Author: Ryan Hoffer

In the sixth chapter of Luke, Jesus, addressing the multitude, stresses the character of true discipleship by saying, “Why do you call me ‘Lord, Lord,’ and not do what I tell you?” Before we dig into the essence of His lesson on obedience versus hypocrisy, it is worth our while to unpack this title, “Lord.” After all, our attention is drawn to it by its double usage, which, in the economy of Bible study, should give pause for reflection.

The Greek word rendered “Lord” in our Bibles is kurios. Its usage has been the subject of many books, articles, sermons, and even controversies throughout the ages. Over the course of the next two days, we will look at: 1) how it was used in the cultural and historical milieu of Jesus’ time, and 2) how it has been used in our Bibles as a substitute for the divine name.

In the Greco-Roman world, the word kurios was used to designate one with special power or authority. Therefore, it could be translated as “lord,” “master,” “owner,” or “head of household.” In Mark 12:9, the term refers to the owner of the vineyard (“What will the kurios of the vineyard do?”). First Peter 3:6 says that “Sarah obeyed Abraham and called him lord,” again employing the term kurios. In Acts 25, Festus, the Roman governor of Judea, refers to the emperor as “my lord.” Jesus states, “No one can serve two masters” (Matthew 6:24), thus using it to denote the position of a servant. Therefore, it can be shown that the title is employed in a variety of ways and would have been familiar to all who heard it as an indication of authority.

The word takes on another meaning, however, when applied to Jesus. Recall that Jesus was rejected by those in His hometown who said, “Is this not the carpenter, the son of Mary?” “…and they took offense at Him” (Mark 6:3). Yet He was called Lord (kurios) by all who recognized that He was more than a carpenter or a teacher; He was the Master. His lordship was apparent. The Scriptures say that “people were astonished at His teaching because He taught as one who has authority” (Mark 1:22). Therefore, many called Him Lord.

With this in mind, do we, too, call Him Lord? Does He have authority over our lives? Is He the Master of all that we say and do? Take a moment today to reflect on His lordship over you.

In 2 Kings 22, we are told the story of Hilkiah the priest, who stumbles upon the long-forgotten Book of the Law during remodeling projects in the temple. King Josiah is presented with this information by his secretary, Shaphan, who deserves the understatement-of-the-year award when he tells the king, “Hilkiah the priest has given me a book.” In the scene that follows, Shaphan reads the Scriptures aloud to the king, who tears his clothes and declares, “Great is the wrath of the LORD that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us” (2 Kings 22:13).

This declaration precipitates Josiah’s sweeping program of reform, which included the tearing down of pagan altars, the removal of idols from the house of God, the deposition of priests who sacrificed to Baal, the reinstitution of the Passover, the renewal of the covenant, and much more. It is a quintessential “ancient paths” moment, as Josiah calls for the nation to repent and to “do according to all that is written” (v. 13).

There are other “ancient paths” moments in the New Testament as well. One that comes to mind immediately is the letter to the church in Ephesus in Revelation 2. Jesus tells the Ephesians starkly, “I have this against you, that you have abandoned the love you had at first. Remember therefore from where you have fallen; repent and do the works you did at first” (Rev. 2:4–5). These words echo the call to repentance found in the examples of Josiah and Jeremiah, which we would do well to bear in mind if we are to be truly repentant.

I remember a time when I was praying persistently for an outcome, asking God to show me what to do in a certain situation. At the time, however, there was sin in my life that I was not taking into consideration. I remember saying things like, “Just show me what to do, God, and I will do whatever you want.” Shortly thereafter, I heard a preacher say, “No, you will not, because he has already told you to do something and you are not doing it.” And it was true. I needed to go back and do the things he had already told me to do, to return to the ancient paths, to do the works I had at first.

Take a moment to reread 2 Kings 22 and to “inquire of the LORD” (v. 13). In what areas do you need to repent of action or inaction? Ask him to make reforms in your heart and to bring about an “ancient paths” moment.

On January 28, 2014, a mere two inches of snow caused a full-on logistical breakdown in metro Atlanta. Over the course of 48 hours, more than 1,200 accidents were reported. Stranded students slept on school floors. Shoppers holed up in grocery stores and prepared to stay the night. I left my car immobile on the side of I-75 and walked the rest of the way home, awestruck by the desperate turn of events and the speed at which they unfolded. The incident, dubbed “Snowpocalypse” or “Snowmageddon,” garnered national attention, as Georgia’s lack of preparation became an object of ridicule for news outlets across the country. How could such a thing happen? Did we fail to heed the warnings, or was there a casual dismissal until the threat became imminent? I know for my part the latter is true.

This story came to mind when thinking of the warnings gone unheeded that led to the destruction of Judah by Babylon.¹ Prior to their destruction, God had set “watchmen” (v. 17) over them, saying, “Pay attention to the sound of the trumpet.” The prophet Jeremiah was one of these watchmen, with his ministry ranging from roughly 627 B.C. to 586 B.C. The people of Judah, however, would not listen, not due to ignorance, but rather disbelief and scorn for the word of God (v. 10). Their disbelief was further reinforced by false teachers who proclaimed, “Peace, peace,” when there was no peace (v. 14). To put it simply, the people were gaslit into ignoring the warnings God had sent through the prophets.

Because of their idolatry and tolerance for ungodly practices, they had allowed themselves to become deaf to the word of God, preferring the inoffensive message of false prophets to the offensive message of true prophets. However, God’s repeated warnings were an act of grace.

We ought not be offended by the Word of God or scoff when challenged by teaching that is hard to receive. Christ himself said, “Blessed is the one who is not offended by me” (Matt. 11:6). Ask God today to help you embrace difficult sayings instead of editing them, or worse, ignoring them.

¹ Note: this is simply an analogy and is not in any way prescriptive regarding the counsel or accuracy of meteorologists. ; )

This week’s reading in Jeremiah 6 demonstrates a literary device that is among the most ubiquitous in the Old Testament, the phrase “thus says the Lord.” It occurs five times in this chapter alone (vv. 6, 9, 16, 21, 22), seven times if you include variations such as “declares the Lord” or “says the Lord” (omitting “thus”). In the entirety of the Old Testament, it occurs over 400 times, not including variations such as “declares the Lord,” “by the word of the Lord,” or “God said,” which would put the number somewhere in the thousands. The point being made is that the Old Testament constantly affirms the divine authority of its message, God’s direct communication to mankind.

This observation is not lost on me. A few years ago, some friends challenged me to read the Bible all the way through in 30 days. There is actually a Bible reading plan for this on the YouVersion Bible app called the 30-Day Shred Plan, if you are interested. Consuming such a concentrated amount of Scripture in such a short time helped me connect things that I had never connected when doing my normal daily devotions on a verse or chapter basis. One of the things I noticed was the abundance of the phrase “thus says the Lord” in the Old Testament and its abrupt discontinuation when you enter the New Testament. Not once does that expression appear in the New Testament, and rightfully so, for the Son of God has come and now he speaks to us directly.

This fact reminded me of Hebrews 1:1-2, “Long ago, at many times and in many ways, God spoke to our fathers by
the prophets, but in these last days He has spoken to us by His Son whom He appointed the heir of all things, through whom also he created the world.” The Scriptures abundantly evidence themselves to be the Word of God and Jesus the Word become flesh (John 1:14).

As you encounter the word of God through Jeremiah 6 this week, thank the Father that the Word “dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” Amen.

The words and events of Scripture are echoed in the annals of history, a fact that ought to encourage the believer and rouse the skeptic to curiosity. While reading Jeremiah, I was reminded of the meticulous history of Flavius Josephus, the first-century Jewish historian whose lengthy work, Antiquities of the Jews, recounts the story of his people for a Greek and Roman audience. Often, Josephus offers an extra-biblical perspective on biblical figures and events, including the ministry of Jeremiah and the siege of Jerusalem by Nebuchadnezzar. To quote Josephus:

The prophet Jeremiah came often to the king, and protested to him, and insisted that he must leave off his impieties and transgressions, and take care of what was right; and neither give ear to the rulers, among whom were wicked men, nor give credit to their false prophets, who deluded them, as if the king of Babylon would make no more war against them. Now as to Zedekiah himself, while he heard the prophet speak, he believed him, and agreed to everything as true, and supposed it was for his advantage. But then his friends perverted him, and dissuaded him from what the prophet advised, and obliged him to do what they pleased.¹

These details, and there are many more excluded here for time’s sake, help to (1) provide additional, independent context and (2) confirm the historical accuracy of the biblical account. Of course, they are the fallible words of man and not the infallible Word of God, but the careful student of Scripture will find them helpful in understanding the setting of biblical events. In the context of Jeremiah 6, Josephus’ words help to evidence the “uncircumcised ears” (v. 10) of the people and the coming of the “army of the north” (v. 22).

After these events had unfolded, the prophecies gone unheeded, Jerusalem invaded, and the people exiled, Josephus adds this commentary to his text:

We have said thus much because it is sufficient to show the nature of God to such as are ignorant of it, that it is various and acts many different ways, and that all events happen after a regular manner, in their proper season, and that it foretells what must come to pass. It is also sufficient to show the ignorance and incredulity of men.²

History not only serves as evidence of God’s sovereignty, but also reveals the unfolding of his plan of redemption. Be encouraged by the fact that archaeological, textual, and historical evidence consistently supports the reliability of the biblical record.

¹ Josephus, Antiquities of the Jews, 10.7.2
² Ibid., 10.8.3

Popular philosopher and professor Jordan Peterson recently called the Bible “the world’s first hyperlinked text.” While explaining the magnitude of cross-references (instances where a text refers to another text, either directly or by allusion), he said the more a text is cross-referenced, the more pathways through it there are. You can imagine that this explodes exponentially. You might say, “What does a Bible verse mean?” and the answer is that it means whatever it means in reference to all of its cross-references, and then each of those cross-references has cross-references.

It has been posited that there are over 63,779 cross-references within the Bible. Computer scientist Christopher Harrison and Pastor Christoph Römhild teamed up to compile a graph that beautifully shows the interconnectedness of these cross-references (it can be viewed here). While the sheer quantity of textual relationships may seem daunting, I believe the opposite is true. It simplifies the Word. The Bible, though the work of many authors from many periods across many places and written in various languages, becomes the unified work of a single God, summed up in the person of Jesus Christ.

I was reminded of the richness of cross-references while reading our text for the week. In Jeremiah 6:16, Yahweh tells the Israelites, “Stand by the roads, and look, and ask for the ancient paths, where the good way is; and walk in it, and find rest for your souls.” If you have read the Gospels, you probably notice something familiar in these words. Take a moment and try to spot it. Do you see it?

Jesus quotes part of this verse while speaking to a crowd in Matthew 11:29. He says, “Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.” In the Old Testament, following the “good way” of Jeremiah provides rest for the soul. In the New Testament, following Jesus, who called himself “the way” (John 14:6), likewise leads to soul rest. Why? Because Jesus came to fulfill the law and the prophets and is himself the good way (Matthew 15:7). It is no wonder, then, that the earliest Christians called themselves followers of “the Way.”

As you read today’s verse, look up the cross-references in your Bible. If your Bible does not have them, try a Bible app like BibleHub. Take a moment to follow a few of them.