The reason a violin can break crystal glass is because it can duplicate the frequency the crystal vibrates at with an intensity that shatters it.

“That’s a physical phenomenon, but when the Bible refers to the mountains singing at Christ’s return, in Ezekiel 36 for an example, I’m not so sure that’s all just figurative talk,” says Jordan. “And when He comes back, all of creation’s going to ‘sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him.’ (Psalm 68:4)

“Notice it didn’t say sing praises about Him. You can’t talk to God if you don’t know Him. Lost people can’t sing praises to God until they’ve called upon His name—until they’ve gotten saved.”

*****

Music is a universal language that affects everything about a person and is designed to control them.

We know from Daniel 3:7 that at “the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.”

Jordan explains, “Music starts a fire and it controls. That’s why when you try to take what God’s Word says about it and apply it to your life, there’s such resistance and such, ‘Wait a minute—but I like that!’ What’s really meant by that is, ‘That controls me!’

“Paul says, ‘All things are lawful but all things aren’t expedient—all things are lawful but I’ll not be under the power of any of it.’ You let anything control you other than God’s Word and you’re in trouble. You’ve given the Adversary an advantage in your life.”

*****

With the four gospels what’s put on display is the life of Jesus Christ in four-track stereo.

“There’s not a harmony of the gospels—there’s not just one story,” says Jordan. “There aren’t five or seven stories either; there are four stories because there’s a four-fold aspect of deity and of God’s purpose being expressed here.

“In the Old Testament and in Revelation, we’re told that around the throne of God are these four living creatures. Ezekiel calls them the living creatures that surround the throne of God—they represent the social nature of God.

“And each one of these four creatures has four faces: one of a lion, of an ox, of a man and of an eagle. Those faces are designed to express in terms you and I understand some things about the nature of God.

“It’s fascinating how when you come to the books of Matthew, Mark, Luke and John, just as there are four faces on the four creatures, there are gospel accounts that correspond each one with each one of those faces.

“Matthew (the lion) paints the canvas with a picture and a portrait of the Lord Jesus Christ as Israel’s Messiah. When the prophet says behold your kind cometh unto you, Matthew demonstrates that.

“Mark (the ox), on the other hand, takes up the thread of the prophecy ‘behold my servant.’ It’s the picture of lowly service—the one who is the servant of the Lord.

“With Luke (the man), you see the magnificent manhood of Christ. If you want to see manhood in all that God created it to be, look at the Lord Jesus Christ. It’s Pilate in the gospel accounts who looks at Him and tells Israel, ‘Behold the man.’ That’s fascinating to me that Pilate would pick it up when Israel missed it!

“John (the eagle) is special in that it takes up the echo of the prophet that says, ‘Behold your God comes to you.’ John presents the eagle soaring in the heavens. He’s going to give you the picture of the deity of Christ; of Messiah as God manifest in human flesh.

*****

Each gospel account is written to express a different aspect of Christ’s character; a different facet of His ministry and His nature and who He was and what He came to do.

“In like manner, each one has a different audience in mind for that particular facet of information,” says Jordan. “Matthew writes for the religious mind. He writes from the viewpoint of the Hebrew of the Hebrews. He’s interested in the pedigree of the Messiah and the pronouncements of the king.

“With Mark you see the royal ruler. Mark writes for the strong man; he writes for the person who’s interested in power and in authority—in getting the job done. People much like 20^th Century Americans. Mark demonstrates Him to be that mighty worker. Mark writes specifically for those men in Israel.

“While Matthew writes for the Hebrew of the Hebrew who holds tightly to his traditions and is there in the land, Mark writes to the Jew who’s dispersed out among the Gentile powers; who looks back to his homeland as an exiled Jew and wonders, ‘Is the Messiah really able to destroy the times of the Gentiles and put us back into our land and establish us?’

“Luke writes for the thinking man—the intellectual community—and John writes for the believing man; the believing mind. John writes in a way as to demonstrate specifically and especially the deity of the Lord Jesus Christ. When you come to John, the issue He has in His mind first and foremost is to present to you the deity of Christ; the Messiah.

“John is generally studied as being separate from Matthew, Mark and Luke, which are called the synoptic gospels by scholars because there is a sameness; a commonality among them.

“John’s viewpoint is set apart, and the validity for that is that John is looking at Him as God. John backs off and looks at Him and says, ‘The Messiah is God incarnate. The worker is God incarnate. The servant is God Himself. The man; it’s really God manifest in human flesh.’ ”