Elementary Notes: About the Gospels – St. Matthew

 

"All Scripture is God-breathed and is useful for teaching, rebuking, correcting, and training in righteousness." —2 Timothy 3:16

The Significance of the Bible

Christians—and even some non-Christians—hold the Bible in high regard. It serves as God’s revelation, speaking to humanity about who He is and unveiling Himself in the person of His Holy Son, Jesus Christ.

The Gospels

The New Testament begins with the Gospels—a term derived from an Old English word meaning “glad tidings” or “good news.” The Greek equivalent is "εὐαγγέλιον" (euangelion), meaning “good message.”

Each Gospel is an authorized biography of Jesus Christ, offering insight into His incarnation, life, teachings, actions, and surrounding events. Yet, despite their foundational role, the Gospels were not the earliest writings of the Apostolic Church—many of St. Paul's epistles were circulating within churches before the Gospels were composed.

Some biblical historians believe that St. Mark’s Gospel may have been the first written, possibly originating as early notes before being fully compiled.

The Gospels are traditionally divided into two groups:

• The Synoptic Gospels (Matthew, Mark, and Luke) – Meaning "seen together," these accounts share significant similarities.
• The Gospel of John – Stands apart with a unique perspective, differing in style and focus.

Each Gospel was written with a specific audience and purpose in mind.

The Gospel of St. Matthew

Symbolism in Stained Glass, Iconology

If you've ever admired a church’s stained-glass windows, you might have noticed various symbols and wondered what they represent. Early Christians often borrowed  imagery from Old Testament events and Israel’s history, seeing themselves as spiritual successors to God’s people.

Each of Israel’s twelve tribes camped under a specific banner. Among these, the winged man symbol—often found in stained glass windows—was chosen to represent St. Matthew’s Gospel.

This symbol originated from the encampment of Israel, which was formed in the shape of a cross during their journey to the Promised Land. The winged man signified the tribe of Reuben, the firstborn of Jacob—a familiar reference for Jewish Christians of the first century.

St. Matthew’s Background & Audience

St. Matthew (also called Levi, son of Alpheus) was a tax collector in Capernaum, Galilee. This profession held low social standing among Jews, as tax collectors were viewed as corrupt and despised for collaborating with Roman authorities. Many Jews considered them traitors to Israel.

At the time of his calling by Jesus, Matthew collected taxes for Herod Antipas. Tax collectors often had a strong attention to detail, and many were fluent in multiple languages—skills that likely influenced Matthew’s writing.

His Gospel is believed to have been written around the early to mid-50s AD.

Writing for a Jewish Audience

Matthew crafted his Gospel with Jewish readers in mind, carefully drawing upon Israel’s own inspired traditions and Scriptural references to present Jesus Christ as their long-awaited Messiah.

His role as an Apostle served as a testament to the inclusion and forgiveness offered through Christ—after all, if a despised tax collector could be accepted, so could any other Jew.

Jesus’ Genealogy in Matthew

Matthew begins with Jesus' genealogy (Matthew 1:1-17), carefully establishing an unbroken lineage from Abraham to David to Jesus. This was crucial for demonstrating that Jesus fulfilled the prophecy of being the “Son of David”—the rightful heir to Israel’s throne.

St. Matthew also strategically integrates key milestones in Israel’s history, emphasizing how Jesus is the ultimate fulfillment of Israel’s narrative and divine purpose.

There are two genealogies recorded in Scripture:

• Matthew’s Genealogy – Traces Jesus’ lineage from Abraham to Joseph (his earthly father).
• Luke’s Genealogy – Traces it from Adam, hinting at Jesus being the “second Adam,” as St. Paul described.

Genealogies were extremely significant to Jewish identity, informing people who they were and where they came from. Matthew’s careful inclusion of this demonstrates Jesus’ rightful place in God’s plan for Israel.

The Old Testament

It cannot be overstated just how important the Old Testament is—it is the inspired history of the people of Israel, chronicling their relationships with God, historical events, and prophetic messages.

The Old Testament vs. The Old Covenant

There is often confusion between the Old Testament and the Old Covenant:

• The Old Covenant refers to the agreement God made with Israel at Mount Sinai, which remained in force until the Cross at Calvary.
• The Old Testament is the written record of Israel’s history and relationship with God. It includes the details of the Old Covenant, yet stands as an eternal part of God's Word.

In many ways:

• The Old Testament anticipates the Incarnation.
• The New Testament fulfills the Incarnation.

The Structure of the Old Testament

The Hebrew Bible is traditionally divided into three sections:

TORAH – The Law

1.      Genesis

2.      Exodus

3.      Leviticus

4.      Numbers

5.      Deuteronomy

NEVI'IM – The Prophets

1.      Joshua

2.      Judges

3.      1 Samuel

4.      2 Samuel

  1 Kings

  2 Kings

  Isaiah

  Jeremiah

  Ezekiel

The Twelve "Minor Prophets" (Still part of the Nevi’im)

1.      Hosea

2.      Joel

3.      Amos

4.      Obadiah

5.      Jonah

6.      Micah

7.      Nahum

8.      Habakkuk

9.      Zephaniah

10. Haggai

11. Zechariah

12. Malachi

 KETHUVIM – The Writings

1.      Psalms (Psalter)

2.      Proverbs

3.      Job

4.      Song of Songs (Song of Solomon, Canticles)

5.      Ruth

1.      Lamentations

2.      Esther

3.      Daniel

4.      Ezra

5.      Nehemiah

6.      1 Chronicles

7.      2 Chronicles

Jesus: The Fulfillment of the Old Testament

These inspired writings created the cultural anticipation of the Messiah, confirming and supporting Jesus’ Messianic credentials.

St. Matthew’s Use of the Old Testament

St. Matthew strategically references Old Testament Scriptures to demonstrate to the Jewish people that Jesus is the long-awaited Messiah.

Matthew emphasizes how Jesus fulfilled the Scriptures, thereby bringing to completion Israel’s long-standing expectation.

The Messianic Prophecy & Israel’s Role

As a nation, Israel served as the human setting for Christ’s arrival, creating a cultural foundation for introducing the Messiah.

The Scriptures preserved the ancient prophecy given to Adam and Eve in the Garden of Eden—a prophecy foretelling the Messiah’s mission of reconciliation:

"And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel." —Genesis 3:15

This verse is often called the "Proto-Evangelium"—or "the first preaching of the Gospel."

Through generations, Scripture sustained the hope of a Redeemer, culminating in Jesus' birth in Bethlehem, the City of David—as recorded by St.Matthew.

St. Matthew further establishes Jesus’ royal lineage, tracing His ancestry from:

§  Abraham, the father of Israel.

§  David, affirming Jesus as the Greater Son of David.

St. Matthew repeatedly calls Jesus "Son of David"—seven times—further proving His fulfillment of Micah 5:2 and highlighting King Herod's hostile reaction (Matthew 2:16-18).

Jesus: The King of the Jews

St. Matthew consistently portrays Jesus as King:

§  The Magi inquire: "Where is He who has been born King of the Jews?" (Matthew 2:2)

§  Pilate asks: "Are you the King of the Jews?" (Matthew 27:11)

§  The inscription over Jesus’ cross reads: "This is Jesus, King of the Jews." (Matthew 27:37)

Unique to St. Matthew’s Gospel, Jesus speaks of His throne:

§  Matthew 19:28

§  Matthew 25:31

St. Matthew also emphasizes Jerusalem, calling it:

§  "The Holy City" (Matthew 4:5)

§  "The City of the Great King" (Matthew 5:35)

St. Matthew’s Gospel frequently references the Kingdom:

§  The term "Kingdom" appears over fifty times.

§  "Kingdom of Heaven" appears thirty-five times.

St. Matthew, more than any other Gospel writer, uses Old Testament prophecies to show how they foreshadowed Jesus’ life and mission.

The Prophet

St. Matthew presents Jesus as “The Prophet” whom God promised to Moses. Over time, the people of Israel identified this figure as the prophesied Messiah—one who, like Moses, would lead them.

This expectation is reflected in the questions posed to John the Baptist by Jewish religious leaders:

"Then who are you? Are you Elijah?" He said, "I am not." "Are you the Prophet?" He (John) answered, "No."
—John 1:21

God's promise of this coming Prophet is recorded in Deuteronomy:

"I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him. If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account."
—Deuteronomy 18:18-19

Jesus: The Fulfillment of Israel’s Hope

St. Matthew’s Gospel speaks directly to the heart of Israel, demonstrating through their own Scriptures that the One they longed for, the One they prayed for—had come.

Jesus is revealed as:

• The Son of Abraham—the fulfillment of God’s covenant.
• The Greater Son of David—the rightful heir to Israel’s throne.
• The Second Joshua—leading His people, but rejected—at least for a time.

Through St. Matthew’s Gospel, the Holy Spirit speaks to the Jewish people—and all people—offering everything needed to recognize and identify with Christ, the long-awaited Messiah.

Benediction

May we each and all be ever grateful to our Lord for the record of the Gospel regarding Jesus Christ—today, tomorrow, and forevermore. Amen.

 Rev. Todd Crouch, Pastor 

Topinabee Community Church

Topinabee, Michigan 

If You Would Like to Know More About or to Support the Ministry of Topinabee Community Church You Can go to Our Web Site.

https://topinabeechurch.org/index.html

You Can Follow Topinabee Community Church on Face Book 

https://www.facebook.com/Topinabeecommunitychurch

                    "If It Is Not About Jesus, It Is Not About Anything"

Elementary Notes on the Canon

 

"The Lord gave the word: great was the company of those that published it." —Psalm 68:11

Understanding the Formation of the Bible

The collection of writings historically referred to as the Bible—also known as the Scriptures—speaks to us about the nature of God, who He is, and how He reveals Himself through His Son, Jesus Christ. This is especially true for the writings known as the New Testament. But where did the New Testament come from, and how was it assembled?

Many Bible-believing Christians may not fully understand the process by which these sacred texts, recognized as speaking on behalf of God, came into existence.

The Need for Scripture

In the early Church, many writings circulated—some legitimate and inspired by the Holy Spirit, others of questionable origin. Those recognized as having divine authority are described by the Greek word theopneustos, meaning “God-breathed”—indicating that God, through His Holy Spirit, inspired the biblical writers to convey His message to humanity.

As the Primitive Apostolic Church grew, there arose a pressing need to establish a recognized body of writings—those deemed inspired by God. This was essential to provide a consistent foundation for teaching about Jesus Christ, His life, and His role in humanity's relationship with God and one another.

St. Luke acknowledges this proliferation of written accounts in his Gospel:

"Many have undertaken to draw up an account of the things that have been fulfilled among us." —Luke 1:1

At the time, many churches may have had only one copy of a Gospel or an epistle to teach from. These documents were often shared and circulated between congregations. Few early Christian communities possessed a complete or multiple copies of the accepted writings.

Establishing the Canon

Given the abundance of writings—especially various Gospel accounts and epistles—the early Church had to determine which texts should be considered authoritative.

Over time, some documents began to promote ideas that exceeded orthodox Christian teaching. Such writings were often unknown until individuals or groups started proclaiming them, leading many to doubt their authenticity. In contrast, the last known manuscript written by an Apostle—traditionally attributed to St. John—faced skepticism due to its apocalyptic style.

As Christianity spread and time passed, the Post-Apostolic Church convened councils to assess and debate which writings were truly inspired and spoke for God. This was a lengthy process, marked by disagreements:

• Some questioned the inclusion of 2 & 3 John and Jude due to their brevity.
• Revelation faced scrutiny, with some believing it was written by St. John the Presbyter rather than the Apostle John.
• The Epistle to the Hebrews was debated due to its anonymous authorship.
• 2 Peter was questioned due to stylistic differences from 1 Peter.

Other writings were excluded because they did not meet established standards, including:

• Acts of Paul and Thekla
• Gospel of Thomas
• Acts of Andrew
• Gospel of Peter
• Revelation of Peter
• Revelation of the Twelve

Many of these rejected texts contained Gnostic ideas or, as 2 Peter 1:16 describes, “cunningly devised fables.” Some claimed special revelation or insight but lacked intrinsic evidence of divine inspiration.

Those responsible for assembling the canon sought the Holy Spirit’s guidance to reach agreement on what should—and should not—be included in Scripture.

Sorting It Out

By the time of the Patristic Writers (roughly 100–400 AD), early Church Fathers played a significant role in finalizing the canon.

These Fathers are generally categorized into:

• Ante-Nicene Fathers (before the Council of Nicaea in 325 AD)
• Post-Nicene Fathers (after 325 AD)

They were further divided into:

• Greek Fathers: Justin Martyr, John Chrysostom, Cyril of Alexandria
• Latin Fathers: Tertullian, Cyprian, Jerome, Ambrose of Milan, Gregory the Great, Augustine of Hippo

Church Fathers examined manuscripts, grouping writings into basic categories—a method formulated by Church historian Eusebius (270–340 AD), which helped resolve controversies surrounding the canon. His approach was similar to the method used to canonize the Old Testament.

Homologoumena, Antilegomena, Pseudepigrapha, and the Apocrypha

• Homologoumena – Writings that were universally accepted by the Church.
• Antilegomena – Writings that faced some debate regarding their inclusion.
• Pseudepigrapha – Writings considered forgeries or heretical.
• The Apocrypha – Books written after the Hebrew Bible (Old Testament) was completed. These were never written in Hebrew nor referenced by Jesus or the Apostles, except possibly in Jude 1:14, where Jude may have quoted The Book of Enoch.

Early Mentions by Church Leaders

Following the sacking of Jerusalem by the Roman armies around 70 AD, the New Testament writings existed in scattered pieces, passed from congregation to congregation. Some fortunate churches had multiple copies of certain writings, but for many, oral transmission remained the primary way the Gospel was spread, supplemented by occasional epistles.

Among the first to recognize and reference these writings was Clement of Rome (Bishop of Rome, 88–99 AD), who quoted and affirmed many of the texts later accepted into the Bible.

Similarly, the Epistle of Barnabas—which some scholars believe may have been authored by St. Barnabas himself—draws upon both Old and New Testament references.

Another early collection, The Didache, presents a highly Jewish quality and serves as an introduction to Christian living, detailing church order and sacraments such as Communion and Baptism. This document, also known as The Teaching of the Twelve Apostles, includes quotes from Matthew and Luke, affirming their inspired authorship.

Several other early Church leaders—including Polycarp, Papias, Justin Martyr, and Ignatius—quoted from Matthew, John, and Paul's epistles, granting the Apostolic writings the same recognition they gave to the Old Testament.

Just a note: There is a difference between the Old Covenant and the Old Testament:

• The Old Covenant refers to God's agreement with Israel at Mount Sinai, which ended at Mount Calvary.
• The Old Testament records Israel’s covenant relationship with God and remains eternally valuable as part of God’s Word.

Later church figures—including Clement of Alexandria, Irenaeus, and Tertullian—continued referencing and affirming these writings.

Canonical Councils

Four major councils discussed the official assembly of Scripture:

• Council of Laodicea (336 AD)
• Council of Damascus (382 AD)
• Council of Carthage (397 AD)
• Council of Hippo (419 AD)

At Laodicea, the New Testament—excluding Revelation—was officially canonized. Revelation was later accepted at subsequent councils.

While the details of these proceedings are vast, their outcomes have blessed generations, ensuring that God's Word remains available across ages and lands.

How Were the Writings Chosen?

The leaders of the Church applied a structured method when compiling the New Testament:

1.      Apostolicity – The author had to be an Apostle or a minister from the Apostolic era.

2.      Universal Acceptance – Churches universally recognized and accepted the text.

3.      Uniformity – The writing had to be consistent with other accepted texts and teachings.

4.      Inspiration – The Holy Spirit’s inspiration had to be evident.

1.      Early Acceptance – The text was referenced, used, and listed as Scripture by the earliest Church Fathers.

2.      Exhortation of Proclamation – The writing needed to direct believers to preach, proclaim Jesus, and read God's Word.

By applying these standards, the Church determined which writings were canonical—leading to the New Testament we have today.

Conclusion

The Bible is a living document, speaking to us about Jesus and transforming lives for eternity.

Benediction: May each and all give thanks to God for His preserved Holy Word—today, tomorrow, and forevermore. Amen.

 

Rev. Todd Crouch, Pastor 

Topinabee Community Church

Topinabee, Michigan 

If You Would Like to Know More About or to Support the Ministry of Topinabee Community Church You Can go to Our Web Site.

https://topinabeechurch.org/index.html

You Can Follow Topinabee Community Church on Face Book 

https://www.facebook.com/Topinabeecommunitychurch

                    "If It Is Not About Jesus, It Is Not About Anything"

An Explanation of the Liturgical Calendar Used by the Topinabee Community Church

 

Introduction

The Topinabee Community Church (TCC), as an interdenominational body, follows a liturgical calendar widely recognized across many Christian traditions. This approach reflects the diverse backgrounds of its members, who come from traditions such as Methodist, Presbyterian, Reformed, Episcopal, Congregational, Lutheran, Evangelical, Pentecostal, and others.

Beyond honoring various denominational influences, TCC’s use of the historic liturgical calendar serves as a continual reminder of its connection to the larger Christian tradition—one that spans centuries and unites believers across generations. Though unaffiliated with a specific denomination, TCC remains part of the living organism of the Christian Church, bound together through faith in Jesus Christ and the presence of the Holy Spirit.

Structure of the Liturgical Calendar

The liturgical calendar at TCC operates on a three-year cycle:

• Year A
• Year B
• Year C

Each year presents a thematic focus guiding worship and preaching. Within this cycle, two primary liturgical seasons shape the rhythm of observances:

1. The Advent-Nativity Cycle – Reflecting on Christ’s birth
2. The Lenten-Paschal/Easter Cycle – Commemorating His death and resurrection

Origins and Significance of the Liturgical Calendar

Many ask: How did the liturgical calendar come into existence? Why should it be followed? These are valid questions that deserve reflection.

While the New Testament does not provide direct instructions for structuring Christian worship, Jesus and St. Paul offer guiding principles rather than rigid prescriptions.

• In John 4:16–30, Jesus tells the Samaritan woman that worship is no longer confined to specific locations or Old Covenant rituals. Instead, true worship occurs “in Spirit and in truth.”

• In 1 Corinthians 14:40, St. Paul emphasizes orderly gatherings without prescribing particular liturgical observances. However, he does stress the importance of approaching the Lord’s Supper reverently.

A Biblical Clue to Christian Liturgy

Although the New Testament lacks specific liturgical instructions, one important clue emerges in the accounts of the Upper Room (Matthew 26:26–30, Mark 14:22–26, Luke 22:14–38).

Many ask: Where does Jesus inaugurate a new liturgical calendar in these verses?

Understanding this requires recognizing how biblical writers often used shorthand references to convey broader teachings.

For example:

• On the cross, Jesus cries, “My God, My God, why have You forsaken Me?” (Psalm 22:1). This is not merely a cry of despair—it points to the entire Psalm, which ultimately declares victory rather than defeat.
• Similarly, Jesus transforms Passover, shifting its meaning from Israel’s deliverance out of Egypt to God’s salvation through Him.

This shift in focus—from Israel to Christ—marks the foundation of the Christian liturgical cycle. His life, death, and resurrection become the central themes replacing the Old Covenant’s structure.

The Old vs. New Covenant Liturgical Cycles

The Old Covenant followed a structured liturgical cycle, with annual observances centered on spring and autumn. Israel observed seven holy days, plus weekly Sabbaths and new moon celebrations.

The Holy Days of the Old Covenant

Spring Cycle:

• Passover – Commemorating Egypt’s firstborn’s death and Israel’s deliverance
• Days of Unleavened Bread – Remembering Israel’s hurried departure
• Feast of First Fruits – Marking the giving of the Law at Sinai

Autumn Cycle:

• Feast of Trumpets – Signaling movement during Israel’s wilderness journey
• Day of Atonement – High priest entering the Holy of Holies for Israel’s atonement
• Feast of Tabernacles – Commemorating Israel’s temporary dwellings in the wilderness
• The Last Great Day – Symbolizing Israel’s reliance on water in the wilderness

Similarly, the Christian liturgical calendar was developed to guide communal worship, helping believers reflect on Christ’s life, death, and resurrection through seasonal observances.

The Purpose of the Liturgical Calendar

Jesus taught that worshipers of the Father are led by the Spirit. Since Christ fully reveals God to humanity, everything we need to understand about God’s nature is found in Him (John 14:9, Colossians 2:9).

As we journey through the liturgical cycle, worship becomes more than a remembrance of the past—it is a continual revelation of God Himself.

Ultimately, God’s purpose is to bring humanity into the eternal community of love shared within Father, Son, and Holy Spirit. Through Christ, we are welcomed into this divine fellowship—and as we worship through the liturgical calendar, God deepens our understanding of His love, presence, and salvation.

The Liturgical Year Begins

The liturgical year begins in late autumn, during the bleakness of the season—a symbolic moment of hope emerging from the struggles of the present world.

Advent: The Beginning of Hope

Advent, meaning “Coming,” follows a progressive retrogression—starting with the future, moving into the present, and leading into the past. This reminds us that beyond life’s difficulties, hope remains, both for individuals and for humanity as a whole. This belief is affirmed in the ancient creeds of Christianity.

The Four Sundays of Advent

1. First Sunday of Advent – Focuses on Christ’s future return, when He will come in glory, ruling with justice as King of Kings and Lord of Lords.
2. Second Sunday of Advent – Centers on the hope we experience each day, as Jesus comes to us through Scripture, prayer, and the gospel. As John Calvin wrote, “Christ comes to us clothed in His own Gospel.”
3. Third Sunday of Advent – Calls believers to mirror John the Baptist, who pointed to Christ as “the hope of Israel”—a reminder that, even in uncertainty, God remains faithful.
4. Fourth Sunday of Advent – Shifts focus to Bethlehem, where God chose the humblest setting to reveal Himself to humanity.

Christmas: The Nativity

The prophet Amos declared: “Prepare to meet your God, O Israel” (Amos 4:12).

Yet God did not arrive in splendor, heralded by rulers. He came as a newborn, in a stable among livestock and shepherds—disenfranchised individuals ignored by society.

In this moment, the incarnation is revealed—Jesus came in the weakest human form, yet remained fully divine.

Epiphany: The Manifestation of Christ

Observed on January 6th in many traditions, Epiphany at TCC is celebrated on the nearest Sunday.

This season focuses on three events in Jesus’ life, each unveiling who He truly is:

1. The Coming of the Magi – Though their journey led them to Jesus about two years after His birth, their visit became part of the Nativity story. Their gifts symbolized:
• Gold – Jesus as King, the rightful heir to David’s throne.
• Frankincense – His role as High Priest, interceding for humanity.
• Myrrh – Used for embalming, pointing to His coming sacrifice.
2. The Baptism of the Lord – Jesus is baptized, marking His public ministry. The Trinity is revealed as the Father speaks, the Spirit descends, and Jesus is proclaimed the Lamb of God.
3. The Wedding at Cana – Jesus’ first miracle, turning water into wine, illustrating that He brings new life and calls people away from legalism into grace.

The Presentation of the Lord

Forty days after Christmas, Jesus is presented at the Temple—not only as Mary and Joseph’s firstborn, but as the Firstborn of all humanity, through whom salvation comes.

At this moment, Simeon and Anna recognize Jesus as the Messiah, reminding us that every church service presents Christ anew—as our Savior and God’s presence among us.

Transfiguration Sunday

On Transfiguration Sunday, Jesus ascends the mountain, and His divine nature is revealed. The Father’s voice echoes: “This is My Son, in whom I am well pleased.”

This moment foreshadows the ultimate confirmation of Christ’s identity—His resurrection at Easter.

The Lenten Season: Preparation for Easter

The word Lent comes from an old term meaning “spring”. Originally, Lent was a season of baptismal preparation for new believers in the early Church.

Since Easter baptisms became tradition, Lent evolved into a time of deep reflection and preparation—centered on encountering Jesus at Easter.

Holy Week: The Journey to the Cross

At TCC, Lent concludes on Palm-Passion Sunday, marking the beginning of Holy Week.

Palm-Passion Sunday

Palm Sunday commemorates Jesus’ triumphant entry into Jerusalem, while Passion Sunday shifts focus to His journey to the cross—leading to His crucifixion and resurrection.

The Holy Week Triduum (Three Sacred Days)

Holy Week culminates in the Triduum, the powerful sequence leading to Easter:

• Holy Thursday (Maundy Thursday) – Jesus’ Upper Room discourse, including the act of washing His disciples’ feet, a powerful symbol of humility and service.
• Good Friday – The day of Christ’s suffering and crucifixion, fulfilling God’s decree for humanity’s salvation.
• Easter Sunday – Celebrating the resurrection, confirming Jesus as the Son of God, and establishing the tradition of Christian worship on the Lord’s Day.

The Great 50 Days of Easter

Easter Sunday marks the beginning of the 50-day Easter season, culminating in Pentecost.

During these weeks, believers reflect on their relationship with Jesus Christ and His role in overseeing our lives. Through His resurrection, He continues to guide, sustain, and transform all who trust in Him.

The Ascension: Christ Reigns in Glory

Forty days after Easter, Ascension Sunday redirects our gaze toward the heavens, where Jesus reigns. His ascension affirms His ongoing roles as:

• High Priest
• Intercessor
• Advocate
• Head of the Church
• Mediator

From His heavenly throne, believers await His return—when He will come again as the glorious King.

Pentecost: The Outpouring of the Spirit

Pentecost commemorates the pouring out of the Holy Spirit upon the early Church and all believers throughout history.

Often regarded as the birth of the Church, Pentecost signifies far more than an anniversary—it is the continuation of Christ’s ministry through His people, as well as God’s personal revelation to believers through His Spirit.

Trinity Sunday: The Fullness of God

On Trinity Sunday, the fullness of God—Father, Son, and Holy Spirit—comes to the forefront.

This day highlights the divine relationship within the Trinity and its impact on worship, preaching, and Christian life.

Christ the King Sunday: The Reign of Christ

This observance looks toward the future, when Christ will rule over all the earth following His glorious return.

It will be a time of peace and justice, fulfilling humanity’s deepest longing throughout history. However, Christ’s reign is not merely future—it is present in our lives now, as we submit to His authority and follow His teachings.

At TCC, Christ the King Sunday is often marked by the Hanging of the Greens, as the church is decorated for the upcoming Advent-Christmas season.

Reformation Sunday: Honoring Church Renewal

TCC also acknowledges Reformation Sunday, celebrated on October 31st.

This commemorates Martin Luther’s nailing of the 95 Theses to the door of Wittenberg Chapel—an event that ignited the Protestant Reformation.

The Lord’s Supper: A Sacred Communion

The Lord’s Supper, also called Communion or the Eucharist, is observed at TCC on the first Sunday of each month—underscoring its deep significance in Christian worship and remembrance.

Through this sacred meal, believers partake in Christ’s presence and sacrifice, renewing their connection to God and one another.

Ordinary Time: Growth Beyond Seasons

Throughout the liturgical year, ordinary time is interspersed between major seasons, providing space for a broader exploration of Scripture. This ensures believers grow in their understanding of God’s Word beyond seasonal themes.

The liturgical observances embraced by the broader Christian community at TCC are not forced upon the Church or observed under compulsion, unlike the Holy Days of the Old Covenant.

That covenant—made between God and Israel at Mount Sinai—continued until Jesus Christ’s death upon Mount Calvary, bringing it to an end.

The liturgical year we now follow has been formed over centuries, led by the Holy Spirit, who always directs us to the person of Jesus Christ.

It is to Jesus that we offer all worship and wholehearted devotion, for it is through Him that God has fully revealed Himself to us all. 

Benediction: May We each and all ever be led to Worship our Great God as he has revealed himself to us in the Person of his Holy Son Jesus Christ , Today, Tomorrow and Forevermore Amen.

 

Rev. Todd Crouch, Pastor 

Topinabee Community Church

Topinabee, Michigan 

If You Would Like to Know More About or to Support the Ministry of Topinabee Community Church You Can go to Our Web Site.

https://topinabeechurch.org/index.html

You Can Follow Topinabee Community Church on Face Book 

https://www.facebook.com/Topinabeecommunitychurch

                    "If It Is Not About Jesus, It Is Not About Anything"

Christmas: A Holy Contradiction

“'For you know the grace of our Lord Jesus Christ that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich.” 2Cor:8:9

St. Paul wrote to the Christians in the Greek city of Corinth, and to Christians throughout the ages, about the Holy contradiction that the Great God, the one who is Lord over all things, the one who St. Paul tells us “was rich” “became poor” all for our benefit and salvation.

This Holy contradiction was not done out of some judicial necessity but completely out of God’s divine love for us, that is, for all humanity if they will but freely receive it.

At that time the Emperor Augustus issued an Imperial proclamation regarding census and taxation requiring those who lived in Palestine would return to their ancestral homes to register and be counted for the tax census.

“In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. (This was the first census that took place while Quirinius was governor of Syria.) And everyone went to their own town to register.” Lk: 2:1-3

It is due to this Imperial proclamation that Joseph and Mary travel to their ancestral home the town of Bethlehem.

Into an Humble Estate

Our God has come to us in the humblest and lowliest of estates, in a stable, bedded in a manger which is the feeding trough of animals.

Our God has come to us this way showing us his identification with us all.

The Great God, the eternal Son of God the second person of the Holy Trinity stepped out of the glory of eternity and joined us here upon the Earth. Our Lord did this not out of necessity but rather out of love for each and all. 

This is a Holy Contradiction, the highest come low as the words to an ancient creedal hymn sung in the early Church declared. And these divine lyrics are introduced by the posture of mind which Jesus displayed in the incarnation and that we are to emulate that of putting others first which is what Jesus has done for each and all.

“In your relationships with one another, have the same mindset as Christ Jesus:

Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” Philp: 2:5-8

Jesus descended into that place of humiliation in that stable in the city of Bethlehem. 

It is likely that the Holy family of Joseph and Mary arrived in Bethlehem after dark making it difficult to secure a guest room. All that could be found for the one who is deserving of the royal of accommodations was a place in a stable along with the livestock, a place which would have stank of dung, straw and animals, yet it is in such a place that our Lord came forth into the world .

“So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. He went there to register with Mary, who was pledged to be married to him and was expecting a child. While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no guest room available for them.”Lk: 2:4-7

There were no royal swaddling clothes of silk or satin blankets to place him in, only old linen clothes to wrap about him which prefigured the burial shroud he would be wrapped in thirty three years from this moment.

The Glory Revealed

The Glory of the incarnation was announced to some of the who were the least esteemed in the society of that day. Shepherds who were in the country side tending their sheep. This announcement was made through the agency of an angelic messenger who proclaimed it as a message to dispel theirs’s and all humanities fears. 

“And there were shepherds living out in the fields nearby, keeping watch over their flocks at night. An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, “Do not be afraid. I bring you good news that will cause great joy for all the people. Today in the town of David a Savior has been born to you; he is the Messiah, the Lord. This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger.”(8-12)

This announcement was followed by the singing of the angelic host worshiping the great God

“Suddenly a great company of the heavenly host appeared with the angel, praising God and saying, “Glory to God in the highest heaven, and on earth peace to those on whom his favor rests.”(13-14)

At the departure of the angels the shepherds seek out the Messiah which the angelic messages proclaimed to them finding him in Bethlehem with Joseph and Mary. Here in the stable some of the lowest of Earth meet the highest of Heaven. It is not great kings who have sought him out this Holy night so long ago but rather the outcast and the lowly who have received the divine announcement delivered through the angel who have come.

“When the angels had left them and gone into heaven, the shepherds said to one another, “Let’s go to Bethlehem and see this thing that has happened, which the Lord has told us about.”(15)

Having encountered their Messiah the shepherds are compelled to tell others about his coming. His coming which should have been announced by Royal heralds receives rather the lowly voice of the lowly shepherds.  

“So they hurried off and found Mary and Joseph, and the baby, who was lying in the manger. When they had seen him, they spread the word concerning what had been told them about this child, and all who heard it were amazed at what the shepherds said to them. But Mary treasured up all these things and pondered them in her heart. The shepherds returned, glorifying and praising God for all the things they had heard and seen, which were just as they had been told.” Lk: 2:16-19

The Holy Contradiction

Jesus, the one who came that night two thousand years ago, disrobed himself for a time of the glory of his divinity , yet still retaining that divinity to it's fullest extent, and took up the ragged mantle of our humanity, all for us that we might come to know our God and see his glory.

“Father, the hour has come. Glorify your Son, that your Son may glorify you. For you granted him authority over all people that he might give eternal life to all those you have given him. Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent. I have brought you glory on earth by finishing the work you gave me to do. And now, Father, glorify me in your presence with the glory I had with you before the world began. “I have revealed you to those whom you gave me out of the world.” John: 17:1b-6b

Jesus Exulted

Jesus the one who has come to us, none higher has come lower, even to the point of humiliating death only to be lifted high once again. Again the words of the ancient Church hymn speak of this very truth.

“Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue  acknowledge that Jesus Christ is Lord, to the glory of God the Father”.Philp:2:9-11

Our Lord Jesus condescended to our low estate all for us, not out of judicial necessity but only out of love, the rich became poor for us that we might share in his riches. St. Paul wrote of this very Holy contradiction.

“'For you know the grace of our Lord Jesus Christ that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich.” 2Cor:8:9

The one who held and possessed all riches and glorious power, the one who should have been received by the Royalty and the great of the Earth and who was worthy of the highest worship and adoration came in the lowliest and humblest of places on that Holy night long ago as we reckon time, all so that we might be made rich in him. This is the Holy Contradiction of Christmas.

Benediction: May we each and all ever bow our knees before that one who became poor so that we might become rich, today, tomorrow and forevermore. Amen.

 

Rev. Todd Crouch, Pastor 

Topinabee Community Church

Topinabee, Michigan 

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                    "If It Is Not About Jesus, It Is Not About Anything"