggestion here is in his essential deity because he is God he is absolutely unique. One of. Beyond compare no one like him. No identification with him or association with him is possible in that. Now then what does that mean? When we think about baptism we are thinking of words like that identification association being linked with Jesus in one way or another and in baptism in particular we are thinking when Jesus went into death we are prepared now to be identified with what happened to him as being God's commentary on what we deserve because of our sins. We are identified with him in baptism. That's fair. Now that's true as a statement but really in the Gospel by John it's not appropriate it's not a fitting place to talk of being identified with him in that way at all because it's a Gospel which puts him on a pedestal and says look at him God's beloved son there's no identity. Now in that there's no identification with him no association with him so the details of his baptism are not hidden in the Gospel. Now again some of you in the books will read statements like this and I'll put a quotation about it There must always be that two thousand cubits between him and us. Now if there was time for a lecture I'll ask Jason to explain the significance of what that means but because time is short I'll just give a very brief comment and then Jason can fill me in on the details later. It was defined for the people of Israel in the wilderness when they went through the tabernacle system that was operating then that first of all the priests were there and then there was a two thousand cubits gap and then there was the ark and then there was another two thousand cubits was there and then there was the people. They had to learn that the ark was holy and that there was a limit on how far they could approach to the ark. Those who broke the rules had to learn in a very salient way that it's folly to disobey what God says and the ark was a picture of the Lord Jesus Christ and among other things about his deity. Now I think that while in the gospel by Luke which tells us of his perfect manhood it is appropriate to read such words in Luke Jesus drew near and went with them. Look at the phrases which show the nearness and the charm that was available to those who came to Jesus but as far as John's gospel is concerned when it presents him as son of God in his essential deity there are things said in the gospel which emphasise certain ways in which there will always be that distinction between him as God and we as mortals. Now that can be developed a lot but notice in your readings of the gospel the kind of statements that are made that confirm that. The temptations I suggest are not included and in all simplicity I would say the reason is given here. Thou shalt not tempt the Lord thy God. You remember the potential king was tested in order that it might be demonstrated that he fit to occupy the throne. It was right in man. Mark before he set out on his perfect service he demonstrated he had the kind of qualities that are right in a servant before he set out on that perfect service. Luke we are told there that the perfect man demonstrated his moral perfection in that the temptations of the devil in the wilderness had no terror for God's perfect man. But in John if there is a gospel where the temptations are not to be included it must be John in line with what the Lord said on one of those occasions thou shalt not tempt the Lord thy God. How fitting what a tribute to the inspiration of scripture. No man made computer could produce the four gospels as we have them. Only God can produce this perfect blend the transfiguration. Well the deity of Christ the son of God God over all blessed forever why not? Seems a strange formation. Well isn't it? Isn't it marvellous that we learn in this gospel the one who was ever in the bosom of the Father nor elevation nor exaltation nor further glory can be given to such an exalted one. What elevation I've said on the schedule is possible for him who ever dwelt in the bosom of the Father. But the glory is not it dwells among us. Chapter 1 verse 14 the word became flesh and he dwelt among us and we saw the glory as of an only begotten of the Father full of grace and truth. His death and resurrection I want to take together in part because they are the only two of the seven included but it's a very happy study where events are included in a gospel it's not just the fact that they are included it's not only the detail that's significant it's the kind of detail under where the detail is treated that is significant. Here the gospel which pays tribute after tribute to his majesty his dignity his glory his deity the death and resurrection of Christ the verses are quoted chapters 19 verses 16 to 30 and chapter 20 verses 1 to 18 and together they demonstrate in the dignity and glory of his own person he willingly he laid down his life that he might take it again. Remember where in another gospel we see the fatigue the weariness that came in upon the frame of the Lord Jesus in manhood in this gospel the emphasis is given in that wonderful little phrase speaking of him in the dignity of his person it says he bearing his cross went forth to the place of discovery I think that's a marvelous tribute again to the inspiration of the word of God that the right words the right tone of phrase the right inference is in all the phraseology and the words that are used and it is in this gospel where he makes the statement I have the power to lay down my life that I might take it again and in his death and resurrection we see him doing just that the last event we considered in the other three gospels was the ascension that time when after he died and rose again and accompanied with the disciples for a period of 40 days that he then went back to heaven now other gospels where appropriate include that occasion the ascension in this gospel my suggestion is there is no need to refer to the ascension of one who in the communion of his soul had never left the Father's bosom now unless you read John's gospel a lot that may not make a lot of sense but it means something like this in the communion of his soul the Lord Jesus was never really away from heaven he lived in a body on earth but he had constant living loving communion with his Father in heaven every moment of every day now it would seem out of place of such a person to record any necessity or likelihood of him having to be moved geographically physically, materially from earth to heaven now I've listed a verse there which you might like to look at I've said see chapter 3 in verse 13 and again I think it's significant that in the gospel by John it is where we get this particular comment John 3 13 no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven that's a bit like my statement about the beginning isn't it it's a bit of a conundrum going to heaven coming back from heaven being in heaven always there but when we work out this gives us a reason why there's no need to refer to the details of the personal ascension from earth to heaven of the Lord Jesus Christ in the gospel now this phrase ends the Son of man who is in heaven now this was this is referring to a time when the Lord Jesus was on earth and yet at that time the statement I made the Son of man who is in heaven marvelous tribute to the prophet that in the perfection of communion that really he was in constant living communion with his father and in that sense could be said who is in heaven now I've only been able to extract the surface make a few implications of things in each of the gospels which confirm to me the truth the reliability of trends which are recognised by many Christians I'm not the first to have noticed that Matthew presents Jesus as the king Mark presents him as the servant Luke has the man Jesus emphasising his deity as God I'm sure I won't be the last but there's scope once that has been said there's scope for any amount by you and me saying now I wonder about circum-circular events or kind of events is it in a particular gospel if so why if it's included in two of them not other two why not if it's included in them all why is it so important as to be included in all four or there's a lifetime of study ahead for us every day I am no longer surprised when I hear of such and such a Christian well you know he's always in the gospels he's been in the gospels for the last 20 years sickness like that while a Christian might read all the gospel all the bible they have a particular love for the gospels in pouring over them why the Holy Spirit why the particular emphasis is in one way or another we find no way to finish it our study of the gospels we don't know when the Lord's going to come but we do know that until he does come we have the Holy Spirit vouchsafed to us and until then we are encouraged to study the scriptures for ourselves and I'm beginning to think on other things that we study that after these preliminary introductory basic remarks on some of the distinctions of the gospels that we'll have a fresh and sustained interest in the gospels and until the Lord comes that we'll have a renewed interest daily interest constant detailed interest in what God wants us to understand …