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I love the Pastoral Epistles; come along and love them with me! Titus is another short book (only 46 verses long) after Habakkuk (56 verses), and we'll consider it together over these next few months. It's a book about the influence of the truth on character/conduct/lifestyle, and then how that behavior influences others, both inside and outside the church.

One of the phrases that has most affected my perspective on truth and worldview is in Titus 2:10: “that in everything they may _adorn the doctrine of God our Savior_." There is a way to live that shows the beauty of the teaching. This is the burden of the letter to Titus. Starting in the greeting, the knowledge of truth "accords with godliness" (1:1). The "sound doctrine" that Titus is to teach (2:1) could be taken as a mini-encomium of godly character. And the phrase "good works" peppers the letter six times (1:16, 2:7, 14, 3:1, 8, 14).

Our habits of life _matter_. Our households need examples, the household of faith needs examples, the world needs examples.

Robert Capon wrote that we have lots of principles but “nobody has been showing me pictures. At least not ones I can identify with.” Edmund Burke wrote, “Example is the school of mankind and they will learn at no other.” Peter wrote that elders were to be templates to the flock (1 Peter 5:3), and the first group Paul addresses are elders in Titus 1:5-9. Men of godliness are to lead the way by showing what truth looks like in the flesh. We adorn the doctrine, we wear it in a way that makes it look _good_.

This book is a personal letter from the apostle Paul to one of Paul's disciples named Titus, his true child in a common faith (1:4). As usual in first century correspondence, the author identifies himself and greets his reader. This is, certainly, to Titus, but it's got to be _for_ more than Titus; it’s a “church” book.

Paul left Titus as a young man (2:6-8) on the island of Crete to appoint elders for the churches that Paul had just planted with Titus' help (1:5). Titus had been traveling and working with Paul, and was especially successful in some back-and-forths with the Corinthians (2 Corinthians 2:12-13, 7:5-7; 8:6-7).

It'd be a good question just how much of the letter bearing his name would have been new information to Titus. Along with reminders, these instructions were public, like speaking loud enough to one kid so that the whole table hears. The Cretan Christians were apparently unorganized (1:5), upset by false teachers (1:11), living in a culture of liars (1:12) and ungodliness, worldly passions, and lawlessness (2:11, 14). The pre-Christian Cretans themselves had been:

foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. (Titus 3:3 ESV)

To start, here is one of the longest opens in any of Paul's letters.

Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, in hope of eternal life, which God, who never lies, promised before the ages began and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior;

To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior. (Titus 1:1–4 ESV)

There's the author, the addressee, and the greeting, but I'm going to drill in on two themes.

The Threefold Aim

Paul was a slave, doing the will of another. He was an apostle, taking the message of another. So he was a preacher according to the command of God.

There are great statements of Paul's purpose throughout his letters (for example Colossians 1:28 to present every man complete in Christ; Philippians 1:25 for progress and joy in faith). This greeting to Titus has three parts, two for the sake of aims, two objects “to further” (NIV), and then a frame of reference, so: 1) for faith, 2) for knowledge, and 3) in hope.

He was an instrument to bring about the faith of God's elect. There's more about God's sovereign salvation in this paragraph, not least that "Savior" is attributed to both God and Jesus; _God saves sinners_. It starts with the response of faith; God’s election _gifts_ faith.

Faith is not contentless, not “shapeless” (John Calvin), not feelings-based but based on truth. Along with faith Paul was an instrument to bring about the knowledge of the truth which accords with godliness. What's not to get carried away with in this phrase? There's truth, you can recognize it, and it changes your life! Sound doctrine (2:1), and adorning doctrine (2:10), still have _doctrine_, the teaching, the truth.

AND it's not merely a mental collection or calisthenics. We're not to be truth-tubes, just raising the level of our biblical or theological facts and outlines and libraries. True truth has a godly-making effect. Godliness is _eusebeian_ (εὐσέβειαν) - piety, reverence and loyalty to deity. “The total commitment of one’s life to God” (Mounce).

• “truth which accords with godliness” (ESV)

• “truth that leads to godliness” (NIV)

• “truth that produces godliness” (Mounce)

• “truth which is _after godliness_” (Tyndale, KJV)

This kind of “after” isn’t about sequence, as in before and after. It’s about pursuit. Some chase after money, after a girl. You, Christian, get after godliness. Get knowledge of truth that gets after _spoude_/zeal that gets after good works.

"Godliness consists in an exact harmony between holy principles and practices." (—Thomas Watson)

Part of that godliness is living in hope. Paul was an instrument to bring about the hope of eternal life. The faith and knowledgeable-godliness has hope, a forward-looking certainty. The eternal part includes later and even forever, but true hope changes present choices.

The Trinitarian Promise

The rest of verse 2 and all of verse 3 modify "eternal life." Eternal life was promised by God and then revealed by God. There's a contrast between both of God’s activities, one before time and the other at the present time.

The "un-lying God" (ὁ ἀψευδὴς, only here in the NT) promised eternal life before the ages began, “before times eternal.” Some argue that this must be a reference to _old_ times, times of the patriarchs, so back to Abraham (as John Calvin thought), or maybe even back to Adam. The inference is, if the promise was made before Genesis 1:1, then who did God promise?

Around the time I was exposed to the doctrines of godliness/grace I was reading John MacArthur's commentary on Titus like any other book, starting at the start. And that was the first time I considered the Trinitarian option, where God promised _God_ (see also some other passages like John 6:37, 39; 10:11, 26-30). The Father chose a people to give to the Son. The Son would lay down His life for them, the Spirit would cause them to be born again and seal them. Our eternal life is based on _God_, God the Father and Christ Jesus our Savior" (verse 4).

And then at the proper time manifested in His word through the preaching. There were means to the end, there were timing considerations as well as instrumental choices. The command of God brought Paul to his preaching work, and it is a message of salvation because it's a message from God our Savior.

Conclusion

Habakkuk rejoiced in God, “the God of my salvation.” And the message to Titus, some 670 years after Habakkuk, is still faith, still godliness, still salvation.

Be _after godliness_, get after it. Truth is on a quest for godliness, truth runs after it.

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. (Titus 2:11–14 ESV)

We need _godly_ men (elders, older men and women, younger women and men, servants and citizens) as “a people who are zealous for good works” (2:14), a people who adorn the doctrine of God our Savior.

Charge

Christian, you’ve been granted faith. You have knowledge of the truth. You live in hope of eternal life, looking to the God who never lies. Get after godliness. In everything adorn the doctrine of God our Savior.

Benediction:

His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. (2 Peter 1:3–4 ESV)

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Habakkuk himself didn’t know it, but we're told that those who are filled with the Spirit and richly indwelt by God's Word speak to one another in psalms and hymns and spiritual songs (Ephesians 5:18-19; Colossians 3:16). We're told that anyone who is cheerful should sing psalms (James 5:13, the command is psalleto). And we're also given a prophetic example that when there is corruption in the land, and when God sends ruin not revival, the right response is to (write and) sing a psalm.

Habakkuk 3 is described as a prophet’s “prayer" (3:1), just as chapters 1-2 were introduced as a prophet’s “oracle” or burden. But the final note in chapter 3 is that it was for the "choirmaster," so a corporate not just personal prayer-song (which follows the taunt-song in 2:6-20). We also see three uses of the word "Selah," which is some sort of musical notation, and the only books of the Bible that have "Selah" are Psalms and this chapter in Habakkuk. So Habakkuk 3 is a prophet’s prayer-psalm.

Of the commentators I read, only one argued that verse 2 is a refrain/chorus which he thought would be sung between three sections as titled before each Selah. Others weren't as certain of that breakdown. But you can see the changes of person. Verse 2, and again in verses 7 and 16-19, have the first person "I." Verses 3-6 talk about God's works in the third person, and verses 8-15 address God directly in the second person, "You." The ESV adds a break with a heading between verses 16-17, and that's...odd.

I think we can see the Prophetic Request (verse 2), Prophetic Remembrance in two parts (verses 3-15), and Prophetic Resolution (next time, in verses 16-19).

That’s the framework of the song, but the song itself belongs with the framework of faith (a phrase used by O. Palmer Robertson in his commentary). The just shall live by faith, requesting help and remembering God’s previous help in history. Go to God with questions and complaints, get perspective from God on what He’s doing, and then worship God with the saints.

Prophetic Requests (verse 2)

The only Asks in the entire prayer come in verse 2.

O LORD, I have heard the report of You,

and Your work, O LORD, I do fear.

In the midst of the years, revive it,

in the midst of the years, make it known,

in wrath remember mercy.

The initial framework of faith: hear and fear. This pairing is found four times in Deuteronomy (13:11, 17:13, 19:20, 21:21). The prophet heard when the LORD said, “I am doing a work in your days that you would not believe if told” (Habakkuk 1:5), and he was awed by it. “I hear You!”

The repeated phrase in the midst of the years seems to refer to the time between Habakkuk's questions and the fulfillment of the LORD's answers. This would at least be after Josiah’s death in 609 BC, then during Judah’s anticipation of then captivity to the Chaldeans, up until the Chaldeans got what they deserved. Since Cyrus took control of Babylon in 539 BC, the "midst" could have been the 70 or so years. That said, we are still waiting for all Babylon's daughters to shut their mouths in silence, as well as for the knowledge of the glory of the Lord to cover the earth. We are at least in a related "midst" of waiting.

The three requests are: 1) revive it, meaning revive the work of the LORD. “Bring it!” 2) make it known, again the work of the LORD. And 3) remember mercy in the midst of the wrath, which is a word for wrath that relates to angered agitation. Knowing that the judgment is deserved, and knowing that the judgment will be brutal, does not mean we cannot pray that there would be mercy.

The just shall live by faith—with trust in tension, and here is faith longing for the Lord to work and depending on the Lord for His mercy.

Prophetic Remembrances (verses 3-15)

There are two approaches to the prophet’s remembrances, descriptive (third person) and then direct address (second person). But all of this reminds us about the value of knowing our history, especially the history of the works of the Lord.

The just live by faith, not by waiting to gather all possible data. We often don't feel comfortable because we think we don't have enough information. For some decisions that makes sense. But for sake of our peace, even when the foundations are crumbling, the inspired psalms demonstrate that we should not lean on our own understanding but trust in the God of deliverance.

Habakkuk rehearses the work of the Lord in a way that expects the Lord to show up again and work.

He starts: God came from Teman, and the Holy One from Mount Paran, which are places near the southern border of Judah, places that recall when God delivered Israel out of Egypt and then near Sinai where He revealed Himself and gave them His law. That was where His splendor covered the heavens and the earth was full of His praise. Selah.

Verses 4-5 recall God's works in and through nature. He can raise up nations, like the Chaldeans, but He also uses lightening and what men call "natural" disasters to accomplish His supernatural purposes.

That God measured the earth shows the scope of His dominion. Even the parts of creation that seem the most dependable, such as the mountains, tremble compared to Him. The eternal mountains and everlasting hills can't stand or last, though His were the everlasting ways.

In verse 7 Habakkuk slips back into first person, and though Cushan is only mentioned here in Scripture, Midian is a place that recalls Gideon’s conflict with the Midianites in Judges 7. His men blew 300 trumpets and the Midianite soldiers killed one another in the confusion. This is what happens when the LORD goes to work.

Verses 8 to 15 speak directly to the LORD.

The questions about the wrath against the rivers and indignation against the sea seem to be obviously no; God was not mad at them. But during the flood and at the Red Sea the waters God shook them out of their normal patterns for His purposes.

The imagery of horses and bow and arrows at the end of verse 8 and into verse 9 remind us that God battles with all resources available in His arsenal.

More waters in verse 10, then the sun and moon in verse 11, and that they stood still in their place recalls the day God made long to enable victory for His people under Joshua (Joshua 10:12-13).

Amidst all this wrath there is mercy.

You went out for the salvation of Your people,

for the salvation of your anointed. (verse 13)

The LORD does His work in both judgment and salvation. The parallelism indicates that Your people (a singular collective noun) and Your anointed (also singular) refer to the same group (see also Psalm 28:8). Salvation TIMES TWO is emphasized for the saints!

Verse 14 is a reference to providential self-destruction, You pierced with his own arrows the heads of his warriors.

“Rather than being terrified at the strength of their enemies, God’s people ought to rest confidently in the assurance that the strength of the enemies’ power only displays their capacity to destroy themselves.” (Robertson)

More about horses and water and effective judgement in verse 15 to complete the prophetic remembrance.

Conclusion

We'll see Habakkuk's resolution in verses 16-19 to finish off the psalm next Lord's Day.

Unprecedented times? More precedented praise!

“history…is the master and commander of the good and blessed life, from which all our usages proceed and from which all experience concerning public administration and policy is brought to life.” —Ermolao Barbaro, introduction to his translation of Aristotle’s _Physics_, published in 1480

Recall God’s works in creation, the Exodus, different battles, His power over nature and nations.

The song/psalm in the third chapter is distinct from the burden and complaints in the first two chapters. But it is the last response of the prophet to the news of ruin. Here is a test to know whether you're living by faith or not. Do you hear and fear? Can you trust Him enough to request mercy? Can you remember His works and ask Him to work again? Can you sing psalms?

Here is the framework of faith, to seek mercy and salvation while singing psalms with the saints.

Charge

There are many kinds of music, and many of the many can be enjoyed, cranked up, danced to, sung in the shower. All are yours. And make sure the Psalms are in your arsenal. Are you suffering? Pray a psalm. Are you cheerful? Praise with a psalm. Encourage one another with psalms!

“For He is our God, and we are the people of His pasture, and the sheep of His hand!”

Benediction:

But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him. Therefore encourage one another and build one another up, just as you are doing. (1 Thessalonians 5:8–11 ESV)

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It never works out to work without God, let alone to work against God and against His ways. It would not work out for Judah, and Habakkuk wondered in prayerful complaint to God why it seemed like corruption and violence were going unchecked (Habakkuk 1:1-4). God answered that the Chaldeans were coming, give it time, and they would make captives out of the covenant people who had become so corrupt (Habakkuk 1:5-11).

This provoked a deeper complaint from Habakkuk (Habakkuk 1:12-2:1). How could the brutal Babylonians be one of God's instruments to judge those who were, by comparison, at least some more righteous? The Lord's answer takes up Habakkuk 2:2-20.

In verses 2-5 the contrast is between the “puffed up” (mostly a reference to the Chaldeans) and the believers (which must have been only a small remnant in Judah). The arrogant were bent against what is right, the righteous keep living faithfully to God by faith. In verses 6-20 the Lord reveals what's coming to the Chaldeans. It will be the Lord's doing--so He is not letting them slide. And also, the Lord gives lines to the survivors.

Shall not all these take up their taunt against him, with scoffing and riddles for him, and say, (6a)

The these are "all nations" and "all peoples" from verse 5, those that Babylon swallows up. The him is the singular reference, not just to Nebuchadnezzar or one of his future heirs, but to the Chaldeans collectively.

There will be taunt or “taunt-song” (NASB), scoffing, and riddles for him, or these last two combined as a “taunting proverb” (KJV). The Chaldeans will become an international proverbial punchline. In Hebrew it’s easy to see multiple double-entendres, rhymes, and word plays. In a day that "will surely come" (2:2), the impossible will be possible, and the superpower will be the super-loser.

There will be taglines, ditties, jokes, one-liners. There will be memes, memes that are both clever and condemning, sober but with real faith-driven taunting.

While the “all these (who) take up their taunts” are those who are hurt by the Chaldeans, these taunts are by faith. The taunts are pre-captivity. They are announcing the woes before, because they ask “for how long?” They ask, “will not” these things happen, and talk about future tense, “the stone will cry out” and “the earth will be filled.” The just shall live in tension, and the just shall learn to taunt.

The Lord gives five smooth taunts (so to speak) for us to pick up and put in our verbal arsenal. While this is a big chunk, it's obvious that the woes address the same general group of people, and it's easy to outline, woe by woe. We won't cover every phrase, but we'll get the point. The puffed up will be poked at and put down.

There are also two key contrasts, one in verse 14 and another in verse 20. If living by faith is the key to Habakkuk, knowing what we're having faith for is what the key gets us into.

Woe to those who take what isn't theirs. (verses 6b-8)

The first three woes have some similarity in taking someone else's stuff for opportunistic benefit, future security, and building a public name for oneself. Here is the first: Woe to him who heaps up what is not his own. In verse 8 the description is: you have plundered many nations, with plundering as violent acquisition of others goods and property, often during a time of disorder.

They would also make loans to survivors in defeated cities, to make even more from interest and exert their own power. But those debtors would come calling, and all the remnant of the peoples shall plunder you. What goes around comes around isn't a Bible verse, and yet it is a pattern of Providence.

Woe to those who seek selfish security. (verses 9-11)

The second woe is looking not just to one's current bank account but to one's financial security, even legacy. Woe to him who gets evil gain for his house, and while that has application to his today, it probably means more about his future, with his house doing double duty as a reference to his property and posterity.

They were making piles of their riches, and trying to set themselves up to be unreachable, safe from the reach of harm! This is likely metaphorical, not topological; his nest is a reference to a secure place he puts valuable things (like we refer to our nest egg), not to a tall tree-house.

But cutting off many peoples to take his cut will result in cutting off his own life. And even the lifeless materials used for the walls will be a witness; the stone and the beam from the woodwork will cry out. When the sheetrock and two-by-fours mock you there will be no dynasty.

Woe to those who build by blood. (verses 12-14)

The third woe looks to those who want to extend the party to the city. These are a different sort of city planners, violent visionaries. Woe to him who builds a town with blood, and founds a city on iniquity.

This is the center woe, and verses 13 and 14 need some extra attention.

Behold, is it not from the LORD of hosts

that people labor merely for fire,

and nations weary themselves for nothing? (verse 13)

Riddles and taunts have proverbial power, and this smells of Solomonic wisdom-cynicism. Only those with the perspective of faith, so those who can see beyond the sun by the Lord's Word, know that everything is vanity and striving after staying warm. They need fire so they don't have to eat raw meat, and they need fire so they don't have to freeze at night. Wow. Much impressing. Is that all you can do?

Whole nations weary themselves to get a big ZERO for what matters and what will last. This is the LORD's doing. He made it that way for the puffed up people. They think that they are glorious, that their progress is inevitable, and all their efforts are merely fuel for the fire.

By contrast,

For the earth will be filled

with the knowledge of the glory of the LORD

as the waters cover the sea. (verse 14)

This is where I want to be, don't you? This is what we long for. This is the truest target for our "How long?"s.

See Numbers 14:21 for glory all over, along with Isaiah 11:9 with knowledge all over (as an explicit reference to the Messiah’s millennial kingdom), but Habakkuk makes clear: knowledge of the glory of the LORD.

Every thumb's-width. The rocks and the hills cry out. Deep and wide; deep calls to deep. Wherever there is sea there is water, it's a tautology, true by definition. Without waters there is no sea, and at the appointed time, there will be no spot on the planet that does not know the glory. Every measurement--height, depth, breadth, length, through and through. Everything not attached to this vision is vanity.

This hasn't happened yet. We don't even have cell signal covering everywhere yet, and while many of the taunts against Babylon are in syndication re-runs. This faith-stretching and faith-strengthening vision from the Lord to Habakkuk goes hard.

Woe to those who degrade others for pleasure. (verses 15-17)

This woe is about gross levels of entertainment; it’s the back rooms in Hollywood and politician’s offices. Woe to him who makes his neighbors drink...in order to gaze at their nakedness.

Turns out, they will be made drunk and show off their own uncircumcision. They forced shame on others, you will have your fill of shame. The perversion they poured out will come back to them from the Lord.

Lebanon is mentioned in verse 17, a place of great trees, used for buildings and ships. Foreign rulers knew about this lush and productive forrest, and the Chaldeans must have wrecked it for sake of their aesthetic selfishness. Such violence would be done back on them.

Woe to those who listen to silent gods. (verses 18-20)

Here is the last woe, which could be the first in terms of a motivation for their violence and greed and debauchery and shamelessness. They were following the counsel of silent idols.

We become like who or what we worship. And the Chaldeans became profitless, the product of lies and fake news. Speechless idols is the phrase * ʾilləmîm ʾeălîlîm*, or “dumb nothingness,” a mute nonentity. Their gods are laughably silent.

Woe to him who says to a wooden thing, Awake; to a silent stone, Arise.

It's all show, all smoke, all veneer of gold and silver but there is no breath in it. This is insult to idolatry.

But the LORD is in his holy temple;

let all the earth keep silence before him. (verse 20)

We sing it, ironically then not being silent. And, it's ironic that this verse leads to Habakkuk's response of a song in all of chapter 3. But the puffed up really should shut their mouths and reckon with the LORD.

Conclusion

Faith is trust in tension, and these lines given by the Lord are so the just will learn to taunt by faith. They are not taunts down as a power play, they are taunts up to those in unrighteous power. These are not taunts to the broken and humbled, but to those who are puffed up. These are not even taunts after the fact, but in faith trusting that the Lord is now in His holy temple.

Not everyone needs to put a taunt in their Twitter bio. And, not everyone who taunts does it by faith for the glory of the Lord. But the just know that Habakkuk 2:14 is the great telos of our faith, the end for which God created the world. Woe to all who work against it.

Charge

The righteous shall see and fear and laugh at those who will not make God their refuge, who trust in the abundance of their riches. The righteous seek refuge in the anointed Son, and “blessed are all who take refuge in Him.” Remember all that is yours as those who are Christ's.

Benediction:

[May you] have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. (Ephesians 3:18–19 ESV)

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There are only two kinds of people in the world: those who break down everything into twos and those who don't. We can get ourselves confused by trying to make some things too simple, but we can also confuse ourselves making the simple complex.

In the world that God made, we can either love Him or not, either be in fellowship with Him or out. We can be righteous or in some level of rebellion. We can trust Him, or trust something or someone less wise and strong as Him. Some are of the seed of the serpent, some are of the seed of the woman, and the difference is where they put their faith.

God tells us what to want and how to get it. He tells us the dangers of wanting other things as well as the consequences of wanting the right things but pursuing them the wrong way. What is before us is one or the other: life or vanity.

We are about to hear the Lord's response to Habakkuk's second complaint. Habakkuk lamented the violence in Judah (and for interesting/ironic connection, in Hebrew the word for violence is pronounced (c)hamas), and the Lord replied that He was raising up the Babylonians to take the covenant people captive. Habakkuk questioned this, because how could it be right to punish the wicked by the hands of even more wicked? We're about to see; the Lord's answer takes up the rest of Habakkuk 2.

There are two parts to the reply, and the second part comes in five WOES in verses 6-20. But in verses 2-5 we get what is arguably the key to Habakkuk’s book and burden. It is no exaggeration to say that it is the key to life.

Time Announced (verses 2-3)

Here is not merely a reply, but dependable revelation for Habakkuk and all who would hear him.

And the LORD answered me:

“Write the vision;

make it plain on tablets,

so he may run who reads it.

For still the vision awaits its

appointed time;

it hastens to the end—it will

not lie.

If it seems slow, wait for it;

it will surely come; it will

not delay.

(Habakkuk 2:2–3 ESV)

The content of the vision will come in verse 4, with clarification in verse 5. The capture of the vision should be written on tablets, which is unique (an article and plural), and even echoes the writing of the 10 Commandments on two tablets. There is a permanence to this vision: etched in stone. There will be relevance beyond Habakkuk’s day.

This will also make it so he may run who reads it, which either means simple like a sign/billboard that's legible for someone running by it or simple for sake of a herald rushing around to give the announcement.

The context of the vision is that it will take place soon but not immediately. As the Babylonians were appointed, so the vision is appointed, and certain, it will surely come. From Habakkuk's standpoint it might seem slow, but getting all the pieces in place in the Middle East is always a work of God.

We don’t even know what the announcement is yet, but here is a call for faith in tension. Knowing that it will be, but not knowing when.

Trust Alternatives (verse 4)

The vision narrows the options to the binary.

“Behold, his soul is puffed up;

it is not upright within him,

but the righteous shall live

by his faith.

(Habakkuk 2:4 ESV)

"Look at this," says the Lord, Behold. The his is a collective reference to the Babylonians, and the Lord gets right to the heart: his soul and within him.

Two problems: puffed up and not upright. The second half of the verse shows the contrast, and it is critical. The puffed up man is bloated, swollen with the hot air of autonomy. Hw worships his own strength (see Habakkuk 1:11). They've made a massive miscalculation at the very core of decision making—trusting themselves, and so all the other decisions/judgments of right will be skewed.

But the righteous shall live by his faith. We know that Paul quoted this in his letter to the Romans (1:17) and Galatians (3:11) contrasting justification by works with justification by faith. And we see how this word to Habakkuk belongs in that discussion. But Habakkuk's concern and context was different, and this revelation has to do with how you'd get into Hebrews 11 (as evidenced by the quote of Habakkuk 2:4 at the end of Hebrews 10:38) not how you'd get into heaven.

The righteous are the “just” (KJV). The Lord does not tell Habakkuk that those with faith will be counted righteous (which is true), but that those who are righteous will live (in ongoing righteous conduct) by faith, in systemic trust. Trusting God is how they live their lives, trust in the Lord touches everything. It turns out that the righteous here start by faith as well, humble before the Lord rather than puffed up in self. But they live from faith to faith, by their “faithfulness.”

By faith, Habakkuk and those who listened to him accepted God’s judgment and were taken into captivity. By faith they sought the good of the foreign city (per Jeremiah 29:7). By faith they returned to the land (Ezra and Nehemiah). By faith they fought and built, Jerusalem’s walls and temple.

What living by faith did not allow was pietistic passivity. The faith of the righteous was enfleshed.

Traitorous Arrogance (verse 5)

Before the five woes of the Lord’s judgment there is a bit about the drunken deceit brought by the Babylonians on themselves.

“Moreover, wine is a traitor,

an arrogant man who is never

at rest.

His greed is as wide as Sheol;

like death he has never enough.

He gathers for himself all nations

and collects as his own

all peoples.”

(Habakkuk 2:5 ESV)

It’s an interesting personification of wine. Later copies changed it the word to "wealth," and that would work, but wine does even deeper work by analogy. Their self-trust, like wine, went to their head (Baker).

God says that wine gladdens a man's heart, but if not received as a gift, it can turn a man into its slave, and so an addict, always needing more. The Babylonians would be drunk on their power and luxuries, and like Sheol or the grave, never satisfied. This vision from the Lord shows that they will get what they want, and be consumed by their consuming.

As a comment about Babylon’s coming judgement, we know that Belshazzar, Nebuchadnezzar’s son, was in the middle of a feast where he called for the gold and silver cups from Jerusalem’s temple to be brought for drinking (Daniel 5:1-4). That was his last night in power, his last night alive (Daniel 5:30-31), and the last night of Babylon’s reign.

Conclusion

We hate tension, so we seek fun/distraction rather than live by faith. We hate tension, so we use force/power to get to the expectation our way, and faster, no waiting required.

Faith is trust in tension. Faith is the assurance of better but later. Faith fights doubting and double-mindedness (see these opposites of faith in James 1:6-8). Faith is lifestyle. Enfleshed faith, put flesh to faith, not flesh rather than faith.

Sell, spank, read, write, vote, run, lift, mow, build, brew, study, teach, play, sleep, laugh, love, and do it all because of humble dependence on the Lord. Faith knows that unless the Lord builds the house, those who build it labor in vain. Faith also knows that when the Lord builds the house He’ll call us to get off the couch.

You must not be puffed up, and you have no excuse to be passive. You must not be puffed up, and so you had better pray before and during and after whatever work you offer to the Lord. You must not be puffed up, nor puff up any other man, any politician or political scheme, as if we could even make a seed grow let alone make a soul repent, or a nation.

The contrast is not between quiet-internal-right-thoughts (faith) and doing things (works); Hebrews 11 is filled with active/living faith-ers. But, what/who are we trusting in while in tension? Faith is the key to Habakkuk’s burden, and the only way for the righteous to live.

Charge

Trust in the LORD with all your heart,

and do not lean on your own understanding.

In all your ways acknowledge Him,

and He will make straight your paths.

Be not wise in your own eyes;

fear the LORD, and turn away from evil.

May your hands be ever faithful and never manipulative.

Benediction:

[M]ay our God make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. (2 Thessalonians 1:11–12 ESV)

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There’s a principle in Bible study about interpreting less clear passages in light of more clear passages. When you come to something you don’t know, remember what you do know. This applies in a lot of places, because there are probably a lot of things we don’t know.

Habakkuk knew that the LORD was righteous; Habakkuk’s first complaint depends on it. The Lord had revealed His law, why is He allowing the law to be paralyzed? The Lord is powerful and right, why is He apparently passive about wrong? The Lord cares, why isn’t He responding to Habakkuk’s cries?

I often think of the various ways the Lord could respond to things as if He has a warehouse full of possibilities. Who could have more? He’s not limited by imagination or by resources. He sees all the things that happen, He sees all hearts, and He could respond almost any way He wanted.

The Lord opened the door to His response arsenal for Habakkuk to see. His choice response for the violence in Judah was not inactivity as it seemed to Habakkuk. The Lord had been preparing nations and pushing them into place on the board, getting things set up for the very judgment Habakkuk was crying for.

Except it wasn’t exactly what Habakkuk had in mind. Habakkuk cried, “Help!” And then, “Wait! Not like that!” The Lord was raising up the Chaldeans, whom we refer to as the Babylonians, who were going to scoff their way past kings and sweep their way through the land gathering captives like sand. This burden moved Habakkuk to raise his second complaint. He starts with what he knows, asks another version of how long, and then prepares himself for an answer.

What Is Proper - Truth (verse 12)

The first question is based on Habakkuk having passed his theology class.

Are you not from everlasting,

O LORD my God, my Holy One?

We shall not die.

O LORD, you have ordained them as a judgment,

and you, O Rock, have established them for reproof.

(Habakkuk 1:12 ESV)

The prophet starts with theology proper, with the character and attributes of God as God revealed through God’s Word from which Habakkuk views the world. God is everlasting, which isn’t only about God’s relationship to a timeline but God’s dependability all the time. World history is the lagging measure of God’s eternal will. He is LORD, Yahweh, the “I am” who IS, who exists, and who revealed Himself and made covenant with Israel. My God, and my Holy One, refer to the sovereign and the divinely separate.

Habakkuk knows (by faith) this LORD, and can state We shall not die. The only way to make this claim is based on theology, on God’s faithfulness to God’s promises when God chose a people. There would be judgment, even brutal judgment, but it wouldn’t be annihilation of the nation…at least not if Habakkuk’s theology proper was proper.

Yet the Lord ordained and establishedthe Chaldean/Babylonians as judgement and reproof. Habakkuk acknowledges the Lord’s answer, but this raises an argument.

What Doesn’t Seem Proper (verses 13-17)

Verse 13 builds two parts complaint on two parts proper theology.

You who are of purer eyes than to see evil

and cannot look at wrong,

why do you idly look at traitors

and remain silent when the wicked swallows up

the man more righteous than he?

(Habakkuk 1:13 ESV)

Habakkuk got his standard of justice from the Lord. Habakuk argued that violence and wrong were wrong because the Lord said it was wrong, and the law of the Lord comes from the nature of the Lord; He is of purer eyes. He can’t look at it or tolerate it, same as Habakkuk said in verse 3.

So how does that fit with the Lord raising up (verse 6) and having ordained/established (verse 12) the wicked to deal with wickedness, especially when, by comparison, those being punished are more righteous?

Habakkuk not only knew theology, he had enough familiarity with foreign affairs to know that the Babylonians were pretty much doing whatever they wanted, and what they wanted was bad. If the Chaldeans swallow up, where will the Lord’s faithfulness be seen? (See the after-swallowing lament: Lamentations 2:2, 5, 16).

Verses 14-15 point out how the proper place of man has—by God’s doing—been turned upside-down.

You make mankind like the fish of the sea,

like crawling things that have no ruler.

He brings all of them up with a hook;

he drags them out with his net;

he gathers them in his dragnet;

so he rejoices and is glad.

(Habakkuk 1:14-15 ESV)

When I read this description I update it in my mind to shooting fish in a barrel. The Babylonians didn’t have guns, but it is as if mankind—here the word ʾādām—the rest of the nations, were brainless, helpless little guppies at the mercy. They were less than men, or at least treated as such. The crawling things are the same as referenced in the creation account, swarming in the water.

And who did it? You make, God made men to “have dominion over the fish of the sea” (Genesis 1:28), all the swarms of living creatures in the waters (Genesis 1:20), how can this turnover be proper?

There’s a hook, a net, and a dragnet, which would be a net for more than an individual. They are caught, gathered together, and dragged away.

This could be an extended ichthyological (dealing with fishes) metaphor. But, there’s some historical reasons to think at least some of it is physical, as the Babylonians followed the Assyrians by piercing captives’ lower lips with hooks, leading them on a string. Were there also human-sized nets?

Therefore he sacrifices to his net

and makes offerings to his dragnet;

for by them he lives in luxury,

and his food is rich.

(Habakkuk 1:16 ESV)

The Lord said that the Babylonians “own might is their god!” (verse 11). And the sacrifices and offerings are part of that worship, celebrating the weapons of their victory. These are the tools that enable their lifestyle of luxury and rich food. The word “luxury” is fine, but the KJV says “their portion is fat, and their meat plenteous.” They liked their plunder so much they worshiped their shopping bags.

Is he then to keep on emptying his net

and mercilessly killing nations forever?

(Habakkuk 1:17 ESV)

The question is a desperation “how long?” will this go on? Will it stop? They fill the net, empty the net, like relentless waves on the shore. We’ve got almost nine more months of this administration?

What Is Proper - Trust (verse 2:1)

It’s one of those bad chapter breaks, and, we can get over it.

I will take my stand at my watchpost

and station myself on the tower,

and look out to see what he will say to me,

and what I will answer concerning my complaint.

(Habakkuk 2:1 ESV)

Habakkuk has been complain-praying, but talking about God and the Babylonians. Now he adds a little third-person narration.

Habakkuk is girding his loins for the Lord’s reply, which he knows is coming. The rest of chapter 2 is that answer concerning [his] complaint. This is one way to translate the end of the verse, another is, “how I may reply when I am reproved” (NASB), suggesting that Habakkuk expected the Lord’s answer to correct him.

He was a watchman, and it was proper for him to wait for the word of the Lord.

Conclusion

When the earth is not yet filled with the knowledge of the glory of the LORD (see Habakkuk 2:14), and some real pieces of work are in charge, what then? How do we get our clear theology up next to the disordered world?

Here are Habakkuk's hacks for handling __deserved__ political catastrophe, or tips for when you're a tiny citizen fish in a totalitarian barrel: (and yeah, stated in a playful way to get your attention, but dreadfully serious about the counsel)

• Learn to hate any corruption of justice, large and small, and the strife such corruption causes. Hate lies and bribes more.

• Do no wrong to your neighbor, even when it appears that you could get away with it. This includes verbal wrong in the parking lot behind their back, financial wrong in a business deal, any wrong.

• Complain (lament and cry) to God, in personal prayer and assembled psalm-singing. Let it be known that our help is in the name of the Lord who is in His holy temple (Habakkuk 2:20).

• Get on board that God works in mysterious ways, including His abundant arsenal of judgments. Theology proper that fits neatly on the page may be prim and yet not fully proper. That said, one reason people lose their minds is because they never knew God as God reveals Himself in His Word.

• Build all your life on the Rock, hearing and doing His words, so that your house will not fall when the floods come (Matthew 7:24-25).

• Then get wisdom and pursue zeal to take every advantage of any open door God puts in front of you to honor Christ the Lord as holy (1 Peter 3:15).

Charge

George Bernard Shaw said, "Democracy is a device that ensures we shall be governed no better than we deserve.” And in our temporal citizenship, that resonates. But also "our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ." So live as HE deserves.

Benediction:

Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all who love our Lord Jesus Christ with love incorruptible. (Ephesians 6:23–24 ESV)

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The burden of Habakkuk hits hard. The violence and numbing of justice in Judah hit the prophet hard, so he cried to Yahweh for help. Why wasn't the LORD saving? The answer from the LORD hit even harder. It was not what Habakkuk had in mind, and that in multiple ways; the answer was ruin not revival. While all of this is 2500 year-old history, the application hits us hard, too.

Habakkuk's repeated prayers for help must have come sometime after good King Josiah died (609 BC). And it seems reasonable to think that Habakkuk's prayers must have wanted the Lord to fix the problems by giving Judah another king like Josiah. Josiah didn't restore justice overnight after 55 years of Manasseh's evil rule, but right did return. Josiah led the way. Josiah showed it could be done. Why not send another righteous king to make Judah great again, so that justice would not be perverted but prevail?

There are at least three surprising parts of Habakkuk's vision of the Lord’s reply. First, contrary to appearances, the Lord was not "idly looking at wrong" (verse 3), because immediately the Lord tells Habakkuk to "Look" (verse 5) at something the Lord has already been doing. Second, there would not be help or saving from violence (verses 2 and 3), but instead more violence; violent enemies were coming to kill and take captives (verse 9). And third, the judgment was coming from an upstart and ungodly superpower.

Habakkuk couldn't have predicted this on his own if his middle name was Blackswan.

In the Lord's answer we get an initial call to pay attention and then the identity of the coming punishers with a dreadful set of attributes.

A Harrowing Surprise (verse 5)

What you can't see in English is that all the imperative verb endings in verse 5 are plural. This is why we're not just peaking in on Habakkuk's melancholy quiet time one morning. This is a harrowing/distressing word to the people of Judah.

Look among the nations, and see;

wonder and be astounded.

For I am doing a work in your days

that you would not believe if told.

(Habakkuk 1:5 ESV)

That's a four-fold alert to open the newspaper, turn on the TV, refresh the app, prepare to be amazed: Look, see, wonder, be astounded. The first two are the same as Habakkuk's complaint: "Why do you make me see (ra’ah) iniquity, and why do you idly look (nabat) at wrong?" (verse 3). The Lord could see what was happening, better than Habakkuk, and beyond what Habakkuk could conceive.

To look among the nations indicates from the start of the Lord's answer that Yahweh's sovereignty covers the world stage, not just the land and peoples of Palestine. I am doing a work in your days also pulls back the curtain to reveal a lot of activity, not ignorance or idleness. That you would not believe if told is not going to introduce a happy surprise.

A Horrible Superpower (verse 6-11)

Here is the nation, a horrible/dreadful superpower.

For behold, I am raising up the Chaldeans,

that bitter and hasty nation,

who march through the breadth of the earth,

to seize dwellings not their own.

(Habakkuk 1:6 ESV)

The Lord not only identifies the surprise nation among the nations, the Lord takes credit for that nation’s ascendence in power. I am raising up the Chaldeans, which we can call Babylonians, though the Chaldeans were first a nomadic tribe that then moved to and took over the city and region of Babylon (though for less than 100 years). Babylon itself is located in modern-day Iraq, about 50 miles south of Baghdad.

During Manasseh's day, and most of Josiah’s reign, Assyria was the dominant power in the Middle East, and Judah paid tribute. Egypt had always been a different world power to the south. But Nobopolassar rose to power in 626, defeated the Assyrian city of Asshur in 614 and the capital city of Nineveh in 612 (after a three month siege). His son Nebuchadnezzar chased the Egyptian Pharaoh Neco in 605, and in that same year Nobopolassar died and Nebuchadnezzar took over.

It's one thing when a tiny mob is bitter, though even a TM can cause a lot of havoc. This whole nation is bitter (or “fierce” NASB, “ruthless” NIV) and hasty; they are disgruntled and hotheaded. With speed they march through the breadth of the earth, the swath of bitter brutality is wide. They take over and occupy furnished buildings that they didn't build (which wouldn’t be the first time in the same land).

They are dreaded and fearsome;

their justice and dignity go forth from themselves.

(Habakkuk 1:7 ESV)

Dreaded and fearsome would be responses to either the previous attributes or the rest of verse 7.

The Babylonians were not reasonable. It was bad in Judah that the law was paralyzed, but the Babylonians were a law unto themselves. It’s frying-pan when the standard is known but ignored, it's the fryer when the standard is whatever a pagan feels like that day. You can complain, but there’s no grounds to argue your case.

Their horses are swifter than leopards,

more fierce than the evening wolves;

their horsemen press proudly on.

Their horsemen come from afar;

they fly like an eagle swift to devour.

(Habakkuk 1:8 ESV)

The horses and their riders are compared to leopards, wolves, and eagles. The military is compared to predators: swift and hungry and vicious.

Habakkuk said the righteous were surrounded (verse 4), but there was no place to escape the Babylonians. They could not be outrun, they could not be hid from.

They all come for violence,

all their faces forward.

They gather captives like sand.

(Habakkuk 1:9 ESV)

Violence. Habakkuk thought he knew violence, and no doubt he did. And also it would be worse. To see all their faces forward implies that the Babylonians could not be appeased. Nothing turned them to the side, let alone turned them back.

Many would be killed, others they gather captives like sand. This could be a play on numbers, this could be a reference to inhumanity. You could count the grains of sand in buckets but why bother—it’d be a high total, and also you wouldn't think that sand very precious.

At kings they scoff,

and at rulers they laugh.

They laugh at every fortress,

for they pile up earth and take it.

(Habakkuk 1:10 ESV)

After a while you'd consider yourself invincible. "You and what army?" This laughing is mock-talk. “That’s all you’ve got?” Kings and rulers and walls meant nothing. When they came to a barrier they'd make ramparts, their own temporary hills. They had time and manpower.

Then they sweep by like the wind and go on,

guilty men, whose own might is their god!”

(Habakkuk 1:11 ESV)

Tornados never stick around to see what damage they've done, the Babylonians wouldn't either.

The last part in verse 11 is key. Judah was guilty, and these Chaldeans being raised up by the Lord are also guilty men. Were any one of the things good in verses 6-11? The very first attribute is that they were bitter. And the last is that they are idolators, whose own might is their god! They worship themselves as the superpower.

Conclusion

The Babylonians were the Lord’s tools. This leads to Habakkuk’s second complaint, 1:12-2:1, but the Lord’s second reply is that the Babylonians they were just temporary tools; they would get their own judgement. We know now that Babylon did conquer Judah by 586 and then that Cyrus and the Persian army conquered the Chaldeans in 539.

One question we get to ask is, what about the Messiah? The promised King of David? Not only is another righteous king like Josiah or the Messiah not the answer to Habakkuk’s complaint, Messiah isn’t mentioned at all in his burden or song. Living by faith, yes, but in Habakkuk’s history God sendt ruin not revival.

That said, Paul quoted Habakkuk 1:5 in Acts 13:41, by way of application, about those who reject Jesus as the Lord’s Holy One. The burden of Habakkuk had already happened, and yet, more judgement was coming (by way of the Romans in AD 70 on the Jews) if they would not receive the word and grace of God in Jesus.

What about the United States? I do not know our national destiny, but I do know what we deserve. We do not have the same covenants as Judah, our future is not explicitly revealed. And yet collectively, we have both more revelation we’re sinning against and more violence. What should we do? “The righteous shall live by his faith.” We should repent and kiss the Son (Psalm 2:12). We should confess that Jesus is Lord.

Charge

When you hear of wars and rumors or wars, humble yourselves under the mighty hand of God. The God of all grace has called you to His eternal glory in Christ, and He is at work. Cast your cares on Him, because He cares for you. God opposes the proud, but gives grace to the humble.

Benediction:

Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word. (2 Thessalonians 2:16–17 ESV)

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One of the most frequent questions asked by God's people is, "How long?" It’s more than a question, it’s a complaint, and yet it is a complaint of faith. The complaint has no teeth if there is no God to answer the question. And that God must have power and be righteous and have already revealed enough for people with faith to see that how it should be isn't how it is. How long until God makes things right?

This question opens the burden of the prophet Habakkuk. And while the LORD gave this vision with particular people/nations in mind, and while the first level fulfillments have already taken place, the situation in Habakkuk's day bears much similarity to our own. The realities of God's sovereignty, justice, and salvation are very much still at stake.

At least four parts of this three chapter minor prophet are familiar to us. The last few verses (3:17-19) are often quoted at weddings, fitting with a “for better or worse, for richer for poorer, in sickness and in health" vibe. We also sing about all the earth in silence (2:20). We long for the earth to be “filled with the knowledge of the glory of the Lord as the waters cover the sea” (2:14). And especially because that is what we want, Habakkuk 2:4 resonates the most: “the righteous shall live by his faith.”

This was the whole theme of Romans according to Paul (Romans 1:16-17). The gospel saves believers, and saved believers keep on believing. Faith is life, from start to finish. The author of Hebrews also quotes Habakkuk 2:4 in terms of our confidence and courage and not being cowards (Hebrews 10:38).

Faith was necessary for Habakkuk and any of the righteous. Faith isn’t only the first breath, it is the blood and bones of our life.

The book has two main divisions, both of which name "Habakkuk the prophet." In 1:1 the prophet has an "oracle" and in 3:1 he has a “prayer.” The oracle includes two complaints, the second caused by the Lord's answer to the first, and the second answer includes five woes. The dialogue between Habakkuk and the Lord take up the first two chapters. The entire last chapter was Habakkuk's submission to the Lord and was intended to be sung, as shown by the final words.

This morning we'll meet the prophet and consider his problem in context. It's more than facts of history, it is food for hope.

The Prophet’s Burden (verse 1)

There is not much of an intro or background on Habakkuk.

The oracle that Habakkuk the prophet saw. (Habakkuk 1:1 ESV)

Habakkuk is the name of the prophet, and all we get is his title. There's nothing else about this prophet in the Old Testament, though based on the content of this book he must have been a contemporary of Nahum and Zephaniah (the books before and after Habakkuk), as well as Jeremiah. This puts him in Israel when Josiah was King of Judah, near the last half of the 7th century BC.

Oracle is a typical word from the Lord, a message, a “prophecy” (NIV), a “pronouncement” (CSB). Sometimes translated "burden" (KJV); it’s a heavy/hard message. It came in the form of a vision because it was something Habakkuk saw.

These are small but vital details because it might seem as if Habakkuk's questions are personal. And they are. But the observations Habakkuk makes about Israel and Babylon and the future, as well as the responses from the Lord, are all revelation Habakkuk received. The prophecy is God’s Word, and so profitable for us as well.

The (First) Complaint (verses 2-4)

Here is Habakkuk's complaint of faith. Two questions make up the prophets cries.

O LORD, how long shall I cry for help,

and you will not hear?

Or cry to you “Violence!”

and you will not save?

(Habakkuk 1:2 ESV)

Habakkuk calls on the LORD, Yahweh, the name God gave to Israel when He made covenant with them. The prophet has been praying, this is not his first prayer. He’s wondering how long shall I cry...or cry, because it seems that the Lord is not replying.

Things are bad, and we’ll see more specifics in verses 3-4, but there is Violence! (a key word in Habakkuk, used here, the next verse, 1:9, 2:8 and twice in 2:17), such that God is needed for salvation. Why isn’t the Lord answering and stopping the damage and destruction?

Why do you make me see iniquity,

and why do you idly look at wrong?

Destruction and violence are before me;

strife and contention arise.

(Habakkuk 1:3 ESV)

Three pairs of problems that are Habakkuk’s face. Can the Lord not see? Or does He see and idly look, doing nothing about it? Why is God just standing by?

Iniquity and wrong. The first word also has the idea of injustice, which, we only know about justice because of God to begin with. And so the second word relates to unjust actions, the consequences of violating the standard.

Destruction and violence are filling up his news feed, they are before me, all he can see. Violence is what he’s been crying out about (see verse 2), and the results are damaging beyond repair, ravaging and ruinous.

The third pair are strife and contention. Broken standards break society. It’s obvious, but sin makes stupid sinners. Ethics and morality are relational, before God, yes, but between one another. We can’t violate what is right toward another person and think that won’t start unraveling the whole into a mess, especially when no one stops it.

Why does the Lord “tolerate” (NIV) any of this?

So the law is paralyzed,

and justice never goes forth.

For the wicked surround the righteous;

so justice goes forth perverted.

(Habakkuk 1:4 ESV)

Four lines of results. First, law is paralyzed, and this is fine translation, but the Hebrew verb carries the idea of making something cold, like one’s hand, so numbed, and ineffective, useless, or paralyzed. The law was supposed to hold back the violence and bring forth justice.

While many cultures/nations had some sort of laws, using the word Hebrew word torah for law shows that the corruption is in Judah. This is internal fraud, dishonesty, lawbreaking by judges. So “justice is never upheld” (NASB), no one seems to be getting what they deserve.

That leaves nowhere to go for the righteous, the wicked surround them, or “hem in” (NIV). When things are working, the righteous could appeal to the authorities and those who disobeyed would be punished, property could be restored. The process provides no protection anymore.

And justice is perverted, twisted; order becomes chaos. Justice comes out crooked.

Conclusion

Though Habakkuk complains that the LORD was inattentive, He was actually already lining up world powers. Judgment was coming, which, turns out, would be even less comfortable than the injustice. God’s answer is that Judah will be punished. God is going to send the Babylonians (Chaldeans) per verse 6. It would be a surprise, and this helps us date Habakkuk itself.

Manasseh was king in Judah for 55 years, the most evil and idolatrous king of Judah, and then his son Amon ruled for two years following in Manasseh’s sins. But Assyria was the superpower in the Middle East during their reigns; so Habakkuk’s burden must come later. Josiah became king of Judah around 640 BC when he was only 8 years old. During Josiah’s rule righteousness was restored. He was already reforming the nation, and when workers repairing the temple found a copy of the Book of the Law, Josiah humbled himself and even more so and sought to lead for the Lord.

Josiah died in 609. Babylon rose under Nabopolassar and defeated Assyria at Nineveh, just before Josiah’s death, in 612. Then his son Nebuchadnezzar marched on Jerusalem three times: 605 - when Daniel was taken captive, again in 597 when King Jehoiakim was taken captive, and finally conquering Judah and taking even more captives.

So the cultural wickedness got bad quickly, shortly after 609, and Habakkuk could see the anxiety and agitation. The consequences were coming. This leads to Habakkuk’s “wait a second, though, how can an even more wicked people punish this (less) wicked, covenant people?”

The oracle of Habakkuk has happened; it’s history. Corruption for the covenant community (Judah) had catastrophic consequences. God will judge the wicked, and He will even use other wicked peoples to do it, as He determines is right.

The United States are not Israel/Judah. But, by way of application, our nation did know better, it’s in our books. We cannot claim ignorance of God or His standards. With Habakkuk we are allowed to cry for God’s justice. We should want the glory of the Lord to fill the earth. And as Christians we should remember that judgment begins with the household of God (1 Peter 4:17). With Habakkuk, the righteous shall live by faith.

Charge

When the foundations crumble, that is not the time to abandon hope, that’s when hope is potent. When the windows are broken, that’s not time to leave your trash on the floor. In other words, what should you do when so many things aren’t right? By faith YOU do what is right.

Benediction:

For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? And

“If the righteous is scarcely saved,

what will become of the ungodly and the sinner?”

Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good. (1 Peter 4:17–19 ESV)

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The children of Christian parents belong to a Covenant Home.

The idea of "Covenant Theology" is overused and misunderstood by many of those holding to it and by those rejecting it. A lot of the conversations quickly become unfruitful because terms are not only left undefined, but are not understood by the people using them. This is not going to be an argument for or against Covenantalism. But, I do need to define by terms to avoid more overuse and misunderstanding. I'm going to summarize what I don't mean and we can talk details later if you want.

When I say "Covenant Home," I am not referring to the Covenant of Grace. As described by Covenant Theologians, the Covenant of Grace includes all of the elect for salvation, from the beginning of human history to it's end. Much of the time, when people say "Covenant Home," they do have in mind the Covenant of Grace, and they include their children from the get go as legitimate members. But the kids are able to leave the covenant - go apostate - which seems strange to me if they're elect. My "Covenant Home" does not refer to the Covenant of Grace.

I'm also not referring to the New Covenant. It's often used interchangeably with the Covenant of Grace, which actually makes things more confusing. The terms, parties, and promises of the New Covenant are clear and specific in the Bible. The New Covenant does stipulate that it's members will have children, and those children are guaranteed to be believers - that is, members of the New Covenant. It's one of the promises of the New Covenant. And it's also one of the reasons why I don't mean the New Covenant when I say "Covenant Home." It's possible for Christians to have their kids go apostate today. In the fulfillment of the New Covenant, that will not be.

What am I talking about?

Malachi 2:14-15

But you say, “Why does he not?” Because the Lord was witness between you and the wife of your youth, to whom you have been faithless, though she is your companion and your wife by covenant. Did he not make them one, with a portion of the Spirit in their union? And what was the one God seeking? Godly offspring. So guard yourselves in your spirit, and let none of you be faithless to the wife of your youth.

When I say "Covenant Home," I am referring to the marriage covenant that a Christian man made with a Christian woman, with God as their witness. In that union, God gave a portion of the Spirit in order to form a Christian Household and bring up Godly children.

The context of a Christian's marital vows is with God as their witness. Man and wife covenant together in order to form a household in the presence of God. And everything that happens within that household, and everything done by that household, is done with God as witness and with a portion of God's Spirit, in order to have god-honoring fruit. It's like the Spirit of God forms a dome around the Christian family and tells them not just to be fruitful and multiply, but do so in a way and to the end that honors God. Marriage is to be fruitful. And here we see that the primary fruit of a god-honoring marriage covenant is godly children.

“What was God seeking? Godly offspring.”

Christian marriage forms a Christian family, into which children are born, and are to be brought up, within that context, to be Christians themselves. God is seeking godly children. Our marriage covenant speaks to that.

The children of Christian parents belong to a Covenant Home.

What does it mean to be a Covenant Kid?

I will be addressing our Covenant Kids. What are your responsibilities before God in your role as a kid of Christian parents?

4 main points:

• The Covenant Kid's Role

• The Covenant Kid's Objective

• The Covenant Kid's Assignment

• The Covenant Kid's Reward

Ephesians 6:1-4.

The Covenant Kid's Role

Kids are members of their households, and future heirs of it. That is their role. When the husband and wife formed their household, they both became members of it. As kids are born into that household, they are born under that covenant umbrella as members of it.

I specify that kids are future heirs, and not just members, because it's possible to be a member of a household without being an heir. I'm thinking of slaves and servants, in cultures where that makes sense. Paul, writing to the Galatians distinguishes between sons and slaves in the way that the son "is the owner of everything," and when his father says so, will inherit what is his fathers.

So, kids are members of their household and future heirs of it. What are they members and future heirs of? What is a household?

3 C's to define a household:

• Covenant

• Community

• Culture

Household As Covenant

A household is a covenant. The husband and wife make marriage vows - mutual promises - in the presence of God, through which God's Spirit establishes a Covenant Household. You kids, are the fruit of that covenant union, and therefore, are members of it.

The kids of Christian parents, even before they profess and are baptized, from the day they're conceived, are set apart from the kids of the world by being members of a Christian household.

1 Corinthians 7:14

For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy.

A household is a covenant. Kids are part of the household covenant.

Household As Community

A household is a community. It is not a group of isolated individuals. A community is a network of relationships, that are interdependent.

Because it's founded on a covenant, a household is an inseparable community. When a husband and wife act like individuals, the household starts to unravel. And when kids act like individuals, they are being unfaithful members of their household.

Acting like an individual means that you make your decisions and perform your actions without considering how that reflects on or impacts the other people in your household.

We are always simultaneously representing at least 3 identities. Ourselves (which our first name reminds us of), our family (which our last name reminds us of), and Christ (which our baptism reminds us of).

We never act just as individuals. The Bible says that kids can bring shame to their parents. A foolish and lazy son makes his family look bad. And a wise and hardworking son makes his family look good.

There is a wrong kind of pressure that can come with that. If we're just trying to look the part in order to not embarrass our parents, we're missing the point. The point is that whenever you act, you should consider: What is this going to do for my name? For my family's name? For Christ's name?

A household is a community. Kids are part of the household community.

Household As Culture

We've set the foundation of the household as a covenant. We've built the walls and roof around the household as a community. We can now fill the household with a culture. A household is a culture.

Ephesians 6:4

Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.

Paideia. This is culture. A household has a certain type of culture that it takes on as it's own - standards, traditions, acceptable and unacceptable behavior.

When I tell my boys that "Kulishovs don't do that," or "our family doesn't do that," I am appealing to the standard of our household culture. Households have norms and expectations.

But here, this paideia, culture, is that of the Lord. What kind of culture should the household have and the kids be trained in? God's culture. Kids in a Christian family are to be raised, trained, and molded as Christians.

Our kids are held to Christian standards, being raised in a Christian culture, because they are a part of a Christian household.

Our kids are to be born in and molded by a Christian culture that they can't escape. And when they are launched as men and women, ungodly culture should be detestable.

The Christian Household Culture obligates it's members to worship the Lord. This goes back to Paul calling kids of Christians holy. He says there that an unbelieving spouse is "being made holy," being set apart, by the believing spouse. The light of Christ shines on them, because they're married to a believer. But the kids, he says, are holy. They are set apart for God.

All men who live under the Sun are obligated to worship the Lord, and are without excuse if they don't, because they live under the light of the Sun.

But kids in a Christian home, being molded by a Christian culture, are living under a magnifying glass that's burning the witness of the Sun's light onto their hearts. They can't escape it. That's what God intended.

Kids, God tells your dad to train and discipline you according to God's standard. Your dad controls the path you take - either for good or for evil. His role in your life is active. When your dad is setting the ground rules for you and for your house, he is doing so in obedience to God. He's supposed to be active in your training and in your boundaries - to train you in the culture of God.

The household is a culture. As part of the Christian household, kids are part of that Christian culture.

Big takeaway: you kids are not just members of the household. You are it's heirs. When you inherit what belongs to your father, you inherit this Christian culture that he trained you in. The Paideia of God. It belongs to you. Own it. And carry it forward.

The Covenant Kid's Objective

Ephesians 6:1

Children, obey your parents in the Lord, for this is right.

Objective: To do what is right in the Lord.

Colossians 3:20

Children, obey your parents in everything, for this pleases the Lord.

To please the Lord.

The Covenant Household is founded with God as witness and with a portion of God's Spirit, in order to have god-honoring fruit, namely godly children. The objective for Covenant Kid's is to honor God in all that they do.

Kids are to aim to do what is right and what pleases the Lord. They are to be taught this by their parents, and are to be held to this standard from the get go. "What does God think about what you did?" should be a normal question for kids to be taught to ask themselves, whether or not they're baptized.

Many Christian parents tiptoe around this objective for there kids. They wait for their kids to figure it out on their own. "We want the desire to please the Lord to be sincere and authentic. We don't want to push it onto them." Parents are to set God's pleasure as the standard for their kids.

The pleasure of God is the kids' objective. To do what's right.

The Covenant Kid's Assignment

Ephesians 6:1-2

Children, obey your parents in the Lord, for this is right. “Honor your father and mother” (this is the first commandment with a promise),

The way that kids please the Lord in their role as kids is by obeying and honoring their parents.

You're not just recipients of your father's actions towards you. You also are to act a certain way toward your dad and mom. You're accountable before the Lord for how you act toward your parents.

Obey Your Parents

Disobedience to parents is underrated. It happens so often, that we take for granted - both kids and parents - how seriously God views it.

Romans chapter 1, Paul lists all the debasement of the God-haters:

Romans 1.29

They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless.

God puts "disobedient to parents" alongside murderers, haters of God, and inventors of evil.

2 Timothy 3.2

For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God,

Disobedience to parents is presented alongside the abusive, treacherous, and conceited.

Covenant Kids are to obey their parents in the Lord, for this is right.

Honor Your Father and Mother

They are also to honor their parents. Honor is more encompassing then obey. Obedience is specific to instruction. Honor is overarching. It entails the overall demeanor and position. Do you hold your parents in contempt, or do you hold them in honor?

When we're talking about the household as Covenant, Community, and Culture, to honor your parents means to submit to and to esteem the Household Covenant, Community, and Culture. Kids are to be happy in their respect and submission to the household standards which their parents have set. It's not just about the behavior. It's about the heart, the demeanor. Honoring your parents means the kids aren't hating and begrudging having to do what their dad is telling them.

Note: "Honor your father and mother." Where obedience is directed toward "parents," honor looks different towards the father and the mother. Your dad might allow a stronger conversation without his honor being threatened. But your mom, even though she's your mom, is still a woman. The approach, tone, and demeanor should consider all of that.

The Christian Culture that the parents are raising their kids in ought to be held in honor by the kids.

The kid's Assignment: to obey and honor their parents. That's how they live out their objective to please the Lord within this specific role as members and heirs of the household.

The Covenant Kid's Reward

Ephesians 6.2

“Honor your father and mother” (this is the first commandment with a promise), “that it may go well with you and that you may live long in the land.”

The kids receive an explicit promise as a result of fulfilling their assignment towards their objective. God uses positive reenforcement. God promises to bless them as a result of their obedience. Their reward is God's blessing upon them.

Some people do argue that Paul referencing the 5th Commandment means that he's bringing the New Testament Gentiles under the weight of the Mosaic Law. Reading the text does not require that kind of interpretation. Yes, he's referencing the Mosaic Law, and even quoting it here for the Gentile church. But he's doing it because it was that good, that true. "The law also says this, and includes a promise."

The reward of God's blessing for honoring your parents is stability and confident peace in your life. Unstable, anxious adults who can't hold their life together were much of the time not honoring their parents. When you're not busy uprooting what your fathers before you have planted, and fighting against the god-honoring culture that you were brought up in, but instead are furthering that effort by adding your own strength to it, God's blessing follows you as you live long and stable in the land.

The kid's reward for living out their assignment to obey and honor their parents, as they aim towards the objective of doing right in the Lord, within their role as members and heirs of the covenant household is God's blessing.

Conclusion:

• Role: Member & Heir of the Household Covenant, Community, and Culture

• Objective: To please the Lord and do what's right

• Assignment: Obey and honor your parents

• Reward: God's blessing on your life

R-O-A-R

You kids are growing up to be on the attack. You are a lion cub and a young lion under the discipline of your parents. They are training you in order to one day unleash you. Like a beast on the attack, like a weapon wielded, like arrows sprung from the bow, you will be released from under your parents authority to carry and advance Christ-honoring culture, because that is your inheritance.

Young man, one day you will leave your father and mother, to start your own household with the wife of your youth, to form a covenant with your companion, with God as your witness, in order for you to beget godly children - Covenant Kids - and take further ground.

Young lady, one day you will be given to a man, as you leave your father's household and create a new one under your husband's family name. You will be responsible to nurture a Christian culture in your home in order to bring up godly children - Covenant Kids - and take further ground.

How can you set yourself up to play offense successfully?

1. Be a faithful member of your family covenant - Live in your ROLE

2. Do what is right and pleasing to the Lord - Live in light of your OBJECTIVE

3. Obey and honor your parents - Live out your ASSIGNMENT

4. Receive God's blessing - Live out of your REWARD

Go and Roar, for the pleasure of God.

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Your blessing depends on the sermon-delivering-servant’s zeal to please God in order to serve you. It must be in that order. The minister is only as good for the flock as he is doing right by God and a being a faithful steward of God’s Word. When it comes to preaching, the preacher must not hold back any effort from knowing the Word and preaching the Word in order that the church will be filled with the knowledge of God’s will so as to walk in a manner worthy of the Lord.

Of course I’m usually just preaching the sermon, not talking about sermons as a sermon subject. But we’re finishing some reminders about our Lord’s Day liturgy, and, though the sermon is not the only important part, it is a part of how God shapes and strengthens His church. The power for getting the parts to work properly so that the whole body grows up into the unity of faith doesn’t come from the furniture/pulpit, it comes from God’s Word spoken by God’s representative and applied by God’s Spirit. When exercised rightly, preaching is salvation for the speaker and the hearers. This isn’t an adversarial relationship, but it’s not allowed to be a tickle party or affirmation therapy session either.

Here are a couple key passages that you need to know, passages that are always under the water of the sermonic iceberg.

Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you. Practice these things, immerse yourself in them, so that all may see your progress. Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers. (1 Timothy 4:13–16 ESV)

Progress is big. So is persistence in paying attention to life and teaching. The KJV opens verse 16 with “take heed,” which is probably just the right amount of not how we usually talk to get us to “pay close attention” (NASB). Keep a close watch (ESV), “Be conscientious” (NET).

There must be a maintained, mindful grasp on two things: 1) watch one’s self, as in one’s speech and conduct for setting the believers an example (see verse 12), and 2) watch one’s teaching, that it not be doctrines of demons (see 4:1) and not irreverent, silly myths (4:7), but in the fulness of God’s good things given (4:5-6) and the faith and doctrines that cause all our hope to be in the living God (verse 10); “for to this end we toil and strive.” Watch the teaching.

So “Take pains with these things; be absorbed in them” (verse 15, NASB). The whole process matters as God’s means to the saving of the assembly. We know it’s God’s means, since God is the Savior (verse 10), and He uses in season and out of season reproofs, rebukes, exhortations, and truth-teaching to complete His saving work.

Another key passage relates to this work of watching.

Remind them of these things, and charge them before God not to quarrel about words, which does no good, but only ruins the hearers. Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. But avoid irreverent babble, for it will lead people into more and more ungodliness, and their talk will spread like gangrene. (2 Timothy 2:14–17 ESV)

It’s verse 15 in the middle there that’s fairly well known among Bible-loving people. Do you know what’s behind the command: Do your best? It’s the imperative form of the Greek word σπουδάζω, a cognate with the noun σπουδή, meaning zeal, which I’ve been touting like a Styrofoam #1 pointy-finger since we saw it in Romans 12:11 - “In zeal, don’t hold back.” So the verb form of it is “be especially conscientious in discharging an obligation, be zealous, take pains, make every effort” (BAGD).

What’s required is σπουδή/zeal for Scripture, taking pains over the pages of the Bible, making every effort to not get God’s Word wrong. Not only is God the judge, but the fruit is in the people. Certain teaching ruins the hearers, it will lead people into more and more ungodliness. That puts the teacher in a position of shame before God.

This calling—to be an agent of saving grace or of disgrace—is a beautiful and blessed but weighty and wearisome burden. Sometimes you’ll hear pastors tell people that if a young man can do anything else than be a pastor/preacher, he should. That’s not just because of James 3:1, it’s because there is a glorious and grave (though not grim) grind to beat on the Word so that its living waters will flow, and to be beaten on by that Word so that his own affections will abound, to watch his life and teaching, and to then carry that treasure in his jar of clay and pour it out for the work of life among the people.

God continues to be extremely kind to me in that He continues to give me desire/craving for His Word. I have σπουδή for Scripture.

That said, I am often tempted to hold back in the preaching. It requires Spirit-strength (as do any and all types of good works) to not be reluctant, but to be ready and sober-minded and enduring suffering (2 Timothy 4:2-5). Not only is the preacher’s schedule out of sync with most of the flock and to a degree even with his own family, his zeal in study and preparation is hardly ever met with similar zeal in eagerness to attend and receive. There are those who are asleep, spiritually and sometimes in the flesh. There are those who aren’t just resistant, they are recalcitrant. And yet “the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness” (2 Timothy 2:24-25).

But blessing and salvation are brought through the preaching of the Word. It’s the charge given to the minister in the presence of God and of Christ Jesus.

I mentioned three things last week that are being learned through sermons even when they are not the direct content of the sermon. The third point was that sermon hearers learn how to be Scripture readers by the example of the sermon preacher. He must watch the teaching, and so should you. For my part, when I’m preaching through a book of the Bible, I do think that I could synthesize my zeal for being intentional example under two headings. I am zealous that you would read and interpret every passage in its context, and I am zealous that you would read and receive all of it under Christ’s lordship.

Two parts of my Sermon Spoude.

Everything you really need to know is in the passage you’re reading.

There are a couple other ways to describe this, but it starts with a recognition of our privilege. We have Word Privilege. We should not give it up, we should give thanks to God for it, we should realize that to whom much is given much is required. Our Word Privilege comes in the fact that we have our own copies of the complete inspired Scriptures. We have what no one in the Bible had…a complete Bible.

One implication of that is that any given author—Moses, David, Isaiah, Matthew, Mark, Paul, Peter, John—did not expect that his readers needed other books/writings to make his point. Each author had a point, and he made it his point with his own composition. For sure, some of the prophets wrote things that they weren’t fully sure how it would look when it came about, but that’s not the same as saying they expected their readers to need a concordance. Analogia Scriptura/Scripture-interprets-Scripture is great second, after the context of Scripture has proven incapable of understanding.

There are a bunch of quotes and allusions that NT writers make from OT passages. But the Romans, for example, did not have all the Jewish books, and did not need them. For that matter, the Jews in captivity in Babylon hearing Lamentations didn’t need Romans to understand what they needed to believe or obey.

You may, or may not, have noticed that I usually don’t have us going all over the Bible during our line—upon-line series. Stay here. See what’s here. You don’t need cross-references 98% of the time (even if that percentage is not scientifically determined).

Like real estate rules (Location. Location. Location), there are three most important rules for Bible reading: 1) Context, 2) Context, 3) Context. The most important thing you can figure out is: What did the author intend his readers to understand? As soon as you bring meaning with you into the passage (no matter how “true” the meaning), you are doing eisegesis, you are “interpreting into” rather than out of the passage.

The most helpful “hack” is to read in paragraphs. The invention of the chapter and verse notation systems are great for navigation, but they can make the point harder to notice. Use whatever tools you have access to and skill with, but most of what you need is to stay on the page you’re reading, think about the author’s intent, and ask the Lord for understanding (2 Timothy 2:7). Watch the teaching for ideas.

All Scripture is the word of Christ, but not every word is about Christ explicitly.

Every once in a while I hear the criticism that I do not preach Christ. I am honestly baffled by that. But, there are some virtuous sounding Bible reading strategies that always expect to see Jesus, and I don’t, so why don’t I?

There’s a passage that’s often used to argue for Christocentric reading, which has become a way of reading where Christ at the center of the meaning of every Bible text. Jesus taught the two disciples on their road to Emmaus.

beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (Luke 24:27 ESV)

They immediately returned to Jerusalem, and were with the eleven disciples, when Jesus stood among them.

He said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled. Then he opened their minds to understand the Scriptures…” (Luke 24:44-45 ESV)

The phrase in verse 44, (πάντα τὰ γεγραμμένα) is a substantival participle with a modifier: All the Having-Been-Written-Things (AtHBWT). And “in all the Scriptures the things concerning himself” and everything written about me are not the same as saying “each thing was written about me.” Rather than the explicit subject of every Scripture, I prefer the description Christotelic, Christ is the endpoint.

There’s a Spurgeon quote that gets trotted out in these discussions: “I take my text and make a beeline to the cross.” First, it’s not yet been sourced as a thing he actually said; it has not been verified in searching his published works. Second, that’s not cutting a straight line with Scripture.

That said, all things are His things, and yet His things aren't His self. Nothing isn’t part of His property or part of His purposes, but we still maintain a distinction between those things and His Person. It is all the “word of Christ” (Colossians 3:16), so we can talk about any of His things and still be preaching Christ.

When the paragraph (pericope, proverb, prophecy) doesn’t explicitly mention Christ, I don’t think we should try to act like it is (we’re not looking for a “deeper meaning,” it’s usually a sort of Christocentric eiesgesis). Nor should we try to forget that it all relates to Him. But getting grief because you don’t see Jesus as the spiritual meaning of a verse is a burden I’m trying to show you isn’t yours to carry. Watch the teaching.

Conclusion

Why should you care about any of this? This is not just “Insider Bible” talk. You should care because your salvation and blessing depend on it.

You should also be zealous to pay attention to the Word, here and on your own. Be zealous to understand the context, be zealous to understand how all of it helps you live a more jealousable life under the Lordship of Jesus Christ.

Let the Bible get into your bones. Let the Bible give you backbone. That CAN'T happen if you waffle on definitions. Don’t bend over backward on definitions, with pressure from the culture or even certain theological confessions. Christians have waffled on words such as: inspired, inerrant, elect, resurrection, day, Israel, land, man, woman. Heed the words. Let the Bible define its terms, and hold on to them..

Heed the Word. Heed All-the-Having-Been-Written-Things, for the endurance and encouragement of the Scriptures (Romans 15:4).

Charge

All the Having-Been-Written-Things (AtHBWT) point us to Christ in whom is our endurance and encouragement and hope. All the Word is from Him and through Him and to Him. Let the Word of Christ abide in You, and you will bear MUCH FRUIT and prove to be His disciples.

Benediction:

Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word. (2 Thessalonians 2:16–17 ESV)

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This will be a sermon reminding us about how God's Word works in us and about how sermons from God's Word stimulate learning for our progress and joy of faith.

Paul didn't get tired of his reminding work. He told the Romans that he'd been bold in reminding them because of God’s grace so that they (especially the Gentiles) would be a people of living sacrifices consecrated by the Holy Spirit (Romans 15:14-18).

Paul told the Philippians that it was “safe” for them that he kept reminding them; reminders were in their best interests (Philippians 3:1). Peter thought the right sort of reminders would disturb his readers, as in stir them up, wake them from sleep, especially that they would have instant recall of the truth even when he was gone (2 Peter 1:12-15).

Words do work. Of course it's possible to love in word and not deed, but some deeds of love require words. Words express love and exalt love and urge embodied love. The Word of God is living and active. God's words created heaven and earth and continually uphold the universe. God's words create and continually sustain our salvation. His Word guides and grows, like light and food.

The words of truth transform us as they renew our minds. Of course it is possible to be little more than truth collectors, gathering doctrine like we gather data, organizing our theological spreadsheets rather than presenting ourselves as living sacrifices. But the eleven chapters of teaching wrapped up in "therefore" in Romans 12:1 gets unwrapped in the obedience of faith, in righteousness and joy and harmony.

As the Word teaches and transforms, there are lines drawn, not only right and wrong, but contours of beauty to behold, lines of reasoning to follow, and patterns to build upon. Sometimes building requires some demolition first. Sometimes we need more than a wet-cloth wipe down, we need walls hammered down. A preacher is not an ear-tickler, nor is the Word a feather-duster (more like fire, or like a hammer, Jeremiah 23:29). Sometimes loving words work against a previously held, even previously loved mental model. Of course this is true for pulling down idols, but also true for reshaping false worldviews.

These are all things the Word does, but you can have your own copies these days (unlike ANYONE in the Bible). And praise God! So what's the deal with scheduling a sermon for every Sunday?

There is a liturgy to the sermon. We don't believe that the best liturgy is only a sermon, nor that the sermon is the final aim of the liturgy. But there's benefit beyond what's in the package of any given sermon.

When you listen to enough sermons you learn more than just what words are used; there is learning in the liturgy of the sermon. Here are three things learned through the liturgy of the sermon.

1. We learn how to worship together through the living Word.

This is part of what the sermon is good for now. The minister of the Word (see Acts 6:4 for this sort of work and title) exults in the truth and the people exult with him. We’re not always learning how everything works, but how it feels, like flying in a plane.

It is not best to think of this as a classroom, though there are some overlapping activities. This is a place of worship, not a place to think about how to worship after class. At some point we might ask, "When am I going to use this?" The answer is in part: right now. This isn't just preparation for praising God, this is part of our praise.

The words read and explained exalt Him. “May those who love your salvation say continually, ‘Great is the Lord!’” (Psalm 40:16). No matter how long the sermon, it can't fulfill, but it can further, our meditating on the Lord day and night. So the sermon from that living Word is a key part of letting the Word dwell in us richly, that is, dwelling in the Body/assembly (Colossians 3:16). Our corporate mediation on the Word starts to define us. The living Word is a communal document, the living Word forms communities.

We are worshiping as we receive the Word (James 1:21), as we believe the Word, as we let the Word go to work on us.

2. We learn how to say what we were (close to) thinking about the living Word.

For this benefit the sermon works both now and later. The minister of the Word expresses the truth and the people can better express their knowledge of it.

Not everyone is a mouth (1 Corinthians 12:19-20). Not everyone speaks the oracles of God (1 Peter 4:11), has a speaking gift. Not everyone should be a teacher (James 3:1). But every member of the body who is richly indwelt by the Word has a sort of teaching work (Colossians 3:16). Not all are pastors or teachers, but pastors and teachers are to equip the saints for the work of the ministry (Ephesians 4:12), which includes ministering the word to others, “speaking the truth in love” (Ephesians 4:15). Speak comfort, peace, perspective, admonition. Hear how the minister does it and do likewise.

Sometimes we know something but we don't know what it's called. Or we've been working on something in our minds and we're 90% of the way there, but need help with the last part. It's not just possible, but likely that lots of time you don't need a new engine, but you do need someone to show you where to bang underneath the engine to jolt the electrical contacts, then the car is purring again.

Helpful teaching provides helpful categories, names, hooks for your thoughts. For example, the comparative and integrated shelves were not hard to see in Scripture or to believe, but they are extremely useful by being named.

A thing I don't get tired of reminding us about is whether we are stimulating faith or stimulating doubt. We are all learning one way or the other through the liturgy, including the sermon part. This belongs with what we say, and a lot with our tone. Even the 2 Corinthians passage assumes the answer is YES to faith. “Examine yourselves, to see whether you are in the faith. Test yourselves. Or do you not realize this about yourselves, that Jesus Christ is in you?—unless indeed you fail to meet the test!” (2 Corinthians 13:5 ESV)

But by caricature, and it is funny in a way, the Babylon Bee had a resolution for Paul Washer of “An increase of 15% in the number of Christians questioning their salvation.” That’s not actually what we’re aiming at, and not what we want the flock to learn.

3. We learn how to read and understand for ourselves the living Word.

This has lasting value, beyond the sermon itself. The minister of the Word shows the people by example how to go directly to God in His Word for themselves.

Beloved, I do not say these words all the time, but my life and my sermons are aimed at this. I want you to go to the Word. I want you to read it, meditate on it, and be careful to do it for your blessing.

Therefore I intend always to remind you of these qualities, though you know them and are established in the truth that you have. I think it right, as long as I am in this body, to stir you up by way of reminder, since I know that the putting off of my body will be soon, as our Lord Jesus Christ made clear to me. And I will make every effort so that after my departure you may be able at any time to recall these things. (2 Peter 1:12–15 ESV)

What a privilege, and what an opportunity, to have our own copies. A sermon from the Word is a feast for faith, and it’s also an example where you can get your own ideas for how to have good food at home. You might not have gone to culinary school for cooking sermons, but you can get a solid, tasty meal. That’s a feature.

Conclusion

I’m devoted to “the public reading of Scripture, to exhortation, to teaching” (1 Timothy 4:13) so that you will be saved (1 Timothy 4:16), that you will taste that the Lord is good (1 Peter 2:2-3), and that the whole body will grow up in every way into Christ (Ephesians 4:15).

I don't expect this to be the "final" word, and for a few reasons. No human preacher is inerrant, and we all have truth to speak to one another in love. Examine. Sharpen. Edify. Be noble as you examine and test (Acts 17:11, 1 Thessalonians 5:21), to hold fast what is good.

Charge

You are blessed by the Lord when you delight in worshipping the Lord. You are blessed by the Lord when you delight in mediating on His Word, as one like a well-watered tree, fruitful and alive. Get you to God’s Word.

Benediction:

And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified. (Acts 20:32 ESV)

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As we've heard on multiple occasions, Sunday is like the fat kid spinning the merry-go-round roundabout on the playground for all the other kids. In this analogy, the other kids are the other days of the week. The kids aren't very interested in how he's going to spin them, as long as it gets accomplished. But, this Considerable Kid has his techniques.

I was talking to Calvin Higgins about baseball pitching techniques. I am as much a sports guy as most of you are Russian. I appreciate the identity, and at times wish that I could identify as such, but the reality is that the identity isn't mine. A pitcher gets the power for the throw not from his arm or shoulder, or even his back. The kinetic energy build up starts in the legs. The pitcher generates mechanical energy in one leg, passes it back and forth, before transferring it through his body, whipping his arm, and into the ball.

In the same way, the Considerable Kid stepping up to the merry-go-round is ready with his technique. He builds his mechanical energy, winds the swing back, transfers to a forward movement, and launches the play-set into a spin.

If we were to zoom in on that final moment of him launching the set, to see what happens when he lets go, that moment is what I'll scratch at today.

Equipped To Go

Just like the baseball pitch, and the Considerable spin, our Lord's Day Liturgy is structured a specific way, to accomplish a specific result. Last Sunday, Sean talked about our aim in our worship liturgy, as our "progress and joy in the faith."

I'd like to build on that foundation. We are aiming to make progress in our faith, and to increase the joy of our faith, but what does that look like when it happens? What does a community of people who have made and are making progress in the faith look like?

The point of all the energy being put into the spin is for the merry-go-round to spin. Being equipped with what we receive in worshipping the Lord, we are then sent out. We have a considerable blessing here at Trinity Evangel Church. The fundamental, decisive factor in why we love what we have here is God's blessing. Every Sunday His blessing equips us.

But it doesn't equip us in order for us to then sit still on the play-set. That would be like the Considerable Fatty Kid cranking his body back, twisting forward, and right before the launch, he has a sudden jerk and stops the expected spin because everybody was so happy and comfortable on the play-set. "Why would we ruin it? We're having such a good time. It's going to get messy. Let's not risk it."

That would be ridiculous. We're on this thing in order to be spun. We come to church in order to be sent out. The TEC Bubble is a thing. It's comfortable here. Yes, that is one of God's blessings on us. But, we are to be sent out. There are those in our body who's role it is to cultivate and maintain the condition of our community. And then there are those who's role it is to go and build something. We are meant to subdue the earth - to subdue Marysville - under the Lordship of Christ.

A people who are making progress and increasing in the joy of their faith are a people who are not sitting still. They're taking ground. Our Lord's Day battering ram efforts are setting the tone for the rest of our week.

The Bible warns against a lack of enthusiasm. Once Spurgeon was preaching to a sleepy congregation who had eaten too much before the service. When he couldn't get their attention he shouted, "Fire! Fire! Fire!" When they jumped from their seats and asked where it was, he said, "In hell!"

Young people are too often lethargic in their progress because they think they have time. "I have all my life before me. What's the rush?" While the more advanced in age can be lethargic in their progress because they think they don't have much time. "My life is behind me. What's the use?" And so, with a lack of expediency, Christians continue in their lukewarmness.

We are under God's provisional hand here at Trinity Evangel. Livy's analysis about Hannibal's army is something for us to look out for. After multiple victories on the part of the Carthaginians, the solders got confident in the wrong things and grew comfortable and complacent.

The habit of idleness which each day made more seductive, so weakened the fibres of both body and mind that from that time forward it was their past victories that protected them rather than their present strength.

We don't want to be a people that only looks back, grows comfortable and complacent. We want to trust God for his blessings on us as we go and advance.

Equipped With Confidence

The Lord's Day equips us for the advancement of our faith. So what does it equip us with? What is the kinetic energy transfer from the Call-to-Worship, through the Cs, and out the Commissioning?

Hebrews Chapter 11 defines and demonstrates a life of faith in different circumstances in response to the call for a life of faith that Chapter 10 gives. If we're going to talk about progress and joy in faith, the second half of Hebrews 10 is not a bad place to get our feet wet.

Hebrews 10:19-25

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

• We are called to draw near to God with confidence to enter in verses 19-20.

• We have full assurance of faith with clean hearts and washed bodies because of our Great Priest in verses 21-22

• We are steadfast in the confession of our hope in verse 23.

• And we are encouraged through fellowship and communion in verses 24-25.

This is our Call-to-Worship, Confession, Consecration, and Communion.

And what we are receiving for each of those things is:

• Confidence to enter

• Full assurance of faith

• Unwavering steadfastness, and

• Encouragement in our assembling

Apart from other things, the blessing that we're receiving from worshipping the Lord is a Confidence of Faith. This is the kinetic energy transfer through our worship service that launches us out.

Our worship creates in us a Confidence of Faith. We then see a pattern of Commissioning in verses 26-39. Verses 26-31 say that in our assurance of faith, we do not go on sinning. And Verses 32-34 say that being enlightened, we endure suffering well. As we go out, we are to be confident when we are under temptations to sin, and trails of suffering.

There is this pattern of Call-to-Commission that we see in Hebrews 10:19-34. And it culminates with the "therefore" in verse 35.

Hebrews 10:35-39

Therefore do not throw away your confidence, which has a great reward. For you have need of endurance, so that when you have done the will of God you may receive what is promised. For,

“Yet a little while,

and the coming one will come and will not delay;

but my righteous one shall live by faith,

and if he shrinks back,

my soul has no pleasure in him.”

But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.

Anxiety Brings Destruction

When people shrink back, they do so because they're in an unpleasant place. They're under some kind of pressure where it is easier to give way than hold their ground. They're in a tight, constricted, painful place.

"angh": tight, constricted, painful, strangled, and compressed

• Angst

• Anger

• Anguish

• Anxiety

We feel squeezed and pressured - with fear or pain - and so we shrink back. We live in an anxious world.

Edwin Friedman, in A Failure of Nerve, presents this sort of culture of chronic anxiety as the thing that destroys institutions - from families, to churches, to nations. He says that "America has become so chronically anxious that our society has gone into an emotional regression."

A downward spiral towards ultimate destruction. He says,

The anxiety is so deep within the emotional processes of our nation that it is almost as though a neurosis has become nationalized.

Friedman was not a believer. But he did point out the truth that the author of Hebrews asserts in this verse.

The phrase "who shrink back and are destroyed" could be better translated as "those of timidity unto destruction." There's a clear connection between the shrinking back - being of timidity - and the destruction that is more direct than just an "and" communicates. One leads to the other.

When we shrink back in timidity, when we are anxious, we are anxious unto destruction. Anxiety brings destruction.

Anxiety manifests itself in our demonstrations of faithlessness. We yield to the pressure of temptations or trials and don't do what we ought, focusing on the frustrations of our circumstance instead of the confidence of our faith.

The author of Hebrews contrasts shrinking back with having faith. Which means, the reason we shrink back in anxiety is due to a lack of faith. We doubt God's promises. (10:36) Doubt is the petri dish in which the culture of anxiety grows. We shrink back from being steadfast and head into destruction when we throw away our confidence. (10:35)

We have received confidence to enter, assurance of faith, unwavering steadfastness, encouragement in communion. Therefore, do not throw it away.

Doubt brings anxiety. Anxiety brings destruction.

Faith Brings Life

Hebrews 10.39

Our worship and liturgy is meant to equip the progress of our faith so that we may hold fast in confidence without any doubt. Our worship brings about an assurance of faith.

• In our Call to Worship we are equipped with the confidence of God's presence.

• In our Confession we are equipped with the assurance of forgiveness.

• In our Consecration we are equipped with steadfastness in our confession of hope.

• In our Communion we are equipped with encouragement in fellowship.

So that in our Commissioning, we may be equipped with the sort of faith that brings life everywhere it goes.

The phrase "who have faith and preserve their souls" could also be better translated as "those of faith unto the preservation of their souls." The faith leads to the preservation of the soul. We are not to be timid and cowardly moving backwards. We are to be confident and assured, advancing forward.

There is a wrong way to be confident. In 2017, Sean gave me one of the best rebukes I've ever received, "Your level of confidence doesn't match your level of competence." That could be written on my gravestone. "He had more confidence than competence."

Being confident in ourselves is not the Confidence of Faith that we're after. "Believe in yourself," although is usually said with good intentions, is arguably the worst advice you can receive.

G.K. Chesterton has the famous section in Orthodoxy when he's criticizing "believing in yourself." He said a publisher once commended a person for believing in himself. To which Chesterton replied:

Shall I tell you where the men are who believe most in themselves? For I can tell you. I know of men who believe in themselves more colossally than Napoleon or Caesar. I know where flames the fixed star of certainty and success. I can guide you to the thrones of the Supermen. The men who really believe in themselves are all in the lunatic asylums.

In our day, the lunatic asylums have been let loose. We have men fully confident that they’re women. Women confident that their men. Identity crises everywhere. He goes on.

Complete self-confidence is not merely a sin; complete self-confidence is a weakness.

It's not self-confidence that we have. I've never liked the phrase “Work like an Arminian, sleep like a Calvinist.” Its awfully misguided. Having to rely on yourself and working like God doesn’t control the outcome is extremely discouraging, frightening, and angst-producing. No. Work and sleep like a Calvinist.

Having an assurance of faith in the sovereignty of God is like strapping jet-packs to whatever it is you're doing Monday-Saturday. If God wills it, then what you’re endeavoring to do will work. And if He doesn’t, you’ll be the better for it, and you don't need to be anxious. Your confidence is to be in Him, not in yourself.

Self-confidence is usually a demonstration of a masked lack of confidence. There's a type of assertive brashness that pours out from a pitcher of insecure restlessness. Having to prove your worth or flex your size, in front of others or for your own reassurance, is not confidence. The goal is not to act confident. It’s to be so.

David demonstrates this kind of confidence in Psalm 27, which Jonathan read for us.

Psalm 27:1

The Lord is my light and my salvation;

whom shall I fear?

The Lord is the stronghold of my life;

of whom shall I be afraid?

Psalm 27:3

Though an army encamp against me,

my heart shall not fear;

though war arise against me,

yet I will be confident.

And notice why David has this confidence of faith.

Psalm 27:4

One thing have I asked of the Lord,

that will I seek after:

that I may dwell in the house of the Lord

all the days of my life,

to gaze upon the beauty of the Lord

and to inquire in his temple.

David wants to be in God's presence. He wants to look upon the Lord.

Psalm 27:8

You have said, “Seek my face.”

My heart says to you,

“Your face, Lord, do I seek.”

David seeks the Lord, and believes that he will look upon Him.

Psalm 27:13

I believe that I shall look upon the goodness of the Lord

in the land of the living!

He encourages us to do likewise.

Psalm 27:14

Wait for the Lord;

be strong, and let your heart take courage;

wait for the Lord!

The confidence that we receive from the Lord comes out of our faith in the Lord and His word, as we stand in His presence, giving Him our worship and our praise, Sunday to Sunday. We spin on the merry-go-round, and every cycle the Considerable Day grabs the handle and launches us again. Our worship creates a Confidence of Faith that brings about considerable life everywhere we take it, not a timid anxiety that carries with it a shriveled destruction. We go out into the anxious world, with an unwavering presence.

We Have The Confidence of Faith

Verse 39 doesn't just tell us that faith brings life. The entire structure of the verse, and the half-chapter leading up to it is to demonstrate to us the assurance that we do have the confidence of faith.

Faith, not fear.

Advancement, not anxiety.

Trust, not timidity.

Preservation, not perdition.

Confidence, not cowardice.

We don't wait for confidence in order to then obey in faith. We are already of those who have faith. Do not throw away your confidence.

Conclusion

What do people with the faith that we're equipped with every Sunday and make progress in look like? They look like a confidently joyful people with an unwavering presence bringing life into an anxious world.

When we look at the world's anxiety, it is tempting to join them in it, in a sort of hysterical reaction. It gets personal out there. The enmity is not between two abstract energy sources. The antithesis plays out through flesh and blood, voices and votes, diapers and spanking sticks.

We're tired of the repetitive lessons with our kids, and the ongoing rebellion. Their disobedience feels personal, and we're tempted to shrink back and respond with a lack of faith, with frustration and anger, a lack of endurance and steadfastness.

Or perhaps your kids are grown and not walking with the Lord. There is contempt and brokenness in your relationship. You are tempted to misplace your faith, shrink back into anxiety leading into further destruction, instead of demonstrating a calm confidence and assurance of faith, leading to the preservation of your soul.

Perhaps its with your work that you are tempted to shrink back and throw away your confidence. Your plans are not aligning like you wanted them to. Things are not working out as you had hoped. So, you’re tempted to be anxious and timid, leading unto destruction, instead of holding fast to the confession of your hope with cheerful boldness.

Perhaps you're in much pain, day in and day in, acute and encompassing. Not shrinking back is a daily, raging battle for you. You're tempted to doubt the goodness of the Lord, and let go of your endurance. Remember, that "you have need of endurance, so that when you have done the will of God you may receive what is promised." "Do not throw away your confidence, which has a great reward."

We run into anxiety nearly everywhere we go. In the midst of all of that, do not throw away your confidence. Hold fast to the confession of your hope - that Jesus Christ is Lord, and it will all be okay.

We make progress in faith and in joy my getting deeper and deeper rooted in our assurance of faith. We are not to be an anxious people in an anxious world.

If our liturgy was focused on ourselves, or held us in our guilt, or gave us merely information about the truth, or was a memorial instead of a celebration, we would be well-equipped to join the world in their anxiety.

But our worship every Lord's Day brings us into God's presence with confidence, gives us the full assurance of faith with clean hearts, makes us steadfast in our confession of hope, and encourages us in our communion with God and one another. All to make us a confident people with an unwavering presence in an anxious world.

We want to be the kind of people that run into the battle without hysteria and panic. We want to be a people that are confident, competent, and calm. We receive this blessing of the confidence of faith when we enter into God's presence in worship, and then we take it with us as we go out to live a life of faith through embodied joy under the Lordship of Christ.

Charge

You know that without faith it is impossible to please God. Do you know, though, that God rewards those who draw near in faith? It’s the same verse (Hebrews 11:6)! You believe, keep seeking His blessing. You believe, keep doing good by faith. You believe, go in the confidence of His blessing.

Benediction:

To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. (2 Thessalonians 1:11–12 ESV)

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If you believed that in Christ, to die is gain, (and it is), then what would be worth staying around for on earth? What would you do? I have an answer. I will show you a verse for it. It dominates my thinking every week, and for many years now it has changed what I think my purpose is to promote as we assemble for worship on the Lord's Day.

If you were thinking Colossians 1:28, you’d be close, though I actually got the aim in Colossians 1:28 wrong for a bunch of years (I was too dualistic and too dour). The verse I'm thinking about right now changes the tone of the work in Colossians 1:28, a tone that is reflected in our liturgy, our order of service, what the service does and drives toward and how it ends.

TEC held its first service of worship on the second Sunday of January, 2011. We are about to turn 13, and start our 14th year as a Trinitarian community of worshipping, maturing disciples, who acknowledge Jesus Christ as Lord over all the world. Somehow, the changes that have happened to the outer man as we've grown older hardly compare to the renewal in the church body that God has worked among us. One of His graces that keeps feeding and forming us every week is our gathered worship.

At the beginning of each new calendar year (and today counts, though technically the last day of 2023) we've examined the subject of worship and been reminded/refreshed about our liturgy. Liturgy is inescapable; there is always a liturgy. Liturgy means the order or pattern followed, the things we do and what comes before or after, and all of it should be identified with a why. Maybe an assembly desires maximum freedom for the Spirit to lead, so there is minimal preparation or planning, but that is, ironically, still a plan. Perhaps the most common liturgy for churches that emphasize Bible teaching is: singing to prepare hearts for the sermon, the preaching of the sermon, and maybe singing another song or two during the offering and/or altar call in response to the sermon.

There is no inspired bulletin dropped from the heavens. God gave the nation of Israel explicit requirements for a multitude of settings, many with strict times, places, and elements. But the hour has now come when true worshippers worship the Father in Spirit and truth, independent of one defined place. While we have some freedom in liturgy, we also have opportunity, in all wisdom, for how the liturgy works to make us more complete in Christ.

We've followed a five-part sequence every Sunday but the very first, in which we only had four. They are the Call to worship, Confession of sin, Consecration, Communion, and ending with a Commission. This liturgy itself is a mini gospel presentation, as evangelism begins with a call, leading to repentance and faith in Christ for the forgiveness of sins, unto a life of following Christ toward greater holiness, as we share fellowship with God, and are sent by Him as representatives.

This time around we won't be working through all five again; there are messages about that in the church app. But there are a few things I want to remind us about, and next Lord's Day the elders have asked Philip to pick a part of liturgy to preach about. As an elder in testing, and with one of the requirements being apt to teach, we want him to have that opportunity in front of the whole flock. He's chosen to speak about the Commissioning, and that will be good.

After that, while I've come to realize that the assembly's worship is more than (though not less than) the preaching of the Word, I've been treasuring up some thoughts about the preaching task and my purpose in it. That will be a future message or two.

Today I want to talk about what makes staying on earth worth it. When it comes to enduring everything for the sake of the faith of God's elect, when it comes to warning and teaching in order to present everyone complete in Christ, what I've come to realize that what makes it worth it is your progress and joy in the faith. The pastors labor that you would be growing in Christ and glad in Christ. This is not limited to Sundays, but at the end of the Lord's Day, I pray for your progress and joy in the faith — to the glory of God. This is what we are worshiping for.

This is the aim that came to Paul's mind when he desired to be done with his earthly mission. Remember that he wrote to the Philippians from prison, and that some other men were preaching the gospel to make it harder for Paul. He rejoiced that Christ was being preached at all, and had courage that Christ would be honored in his body, "by life or death" (verse 20). Then:

“For to me to live is Christ, and to die is gain. If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account. Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith….” (Philippians 1:21-25)

This is a great construction, great content, great purpose.

Here is the final phrase in its awkward original order: “unto the your progress and joy of the faith." It's a large object of the preposition, all part of one purpose. There’s one article that governs everything after "unto/for.” That article also connects "progress" and "joy" in a way that shows they are related--progress that is joyful and progress in joy, and in a way that allows for "of the faith" to be modifying both verbal nouns: "progress of faith" and "joy of faith."

Progress in Faith

Progress means “a movement forward to an improved state,” traction toward new territory. It could be translated as “furtherance” or “advancement.” It’s the same word used in Philippians 1:12 for the spread of the gospel, and the only other time it’s used in the NT is 1 Timothy 4:15 where Paul told Timothy to let his “progress be evident to all.”

It was worth it for Paul to wait for the gain of being with Christ to see the progress of his people’s faith in Christ.

He would have expected progress to include more knowledge of Christ and having the mind of Christ (2:2), more striving side by side without fear (1:27-28), more obedience of faith in manner of life worthy of the gospel (1:27).

There was no doubt in Paul’s expectation that God Himself would bring about such progress.

“I am sure of this, that He who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6 ESV).

And yet it also required no holding back on their part, following Paul’s own pursuit of progress.

Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. (Philippians 3:12–14 ESV)

So Paul considered progress as belonging both with God’s sovereignty and our responsibility.

Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure. (Philippians 2:12–13 ESV)

His life was aimed toward their progress in faith, that they would live from faith to faith.

Our liturgy aims toward this same thing. From call to commission, it’s for the advancement of faith. Confess in faith, get faith stronger, including fed in union with Christ and His body.

Joy in Faith

It is possible to be strong in faith and yet have weak joy in faith. As Paul maintained to the Corinthians, “Not that we lord it over your faith, but we work with you for your joy, for you stand firm in your faith” (2 Corinthians 1:24 ESV). Joyless faith is unguarded faith, susceptible to offers of joy elsewhere.

Joy is the “experience of gladness.” It is a feeling of great pleasure and happiness. The distinction between circumstantial happiness and abiding joy is more helpful in the adjectives; circumstances or the sovereignty of God regardless of circumstances.

The verb form is rejoice. So later in Philippians Paul exhorted those with faith:

Finally, by brothers, rejoice in the Lord. (Philippians 3:1 ESV)

Rejoice in the Lord always, again I will say, Rejoice. (Philippians 4:4 ESV)

Don’t be content with gutting it out. We are able to rejoice in heaviness as faith is purified until it won't be necessary, “joy inexpressible and full of glory” (see 1 Peter 1:6-9).

Jesus purposes to share His own joy with His people. “These things I have spoken to you, that my joy may be in you, and that your joy may be full” (John 15:11 ESV).

There is no more joyful place than in God's presence, abiding in His love. It shouldn’t be limited to a couple hours on Sunday morning “at church,” but it should include those hours. In the love of Christ we are forgiven and cleansed in conscience, for holiness, in fellowship, and blessed for work. The liturgy we follow is intended for our advance in joy. We are worshiping in joy and learning to live in obedience to the command: “Rejoice always” (1 Thessalonians 5:16).

Conclusion

We are not worshiping for ease and niceness of faith. We are not worshiping to increase troubled-consciences or to increase theological arrogance. Our liturgy is not intended to drive God’s assembly to despair or some sort of “godly” doubt.

We are making liturgical advances. We are worshiping for the progress and joy of your faith.

Are you making progress in the faith? Are you making progress in being more joyful in the faith?

After thirteen years of our worship, we are not the same. May the Lord continue to show us His steadfast love as He completes His work, working and willing our worship for progress and joy in faith. As faith advances, and as we are not frightened, it is a sign of destruction to God’s enemies and a sign of our salvation from God (Philippians 1:28).

Charge

You can make progress toward the wrong things, but you cannot make too much progress in faith. You can find joy in the wrong things, but you cannot have too much joy in faith. So press on, beloved. Press on toward the prize. You are His, press on toward Christ for your joy.

Benediction:

[May] your love abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and so be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God. (Philippians 1:9–11 ESV)

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By this time it’s too late to do much about it, but it is not too late to encourage you in what you have done and to make sure you’re ready when your children ask in time to come, “What do these presents mean?” They mean the world.

A gift is something handed to another, willingly and without payment. The word used for gift (χάρισμα) in the New Testament connects it with grace (χάρις), with something undeserved, with benefit(s) bestowed by favor.

The whole world is a gift; all are yours. None of us have

anything that we have not received (1 Corinthians 4:7). The first five and a half days of earth were gift creating days, which God presented to Adam for his blessing. Eve was a gift, resulting in lyrical praise. Food was a gift for mankind to share; “Behold I have given you every plant yielding seed that is on the face of the earth.” All is gift: life and new life, breath and bread, sun and moon and stars, the Word made flesh and the Word that richly dwells in our hearts. Through the Logos all things were made, and in the name of the Lord all things can be received with thanks and enjoyed (1 Timothy 4:4-5).

Among the false gods of men none matches the Lord God Almighty in magnanimity, in generosity, in freely given good things. Bacchus/Dionysus gave wild parties, but he stole freedom in making men slaves to pleasure. But as we worship the true and living God we see that gifts are good, giving is good. Giving is godly. “If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!” (Matthew 7:11)

We come to our final Advent Activity for this advent season. This is it, the fourth Sunday before Christmas. We’ve been Waiting all this time. While waiting we’ve feasted and we’ve sung; we’ve had a feast of singing and we’ve sung at our feasts. We’ve been preparing to remember the Son of God’s birth, while also remembering the Son of God’s promised return. A King was born, joy to the world. The King comes again, let every heart prepare Him room.

And to the advent activities of Waiting, Feasting, and Singing we add Giving.

One more reminder for this cycle: there are no verses, let alone biblical laws, that require giving gifts on December 25, or on days leading up to this recognized holiday. We are not required to shop, purchase, bake or make, wrap, or place gifts under a tree to be opened in a coordinated manner on an appointed day, worldwide. But, giving is godly. Bearing gifts is true image-bearing, as our heavenly Father gives and gives and gives. Advent season is as good a time as any to exercise ourselves for the purpose of godliness. It is as good a time as any to be blessed.

God’s Word has much to say about giving and receiving, about generosity and gratitude. Scripture also gives us a quote of Jesus that we don’t learn about until after Jesus had ascended. It’s worth considering the context.

In Acts 20 Paul met with the elders of the church in Ephesus for his final time. It’s a well known passage, including Paul’s claim that he did not shrink from declaring to them the whole counsel of God (verse 27), and his exhortation to the pastors to pay attention to themselves and the flock, the church of God which He obtained with His own blood (verse 28). Paul commended them to God and the word of His grace which builds up and gives an inheritance (verse 32). And then as he finishes, he reminded them of how they knew they could trust him. He didn’t come to take from them, he came to give to them.

“I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’” (Acts 20:33–35 ESV)

It’s that last quote that not Matthew, Mark, Luke, or John recorded in their Gospels. Paul leaves no doubt, though; this isn’t just consistent with a principle, this is explicit teaching, “the words of the Lord Jesus, how He Himself said.”

It is more blessed to give. Why? How? Is this just a rhetorical device to manipulate giving?

One way we know it’s not manipulative is because he’s in the middle of telling them that he hadn’t tried to get anything from them. He was explaining his own blessedness in giving.

Another reason why Paul isn’t being manipulative is because he knew that there was a way to give, and give big time, that was useless. “If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing” (1 Corinthians 13:3).

But the greatest reason is that Paul knew Jesus’ teaching accords with how God made the world to work. God, who is the happiest being, with the ineffable felicity, is the Father who gives. The principle here applies: “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change” (James 1:17 ESV).

God gives. Giving is loving, it is love manifest, love incorporated. The Father: “For God so loved the world, that He gave His only Son” (John 3:16). The Son: “Christ loved us and gave Himself up for us” and this pleased the Father, “a fragrant offering and sacrifice to God” (Ephesians 5:2). Husbands are called to imitate this giving, “as Christ loved the church and gave Himself up for her” (Ephesians 5:25). The Spirit: individual spiritual gifts for each member of the body for the whole body’s good (see 1 Corinthians 12:4-11).

So we receive from God to reflect Him. Jesus told His disciples, “You received without paying; give without pay” (Matthew 10:8). There is wisdom in this worldview.

Once gives freely and grows all the richer;

another withholds what he should give,

and only suffers want.

Whoever brings blessing will be enriched,

and one who waters will himself be watered.

(Proverbs 11:24-25 ESV)

Or old school:

The liberal soul shall be made fat:

and he that watereth shall be watered also himself.

(Proverbs 11:25 KJV)

It turns out, the blessed giver is getting something in return: blessing. That’s an act of faith, and it makes our souls fat. The one who gives grows more considerable.

The world works the way it does because God is not stingy. He is not reluctant to give. He gives to those who hate Him, sun and rain and breath and kids. He gives even to the ungrateful, and all their gifts weigh them down in accountability. The world is changed through gift, of course in Jesus Himself, and also as earthly fathers mimic that giving work to their children, even as entrepreneurs give to the market. So give and be blessed. Give and be made fat.

Connecting some of this back to Acts 20, pastors are again a big part of the problem. It’s fairly easy to identify the ones grabbing at prosperity off the backs of the sheep. But then there are the pietists, discouraging the sheep from feasting and giving feasts, warning them away from a boogeyman materialism which keeps them from the blessing/joy that comes through giving to others.

Can you spoil giving? Of course! Give to be seen, to get recognition from men (as Jesus warned against in Matthew 6). You can give to make it so that you don’t have to give yourself, giving without love, giving to distance. You can give to cover a guilty conscience. You can give without wisdom, too far beyond your means.

But if you give by faith, out of love, you are imitating the Father, the Son, and the Spirit.

Conclusion

Giving is an advent activity, a Christian practice. It is not the only act of stewards; we earn or provide paychecks (from which to have something to give). Ownership of private property (at some level) is the prerequisite for generosity. So also giving isn’t primarily about expense, but it is about love.

Jesus was “born to raise the sons of earth, born to give them second birth” (“Hark! The Herald Angels Sing”). The Wise men brought gifts to Jesus, which is right, Jesus is the King. But now, we can give gifts to fellow servants of the King, in the King's honor, while we wait for His return.

Live in alignment with God’s invisible law that blesses the world. It is more blessed to give than to be reluctant. Don’t hold back.

Charge

The world is changed through gift, in the gift of Jesus Himself, and also as earthly fathers mimic that giving work to their children. Some of you are trying to break generational sins, others to build generational inheritances. Give blessings by faith and be blessed. Give and may you and your people be made more and more soul fat.

Benediction:

But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen. (2 Peter 3:18 ESV)

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Music is one of the seven great lights in the medieval model of education. It's part of the Quadrivium, along with Geometry, Arithmetic, and Astronomy. The common denominator of all four is numbers. Arithmetic is the study of numbers proper, geometry is numbers in space, astronomy is numbers in space and motion.

Music is numbers in time, numbers in proportion and intervals.

“[M]usic advances even further towards that ‘summit of perfection’ for which the quadrivium is a prerequisite. The theory of music is a penetration of the very heart of Providence’s ordering of things. It is not a matter of cheerful entertainment or superficial consolation for sad moods, but a central clue to the interpretation of the hidden harmony of God and nature in which the only discordant element is evil in the heart of man.” (Henry Chadwick)

Rhetoric is the pinnacle of the Trivium, Music is the crown of the Quadrivium, and in some ways, Music is the high point of Rhetoric, or at least a glorious expression of truth and goodness in beauty. A song is time adorned, and a song sung together is adorned time shared.

Christmas is a celebration of God adorning humanity by taking on flesh. The eternal God now shares time with us. What better way to honor the Son’s birth than singing?!

In our series of Advent Activities we started with Waiting. Since then we've successfully waited two additional weeks, closer to Christmas and to the Second Coming. Last week we considered Feasting, and I am bursting after multiple opportunities just this past week. Now we come to Singing.

Unlike waiting, I've addressed singing multiple times, whether related to our liturgy or just while teaching through some psalms. Also unlike waiting, which is more a question of How? instead of If? since the time will pass regardless, feasting can be consciously rejected (and is by some). Singing can be good or bad or rejected. Unlike feasting, singing can be outsourced; we can depend on/hire surrogate singers. While there are certainly times to enjoy the skill of a soloist or performing group, we shouldn’t choose to only be an audience and never a choir.

Whether or not your noise is skillful, even tuneful, it ought to be joyful. And the coming of the Son of God in flesh, once already and again anticipated, should stir the soul up to sing. A Queen once said, "a stable once had something inside it that was bigger than our whole world." Are we just supposed to hum about that?

Though singing is not the command in Colossians 3:16, it is an inevitable and edifying result of obedience. We Bible people will be known to the degree our lives together are lyrical.

Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. (Colossians 3:16)

The word should be "in-dwelling." It's supposed to dwell richly, abundantly, in full-measure. We could say, let the Word live like it's completely at home in us. It belongs in us.

One thing that stands out is that it is identified as the word of Christ. Christ Himself is the Logos, the Word, who took on flesh and dwelt among us. So we're to let the Word of the Word dwell in us. This is only the second time this label is given to Scripture (see also Romans 10:17), and it seems that Paul was going out of his way to help the Colossians see the preeminence of Christ.

Christ is the image of the invisible God, the firstborn of creation, not in time, but in rights and privileges (Colossians 1:15). By Christ and through Christ were all things created and so all glory to Christ (Colossians 1:16). Christ is the head of the church, the firstborn from the dead, both chronologically and eschatologically (Colossians 1:18). In Christ the fulness of God was pleased to dwell (Colossians 1:19), in Him the whole fullness of deity dwells bodily (Colossians 2:9).

Christ, His person and His power and His life and death and resurrection to life, compels songs! It started on the night of His birth. There is good reason to think that the heavenly choir was doing more singing than chanting in Luke 2.

And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

Glory to God in the highest,

And on earth peace,

Good will toward men.

(Luke 2:13-14 KJV)

"Hark! the herald angels sing, glory to the newborn King!"

Philippians 2:5-11 has been called a "hymn"; it does have a different rhythm than most prose. It sings of the Incarnation, of Christ Jesus who was made in the likeness of men, and was found in the form of man. 1 Timothy 3:16 also has a more lyrical shape, and begins with the Incarnation, "God was manifest in the flesh." The section above in Colossians 1:15-20 is also often called a hymn, and highlights the Incarnation in multiple ways.

Back to Colossians 3, when Christ appears our lives, now hidden in Christ, will appear with Him in glory (Colossians 3:4). So we are commanded to forgive like Christ forgave us (Colossians 3:13). We are required to be ruled by the peace of Christ (Colossians 3:15). And we must let Christ's Word have its place at home in us (Colossians 3:16).

What happens when that happens is that we don't stay quiet. We speak and we sing. There is wisdom and there is thanks. And in our verbal arsenal are songs, songs, and more songs.

No joke, I've read the argument that psalms and hymns and spiritual songs refer to three classes of psalms. But, there isn't agreement on what psalms are which psalms.

Psalms tell us to sing, and many Psalms look to the coming of Christ. A couple of Christmas applicable-s are Psalm 96 and 98, both of which start with singing and anticipate the Lord coming to judge.

Oh sing to the LORD a new song;

sing to the LORD, all the earth!

Sing to the LORD, bless his name;

tell of his salvation from day to day.

Declare his glory among the nations,

his marvelous works among all the peoples!

Let the heavens be glad, and let the earth rejoice;

let the sea roar, and all that fills it;

let the field exult, and everything in it!

Then shall all the trees of the forest sing for joy

before the LORD, for he comes,

for he comes to judge the earth.

He will judge the world in righteousness,

and the peoples in his faithfulness.

(Psalm 96:1-3, 11-13)

Of course anything written after about AD 90 would have to be application of Colossians 3:16, but so would any English translation of Colossians 3:16, or of any inspired Psalm, or any more modern musical arrangement.

Some of the best in our arsenal are Christmas carols. Carol is a word for a song of joy and praise, now most often associated with the Incarnation. Great carols exalt Christ. They teach and admonish one another in wisdom. They express our thanks to God. They let us apply Colossians 3:16. They unite us as one body. They let announce joy to the world.

“He comes to make His blessings flow Far as the curse is found” is Genesis 3:15. “Adam’s likeness, Lord efface, Stamp Thine image in its place” is Colossians 1:28 in carol form. “God rest ye merry, gentlemen, let nothing you dismay. … Now to the Lord sing praises all you within this place.” “Comfort, comfort ye, My people, Speak ye peace thus saith our God; Comfort those who sit in darkness, Bowed beneath their sorrow’s load.” “Boundless shall Thy kingdom be; When shall we its glories see?!”

There's something that makes singing stir the soul, and when the soul is stirred it wants to sing.

Let men their songs employ. When I say this message is an apology for Christmas carols, I mean apology not as an admission of error or regret, but apology as defense against criticism. In fact, the ubiquity of pagans singing about Christ's birth is an apologetics class itself.

Not every meal is a feast. Not every get-together needs a Cantus bully; we are not on stage in a musical. That said, maybe you could use a little more considerable noise in your house. Get some Cantus under the tree. Use "Sing Your Part" (or get the app).

Conclusion

What better than singing (in minor keys) to express our sadness and longing? What better than singing (in major keys and moving melodies) to express our joy and praise?

Choirs help to make community. There’s more about that in a book called, _Keeping Together in Time_; choirs are a force against isolation and depression. TEC has power because we have one amazing singing voice. Singing together has grown us.

For the Lord God omnipotent reigneth

Hallelujah….

King of kings and Lord of lords

And He shall reign forever and ever

(Handel, Messiah, HWV 56: Part II, no. 44. “Hallelujah Chorus”)

Singing is not mere preparation, it is participation. Singing is not filler, it is an expression of faith. Don't hold back.

Charge

Sing Your Part is not just the name of an app, it is the charge to every member of the body of Christ. You are a part, you have a part. The church/choir is stronger and better and brighter because of you. You have been called/employed to sing joy to the world, the Savior reigns!

Benediction:

May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ. (Romans 15:5–6 ESV)

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One of the derogatory labels given to our church by at least a few Christians outside of our church is that we're the "boozer" church. I've also heard a less inflammatory observation, but from the same section of bleachers, that we have mostly orthodox doctrine but an overemphasis on alcohol.

Forget for a moment the fact that classifying “wine as an alcoholic beverage…makes about as much sense as classifying cheese as a salted food” (Robert Capon, _The Supper of the Lamb_, Location 1245). Let's give the benefit of the concern? Are we too focused on fermented drinks?

Maybe. We should willing to put on those shoes and walk a mile to see if alcoholism is a problem for us. It's a good exercise. Lives have been destroyed by the sin of drunkenness; drunkards earn their damnation, let alone the temporal damages visible in the ditches behind them.

There are a few questions down this road.

Is alcoholism a one-off sin, or does it usually show up in a tangle of sins? Getting drunk is a choice, no matter how strong the physical dependence/addiction or cultivated habit. Drunkenness is a sin of letting some other substance take over; it’s filled with stupor not the Spirit (as contrasted in Ephesians 5:18). And yet this sin almost always starts by a desire to forget some other sin, maybe not even yours but seen by you. That said, a guilty conscience thirsts for cover. Strong drink blurs strong memories, at least for a while. Drinking wine because we’re fully forgiven of all our sins by faith in Christ isn't the same as drinking to forget.

Are there any other problems/sins that are as ruinous, perhaps equally or even more so, but that masquerade as virtuous? More to the contrast, can a teetotaler sin, in his/her teetotaling attitude? I'd say yes, and I'd say that the spiritual superiority complex (aka, pride) is only the single-barrel sin. The cask strength sin is fear. Even though international bitterness units and the highest level of tannins can't separate us from the love of God, Christians too often fear the things of earth that God called good.

Is love of alcohol our problem? Do we have too much of a focus on fermented drinks? For now, I don't think so. I think, to the degree that it's representative, we do not yet have enough fermented living (whether or not that means imbibing fermented drinks themselves). And if I was trying to describe just part of what distinguishes us, it would be that our doctrine leads not just to understanding truth, but to pursuing embodied goodness. In fact I'm good with someone saying that we're “focused on alcohol” in so far as the better way to say it is that we're focused on the embodied joys of faith in obedient feasting.

In light of our faith, why wouldn’t we be? Is Jesus Christ God in flesh? Did Jesus live without sin, and die for our sins, the just for the unjust, so that we might receive the righteousness of God? Have we been baptized into Christ, buried by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life? Did He come to give us life, and life abundant? Is our faith futile? Are we still in our sins? Do we have an eternal inheritance reserved for us in heaven? Is Jesus Lord, and has He said, “all are yours, and you are Christ’s”? Can anything separate us from the love of God in Christ Jesus our Lord?

Is the earth the Lord’s and the fulness thereof? Then partake of His gifts with thankfulness and eat and drink to the glory of God!

There are only so many options:

• We are still in our sins and have no reason to feast.

• We are still in our sins and all we have is a feast.

• We are delivered from our sins and yet refuse to feast.

• We are delivered from our sins and why not feast?!

A feast is a larger than usual meal shared with others—family and friends, for sake of celebrating something. It’s a time of joy, laughter, stories, and strengthening, via the food itself and the fellowship. It’s not for everyday, but some can be scheduled. There were obligatory feasts in the Old Testament, to commemorate the Passover, to thank God for the harvest. Feasting is a receiving and a rejoicing in the good things God has given. It sees God as the source of our gladness and strength.

You cause the grass to grow for the livestock

and plants for man to cultivate,

that he may bring forth food from the earth

and wine to gladden the heart of man,

oil to make his face shine

and bread to strengthen man’s heart.

(Psalm 104:14–15 ESV)

Blessed is everyone who fears the LORD,

who walks in his ways!

You shall eat the fruit of the labor of your hands;

you shall be blessed, and it shall be well with you.

(Psalm 128:1–2 ESV)

Feasting done right is for strength not suppression of the truth.

Happy are you, O land, when your king is the son

of the nobility,

and your princes feast at the proper time,

for strength, and not for drunkenness!

(Ecclesiastes 10:17 ESV)

Feasting belongs with a life of truth and thanks, as Paul writes in 1 Timothy 4.

Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, through the insincerity of liars whose consciences are seared, who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, for it is made holy by the word of God and prayer. (1 Timothy 4:1-5 ESV)

Jonathan has taught on this passage, and spoken about feasting a number of times before. I'm trying to add a side dish to the table, not steal his main protein.

One thing I'd point out from this paragraph is that those who reject are more likely to be the problem than those who receive. Paul told the weaker brothers in Romans that they could not eat and still honor God by abstaining with thanks (Romans 14:6). And actually, fasting is an assumed tactic of spiritual discipline in Scripture. But insincerity in rejection is the target, and its cousin ingratitude.

What drives abstinence and prohibition is not always demons, but it is often more defense, not offense. It's fear, not faith. It's defining righteous by what we avoid rather than by good works done.

Too many pastors have told their flocks not to feast (except figuratively on sermons, maybe also theology books). Pastors fear losing control (as if control was actually possible). They may not be devoted to the teachings of demons, but fear and manipulation are more demon type tactics than means of the Spirit.

You can't easily manipulate feasting people. Joy is strong. The joy of the Lord is our strength. Mr. Joystrong is the guy who gets up and fights attackers because he has great joy in what needs defending. Mr. Joystrong is a considerable man, and considerable men don't bother with controlling men.

“May your men wear their weight with pride, secure in the knowledge that they have at last become considerable.” (Capon, _The Supper of the Lamb_, Location 2461)

Feasting isn’t about eating and drinking as much as you can; it’s not a contest of portions. Note again that thanksgiving and prayer season the meal if it's to be a feast. Like waiting, feasting is a heart posture, but also like waiting, it's more, not less.

True feasting fights envy; Judas fussed about any extra expenses, and so do the woke and complaining egalitarian Karens in our culture. Feasting fights pride, isolation, pretense. Feasting fights idolatry, especially in materialism and consumerism, because God gets the thanks, the stuff isn’t god. Feasting fights laziness, there’s too much Pre-op and Post-op work to ignore. Feasting fights false/demonic/dualistic teaching. Feasting fights fear, especially pietism, which is works based righteousness. Feasting by faith strengthens faith.

Of course you can overindulge; gluttons and/or drunks are sinners. You can eat/drink too much out of boredom, or to distract yourself from pain and other problems. You can do it to be selfish, worldly. But none of those belong with truly considerable men.

How does advent help us? Waiting isn't just a December thing, and feasting isn't only for a four or five week window from Thanksgiving to New Year’s Day. But there are more parties with more fudge and more cookies. And, good. Our remembrance of the incarnation is that Jesus took on flesh, not to destroy it. The reception encouraged in 1 Timothy 4:4 depends on 1 Timothy 3:16, God was “manifested in the flesh.” He came to destroy sin and death, which are the real enemies, not food and wine, not meat and sweets.

And we are headed toward the Supper of the Lamb as seen by the apostle John in Revelation 19, to the feast Isaiah saw in Isaiah 25.

Conclusion

Feasting opposes fretting. A good feast is not grabbing the neck of the event and strangling the strings tighter and tighter.

Better is a dinner of Costco Dino-nuggets with love than a plate of organically fed duck tongue with strife (see Proverbs 15:17). Feasting that increases affections that inform our obligations is a great delight, feasting that is an obligation for affection flips over the table’s purpose.

King Lune gave wisdom that is not fictional:

“For this is what it means to be a king: to be first in every desperate attack and last in every desperate retreat, and when there’s hunger in the land (as must be now and then in bad years) to wear finer clothes and laugh louder over a scantier meal than any man in your land.”

Let us be considerable men, considerable fathers, with considerable presence. If you picture considerable people, you do not picture them holding a goblet of grape juice in one hand with a half slice of Wonder Bread with the crust trimmed off in the other.

René Girard once wrote, “Few people want to be saints nowadays, but everyone is trying to lose weight.”

The two aren't mutually exclusive, sure. But what if it would increase your godliness for you to eat more? Is it a sign of greater godliness that you won't eat or drink? It really might be. But don't be deceived by simplistic, superficial satisfactions.

Self-control over calorie counting that does not include patience and joy and love (which belong with the same fruit of the Spirit) is a lesser self-control, the Kraft cheese single of self-control.

Guy Fieri employs “the Hunch.” Lean in, over the table, elbows above hands. Embodied posture. Afraid of looking silly? At some point, that sort of fear is what keeps us from confessing the glory of Christ. Let men their feasts employ.

Charge

May you become even more considerable fathers, mothers, sons, daughters, brothers, sisters, for generations. May you never be content with following (advent/holiday) traditions without also committing to shared joy with your people through bread and wine around a table (or Christmas tree) of love.

Benediction:

[May you be] strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. (Colossians 1:11–12 ESV)

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The Great Commission requires disciples of Jesus to learn to observe everything that Jesus commanded. Jesus never commanded disciples to observe Advent. Jesus never commanded disciples to celebrate Christmas. But Jesus did command His disciples to wait for Him.

We do a number of things that aren’t prescribed by a Scripture verse that are good for us, things aimed to help us learn Christ’s commands and help us build strength to follow Him. For example, we have reasons for our Sunday morning order of service, including the fact that any/every liturgy accomplishes something, so we might as well choose wisely. We worship as an assembly the way we do based on principles for a purpose. The five Cs are an outline that—by God’s grace and through His Word and Spirit—enables each member to behold Christ and become more like Him.

God calls His ministers to serve the church toward Christlikeness. We proclaim Christ, warning every man and teaching every man in all wisdom that every man would become complete/perfect in Christ. As a minister of the Word, desiring the progress of faith and joy and obedience for the entire church, I think some meditation on advent will be good for our wisdom, along with some warning and teaching.

Seasonal sermons are not a default for the holidays; I have convictions about the glories of sequential exposition. But for what we need in these days, a month of advent activities might just bless us more than a month of pre-Easter sermons. We have more ways to mature as disciples in terms of understanding and living in light of the incarnation than we do the resurrection, though more of the former can’t help but make better the latter.

Like we recognize some principles of wisdom in the sabbath without following Mosaic Law regarding the Sabbath, we recognize some principles of wisdom and faith in advent without tracing every Advent tradition. Or word advent means “the coming.” It’s a derivative from the Latin word advenire, “to come to.” It refers to an arrival, usually the arrival of a notable person or event. Some Christians have specified the four Sundays before Christmas with distinct names and candles and colors, all to remember Christ’s first advent. While that’s worth celebrating itself—God come in flesh to save sinful man—it also reminds us of His second coming.

There are certain activities appropriate to the advent season. I’m going to highlight four, starting with the one I think we are the worst at: 1) Waiting, 2) Feasting, 3) Singing, 4) Giving.

Waiting is an appropriate subject for a heavenly host of reasons, including that this is the first Sunday of advent, so it is the furthest Sunday from Christmas.

So, what are we waiting for?

The key text for today is Titus 2:11-14, with special attention on verse 13.

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. (Titus 2:11–14 ESV)

Grace has appeared, it showed up, it arrived. Grace advented. Grace was enfleshed in Jesus and has been received through Jesus for sake of salvation (John 1:14-17).

That grace has gone to work, discipling us (training in verse 12 is an translation of παιδεύω - developing our abilities to make appropriate choices, providing instruction for informed and right living). Grace shapes our affirmations and denials. We renounce/refuse/disown ungodliness and we embrace lives that are sober, righteous, and godly. Grace develops people who adorn the doctrine of God our Savior (Titus 2:10).

And that adorned, godly living requires waiting. The present age is good, it’s not our goal. The present age is when we’re being purified, but not when we’re glorified. We are disciples in this present age, and He redeemed us to make us a people who are zealous for good works (Titus 2:14). Our waiting (at least in this paragraph) isn’t idle; we don’t sit on our hands or wait it out in an underground man cave. But it’s still waiting.

What is waiting? What is godly waiting? How can advent help us with adorned waiting?

Waiting is inevitable in one way, because time moves forward on a line and we just can’t force an upcoming point to hurry up. A future minute will become the present minute at the right time, but even Augustine can’t make time go faster.

As Jonathan says, “The time will pass regardless of whether or not you do the hard thing. You may as well have something to show for it." Godly waiting is more than more than a constant stand by. But it starts by submitting, with thanks, to God for His scheduling.

And waiting is required by God. It’s required not merely because of Providential timing, it’s required by His command. Not only do we have a bunch of examples, we have explicit imperatives.

Wait for the LORD;

be strong, and let your heart take courage;

wait for the LORD!

(Psalm 27:14 ESV)

Be still before the LORD and wait patiently for him;

fret not yourself over the one who prospers

in his way,

over the man who carries out evil devices!

(Psalm 37:7 ESV)

“Wait on the LORD.” So again, this has to be more than merely crossing off days on the calendar. This is knowing that He knows that He will fix the problem, but not now. He wants us to know ahead of time, and to hold onto that anticipation with the proper heart-posture.

Waiting is, therefore, part of God’s purposes. Why did the Lord “invent” waiting? It’s at least to prove His own patience, and then share that attribute into us (James 1:4). It also shows His saving power; He can deliver from what is really bad. And it gives Him opportunity to highlight His promises. The thing is, He really remembers. Time doesn’t make Him forget. And our faith pleases Him (Hebrews 11:6).

It is long, and sometimes brutal. I read a story about U.S. Admiral James Stockdale who was imprisoned for eight years in Vietnam, tortured over twenty times, with no promise of release. When asked about the difference between those who did and didn’t survive the war camp, Stockdale said, “You must never confuse faith that you will prevail in the end—which you can never afford to lose—with the discipline to confront the most brutal facts of your current reality, whatever they might be.” Jim Collins called this the Stockdale Paradox:

“You must maintain unwavering faith that you can and will prevail in the end, regardless of the difficulties, AND at the same time have the discipline to confront the most brutal facts of your current reality, whatever they might be.” (Collins, _Good to Great_)

That said, what surprised me most while mediating on waiting and searching the Scriptures about waiting, is that those who wait well are renewed.

they who wait for the LORD shall renew their strength;

they shall mount up with wings like eagles;

they shall run and not be weary;

they shall walk and not faint. (Isaiah 40:31 ESV)

Waiters “gain new strength” (NASB), mutabunt fortitudinem (VLG), that is, they are changed unto fortitude. There is fresh supply of strength in the waiting station; waiting gathers rather than drains. The place of waiting (even suffering) is the place of (endurance to character to invincible hope) blessing.

Conclusion

Godly waiting is controlling how we feel, while we feel bad. Waiting is self-control while uncomfortable, knowing that it could be different, knowing that it will be better, but trusting God for the when.

The advent principle is wait training. We get to exercise waiting muscles. It’s a short season--less than a month, to practice glad, eager, anticipation that good will arrive, even though we mey hit points along the way that provoke strong feelings that we wish it were over.

We teach our kids to wait, to anticipate. And we, human parents, know to give them good things. We know not just what will be better for them, we know how much they'll enjoy opening the gift. Their gratitude will be increased, not decreased, even though they will have had a couple less weeks to wear the sweater, or whatever. How much more our heavenly Father!

Wait like a Boss. What does a Boss Waiter (BW) do? Renounce shortcuts, renounce cheating the discomfort. Renounce lies about the discomfort, believe that better is coming. Do all your good works now, and don’t be precious about the present age except in so far as it was given by God as part of His glory-increasing project.

Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. You also, be patient. Establish your hearts, for the coming of the Lord is at hand. (James 5:7–8 ESV)

Fix your hearts, with both meanings of fix. Fix, as in correct/recalibrate your expecations. And fix, as in establish, get the roots down deep.

Wait like a Boss. Wait for the blessed hope, the next advent of our Lord.

Charge

Christians, wait by faith not by sight. Wait by faith no matter how long the wait. Wait by faith in the one who never forgets, who never fails, who holds you fast. Wait from faith to faith in the LORD your God; He is the faithful God (see Deuteronomy 7:9).

Benediction:

[Y]ou are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord. (1 Corinthians 1:7–9 ESV)

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Here are the two talks recommended in this message:

Respecting Husbands: https://youtu.be/2CymWngQYWc?feature=shared

Loving Wives: https://youtu.be/1JPIyNrHq1A?feature=shared

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Before any civil government, and long before any institutional church, God established the household. It’s not whether you’ll be part of a household, but what kind it will be, good or bad, godly or ungodly, fruitful or selfish, blessed or judged. It’s an inevitable institution by God’s doing, and after the Fall, it’s inevitable that sin will wreak damage, on any given day (and any room in the house), and sometimes with consequences for generations.

Also because it’s universal it’s easy to take for granted, it’s easy to think it’s natural, it’s easy to not give it attention. Thankfully there are more secondary resources available to us now than ever, not just due to the internet, but due to revived Christian interest (and see Malachi 4:6 and Luke 1:17). At TEC we’ve held multiple church seminars on family subjects, there have been numerous exhortations related to household relationships, and Titus 2 and Men to Men are never far away from the topics. Why another set of talks?

It’s mostly because we can never be too mindful about how much the household matters to the Lord. The things we do every day, the mundane things, are easy to be mindless about. But if we are to be complete in Christ, we should learn to care about all the things He cares about, and that includes our household roles and responsibilities.

• Husbands and Wives

• Fathers, Mothers

• Children - teething, toddlers, teenagers

• Grandparents

• Generational Living

• In-laws

• Dating/Courtship

• Adult Singles (Young Men of Marriageable Material)

• Finances

• Hospitality

• Church/Home Spheres

So tonight I’m starting the mindful reminders, with four broad observations on Colossians 3:18-4:1 and then some starter questions for discussion.

Mindful of the Lord’s Interests

Not every epistle to every church refers to household responsibilities, but both Paul and Peter have instructions for spouses, and Paul wrote two extended treatments to the Ephesians and Colossians. The fact that God inspired such explicit exhortations means He cares, and the fact that two key passages were written to local churches means the church has instruction for families, even if it isn’t the authority over each house. In fact, a qualified elder “must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church?” (1 Timothy 3:4–5 ESV)

In particular, in Colossians 3:18-4:1, note on the handout the far right column. “Christ” is mentioned by office once in this passage, but “Lord” is used six times, and “Master” translates the same Greek word in 4:1 as well. Each of the three relationships (spouses, parents-children, master-slaves) has reference to the Lord. The Lord cares about the household. It is not “private,” He watches.

Mindful of the Lord’s Resources

Colossians 3:18-4:1 comes after an exhortation to “let the word of Christ dwell in you richly” (3:16) and to “do everything in the name of the Lord Jesus, giving thanks” (3:17). The parallel passage in Ephesians 5:22-6:4 comes after an exhortation not to get drunk with wine but to “be filled with the Spirit…giving thanks always and for everything” (5:18, 20).

Specifically, the Lord has given us His Book of instruction and His Spirit to illuminate the meaning of the Book and energize our following of the Book.

The baseline for home behavior is Christian behavior. Disciples are related to Christ regardless of their family, and yet discipleship to Christ should have first impact in our family relations.

Be controlled by the Word, where the Word is at home in your heart and your house. Let teaching and admonishing in wisdom, with divine and edifying lyrics, be always on your tongue, and all from a heart of thanks. When we walk without the Word we are walking without a map. The Lord provides for households.

Mindful of the Lord’s Priorities

The first relationship in Colossians (and Ephesians) is between the spouses. The marriage covenant establishes the household; vows between husband and wife create the context. The relationship between spouses sets the tone, it is the lynchpin for the rest.

Of note is that the wife is mentioned first (Peter also addresses wives before husbands in 1 Peter 3:1-7). For all the talk of male headship (explicitly stated in Ephesians 5:23), why not put the man first? I think it’s because the submissive role comes first each time: wife to husband, children to fathers, servants to masters.

We ought to retire the phrase: “when momma ain’t happy, nobody’s happy,” and rephrase instead: “when wifey ain’t submitting, nobody’s singing.” And, when husbands aren’t loving their wives, and are harsh or embittered against them, it’s bad-bad, all the way down.

That said, if there was one relationship to fix first, or to maintain with greatest vigilance, it would be between spouses. If you’re old enough to reproduce, you’re old enough to be responsible to repent first.

Mindful of the Lord’s Pleasure

The Lord loves hierarchy, and especially submission. There is a way that is “fitting in the Lord” for wives, a way that is “well pleasing to the Lord” for children, and a way to serve “for the Lord” and look to reward “from the Lord’ for servants. These are ways of submission, obedience, hearty work as one is told.

It is interesting that the last verse in Ephesians before addressing the wife’s call to submit says, “submitting to one another out of reverence for Christ” (Ephesians 5:21). The Lord loves submission.

You can see how much of the paragraph in Colossians is written to the slaves (four verses compared to every other role’s one). It’s because Philemon lived in Colosse, so that congregation had special interest in that relationship. There are many ways that it maps onto business/work, to employee/employer relationships, though there are also and obviously some significant differences. But it doesn’t change that productivity is “for the Lord,” so our work and productive property relate. Even that productivity is “working heartily for the Lord,” in submission to Him.

Conclusion

Any way we can increase our mindfulness of the Lord’s mindfulness about our households is good. May He keep growing us and helping us to realize that we serve Him as we serve one another.

Questions

What other household roles and responsibilities would you like to have addressed?

Why does the Lord care about individual households and not just “the household of God” (1 Timothy 3:15)?

Do you feel like your problem in your household is more that you don’t know what to do, or that you’re not consistent to do with what you already know (or at least that you know where to get resources/help)? What tactics heighten your mindfulness?

What are the similarities/differences between submission (wives) and obedience (children/servants)? What is “mutual submission” (Ephesians 5:21) and how does that fit—in particular—with “the husband is the head of the wife even as Christ is the head of the church” (Ephesians 5:23)?

What to you think are the biggest concerns/needs for our households at TEC?

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Introduction

Paul told Timothy what it would be like in the last days.

But understand this, that in the last days there will come times of difficulty. For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of godliness, but denying its power. Avoid such people. (2 Timothy 3:1–5 ESV)

Note the bookends: the times would be difficult and the godliness would be in appearance only. The KJV calls them “perilous” times, the NIV “terrible” times, the NRSV “distressing” times. They are “troublesome, hard, difficult” (BAGD definition for χαλεπός). Brothers, without being too dramatic, these days of difficulty, as prophesied by Paul, are here in the room with us.

The last part is the worst part, and also the part that explains the rest of the list. There is only an “appearance of godliness” but no power of godliness, form without force. Their godliness is as deep and as dynamic as laminate.

A godly silhouette without godly strength could be personal, it could be liturgical. A group can go through the motions, like a church, or an entire denomination of churches, or even a generation of churches. It’s religious people who would even give a rat’s behind about

looking godly. It’s a great threat to any people to play a part without the heart, to hide under liturgical practice instead of increasing in godliness and godly power through the liturgy.

Godliness is the key term, and we’re talking about godly worship. My take is that church people don’t talk about being godly like they used to. We don’t sort people by godly/ungodly categories, let alone godly in greater/lesser categories. Aspiring to godliness is even less how we walk. Wanting to be more righteous, wise, disciplined, spiritual, these are good, but so is pursuing godliness. Make godliness great again.

The Greek word for godliness is εὐσέβεια, “awesome respect accorded to God, devoutness” (BAGD). That certainly belongs with our worship. In English, godliness and piety are overlapping synonyms, to be godly is to be pious, even if piety spills over into recognizing and fulfilling one’s relational duties, to family, to countrymen, to God Himself. Thomas Watson wrote, “Godliness consists in an exact harmony between holy principles and practices” (_A Godly Man’s Picture_, p. 7).

I read through the Pastoral Epistles a couple times between Christmas and New Year’s, and they are full of instructions for shepherds of the flock; “I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth” (1 Timothy 3:14–15 (1 Timothy 3:15). In fact, this church/household of God who has the great confession of godliness: “Great indeed, we confess, is the mystery of godliness” (1 Timothy 3:16), more about that in a moment.

Godliness is referred to 14 times in 1 Timothy, 2 Timothy, and Titus taken together. And it’s a great angle with application for our new year as a church and in this series of reminders about our liturgy. How can we know what liturgy is powerful? We know liturgy is not just in appearance but power when we see godly men and women who keep growing in godliness.

I’ve grouped Paul’s teaching on godliness throughout the Pastorals into four headings, four threads (more than just a word study, it’s our worship study).

1. Godliness comes from truth.

There is no godliness without truth. This is why we need/use so much Bible/Scripture, why we use words not just dim lights and deep chords, why the confession exhortation and communion meditation and sermon in between are so teaching and statement oriented. There are propositions, doctrines.

Great indeed, we confess, is the mystery of godliness:

He was manifested in the flesh,

vindicated by the Spirit,

seen by angels,

proclaimed among the nations,

believed on in the world,

taken up in glory.

(1 Timothy 3:16 ESV)

The first part of godliness, the first part of truth (verse 15), is a confession of faith about Jesus Christ. Godliness is personal, the He is a Person, but His greatness has contours; it is possible to be wrong about Him, which can’t help but send us in the wrong direction. The mystery of godliness is a summary phrase for God’s message of salvation which is the gospel, here put in a poetic, hymn-like structure. The revelation is meant to be definable, memorable, repeatable, and venerable to the Lord.

A couple other passages connect doctrine, words, and teaching with godliness.

If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, (1 Timothy 6:3 ESV)

Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness (Titus 1:1 ESV)

The teaching/truth that accords with godliness in both verses marks the nature of the truth, what makes the truth the kind of truth it is, what makes it peculiar. The teaching belongs with obedience (see Matthew 28:20), expertise in loves and choices not just in fact management.

2. Godliness is a lifestyle.

Truth that is known but not seen in godliness is not the full truth, not true truth, not the right result of what is right. The formula for gasoline does not fire any engine forward, an entire set of flashcards doesn’t make a fluent lover. So godliness is a manifest lifestyle, not an impressive library.

We are to pray for our government so that they will facilitate a place we we can live godly lives (which I think means more than praying that they would just leave us alone).

[supplications] … for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. (1 Timothy 2:2 ESV)

God’s grace forgives us and trains us to live godly amidst those who are ungodly.

[the grace of God has appeared] … training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, (Titus 2:12 ESV)

Men are told to pray, women are told to “adorn themselves in respectable apparel”

with what is proper for women who profess godliness (θεοσέβειαν)—with good works. (1 Timothy 2:10 ESV)

Professing it, making a claim of it, could be no better than having the appearance of it. Good works are what godliness means.

Adult children show godliness by how they care for their families.

if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God. (1 Timothy 5:4 ESV)

And men, especially those who would be pastors and leaders in the church, must pursue godliness.

Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; (1 Timothy 4:7 ESV)

Train is γύμναζε, get yourself in the gym (the Greek word was used for gymnastics, and we get our English words from the Greek; progymnasmata are writing exercises), so to speak, to exercise and discipline oneself to get fit in godliness.

But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. (1 Timothy 6:11 ESV)

Pursue is “move rapidly and decisively toward an object.” Get after it. Among the list is godliness.

3. Godliness is great gain.

It’s not just a brute force expectation; do it or else. Godliness is not all sweat without any sweet.

Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. (1 Timothy 4:7–8 ESV)

Value now and forever. Godliness has immediate promise, instant but not only temporary benefit. You can use it.

constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. But godliness with contentment is great gain, (1 Timothy 6:5–6 ESV)

The conference speaking/best-seller “godliness” might have a lot of followers, but real godliness, godliness that puts things in perspective with thanks, is great gain (πορισμὸς μέγας).

4. Godliness has power.

This is where we started.

having the appearance of godliness, but denying its power. Avoid such people. (2 Timothy 3:5 ESV)

The contrast, of course, to denying would be accepting, embracing, and embody it's power. Godliness that is not just Sunday-clothes deep, or five Cs of liturgy deep, is powerful. So may each of you be more and more powerfully godly. Be such people, and assemble with such people.

Conclusion

The power, and even promise of reward, are important because in its exercise and embodiment godliness provokes persecution.

Indeed, all who desire to live a godly life in Christ Jesus will be persecuted, while evil people and impostors will go on from bad to worse, deceiving and being deceived. (2 Timothy 3:12–13 ESV)

The elders pray that our liturgy would promote godliness and strengthen the flock to live in powerful godliness. We see our worship as more than an audience, but as an assembly of the godly. And how would that godly participation in worship not spill over into godly participation in the rest of the work of the week?

We do know, and see, by God’s grace, our worship resulting in the gain of godliness. We are blessed. Boom!

Charge

His power gives what we need for godliness. Godliness has divine power. Pursue godliness, through worship and for all your work all week. May He make your godliness full-strength.

Benediction:

His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. (2 Peter 1:3–4, ESV)

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Introduction

I am thankful(!) for the PUD, usually and especially these last few days, and while fully understandable, the one piece of information that everyone signs in to the outage center to see hasn't been available after this last storm: Estimated Time to Restoring service. That's what we really want to know. I don't have the answer to that this morning, nor is the sermon threading a timely needle.

The next paragraph in Romans would totally be applicable (it includes 8:28!), yet I don't want many to miss it, and maybe preaching something a shorter in light of the lack of light, and the circumstances, will work for today.

So am I giving you the answer(s) you were hoping for this morning? Perhaps (not). But it's also proverbial, and fits with our ongoing Sunday evening series, so there's that. The title for this sermon is: “The Kindness Boomerang"

Being kind is a God-honoring, Christian virtue, part of the fruit of the Spirit. It can also be Thomas Kinkaided, pictured as something a little too simple and syrupy; it’s very easy to be kind when no one else is around to annoy you. Kindness can also be ignored in light of criticizing the Thomas Kindkaiders.

Since Genesis 3 image-bearers have been unkind to fellow image-bearers; our age has just multiplied the speed of ugly with caffeine and the internet.

Today I want to consider the fact that failing to be kind is foolish because it hurts you more than it hurts anyone else. You hurt and harm yourself most when you're unkind to others.

Let's start by seeing the biblical opposite of that in Provers 21:21, namely, the personal advantages that come from showing kindness. The proverb is composed of two parts that connect kindness with benefits for those who show kindness, not for those who receive it.

Whoever pursues righteousness and kindness

will find life, righteousness, and honor.

(Proverbs 21:21, ESV)

1. The Pursuit (verse 21a_

The first half of the proverb sets the stage and tells us about the pursuit of kindness.

Whoever pursues righteousness and kindness

The Kind of Pursuit

We don't pursue something with a sit-around-and-wait attitude. Think of a craving or an irresistible desire that moves someone toward a goal. Informally, we talk about "dogging" someone or something (obviously not here in the sense of cutting someone down, but) in the sense of relentlessly hounding until you get what you're chasing.

Very few, if any, roll out of bed in the morning having a good grasp on kindness. The person in verse 21 is characterized by their ongoing pursuit.

There's a great example of this kind of thoughtful, initiating, committed kindness by King David. In 2 Samuel 9, David had been king for a little while, and it almost seems like out-of-nowhere he asked out loud in verse 1 (then through verse 13).

"Is there still anyone left of the house of Saul, that I may show him kindness for Jonathan's sake?"

He must have organized a team of people to find the answer, perhaps the first Kindness Committee in history. David pursued the question with an old servant in Saul's house named Ziba (verses 2-4). Then he sent men from Jerusalem to Lo-Debar, perhaps 125-150 miles away, to get this crippled relative of Jonathan’s named Mephibosheth. He brings this unworthy, fearful young man to his palace, promises him kindness (verse 7), and then honors him by not only seating him at his table (verses 7, 10), but restoring to him all that belonged to Saul and his house (verse 9). Mephibosheth was like a son to David from that moment on (verse 11).

That was a pursuit of kindness. And even though we might not have all to offer someone that King David did, we have so many ways we can show thought and care for others. When, if ever, have you pursued kindness like that?

The Objects of Pursuit

Obviously we've been talking about kindness, but there are two objects we're chasing: righteousness and kindness.

In context, the idea of righteousness also has to do with how we treat other people, rather than how we act before God (though the two cannot be separated totally). This righteousness is treating others with equity, justice, and fairness.

And kindness, the point of the message, is a summary of looking not only to your own interests, but also to interests of others (Philippians 2:3).

The Hebrew word for kindness here is hesed, a common term in the OT, and one of the handful of Hebrew words even preachers who don’t know Hebrew know. When used from men to men, it meant doing favors and benefits for others, especially those who were lowly or miserable or needy.

The two things go together: righteousness and kindness. Don't think you're being kind to someone by lying to them, even if you think telling them the truth will hurt. That's unrighteous. At the same time, don't think it's alright to walk all over someone because they did something wrong. That's unkindness. Pursue both righteousness and kindness.

How many among us could use a little kindness thrown their direction.

2. The Promise (verse 21b)

The wise person will pursue righteousness and kindness because it's right and because it has benefits. Whoever pursues righteousness and kindness,

will find life, righteousness, and honor.

This is why the title for the message is "The Kindness Boomerang." When you throw out kindness, it comes back to you even better than when it left your hand. Three results are listed in the second half of verse 21.

First, those who pursue kindness will find life. Almost always in the OT "life" refers to a quality of life; a mouthwatering joy in the process, not just more years added to your (grumpy) life. Isn’t it often visible that the happiest people are also very kind people? Thinking about your life, as opposed to thinking about others, is one of the surest ways to be miserable and prepare yourself to die alone.

Second, those who pursue kindness will find righteousness. This angle has to do with a person's integrity and conscience, before men and before God. You have nothing to be ashamed of; your character will be honorable.

And third, those who pursue kindness will find glory. This takes the previous benefit to another level. This last word, glory, means you earn a reputation and make a name for yourself by being kind. You will get more, or at least better, notice and more reward than if you're catty, complaining, resentful. If you really want to make a name for yourself, be kind.

Notice that there are two objects pursued, and three results. You get back more than you give. Of course, if you move glory out of the result list in the second part of the proverb, and into the pursuit list in the first part, you'll miss out on all the benefits. (There are other contexts where we are to pursue a certain kind of glory, as in Romans 2:6-7, but the proverbial context keeps it as an indirect object.)

Conclusion

I said at the beginning that failing to be kind is foolish because it hurts you more than it hurts others. We saw the opposite of that in Proverbs 21:21, that being kind is wise because it helps you. But now consider Proverbs 11:17.

A man who is kind benefits himself,

but a cruel man hurts himself.

(Proverbs 11:17, ESV)

The positive and the negative are both here. You benefit yourself by being kind, and the benefits are spelled out in 21:21. But God says, the cruel man, the unkind, harsh, mean, unthoughtful, selfish person, hurts himself.

Being unkind hurts me more than it hurts you. Being unkind is self-destructive. It destroys your joy, it destroys your character, and it destroys your reputation.

The wise man is kind and benefits himself. The fool is cruel and hurts himself.

Charge

As the Lord has shown great kindness to you, pursue righteousness and kindness.

Benediction:

The LORD bless you and keep you;

The LORD make his face to shine upon you and be gracious to you;

the LORD lift up his countenance upon you and give you peace.

(Numbers 6:24-26, ESV)

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Introduction

I can’t recommend everything in the heist movie of course, but in _Ocean’s 11_ Danny Ocean shows up unexpectedly to his ex-wife and in their conversation she says, “You know what your problem is?” And he replies, “I only have one?”

If I only had one problem it would be anger. It developed, I wouldn’t say “matured,” in my early 20s. Not that I was never angry before that, but my dad was angry enough for the whole family and I mostly wanted to avoid the fallout of his fury. But when I started living away from home I continued the family business, and really started getting good and mad.

Mo has never been blind to it, and she has certainly born the brunt of it. I probably didn’t really reckon with it until Calvin was about 18 months old and such an angry tiny tyrant. He was mad about everything, and that made me more mad. We stopped taking him out for a while because Mo or I would end up in the van with his screaming self while everyone else finished their fun/food.

Then I read a short blog post about adversarial fathers teaching their sons how to respond. It finally hit me, by God’s grace, that I was totally showing Cal how to respond to things he didn’t like. My childish temper tantrums were the problem, and I didn’t even have the excuse of being a child. I repented, I kept repenting, and I was also up close to some other people in my life that weren’t repenting, and started to get a clearer picture of the destruction that anger, both the loud and quiet-seething kinds, causes.

Proverbs has plain teaching about anger. But there is a proverb in Ecclesiastes worth starting with:

Be not quick in your spirit to become angry,
for anger lodges in the heart of fools.
(Ecclesiastes 7:9 ESV)

The KJV has it, “anger resteth in the bosom of fools.” (Contrast it with wisdom resting in the heart of a man of understanding that makes itself known in the midst of fools, Proverbs 14:33).

In English the word anger means “a strong feeling of annoyance and displeasure, or hostility.” Angry men often want to plead the dictionary and claim that they are just “irritated” or “frustrated” but not angry. And maybe they can hide in some shades of meaning. But arguing about how you’re not angry is like trying to convince someone to focus on the smell of the air freshener in the porta-potty.

Anger is almost always a fool’s affection. It is a feeling with physical effect, red cheeks and loud mouth and dead eyes (see “angry looks” in Proverbs 25:33). The thing I hope to argue is that the antidote to anger is not no feelings, but getting our feelings to submit to what is true, right, and real.

To say that an angry man is a fool means he isn’t wise. And what keeps a man a stranger to wisdom? He lacks the fear of the Lord.

The Reality of Values

I’ve been thinking about the objective nature of the world for a few months. It started as I was brainstorming ideas for Rhetoric class, and how Rhetoric often hovers around the discussion of beauty but truth and goodness ride the rails of objective standards. Beauty often floats in the wind of subjectivism. Beauty may be varied, but it’s not dependent on the beholder, or listener. There are real things that make it attractive, appealing, smelling good.

_The Abolition of Man_ by C. S. Lewis is a sustained screed against the skull and crossbones of subjectivism. It’s a prophetic word against the meaninglessness that follows when there is nothing external, transcendent for us to hold, measure, enjoy, or submit to. When we live outside the reality of values all that is left is want, and when wants are not met, we get angry.

A wise man fears the Lord. That includes revering His value and authority, yes. And fearing the Lord means receiving what He gives. It turns out that He is quite generous, a giver of good gifts, including wife (Proverbs 19:14), grandchildren (Proverbs 17:6), wealth (Proverbs 8:18), and more. He also gives the roll of the dice (Proverbs 16:33), the expected broken walls of laziness (Proverbs 24:30-34), and the relationship ruin of gossipy whispers (Proverbs 16:28). A wise man lives according to reality. He does not resist reality, and try to make up his own.

A goal of instruction is to give knowledge and understanding about how things work in the Lord’s world. Wisdom is skillful application of that knowledge, but it is also skillful submission.

This is why wisdom is also hating evil and pride and perverted speech (Proverbs 8:13), a strong negative affection because evil deserves to be hated. Wisdom laughs at the chronic know-it-alls who are sure the crash won’t come to them until it does (Proverbs 1:26). That’s how God made the world to work; depend on it. A wise man wants his heart to match the reality of values. Getting wisdom is the process of getting a better fit between our affections and the values, matching and ordering our loves to what is lovely. Love this not that, love this more than that.

An angry person is building sand castles on the wing of a plane at 30,000 feet going 700 mph and writing negative reviews of the pilot. An angry man thinks he knows better how things should work, and he forgets or denies or attacks reality as given by the Lord. He rages about how many cars on on the road. Get gets dyspepsia about when the food gets put on the table. The tone of voice in the kids’s “Yes, sir” makes him testy. At heart the angry man wants reality to bend to him. What a fool.

Adult Fit Throwing

One thing I noticed while while gleaning the field of Proverbs for wisdom about anger is not just how many times anger is mentioned (12 by word count), but how many of those mentions are part of a phrase about “whoever is slow to anger.” Slow is not “quick to become angry” as in Ecclesiastes 7:9.

Whoever is slow to anger has great understanding,
but he who has a hasty temper exalts folly.
(Proverbs 14:29 ESV)

This is true in terms of providence, and it is especially true in interactions with persons. When they come to complain at you or criticize you, consider:

Good sense makes one slow to anger,
and it is his glory to overlook an offense.
(Proverbs 19:11 ESV)

When criticized, fairly or not, when mocked, in fun or not, show glory by not getting angry. You hold onto reality. If the comments are false, why get mad? They won’t stick. If they are true, then why deny it? Either way it should take more than a comment to knock your joy train off the tracks. Whether face to face, or on Facebook, getting angry shows who the fool is even if you are technically right.

This makes you a non-starter; you are an empty box of matches.

A hot-tempered man stirs up strife,
but he who is slow to anger quiets contention.
(Proverbs 15:18 ESV)

A man of wrath stirs up strife,
and one given to anger causes
much transgression.
(Proverbs 29:22 ESV)

Neighborhoods (Democratic cities) and institutions and households and generations are set on fire. Anger leads to other sins: slander to make someone else look bad rather than yourself, and laziness to avoid taking responsibility for your problems.

When we get angry, we are not only self-referential, we are self-reverential. When we communicate that anger, we want others to fear us. We take a throne that does not belong to us. We’re demanding the glory without actually exhibiting it. Fast to adult fit throwing makes us unworthy, and makes us vulnerable.

Walls Like Jericho

I am indebted to a sermon by Doug Wilson on the subject of self-control, in which he targets anger rather than lust or gluttony or laziness. He compares the angry man to one who is pushed around by circumstances, his buttons are big and accessible and have a sensitive trigger. He is like a man whose walls are broken down.

A man without self-control
is like a city broken into
and left without walls.
(Proverbs 25:28 ESV)

Wilson says “you should want walls like Babylon had, where four chariots could drive abreast around the top of them. Now that’s a wall.” Where does that self-control come from? It comes from the stability and strength of living according to reality as given by God.

The angry man is defenseless, both because his anger doesn’t have basis in reality and because it leaves him open to further attack. He has walls like Jericho after the trumpets played.

Angry Little Impotents

The way of the modern world deceives us in many ways. If we don’t use technology as a tool that helps us match reality, but employ tech to manipulate all our annoyances out of the way, we learn habits of impatience, habits of blame rather than responsibility. A farmer would be an obvious fool for getting angry at a seed for sprouting too slowly (though he may direct anger toward God's choice of weather). We become angry little impotents.

Which is the same thing as making us little devils. Satan wasn’t willing to submit in his God-given lane. He thought of himself too highly and lost it all. He is still a fool resisting the reality of values.

“Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God” (Jams 1:19-20). Take a step back, take a breath. Your life is bigger than the situation. Your life is bigger than creation. You are an eternal creature among other eternal creatures. This makes something serious in the situation, but you’re focused in too far. The most serious thing is for you to fear the Lord. Imagine you could look in at what’s happening from 100 windows rather than your little personal peephole.

A wise person isn’t seeking that isn’t there, a wise person is seeing better what’s there. He is better at seeing within the God-given constraints. It’s not that he doesn’t see problems, he sees them in context. The world of the Lord is a cosmos, with coherence and order, versus the algorithms of anger on timelines that are almost always out of context.

Thanks Against Anger

You cannot flex your bi-cep and triceps at the same time. Both of those muscle groups are useful, unlike what I’m about to compare. But anger and thanks do not engage together. You’d think some of us are reading 1 Thessalonians 5:18 as “be angry in all circumstances.” Or Ephesians 5:20, “being angry always and for everything.” Instead, give thanks to the Lord. This isn’t stoicism—suppressing feelings, or sophistry—making fallacious arguments to our feelings. It’s fearing the Lord as Lord.

What about righteous anger? I think it is an appropriate category, and also one that gets claimed more than it should. There is righteous anger that Jesus showed toward religious people who were looking to accuse Him for healing on the Sabbath (Mark 3:5). In wisdom, fearing the Lord and hating evil, and perhaps strong feelings of displeasure, even antagonism against the evil is appropriate (see also Ephesians 4:26).

Anger dwells in the bosom of fools. Your sex life will not be better with more anger. Your kids will not be more well-adjusted because they survived the gauntlet of your anger. Your neighbors won’t see your good anger and glorify God on the day of visitation. Anger is a destructive folly, and a defenseless one while resisting reality. It exposes you as the fool, opens you up to further criticism.

Angry men are defensive men not because there is something worth protecting but because of desperation to make it appear that there is something worth defending. Losing one's temper is the same thing as unveiling one’s ego. Emotional regulation is arrogance regulation.

Conclusion

When we are slow to anger we are ready for the right kind of fight:

Whoever is slow to anger is better than
the mighty,
and he who rules his spirit than he
who takes a city.
(Proverbs 16:32 ESV)

I am thankful to my friends who have disobeyed the wisdom in Proverbs 22:24–25 and helped me learn new ways.

Sadly, my kids cannot say that they've never seen me get angry. But the next best thing is that I've had to preach about it while they listen. That's some accountability.

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Introduction

"Yahweh is my pastor, I have everything I need."

That’s an alternative way to start Psalm 23, a song whose words are so well-known, it sounds wrong to say it a different way. Perhaps there’s some rhetorical benefit to our mediation by hearing the same truth stated differently.

John Wycliffe (1395) had it as, "The Lord governeth me, and no thing to me shall lack." William Tyndale didn't get to the Psalms, but the Myles Coverdale translation (the first complete English Bible) in 1525 had "the LORDE is my shepherde, I can wante nothinge." Of course we still echo the King James, published in 1611, "The Lord is my shepheard, I shall not want."

The Psalm is around three-thousand years old, the English words through which we are comforted are over four-hundred years old. The truth of it will never get old.

Though not quoted in the New Testament, is there a Psalm with which we are more familiar than Psalm 23? Psalm 1 is prominent, as is 51, and 119, even key verses in Psalm 22 as we saw in the previous sermon. I'd argue that the sense of peace and provision in this Psalm is stolen by Martin Nystrom (1984) who put Psalm 42 to the tune we know; the deer in Psalm 42 wishes he was the sheep in Psalm 23.

Psalm 23 is a song of comfort, and it belongs to kings just as much if not more than to kids. The psalm is attributed to David, and why not, since he had been a shepherd himself (1 Samuel 16:11). Did he write it when he was a shepherd? Maybe, but the shepherd metaphor ends with verse 4, and verse 5 especially sounds more fitting to the battlefield than the grazing field. Kids should memorize it and sing it, again, not because it is for kids but because it forms kids with a glad dependence on the Great Pastor.

In English we have it so good, we can use the words pastor and shepherd to refer to the same person. Pastor comes from the Latin word pastor, which means shepherd. I'm using Pastor because we need to spend a little time outside our meditative ruts. And for us moderns, pastor may make it a little more personal; our pastors are men, rather than a distant figure of speech about a shepherd.

The Great part comes from Hebrews 13:20. Like I said, Psalm 23 isn't quoted in the New Testament, but the imagery of shepherd certainly carries over. He's called "the great shepherd of the sheep" in Hebrews, and Jesus referred to Himself as the "Good Shepherd" who lays down His life for the sheep in John 10. Throw in Peter's description of Christ as the "Chief Shepherd" and it's another Jesus is Lord, He is the Lord, He is Yahweh embodied.

The song uses the metaphor of Shepherd and sheep in verses 1-4 and has an illustration of Host and guest in verses 5-6. Altogether the picture is of the Pastor's personal care for His sheep. The sheep follow Him, and His care follows them all the days of our lives. It’s a great song with great application.

“A poet should address the specific and if there be anything about him he will articulate the universal.” —Goethe

The Shepherd (verses 1-4)

The LORD is my shepherd, I shall not want. The shepherd metaphor isn’t new; Jacob blessed Joseph’s sons and said God “has been by shepherd all my life long to this day” (Genesis 48:15), and he called God Shepherd again in his direct blessing to Joseph (Genesis 49:24).

It's personal, because the LORD is Yahweh, the covenant-keeping name which He revealed Himself, and David could call Him my shepherd (and then “me” and “me” and “my” and “me” and “I” and “I” and “me” and “me” in verses 2-4).

The lack of want communicates both contentment and security.

Verse 2 poetically pushes the analogy, as a shepherd goes first and leads his flock for food and water, to green pastures and still waters. The pastures are for more than eating, they are also for resting; the sheep are made to lie down without worry about predators. The still or placid part of waters is likewise a safety issue; rushing water would be fresh but also might be too fast and drag a sheep downstream.

Already in verse 3 we know that this sheep is more than a sheep. The LORD restores my soul, a reference to healing or fixing. The whole man is refreshed.

The shepherd continues to lead in the second part of the verse, this time in paths of righteousness, in the way he should go. The LORD as pastor does it for the LORD's name; it is for His name’s sake.

Verse 4 is the first explicit mention of threat.

Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me.

These are well-worn words, though still a translation that could have gone different ways. The phrase is a superlative, “the shadowiest of all shadows” (Gerald Wilson) or “deepest/darkest shadow,” the “valley of death-shade.”

The valley of the shadow of death isn't a particular place on the map, it’s a deep ravine that doesn't get much sunlight. There are apparently places like this in Israel where a shepherd might lead his flock on the way to more pasture. It’s a place of possible danger. But even in a place with limited escape routes and limited visibility, the shepherd is there. You are with me.

The presence of the shepherd is the difference-maker. It was a feeling of being forsaken that dominated the majority of the previous Psalm. The guidance to pastures and along the paths requires the presence of the pastor.

Even his rod and staff are a comfort. Both of these tools would be an encouragement. It's like watching a theologian walk into a debate with his Bible in his hand. Some commentators have speculated that rod and staff have a spiritualized reference, but the point is, the shepherd has everything he needs to beat back enemies, to rescue a stuck sheep, and to keep going.

The Host (verses 5-6)

Though no new appellation is used for the LORD, it's not obvious that the shepherd illustration continues. It could be that the picture is of a host, and fine, because a feast is definitely on the table.

The connection between the shepherd and host includes 1) provision, 2) protection, 3) presence.

Where is this table? We know that enemies are near, but is David thinking of himself in his palace with enemies outside the Jerusalem walls, or is he thinking of his military camp, with enemies over on the adjacent hill? Either way, they are present, but they are unable to separate us from the good.

There is a table prepared, a banquet, a feast. To go along with that, there is oil to anoint his head. It's not royal oil or anointing, it is a special kindness in a hot and dry place; refreshing to dry hair and flaky skin, a better smell than a room full of the un-showered. A cup overflows; the wine is plenteous and the host over-generous.

And those who follow the LORD are followed by Him. Surely goodness and mercy shall follow me all the days of my life. The goodness is tov, the mercy is hesed, the steadfast love (“lovingkindness” NASB, “faithfulness” NET, “love” NIV) of the Lord regularly referred to the Old Testament. The Lord is committed to His sheep. The verb follow is used in other places to refer to chasing or hunting. This is the only place in Scripture where the chased are unable to escape the good. We cannot outrun the goodness and mercy in our lifetimes. It’s as if the Host sent Goodness and Mercy to follow us around the feast making sure we have all we could need.

The house of the LORD was the tabernacle for David, it is not limited to one footprint for us.

Conclusion

He is our shepherd, our host. He guides us, He gives us what we need. He sets us a feast, He follows us with His goodness and mercy.

This is a psalm for warm, confident dependence. It shows that it's not what you know but who you're with.

We will not get over looking to the Shepherd.

And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken. (Ezekiel 34:23–24 ESV)

For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water, and God will wipe away every tear from their eyes.” (Revelation 7:17 ESV)

Are you following the Shepherd? Can you say you are being followed by His goodness and mercy? There is no other Great Pastor. Let us be the people whose God is the Lord, our Shepherd.

Charge

The Lord is your great Shepherd. No one can snatch you away from His goodness and mercy. You may not yet know exactly where He's leading you, but you can know surely that there is no day of your life where He takes a vacation from being your Shepherd. Follow Him.

Benediction:

Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen. (Hebrews 13:20–21, ESV)

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Introduction

It is one thing to have trouble, it is another thing to have trouble and feel as if God isn't near. It's different when you are in a trial with strong faith then when the trial is a test of faith. Pain and persecution of the outer man doesn't feel good, but when the inner man feels forsaken by God, that is a kind of consuming discomfort.

Psalm 22 is a song of faith for those who feel forsaken. I've already used the word "feel" a few times. David wrote this song with correct theology; he knew that God is everywhere, as he wrote in Psalm 139:7. Where can we go from His presence? We use the word omnipresent. In Him we live and move and have our being (Acts 17:28). So the truth of it is, in space and time, God is always near. In our experience, we do not always sense it.

This song is from David and for the assembly. The choirmaster arranged it and taught it to the congregation for at least a couple reasons. And for us it's almost impossible to read (or sing) it as other than a prophetic song about Christ's experience during His crucifixion. Jesus quoted the first verse, the apostles applied many more lyrics to the events of Good Friday. There is no doubt that the Messiah fulfills it, in His first and second comings. One journal article even calls Psalm 22 the “Fifth Gospel.”

It is about Christ, it is also about the king, and it is for the congregation. All of this works together for our instruction and edification as well.

There have been numerous suggestions on how to divide the song, but we'll consider just two parts: the grief part (verses 1-21) and the glad part (verses 22-31).

It is written “according to the Doe of the Dawn” with Doe or “Hind” (words for a female deer) likely referring to the tune for singing.

The Grief Part - His Faithful Lament (verses 1-21)

There are a number of problems that the psalmist describes, but the worst is that he feels forsaken.

My God, my God, why have you forsaken me? (Psalm 22:1 ESV)

Jesus used the Aramaic of these words on the cross, “Eli, Eli, lema sabachthani?” (Matthew 27:46).

Why have you forsaken me? (verse 1). Why are you so far from saving me? (verse 1). You do not answer (verse 2). God seems to be far from the psalmist in verses 11 and 19. Verse 11 is the summary problem and request.

Be not far from me, for trouble is near, and there is none to help. (Psalm 22:11, ESV)

The song starts with questions (verse 1), with crying (verse 2), then with a contrast between those who were heard and rescued and the psalmist who is alone (verses 3-11). He is singing in the dark.

The song recounts deep theology, but the truth almost makes the experience worse. You are...enthroned on the praises of Israel (verse 3), inhabiting and exalted by the nation's worship. As the fathers, the previous generation, worshipped and trusted they were delivered (verses 4-5). David knew the stories, but felt at the moment as if the inheritance had been spent.

The psalmist doesn't feel heard, he doesn't even feel like a man; I am a worm and not a man (verse 6). Those around him despise him, mock him, and make mocking gestures at him, they make mouths at me (verses 6-7); the worst Monty Python taunts (and as applied to Jesus, Matthew 27:39). Verse 8 makes clear that they know the psalmist identifies with Yahweh, but apparently Yahweh has rejected this psalmist because there is no rescue (also to Jesus, Matthew 27:43).

He rehearses the truth: Yet you are he who took me from the womb...from my mother's womb you have been my God (verse 9). His whole life, physically and spiritually has been dependent on God.

But he's attacked as if by animals. There are bulls, lions, and dogs. The strong bulls of Bashan were from a fertile area and these fat bulls came circling and biting (verses 12-13).

His own physical strength was drained, poured out like water. He couldn't keep it together, all my bones are out of joint. His courage was like wet bread, my heart is like wax, it is melted within my breast (verse 14). He can’t cope. It was as if his clay pot was shattered and had been sitting out in the dessert all summer, a potsherd (verse 15). You lay me in the dust of death acknowledges how he got into this position.

The dogs are back to sniff and snarl and bite; they surround the psalmist and have him circled. They have pierced my hands and feet (verse 16) is a rough translation, but certainly one that works by the time the apostles apply it to Jesus (see also Zechariah 12:10, John 19:37, and Revelation 1:7).

He's so sickly and gaunt that his bones are obvious, the dogs are glad, ready to gnaw (verse 17). Death is close, because they're already dividing up his clothes to make a game out of it (verse 18).

Yet he doesn't forget the Lord. He says again, But you, O LORD, do not be far off! (verse 19) Come and help and deliver and rescue. All the animals are mentioned again, in reverse order.

Verse 21, a word of unknown meaning, the wild oxen or horns of the unicorns (KJV), also considered a buffalo, or maybe rhinoceros. They are symbols of the threats.

The Glad Part - His Faithful Praise (verses 22-31)

Such a significant change in tone happens around this point in the psalm that some commentators have invented a scenario in which the worshipper gets a "new" word from the Lord through a priest or prophet such that now he can rejoice. That's clever, but not necessary.

The place to be is with the assembly.

I will tell of your name to my brothers, in the midst of the congregation I will praise you. (Psalm 22:22, ESV)

Hebrews 2:12 applies this to Christ who suffered in order to save and sanctify His brothers (see Hebrews 2:10-11, too).

There is a call to praise Him, to glorify Him, to stand in awe of Him (verse 23). It's for those who fear Him, who have His word and His promises.

It's also a reminder that the LORD does not actually forget or forsake His people, even though they feel like it.

For he has not despised or abhorred the affliction of the afflicted, and he has not hidden his face from him, but has heard, when he cried to him. (Psalm 22:24, ESV)

He repeats that he will praise in public and obey in front of the God-fearers.

Such worship is not limited to Israel, but for both Jews (“offspring of Jacob” and “offspring of Israel” verse 23) and Gentiles.

All the ends of the earth shall remember and turn to the LORD. and all the families of the nations shall worship before You. For kingship belongs to the LORD, and he rules over the nations. (Psalm 22:27-28, ESV)

All the ends of the earth is phrase found thirteen times in the Old Testament (Gerald Wilson).

We have come a long way since the beginning of the psalm. But the discipline of prayer, of public worship, of remembering, and of hope pull us toward the expectation that salvation for anyone is in submission to the Lord.

Depression to eschatology, emotions to politics.

Whether men are rich or poor, old or young, their hope is in the Lord. Those who fear Him will tell their kids, their grandkids, and fear of the Lord will be their future for their good. A feast will be provided for the faithful (verses 26, 29).

They shall come and proclaim his righteousness, the testament that the Lord does what is proper.

Conclusion

It is probably fine if you have never felt this way, as long as you are thankful, though you wouldn't know how thankful you really should be. Agony is like a test, and the anguish is also forming Christ in our hearts.

If you have felt, maybe are feeling, this way, friend, you are not alone. Your Savior knows.

A thousand years of saints sang the song between David and Jesus, a couple thousand more years of saints have been singing it since. This is how you do it. This is the response of faith when feeling forsaken.

Accused, criticized, canceled, can’t cope?

The tools, the tactics against loneliness in this Psalm, include:

• sing historical truth about God's works
• sing and don't stop
• sing so obviously that you can be mocked for it
• sing with the assembly who may not have the same feelings as you do this very moment; which means, listen to them when you can’t seem to get your mouth open. Get ye to church.
• sing about His triumph that He brings you into, even if through the valley

“My God” in faith is fine. That there can never be first person singular is silly; those criticisms aren’t consistent with scripture. What is not fine is never first person plural, the we, the assembly. A typical second level temptation to the first level temptation of sadness is isolation. What is not fine is refusing to subject your subjective feelings to truth. Do. Not. Do. It.

Charge

I don't know exactly how you feel, but the Lord does. I don't know how you feel, but I know you are not actually alone. I don't know how you feel, but I know that the Lord wants you to live by faith; your need for faith hasn't expired. So though you cannot steer Him, you must stay stuck to Him and stand firm in faith.

Benediction:

The LORD our God be with us, as he was with our fathers. May he not leave us or forsake us, that he may incline our hearts to him, to walk in all his ways and to keep his commandments, his statutes, and his rules, which he commanded our fathers. (1 Kings 8:57–58, ESV)

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Introduction

This is the last paragraph in 2 Corinthians 4, and the last paragraph we’ll consider in this short series on the Heart of TEC. Though it’s the end of the chapter, these are the verses that first drew me into the chapter a dozen years ago. This paragraph is on my emergency text list.

In fact, I turned us to this passage on what turned out to be the last Sunday for our in-person assembling on March 15, 2020, prior to seven weeks of livestream only services. Knowing what we know know, for all the things I might do differently, looking at the glory in these verses is the easiest, no-brainer good choice.

The whole chapter can be seen as a summary of Paul’s ministry, but in particular how in his ministry he did not lose heart. As Tyndale put it, “we are not weried.” These are likewise truths at that are at the heart of TEC, and worth considering especially as we bless the Lord for providing this place for our assembly and as we ask Him to make us fruitful.

Ministry Confidence (verse 16a)

This sentence starts the final paragraph of chapter four just as it launched the first paragraph of the chapter.

So we do not lose heart.

He considered himself a weak, clay pot (verse 7), carrying the treasure of the gospel ministry, suffering for and speaking about the truth of the Lord Jesus. He was afflicted, perplexed, persecuted, and struck down (verses 8-9). He was thumped and thrashed around. He was worn out in his work for the Lord. Through all of it he maintained his confidence, We do not lose heart.

He means that his soul was secure. Though threatened, he couldn't be defeated. Though tempted to wander, he wouldn't go AWOL. His daily dying brought grace and life to others. He wasn't going to stop. The plural, we do not lose heart, wraps every ministering pot in this confidence.

In the first paragraph (4:1-6) Paul explained that we don't lose heart because our ministry is driven by the Spirit and because it is a privileged calling. In this paragraph (4:16-18) he will double-underline the promises that keep us on course.

Ministry Concession (16b)

While there are great promises that give us heart, it doesn't always appear that things are okay.

Though our outer self is wasting away, our inner self is being renewed day by day.

Paul concedes, that is, he admits it’s true, that his best life was not now. He says, but (even if) our outer self is wasting away, (and it is). He yields the point as if he were in an argument, that the outer self, the part of us that can be seen, hurts. He's not referring to the "old man" of the flesh, but the "mortal flesh" (verse 11) that bleeds and dies.

We are wasting away, being destroyed, "decaying" (NAS), "perishing" (NKJV). It’s like rusting out. It is the aging, decaying, draining process in view here, a process that never sleeps.

There's no need to deny it. Our confidence doesn't come because we escape attrition and affliction. It is hard. But for the one who has the light of the gospel of the glory of Christ in his heart, the ruin of the outer man isn't the only process at work. Even as the outer man is wasting away (and it is), our inner self is being renewed day by day. The inner man, the soul of a man, is being renewed, and that renewal is as constant as the sunrise, day by day (a particular phrase only used here in the NT). The resurrection of Jesus fuels every believer's inner engine. It is a hidden strengthening in visible suffering.

Even our concession about the reality of afflictions can't cause us to lose heart. And there is more to say, as verses 17-18 explain part of the renewal process.

Ministry Considerations (verses 17-18)

God operates behind the scenes in ways not everyone sees or knows about. There are principles at work in the universe, principles established by the Creator of the universe, that work the afflictions and hardships into something better. Clay pot pilgrims have three considerations about afflictions.

First, consider the NATURE of affliction. (17a)

That is, the essence or the attributes of difficulties.

For this light momentary affliction

"The momentary lightness of affliction" would be another good translation. The primary focus is on the adjective light. We normally feel light when we're not afflicted. We speak about how difficulties weigh on us; they burden us. But Paul claims that they are light. How can he possibly say that?

Afflictions are not slight (insignificant, or inconsiderable), but they are light in comparison to the weight (the heaviness) of glory that is coming. Trouble isn't trivial. It's not a game; it's not recess; it's not semantics. It does bring us to our breaking points. It will feel like we can't take any more. The burden feels like a death sentence (2 Corinthians 1:8-9). The point is that the pilgrim's heavy and hard way is light and easy when put on the balance with the glory we'll receive later.

Not only are they light, our afflictions are also momentary. The best they can do is consume consecutive minutes. But they are confined to moments. And again, by comparison, these are short compared to the eternal weight of glory. No clock or calendar can quantify the infinite duration of our coming experience. Afflictions for the pilgrim are light and momentary.

Second, consider the EFFECT of affliction. (17b)

Afflictions are not useless or vain. They are working hard on our behalf.

this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison,

Present trouble is preparing for us an inexhaustible future of joy. The infinite and eternal glory is real. We can't see it now, but it exists.

Not only is it real, it is almost unbelievable. It is an exaggeration. Paul says it is beyond all comparison, "far more exceeding" (KJV), a glory that "far outweighs them all" (NIV). The Greek phrase is καθʼ ὑπερβολὴν εἰς ὑπερβολὴν; a superlative use of what gives us our English word hyperbole. It means to take something to an extraordinary degree, to the extreme.

The glory is "according to hyperbole unto hyperbole," one hyperbole heaped on another, meaning that it is exceeding exceedingly glorious in the highest possible degree. "You may pass from one degree to another; from one sublime height to another; but still an infinity remains beyond. Nothing can describe the uppermost height of that glory, nothing can express its infinitude" (Barnes, quoted in Calvin, 213).

How are afflictions preparing glory for us? What are afflictions affecting? They aren't making the glory more glorious. They aren't making things in heaven better. They are making us better able to enjoy the glory.

Our joy-glory buckets are so small, so easily filled. In order to know and enjoy this kind of glory, God is increasing the size of our joy thimbles, by afflictions, into honker buckets for joy. The afflictions are working for us a greater experience of glory.

I imagine that if a thimble had a mouth, a thimble would cry out in pain when put in the furnace to be heated, hammered and shaped into a bigger pot. It is stretching for a kettle to be heated and beaten into a cauldron. But if we would enjoy an exceeding weight of glory forever, the suffering of the present life prepares us.

Comparatively, afflictions are light and momentary. Effectively, afflictions work infinite and eternal joy for us.

Third, consider the FOCUS of affliction. (18)

How do we know that our inner man is being renewed day by day, especially since we see the outer man being ruined? How do we know that brutal, constant suffering is for our good, and relatively short and painless? How do we not lose heart? By living on unseen things.

as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.

This is the money quote. The pilgrim either keeps walking on or collapses depending on his focus. We're not looking on the things that are seen. "Looking" includes more intention than simply seeing what's in the periphery, we pay attention to the unseen.

The things that are seen are the things of this world, both bad and good. Afflictions and comforts, the outer man issues, circumstances and situations, people and problems, a day in the life of a clay pot. Seen things may be sicknesses, bills, broken appliances, recessions, and heat waves. Seen things may also include good things such as health, resources, friendships, and family.

The reason that pilgrim's don't look to or depend on "seen things" is because they consider that the things that are seen are transient ("temporal" NAS, "temporary" NIV). The seen things only last for a time. They are impermanent, here today and then poof.

The pilgrim can't afford to spend his money on that which isn't bread or his labor for that which doesn't satisfy. Losing heart is at stake. His eternal glory is at stake. He must look to something else.

He looks to the things that are unseen. Of course there is irony in "looking for" things that can't be "looked at" but, more importantly, what are these unseen things?

The immediate unseen thing is our soul, and the souls of men. It is the inner man.

The ultimate unseen thing is God Himself. Paul wrote at the end of his testimony, "To the King of ages, immortal, invisible, the only God" (1 Timothy 1:17). The author of Hebrews wrote that "(Moses) left Egypt by faith, not being afraid of the anger of the king, for he endured as seeing him who is invisible" (Hebrews 11:27).

John Bunyan saw God as the primary unseen thing in 2 Corinthians 4:18. In his autobiography, _Grace Abounding to the Chief of Sinners_, he wrote about his two-step plan to prepare his soul for prison.

Before I came to prison, I saw what was a-coming, and had especially two considerations warm upon my heart; the first was how to be able to endure, should my imprisonment be long and tedious; the second was how to be able to encounter death, should that be here my portion….[T]hat saying in 2 Co. 1:9 was of great use to me, "But we had the sentence of death in ourselves, that we should not trust in ourselves, but God which raiseth the dead." By this scripture I was made to see, that if I would ever suffer rightly, I must pass a sentence of death upon everything that can properly be called a thing of this life, even to reckon myself, my wife, my children, my health, my enjoyments, and all, as dead to me, and myself as dead to them. . . .

The second was, to live upon God that is invisible; as Paul said in another place, the way not to faint, is to "look not at the things which are seen, but at the things that are not seen; for the things which are seen are temporal; but the things which are not seen are eternal." 2 Co. 4:18. . . .

That was the key to John Bunyan's Christian journey: not to look to the seen, but "to live upon God that is invisible." In other words, Bunyan survived by living on unseen things.

"Live on" is close to "look to"; it expresses the same idea. To "live on" something is to survive solely by consuming a certain thing. Live on coffee and nicotine.

I'd like to add, though, that Paul could have said, "not looking at the seen things, but looking to the unseen God." That's true, but that's not exactly what he wrote. I'm okay with understanding God as part, or even the primary part, of unseen things, but I think we can be more precise. When we live on unseen things, I think Paul is referring to gospel promises.

The the things that are unseen are eternal, God is eternal, but so are the promises He makes to His pilgrims. Every word of God is "living and abiding" and "remains forever" (1 Peter 1:23-25), and the promises in 2 Corinthians 4 alone are enough to live on. The promised weight of glory is eternal, and that promise keeps us going even though we're weary now. He promises that we'll be raised and presented in God's presence, and that promise is as certain as God's Son is alive (4:14). There are some things that must end and some that must never end.

The gospel promises of spiritual sight, life, resurrection, fellowship with Jesus and His Body, and weight of glory are not seen now, but they are eternal. They last. They are without equal and without end. His promises are everlasting, indelible. Pilgrim's will not work, pray, suffer, sojourn, die, and keep heart unless they live on these unseen things.

Bunyan knew the importance of promises. He said,

I tell thee, friend, there are some promises that the Lord hath helped me to lay hold of Jesus Christ through and by, that I would not have out of the Bible for as much gold and silver as can lie between York and London piled up to the stars. (“Sighs from Hell,” in _The Works of John Bunyan_, vol. 3, 721)

Conclusion

One crucial clarification needs be made. According to 2 Corinthians 4, afflictions are light and momentary for those looking on unseen things. Those who are blinded by the god of this world to the gospel of the glory of Christ, those who remain in spiritual darkness, have "light and momentary afflictions" compared to the eternal weight of guilt and wrath being stored up for them on the day of wrath when God's righteous judgment will be revealed (cf. Romans 2:5). Their outer self is wasting away, and there is no renewal of the inner man. The inner man is rotting and being ruined right alongside the outer man. Your pain is but a taste of more pain unless you follow Christ by faith.

“For in the reprobate, too, the outward man decays, but without anything to compensate for it.” (John Calvin)

But, Christian, are you living on unseen things, or neglecting them, or worse, despising them? Clay pots will look to get out of the rotation unless they're held up by promises.

May the Lord bless TEC to be a people living from faith to faith, from day to day, from extraordinary to extraordinary, from glory to glory.

Charge

Is your heart downcast, in heaviness? Even though you haven't seen Him, look to Jesus. Are you weary, a cracked and cracking pot, questioning if you'll be good for another day's use? Look to the hyperbole of His power. Somehow, among all the things fading away, He is equipping you with the luxury package. Don’t lose heart.

Benediction:

[A]ccording to the riches of his glory, may he grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith (Ephesians 3:16–17a, ESV)

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Introduction

It has always been the case that God's people have opportunities to bring Him praise especially in times of affliction. When His people are beaten up and used up, and yet continue to look up and speak up, God's worth is lifted up above all else.

We saw last Lord’s Day that we have the "treasure (of gospel ministry) in jars of clay" (4:7), that the process will wear us out in weakness till death do we break. Self-strong, sophisticated, successful pots need not apply, because there must be no question at the end of the day that the surpassing power "belongs to God, not us" (4:7). In God's economy, useful pots are those being brought constantly to the breaking point; the dying bring blessing to others (4:8-12).

In verses 13-15 we see Paul's (and by application our) Ministry Approach (verses 13-14) and Ministry Ambitions (verse 15). The point of this paragraph is that the afflictions of pot ministry manifest grace and magnify God. This is another truth at the heart of TEC.

Ministry Approach

Death is at work in us (verse 12), and there are three elements of our approach that come out of that principle: the historical, verbal, and eschatological elements.

The Historical Element (13a)

First, we endure ministry afflictions because we stand in a long line of God's persecuted yet persevering people.

Having the same spirit of faith according to what has been written, "I believed, and so I spoke," (verse 13a)

This is the fourth consecutive paragraph that begins with something we "have." 3:12--"having such a hope." 4:1--"having this ministry." 4:7--"we have this treasure." Now Paul says, "having the same spirit" (verse 13).

This “having” (participial) phrase is the basis for why we speak (the main verb). It builds the stage for our boldness.

Having the same spirit doesn't mean that we have the same Holy Spirit, though it's safe to assume the involvement of the third Person of the Trinity. But here, spirit refers to our stance, attitude, or disposition. Our approach is no different than those who have gone before us and endured great troubles for God, who nevertheless did not lose heart.

According to what has been written, meaning the authoritative Scripture that is on record, is Paul's reference to Psalm 116. Psalm 116 was a hymn of personal thanksgiving for God's care in times of dire need. In particular, the writer was threatened by death, tears, and stumbling (verse 8). But he wasn't overcome by those things, they did not cause him to lose heart.

Paul quotes the LXX version of Psalm 116:10, but the point is basically the same. Even when in trouble, belief comes out through the mouth. What we say reveals what is in the heart, and trials draw out our heart like boiling water draws out the flavor from a tea bag.

We stand in a long line of God's afflicted people. If some of the prophets and apostles were killed and persecuted (see Luke 11:49), we're likely to experience similar treatment. Even more, if they call the Master of the house Beelzebub, won't they treat the servants even worse (see Matthew 10:25)?

But we take courage because God is faithful to keep and to use the afflicted. We are here because of God's work through those that have gone before us; we stand on their bruised shoulders and we stand in the same confidence in God that they did.

The Verbal Element (13b)

Second, we speak in the midst of ministry afflictions because our faith compels us.

we also believe, and so we also speak, (verse 13b)

God's afflicted, like the author of Psalm 116, believed. Afflictions pressurize faith that must find release. We are believing, therefore we are also speaking.

This speaking is any kind of verbal communication about the truth (verse 2), the gospel (verse 3), the glory of Christ (verse 4), Jesus Christ as Lord (verse 5), the glory of God in the face of Jesus (verse 6). It is gospel speaking, but cannot confined to formal sermons or formal gospel presentations. It's what comes out of our mouths when we're squeezed, confused, criticized, and used up.

Thus far in 2 Corinthians 4, the stress has been on a ministry life, not simply a message. Last time we talked about it in terms of incarnational, embodied ministry. As the Son took on flesh and dwelt among us, so God puts His pots among people.

But typically servants aren't criticized for serving. Slaves aren't beaten for making sacrifices. So what is it that kept getting Paul into trouble? His mouth. He kept speaking about the offensive cross, the gospel of Christ. At the same time, his afflictions were his podium.

If you're dying and not speaking about why you're dying, you're missing an opportunity for shining the light of the gospel. If you're only speaking and not dying, your speaking may be more grating than grace-giving.

The Eschatological Element (verse 14)

Third, we endure ministry afflictions because we will stand before God with Jesus.

knowing that he who raised the Lord Jesus will raise us also with Jesus and bring us with you into his presence. (verse 14)

We believe and we speak, knowing that He who raised the Lord Jesus. The knowing started when God caused the light of the gospel to shine in our hearts, and the knowing continues as we mature in the gospel. In verse 14, knowing activates our speaking with fact and with future. God, the One who raised the Lord Jesus, this resurrecting God, is our God. God raises dead men.

Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves, but on God who raises the dead. (2 Corinthians 1:9)

That same God will raise us also with Jesus, using His earthly name to emphasize His humanity. It isn't “in Jesus," though elsewhere Paul makes that theological claim. Here we're raised "with him," we are associated with Him.

He "will raise us also with Jesus and will present us with you" (NASB). This picture of being presented is all throughout the New Testament. Depending on the context, either God (as here) or ministers (like Paul in Colossians 1:28) are doing the presenting.

In the future, all of us in Christ will be raised with Christ and presented together before God. This keeps us speaking, and speaking boldly, and dying because we're with Him.

Ministry Ambitions

In verse 15, Paul unfolds the goals, not only of the paragraph, but in some ways, the ministry goals of the entire chapter. There are three ambitions, three goals of this serving, sacrificing, and speaking ministry. It is the strongest 3G network on the planet.

Abounding Grace (verse 15a)

The first goal is that grace would abound.

For it is all for your sake, so that as grace extends (verse 15a)

He has twice stated in chapter four that he was a servant. All ministers are servants; that is what “minister” means. He explicitly stated in verse five that he proclaimed “Jesus Christ as Lord with ourselves as your servants for Jesus’ sake.” He worked to bring life to others by his dying (verse 12). And now he summarizes: it is all for your sake.

What is the all that is for their sake? The all that is for them are all of the afflictions and difficulties he endured in the previous paragraph. All of his being afflicted, all of his being perplexed, all of his being persecuted, all of his being struck down, all of his dying. His life was spent for others. He endured every trouble that others might receive the benefit.

Paul said as much in 2 Timothy 2:10.

I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory.

It was in his endurance that grace was abounding. The purpose clause that finishes verse 15 does not change the subject: all things are for you so that as grace abounds. In other words, grace was abounding as he was being beat up. He was spreading grace all over the place through his dying. When his pot banged around, grace sloshed out of his pot onto those who were around.

The ESV translates, so that as grace extends. That's fine. There is a numerical element. But I think the numerical element comes more so from the more and more people. I think a better understanding of what grace is doing is abounding. The point is less numerical or geographical, the point is excess. The point is a filling up and overflowing; an increase beyond what is necessary; an abounding of grace.

Grace abounds on those for whom we give our lives.

Abounding Gratitude (verse 15b)

As we give our lives and as grace abounds, so does gratitude.

as grace extends to more and more people it may increase thanksgiving

There is a play on words here as well, abounding grace (χάρις) brings abounding gratitude (εὐχαριστίαν), from the same Greek root. The thanksgiving of the many is growing.

If gratitude does not grow around our pots, our pots probably are not filled with the gospel of grace. If the ground around us is dry, it may be because the pot is empty. Even worse, if what spills out burns the ground and we see the scorched earth look on the faces of those near us, something is really wrong.

We want thanksgiving to go viral. It isn't just information that spreads, it is gratitude. If we want to see thanksgiving go viral, we've got to be willing to be used up and endure all things.

Abounding Glory (verse 15c)

The first two goals are personal, we might categorize them as horizontal ambitions. We serve people, we want more and more people to give more and more thanks. That said, abounding gratitude is not the end of ends. The ultimate goal is God's honor.

to the glory of God.

The final end is doxological, that is, God being honored as He deserves. Where does it start? Note the sequence:

1. abounding afflictions lead to
2. abounding grace, that leads to
3. abounding thanksgiving, that leads to
4. abounding glory

Sloshing grace to spreading gratitude to spiraling glory.

Conclusion

How can we maximize thanksgiving to the glory of God among the many, to the more and more, in our families, in our ministries, and in our local body?

1. Thick gratitude. We must be examples of abounding thankfulness. We must not be examples not of pettiness, bitterness, or reluctance and think that we will spread thanksgiving. Our gratitude must be thick like the lava flowing from an exploded eucharistic volcano that wipes out every criticism and negative attitude and petty squabble in its way. We want a gooey gratitude, impossible to clean off of someone else. If our gratitude is runny and thin, it will slip away. We won't spread gratitude by being better criticizers of their critical spirits that we'll stop them from criticizing. May grace define our culture as one of chunky gratitude.
2. Stiff faith. We must actually believe what we say, and believe so much that we can't shut up about it. Too many professions are limp and flop around in the breeze. They won't stand us up or anchor us down. Speaking comes from believing. May grace stimulate our faith, to live and speak from faith to faith.
3. Relentless anticipation. As we are poured out, banged up, beat around pots, sloshing grace over every side, the only way we'll keep going is as we look to our resurrection. May grace remind us that in Christ dying and death is never vain and not the end.

Charge

You are not sources of grace, but you most certainly are conduits of it. Open up the spigot, tip over the pot, let grace slosh all over. That sort of spill requires no clean up.

Benediction:

Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen. (Jude 1:24–25, ESV)

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Introduction

When we’re talking about the heart of TEC, that’s drawn from 2 Corinthians 4:1 and 4:16 where Paul says, “we do not lose heart.” The opposite of losing heart is having heart. These are paragraphs that explain the heart.

The heart is related to glory. Beholding the glory of the Lord we come to share in His glory (3:18). His glory keeps us going (4:4, 6), thanksgiving for grace spreads His glory (4:15), and our end is an eternal weight of glory (4:16). The context is glory, the truth is about glory, we are in a process of glorification. What requires attention is that all this glory this doesn’t feel glorious at all. This paragraph, verses 7-12, doesn’t use the word glory, but it’s all over it.

In this paragraph, we'll learn about clay pot ministry by considering Ministry Reality (verses 7-10), Ministry Rationale (verse 11), and Ministry Result (verse 12).

Ministry Reality (verses 7-10)

Verses 7-10 form one sentence (in Greek), with one primary verb, making one main statement, followed by three subordinate phrases that flesh out the reality. The main statement is:

But we have this treasure in jars of clay

Things were exciting coming out of the last paragraph, specifically in verses 5 and 6: God shines light in hearts. God gives men knowledge of His glory. God brings men into direct fellowship with Himself in the person of Jesus. We proclaim Jesus and God makes that effective. That's why we don't lose heart.

We should be excited about that; we want to ride that crescendo to the top. But, the glorious work of a slave-herald does not make the slave-herald glorious.

Paul brings us back to earth in verse 7 with a clank. But we have this treasure in jars of clay.

What is the treasure? One option is that the treasure is the gospel message (verse 3), the new-covenant news. Another option is that the treasure is the light of the gospel (verse 4), the light of the knowledge (verse 6), emphasizing the effect of the message. But I don't think either of those options are sufficient. I think the treasure is the gospel ministry; the treasure is the work of getting out the message that has the effect of light-giving.

The rest of the paragraph, verses 7-12, emphasize not only a certain message, but a certain kind of life that bears the message. The treasure is not less than the gospel, but neither is it the gospel in proposition alone; it’s the good news embodied.

Still, the persons themselves are not precious. We are jars of clay (ESV), "earthen vessels" (KJV, NASB), pots made of baked dirt.

Clay pots were simple, common, inexpensive, and easily replaceable. They were made of baked earth, so it didn't really matter how they were treated or if they got dinged up or even if they broke; you'd get another one. Clay pots might hold significant and important and unique things, but they were insignificant, unimportant, and normal.

The reality is that we are meant to be used, not meant to be admired.

The Purpose (verse 7b)

Compared to the treasure, clay pots are cheap. Compared to God's power, clay pots are weak. That's good. God puts His treasure in unworthy pots for a reason.

to show that the surpassing power belongs to God and not to us.

In God's economy, a pot's weakness is an asset, not a liability.

It's not just "power" at work, it's surpassing power (ESV), "the surpassing greatness of power" (NAS), the "excellence of power" (NJKV), the "all-surpassing power" (NIV). No other power is comparable to His extraordinary, superlative power. Causing light to shine in darkness, creating light, is some kind of power indeed.

If we elevate pots, if we depend on pots, if we think ministry is about proper pot placement, or about pot maintenance or pot polishing, we are working against God's purpose for ministry.

The Process (verses 8-9)

What does it look like for a clay pot to carry the treasure of gospel ministry? Verses 8-9 show the process. The gospel ministry is more than directing someone down the Roman's Road, it's more than preaching sermons about Jesus from behind a pulpit. It is people, living among people, and suffering in gospel ways, filling up their own “catalog of hardships” (Harris).

We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; (verses 8–9)

Though every major English translation treats these as independent phrases, they are all participles (in Greek), indicating that they are dependent, and each one hangs on the primary verb "have" in verse 7. There are four pairs of "but not"s that reveal the severity of ongoing life for clay pot ministry.

Many commentators refer to these pairs as contrasts. They are not. Some see them as paradoxes. They are not. Verse 10 presents a gospel paradox, but we'll treat that separately. Rather, verses 8-9 are breaking points. Clay pot ministry involves the pot of being used, abused, beaten, battered, and almost but not broken.

First, pots are pressed but not crushed. Paul says,  [being] afflicted in every way, but not [being] crushed. Being "afflicted" means being pressured or squeezed. Things start weighing on us. What things? "All things" or "in all ways." There doesn't seem to be a limitation on the nature of pressing things. However, we are not [being] crushed. It's a play on words, but not a contrast. A contrast would be: we are pressed but we make progress. Instead, we're brought right up to the point where any more pressure would crush us. We've been checked, but not yet at check mate.

Second, pots are confused but not clueless. Paul says, we are  [being] perplexed, but not [being] driven to despair. Being "perplexed" means being confused, at a loss. We don't know what to do or how to fix it. We're uncertain. But we're not totally at a loss, "not despairing." We're not paralyzed by our confusion.

Third, pots are attacked but not abandoned. Paul says, we are [being] persecuted but not [being] forsaken. Being "persecuted" means being pursued, hunted, chased. We're on the run, but not deserted or being forsaken. God doesn't leave us when enemies come after us, whether with fists or false accusations, no matter what it feels like.

Fourth, pots are down but not out. Paul says we are [being] struck down, but not [being] destroyed. There could be physical elements to being knocked down, thrown down; Paul endured beatings and stonings. But the breaking point isn't death, it's ruin or loss. We are on the mat, the 10 count has started, but we get up to finish the round.

Each of these four "but not"s are normal pot ministry. Two observations before moving on.

First, if you're trying to protect the pot, the pot probably isn't doing much good. Being pressured, perplexed, persecuted, and pushed down are normal wear and tear for pots. If you never feel weighed down, if you think you've got it figured out, if everyone's your friend, if you never hit the floor, you're probably stuck on the shelf. Pots get used. They get banged around. They get dings. They get chipped. They get left out overnight. Ministry pots aren't saved for special occasions; these pots are for every day use.

Second, pot ministry is primarily about being used up and worn out, not about being broken. For example, you can empty a pot that's full of expensive oil in (at least) two ways: pour out the oil or smash the pot. There is something spectacular about smashing it; it can be quite a show with shards flying through the air.

God does break some of His pots in spectacular ways, but most of his pots are just worn out through daily use. It would actually be easier to be broken, or at least it would be quicker. But there is a divinely designed process of patiently pouring out, filling up, and pouring out again.

The Paradox (verse 10)

Verse 10 includes another dependent participle that sheds light on clay pot ministry, but I've separated it because it doesn't follow the "but not" pairs and it includes a number of modifiers. In a way it summarizes verses 8-9.

always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies.

The process described in verses 8-9 amounts to a life of dying. Dying is a shorthand reference to suffering.

It's a paradox because it seems self-contradictory that carrying the dying of Jesus reveals the life of Jesus. This paradox dominates the rest of the paragraph, so we can't skip it.

Note the instrument is the body, referenced twice. Our bodies carry the dying of Jesus, our bodies reveal the life of Jesus. That's part of why I think the treasure is ministry, not merely a message. We rightly define and describe the gospel (Jesus died for sin and rose again), but clay pot ministry also demonstrates the gospel in real life.

I keep saying "dying" instead of "death" of Jesus because the word in verse 10 emphasizes the process, not the event. Our carrying is ongoing, it’s happening always (verse 10 and again in verse 11) not just at an end.

The paradox is that when clay pots are in the rotation so much that their usefulness is being used up, then they are most useful. The dying and the life bringing are happening at the same time.

When we die to our schedule (think: the good Samaritan), to our comfort, to our budget, to our convenience, to our privacy, then we'll see life grow around us. When we are carrying about the death of Jesus in our bodies, we are at that time showing the life of Jesus in our bodies. No dying for Jesus is wasted. That's the reality of clay pot ministry.

Ministry Rationale (verse 11)

As if Paul anticipated that we might question the logic of weakness showing power, and of dying showing life, he provides an explanation in verse 11, For (γὰρ).

For we who live are always being given over to death for Jesus' sake, so that the life of Jesus may be manifested in our mortal flesh.

We who live includes all those who are spiritually alive, and so it refers to all believers.

The living ones are always being given over, or, "delivered over" to death. "Given over" is an official term, as when a criminal is sentenced and handed over to the court for punishment or imprisonment. We’ve been sentenced to dying.

Two incentives. First, for Jesus' sake (διὰ Ἰησοῦν). This is the same phrase as in verse 5. We're slaves for Jesus’s sake. Now, we are being given over to death for Jesus' sake.

Second, mortal, weak, dispensable flesh shows off the life of Jesus. The second half of verse 11 basically repeats the last part of verse 10, substituting "flesh" for "body" and adding mortal or merely human. Paul says essentially nothing new in verse 11 than he said in verse 10. The repetition of thought underlines the importance of the principle.

Ministry Result (verse 12)

Paul summarizes the point of clay pot ministry.

So death is at work in us, but life in you.

So (ὥστε) is bringing the point of the paragraph to the surface for one last look-see. The result of personal, painful, patient ministry is that death is at work working life. This is the actual outcome, this is what occurred, not what he hoped for. Death is at work in us, but life [is at work] in you. "Death" condenses all of the suffering, the life of difficulty, being exhausted, overwhelmed, hurting, almost lost. That brings life when done for Jesus’ sake. And "life" is more than breath, life is blessing.

Again, it isn't our death, it is our dying. Death is at work, death is working. As we're emptied out, others are filled up. There is no sarcasm on Paul's part, only celebration. The result of dying is life giving. That is motivation.

Conclusion

A few final thoughts.

Difficulties in ministry are not necessarily barriers to ministry. Most of the time, ministry difficulties are occasions for ministry breakthroughs. The difference between a wall and a foundation is the angle. Obstacles become platforms with God's surpassing power.

Also, a life of dying for sake of giving life is as much or more a practice as it is a profession. Embody the gospel, but because it atones for anyone’s sin, but because you’re to be like Christ. That is your glory.

Also, for believers, a difficult life is not a destroyed life. For unbelievers, a difficult life is difficult and the beginnings of destruction. Without Christ you are at the edge and you have no safety harness. Suffering leads to ministry for those who serve Christ; suffering is only misery for those who serve themselves.

Finally, be content to be worn out in His service. You may be spectacularly broken at some point, but probably not. Most of us will fall apart over a long, drawn out life of use rather than be smashed in a moment. Our testimonies will probably have more tears and sweat than prison and swords. The accumulation of aches and pains will get us before assassination attempts. Ours will be a death of a thousand little heart attacks instead of being burned at the stake. But the principle is no less effectual: when death is at work in us, life is also at work. When that happens, there's no explanation except for God's surpassing power.

That will result in grace extending, thanks increasing, and glory shining (verse 15).

Charge

Later in 2 Corinthians Paul pleaded with the Lord to fix his pot, and the Lord said, "My grace is sufficient for you, for my power is made perfect in weakness." (2 Corinthians 12:9) Paul's response? "Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me." Beloved, your breaking points are boasting points. May His grace make your clay pot useful, fruitful, blessed.

Benediction:

[May you be] strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. (Colossians 1:11-12, ESV)

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Introduction

Telling the truth is simple, like riding a rocket; it does all the work but you have to hold on tight.

You are a flock that cares more about truth than personal charisma or branding at least when it comes to associating with who ministers to you. Being branded as a servant is one thing, being a servant trying to make a brand for himself takes a special sort of vanity. It was no less a problem for Paul than it is around us.

We are up against way more of a problem than a flooded religious market or short attention spans or simple confusion. We need more than cute and quick and glossy. We need God to speak light into darkness.

Truth is at the heart of TEC. Love, which is the aim of our charge (1 Timothy 1:5), does not work with lies, at least not for long. Joy and fellowship depend on truth (3 John 4 is an example), even as the truth is made for more than two dimensions.

Moses saw the truth-glory and needed a veil over his face because the people were afraid (Exodus 34:29; 2 Corinthians 3:12). Spiritually dead men have a different veil over their faces (2 Corinthians 3:15), one that keeps them from seeing the truth-glory. Now all those in Christ have unveiled face (2 Corinthians 3:18), not just leaders, and by beholding the glory of the Lord we all are being transformed into the same image. This is worship.

And "Therefore" (4:1) we have courage in the work of telling the truth. Glory beheld (3:18), glory proclaimed (4:1-6), and then we'll see glory embodied (4:7-11).

Paul explains what ministers like him do, but it has effect and application to all who are beholders. In 2 Corinthians 4:1-6 we'll see courage for true ministry, a contrast with true ministry, the constraint of true ministry, and the final conviction of true ministry.

Courage for True Ministry (verse 1)

The sovereign kindness of God keeps us going, keeps us from falling over in the face of fatigue, criticism, and antagonism.

Therefore, having this ministry by the mercy of God, we do not lose heart. (2 Corinthians 4:1, ESV)

Our word "courage" comes from the Latin word cor which means "heart." Courage is having heart. Paul is saying that he's not lost heart (and repeats it in verse 16). Tired and troubled? Yes. But he wouldn’t play the coward or get comfy in the funk, he wouldn’t slack off or quit; he and his partners wouldn’t, as The Message paraphrases: "throw up our hands and walk off the job.” Not losing heart is the protein of this paragraph and chapter.

The ministry (διακονίαν) is service, related to the same word from which the word "deacon" derives. The serving required dealing with deathly circumstances (1:8-9), great discouragement (2:13), feelings of insufficiency (3:5), and rejection of righteousness (3:7-18). The ministry was proclaiming freedom that men didn't know they needed and proclaiming glory that men didn't know they were blind to.

When it comes to vocational ministry, this is why men such as Spurgeon and Lloyd-Jones counseled that if a man could do anything else he should do that.

But it’s also true that every disciple of Christ is called to this great commission. In fact the primary work of pastors/elders is not to do the work of the ministry, but instead to "equip the saints for the work of ministry (Ephesians 4:11-12). To be a Christian beholding Christ's glory is to want to share that glory with others, and seeing so much rejection tempts anyone to lose heart.

Ministry was by the mercy of God. It wasn't Paul's self-expression of his creative giftedness, and he certainly didn’t merit it; the older church ladies didn't push him into it. It was a God-given mercy. God's sovereign kindness created courage in his ministry and God’s living Spirit gave energy. Mercy is at the heart of God’s work.

Contrast with True Ministry (verse 2)

Isn't it odd to contrast something he was not doing with something else he was not doing? He wasn't losing heart but he wasn't utilizing secret and shameful ways. Maybe we could say ministry is like a marathon. He was confident he wouldn’t quit, but not by taking shortcuts.

But we have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God. (2 Corinthians 4:2, ESV)

Ministry is full of ignored or rejected messages, as well as ingratitude for or criticism of the messengers (see 1 Corinthians 4:13). The most natural response (and we 21st century, Pragmatic-American evangelicals fit the profile) is to do whatever it takes to overcome the consumer’s resistance, make the process smoother, repackage the product, even if the advertising is questionable.

But the ministry of truth is not served by untruth, and grace wouldn’t be showcased in disgraceful dress. Paul avoided deceit, half-truths, and manipulation. Paul was not trying to make a name for himself, he was not interested in controlling others, and he was committed to honest handling of God's Word. Cunning is like bait for a fish. No tricks, nor would he tamper with (or “adulterate” NASB) truth.

He kept his hands above the table so that everyone could see. The curtain was up, the backstage visible. He published his life for review. It didn't mean that everyone had good things to say about him; they could lie. But in their consciences before God they had no material to condemn Paul’s ministry. That was the place Paul aimed for his integrity to be proved, not how high he ranked in Christian podcasts.

Constraint in True Ministry (verses 3-4)

Again, not everyone accepted let alone appreciated the truth. The truth of the gospel is veiled among some.

And even if our gospel is veiled, it is veiled to those who are perishing. In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. (2 Corinthians 4:3–4, ESV)

If the truth is veiled, it is veiled only to those who are perishing. The spiritually dead are spiritually dying, and one of the characteristics of being unsaved is being unable to see. They aren't perishing because they're blind (though that could be demonstrated in other passages). They are blind because they are perishers.

The unsaved are the target of the gospel, these are the ones truth aims to transform. We do not know if/when or for whom God will remove the veil. But it is no surprise when men reject the truth.

The constraint is a supernatural blinding. The god of this world is Satan (see his designation as “ruler” in John 12:31 and “prince” in Ephesians 2:2). It does not mean that Satan is a god, but that he is the master of men who serve him as if he were a god. He is the father of lies and liars. The offspring of the serpent is hostile to the seed of the woman. He prevents understanding, though he can do nothing apart from God’s control. He is potent, not omnipotent; he's successful, but not supreme.

Gospel truth is as esteemed by unbelievers as color theory is by a class of blind painters. Give them easels, expensive brushes, palettes full of the richest and most brilliant colors, and they can't do anything but make a mess. You can engage them in a discussion about saturation and hue, you can take them to a museum of great works of art, but they cannot see what you're talking about, until their eyes are opened.

Conviction of True Ministry (verses 5-6)

The truth prevails.

For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake. For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:5–6, ESV)

The truth shines on the person of Jesus, the Messiah and Master. He is Christ, He is Lord. This is the Christian confession (Romans 10:9), the heart of the truth.

We are allowed to talk about ourselves, but as your servants for Jesus' sake (δούλους ὑμῶν διὰ Ἰησοῦν). The genitive "of you" is objective, "slaves serving you," not possessive, "slaves owned by you. Men benefit from our slaving; God assesses our slaving.

Ministers are not masters. The work of the ministry is not for the distinction of the ministers, but the treasure of the ministry is carried by men. This actually becomes extra clear in the next paragraph; there is honor in being used up. But there is only one Lord.

The subject stands out in this sentence: For God--what God?—[the One] who said, "Let light shine out of darkness," [He Himself] has shone in our hearts.

In our ministry and message of that Lord, God's nature as light-giver shines. The creative work is His, not ours. He spoke directly on the first day to bring light into creation (Genesis 1:3) which meant light without the sun created on day four.

The light of the knowledge of the glory of God in the face of Jesus Christ is a mouthful, but more than that, it is the from whom and through whom and for whom of truth. In Christ the world holds together, and our ability to see the world. When we see Him we truly see. What glory outshines this glory? What glory condescends so low as a part of its raising so high?

Conclusion

Ministry is hard and tempts us to lose heart.

People will bring theological debate, moral bankruptcy, petty squabbles, messed up marriages or prodigal kids, party spirit. They may even make it personal, questioning your motives, criticizing you, undermining your work. You face militant unbelief and indiscriminate disobedience. You face apparent ineffectiveness. We can't fix it by wearing a t-shirt instead of a tie, or visa versa. Being "nice" won't and can't weaken resistance, let alone trickery or manipulation. We don’t succeed by mastering SEO or serving the gods of glossy paper.

The gospel doesn’t always “work” and yet God works through the gospel and those who minister the gospel. The “word of the truth, the gospel” (Colossians 1:5) is at the heart of TEC, and His mercy keeps us from losing heart.

Charge

Don't lose heart. By grace God’s light shines in your heart, and you know the one who sovereignly speaks light into shining. Minister as servants for Jesus' sake.

Benediction:

[M]y God will supply every need of yours according to his riches in glory in Christ Jesus. To our God and Father be glory forever and ever. Amen. The grace of the Lord Jesus Christ be with your spirit. (Philippians 4:19–20, 23, ESV)

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Introduction

Twice in 2 Corinthians 4 Paul says, “We do not lose heart.” The phrase comes from one Greek word (ἐγκακοῦμεν) that could be taken a few ways: not fainting, not quitting, not losing heart. The chapter beings (verse 1) and ends (verse 16) with the claim. We have heart.

2Co4 may be the chapter that has heartened me the most for the last dozen years. It has built categories and set a trajectory for my heart as a follower of Christ and minister to the flock. A number of crucial, critical concepts come from this chapter and, whether or not you’ve heard these paragraphs explicitly referenced, you have certainly been affected by them. This chapter of God’s Word is at the heart of TEC.

As we begin our occupation of our first owned facility it’s relevant to revisit the heartbeat of our ministry. This short series will have some overlap with the TEC 101 seminar but come at it from a different angle. But we want the glory of God, the glory of Jesus Christ, the glory of the gospel, the glory of ministry, the glory of every Christian, to shine all over this place.

Where does it start? It starts in 2 Corinthians 3, or in other words, it starts with worship. Worship itself starts and ends with glory, from glory to glory.

Follow the glory thread through 2 Corinthians 3:18-4:18:

• glory in worship that we behold (3:18)
• glory in truth that we proclaim (4:4, 6)
• glory in sacrifice that we embody (4:7-11)
• glory in thanksgiving that we extend (4:15)
• glory in suffering that we anticipate (4:17)

Glory is the starting point, glory keeps us going, glory keeps us dying, glory keeps spreading, glory is the end. The “heart” of TEC is glory, God’s glory and His gift of glory, letting us see it and transforming us to share it.

We become like what we worship. That’s the key point for this message: We always become like Who (or what) we worship. This reality is taught throughout the Bible, but consider one negative example before we look at the positive.

Their [the nations, v.2] idols are silver and gold, the work of human hands. They have mouths, but do not speak; eyes, but do not see. They have ears, but do not hear; noses, but do not smell. They have hands, but do not feel; feet, but do not walk; and they do not make a sound in their throat. Those who make them become like them; so do all who trust in them. (Psalm 115:4–8)

Men who worship senseless gods become senseless: dumb, deaf, unable to smell or feel or walk. They are lifeless. They are mere shells, dead weight on the shelf. Of course that’s why a culture that worships false gods becomes futile.

The opposite is true, too. Those who worship the living God live. Those who worship a loving God love (or at least we’d say that they are in the process of learning to love like God). Those who worship a patient God wait. Those who worship a righteous God walk justly. Those who worship a glorious God bow before His glory and are being transformed into glory.

2Co4 hinges (“Therefore”) on the last verse in chapter 3.

And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. (2 Corinthians 3:18, ESV)

G. K. Beale summarizes: “what you revere you resemble, either for ruin or for restoration” (_We Become What We Worship_, Loc. 52).

In verse 18 Paul states as fact that Christians are being transformed; something unmistakable is happening to us. Transformation is the heart of this verse, and in it we see five veins of gospel transformation: the goal, the condition, the manner, the progress, and the agent of transformation.

1. The Goal of Transformation

What are we changed into? In other words, what will we look like when the change is complete? What is the goal of our transformation? We all...are being transformed into the same image. That's clear, but what is “the same image”? The image is the glory of the Lord mentioned in the previous phrase. We see the glory of the Lord, as if it were a template, and we are molded and sculpted into that same image.

The “Lord” is God, and specifically the second person of the Trinity, Christ. Paul writes in the next chapter about “the light of the gospel of the glory of Christ, who is the image of God” (4:4). There is a connection between glory, Christ, the gospel, and us.

Not only do we see greater glory, we are also being transformed into glory, into righteousness, into Christlikeness, into the image of God.

Observe, that the design of the gospel is this--that the image of God, which had been effaced by sin, may be stamped anew upon us.... (John Calvin)

In Genesis 1 language, we are being restored to the fullness of the imago Dei. We are being more and more restored to our image-bearing glory.

Change is not just for change’s sake. This isn’t a meandering “spiritual journey” to nowhere. The goal of the gospel is to create a resemblance of Christ, who is the perfect image of God.

And before we move on, note that Paul says we all. Our individual souls change, yes. But God has much bigger plans than that. He changes the entire body. The culture of an entire group grows in glory.

2. The Condition of Transformation

What does change require? We are all being transformed with unveiled face. “With unveiled face” describes a state on which transformation depends. Veiled faces prevent transformation.

Having a veiled face is no good in context. Veiled faces are compared to hardened minds (verse 14). Veiled faces cannot understand God’s Word (verse 15) even though they hear it. Veiled faces are compared to blinded minds (4:4) even though they think they see. Those who are perishing have veiled faces (4:3); those who are separated from Christ (verse 14).

That means that not everyone is in this transformation process; not everyone undergoes this change into Christlikeness.

The prerequisite of transformation is a supernatural unveiling. Transformation will not occur until God shines “in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (4:6). An unveiled face is no small grace, and unless the veil is removed, men perish. Ours is a culture of veiled faces, unable to see God, and so unable to properly reflect Him. No wonder we are so confused.

3. The Manner of Transformation

How are we changed? This is the blood-pumping question. We all are being transformed by beholding the glory of the Lord.

The NKJV and NASB add, “beholding as in a mirror” because the verb (a form of κατοπτρίζω) is related to a common term for mirror (κάτοπτρον). The NIV goes a different route, “we all reflect the Lord's glory,” also playing off the mirror idea.

Because we were made to reflect another’s image rather than produce a self-image, we cannot know who we are supposed to be without examining the original. Copies depend on the master. He is our vision, our best thought by day or by night. As we behold our God--which can be any time, not only corporately--we become like Him. Because of this, worship is the center of everything, the first step and foundation of our week.

We are not reading the Bible merely as an instruction manual as much as a mirror to behold Christ. We’re changed as we fellowship, as we spend time with someone else, as we linger in His presence, not by following a three step formula or accumulating more life hacks. We are not outlines because God is not an outline. If the outline is our focus rather than God, we fail.

Family, work, school, friends, social media fights, are only as fruitful as they are rooted in reverence that leads to restored resemblance.

This is what is dangerous about Facebook, video games, endless movies, etc.: that men look at reflections that are only echoes. They become mirrors mirroring mirrors, getting smaller and hard to see.

The way we're transformed is by contemplating deep and wide on the God of overwhelming greatness. Souls shrink to the size of their considerations and concerns. Put on your Lord-beholding glasses.

4. The Progress of Transformation

When does change occur? We all are being transformed from one degree of glory to another (NAS - “from glory to glory”). Note that we start at a pretty good place, and it gets better from there.

Change is normal for Christians. We are constantly being conformed, rather than all at once. Christ’s image in us doesn't appear in its fullness overnight. Gospel transformation is progressive, even if it seems slow, and persistent. If you love Jesus, it’s okay. He will grow you.

5. The Agent of Transformation

Who changes us? For this comes from the Lord who is the Spirit.

The point is not merely to affirm the lordship of the Spirit, but rather to point us to the source of the power which produces the Lord’s image in us. Transformation is Spirit-ual. We can’t buy it, borrow it, or build it. We can fake it, but only for so long. Just as we cannot grasp Christ’s glory apart from the Spirit, so also we cannot grow in Christ’s image apart from the Spirit.

The agent of our ongoing change is God’s Holy Spirit dwelling in and filling us; it’s a supernatural work.

Conclusion

“What you revere you resemble, either for ruin or for restoration.” We become like what we behold.

Everything flows downstream from this.

How a church looks at God in worship is the second mark of maturing. We behold God in our liturgy (through each of the 5 Cs): God is great, He is holy and gracious, He is true, He is generous, He is interested.

He is the Lord of glory, strong and mighty, and we are His people.

Charge

Christian, it is almost scary to think about the glory that God has purposed for You. The power of positive thinking will get you nowhere near this glory, but the same power that raised Christ working in you will. You are a child of the Father of glory, and He cares for glorifying you more than you.

Benediction:

[M]ay the God of our Lord Jesus Christ, the Father of glory, give you a spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe according to the working of his great might that he worked in Christ when he raised him from the dead. (Ephesians 1:17-20a, ESV)

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Introduction

Is there a more important thing in the universe than love? Of course there are many other important, even vital commodities, things such as water and time, existence and awareness. But what is more powerful, more desirable, and so also in this fallen world more perverted, more defined and redefined to death, than love?

The Ten Commandments can be categorized as love for God (first four) and love for neighbor (last six). The Greatest Commandment is to love God, the second is to love our neighbors. The first part of the fruit produced by the Spirit in believers is love.

The Spirit and love were related together in the last part of Romans 5:5. In that case it isn't Spirit-produced love but it is love poured out by the Spirit. It isn't man's love for God, or neighbor, but God's love for man.

The reason we love at all is because we are made in the image of the God of love. God is love (1 John 4:8, 16). We love because He first loved us (1 John 4:19).

What other than love moved God to create the cosmos and in particular to create other persons? His love is glorious like a fountain: it overflows. There is no need in His love; His love is always source, always abounding, always sloshing over. His love is more powerful than the gravity that holds the stars in place and keeps the planets in their orbits. His love, between the three eternal Persons, and then out is like the sun of our solar system.

And perhaps because it is so deep, divine, determinative, it dares shallow men for simplistic treatment. Unbelievers call attraction love, or good feelings love, or appreciation of certain qualities love. Many Christians in response have said that love is not a feeling at all, but it is an action. They've tried to pin it all on agape, as if the Spirit invented the word rather than inspired the use of it.

But both of these have problems. The worldly view makes it seem that love is mostly a response; and sure, response can be a part of it. The pietist view makes it seem that love is a duty; again sure, love is a command to men. Yet in Romans 5 love is a force, and an energy that creates shameless hope, an effectual gift that is and leads to glory.

The gospel in Romans 5:6-11 is three hundred proof. The gospel of God’s love in potent overflow will put hope on your chest. The gospel is the power of God to salvation because love is stronger than death.

You don't have to read this paragraph as a Calvinist, but that’s just making extra work for yourself. Man is simply in no condition to be offered God's love, nor does man want God's love, nor is he capable of asking for it apart from God's initiative, unconditional love. You could read this paragraph looking for a self-esteem boost, trying to find inherent worth in men that caused God to send His Son to the cross. But you would have to read the Ego Massaged Paraphrase to find that (which doesn’t exist).

Here is love vast as the ocean. The glory isn’t that a fish can be made wet, the glory of the ocean is that it makes wet everything it touches.

Three things: our condition (verses 6-8), our chances (verses 9-10), and our attitude (verse 11).

Our Condition When Christ Died (verses 6-8)

The key in these three verses is found in the repetition of "Christ died." It is that He died to show God's love and not because we were lovely.

Verse 6 shows our condition at the time of Christ's death.

For while we were still weak, at the right time Christ died for the ungodly. (Romans 5:6, ESV)

We were weak and ungodly. More words pile on as the paragraph progresses, but "weak" (ἀσθενῶν) at least means that we lacked the strength to do anything for ourselves; we wouldn’t be the ones chosen by a team captain. “Ungodly" (ἀσεβῶν) means we are in the opposite state of what God made us for.

The weak and ungodly share a lack of glory, a falling short of God's glory, and it was at that time Christ died. To say at the right time could be a reference to the “fullness of time” (Galatians 4:4) on the historical timeline (1 Timothy 2:6; Titus 1:3). But the context here shines light on the right time when we needed it. He died when no one else would have.

Verse 7 follows up on the surprise.

For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— (Romans 5:7, ESV)

The indefinite subjects make a general case. People just don't die for jerks on purpose, because it is unusual for people to die for others they like. The righteous and the good are the sorts of people you'd respect. They would be the sort of person that you'd want to keep around being a positive influence. Even for that kind of man though, such a sacrifice rare. It’s an adverb party, scarcely, perhaps with dare, meaning that it’s really improbable.

These should be added onto our condition as what we're not. This is the setup. We're not even like this. So we are weak, ungodly, unrighteous, and evil; as Orwell might have written, double-plus-ungood.

Which is what makes the centerpiece of the paragraph so striking.

but God shows his love for us in that while we were still sinners, Christ died for us. (Romans 5:8, ESV)

On display is not just God's grace, righteousness, and power. God shows His own love to us. Love comes, to be clear, while we were sinners, a summary term, the cherry on top of the depravity dung pile of our ingratitude and self-righteousness. Love is made known in the sending and sacrifice of the Son for sinners.

God is love. In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. (1 John 4:8–10, ESV)

On to grow on: God is not glorious because forgiven rebels love Him, but because He loves rebels into forgiveness and glory.

God's love bestows loveliness. God loves the unlovely into salvation and abundant life and hope and eternal blessing. This is radical love, radical in both senses of rooted and thoroughly effective. Love turns rebels into rejoicers.

Our Chances Because Christ Lives (verses 9-10)

As "Christ died" came twice in verses 6-8, so here in verses 9-10 see the double use of “much more...saved" (πολλῷ μᾶλλον, a phrase used four times in this chapter alone). It builds on love.

Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. (Romans 5:9, ESV)

Peace with God is a present reality based on "having been justified by faith" (verse 1), and the same thing here. Justification is by His blood, a way to speak about His death, and it has ongoing and certain blessings: we will be saved, future tense, from the wrath. It is the end time judgment, and once truly saved then certainly saved. Much more is that future for real.

The argument is from the greater to the lesser; it’s also called an a fortiori argument: “used to express a conclusion for which there is stronger evidence than for a previously accepted one” (New Oxford American Dictionary).

For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. (Romans 5:10, ESV)

Another, and last term: weak, ungodly, unrighteous, bad, sinner, enemies. We were on the wrong side of God. Yet He sent His own Son, a word used for the first since chapter 1 (Murray), reminding us of the Triune love at work.

We were spiritually dead, disobedient, ungrateful, and hostile. We were rebels against His glory, and deserving of His glorious wrath. But much more love. Christ's death reconciled us and Christ's life, His resurrection (see 4:25) means we have life.

Our Attitude As Reconciled Rebels (verse 11)

"More than that" is just okay, but in full it would be “Not only but also.”

More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation. (Romans 5:11, ESV)

After reading verses 6-10 we should be humble, duh. And as true as that is, Paul doesn’t call for an acknowledgement of our worm status. We also rejoice!

Here is the third rejoicing/exulting in the chapter. We rejoice in hope, we rejoice in trials, we rejoice in God.

We were rebels, and therefore we did not rejoice in the glory of God (verse 2), we could not rejoice in our trials (verse 3), we would not rejoice in God through our Lord Jesus Christ (verse 11).

Paul apparently doesn't mind the repetition. Rejoicing is through our Lord Jesus Christ (also verse 1), making this a bookend of the section. It also connects peace to reconciliation with God.

Conclusion

Some of the current so-called intellectual dark web exhortations, especially to men, include: get discipline, endurance, find meaning in suffering. But those messages, as counter-empathetic as they are, do not include love. Love is not a motivation, either as recipients or givers. It certainly isn’t divine or eternal love. Also, we have to do it all on our own, no grace, no gift of glory. Real endurance and hope comes not by our own bootstraps but by His blood.

The demonstration of love from this paragraph: it is Trinitarian, it is effectual (on the unlovely for their redemption and rejoicing), it is sacrificial, it is exponential as in eternal. It is much more love than we could have asked or imagined.

One of my favorite John Bunyan questions:

Couldst thou (sinner) if thou hadst been allowed, thyself express what thou wouldst have expressed, the greatness of the love thou wantest, with words that could have suited thee better? (_All Loves Excelling_, 37)

Charge

There is nothing in Romans 5:6-11 about our love for God or for our brothers; there is no command or exhortation. That does not mean that there is no application. The first application is, say Amen! Then there's follow up. He loved us (1 John 4:9-10, Romans 5:8), so, beloved, we ought to love one another (1 John 4:11). When the Spirit pours out God's love in our hearts we are filled to overflow.

Benediction:

[A]ccording to the riches of his glory may he grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. (Ephesians 3:16–19, ESV)

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Introduction

Peter blessed God that the elect are born again to a living hope (1 Peter 1:3). Paul wrote that because believers have peace with God they exult in hope of the glory of God. Those who are spiritually dead have false hope at best, if they have any hope, and if they could understand what they were up against, they would be terrorized by what gives Christians hope.

Hope is a gift of God. Christian hope is the real deal. Hope works. Hope holds up. True hope is more than getting through the commercial break of a Hallmark movie.

How do we get more hope? Can we get more, or more vertebrate hope? Yes, we can. Yes, by God's grace we will. We will graduate one day from needing hope, but it's a required class for all His people.

Almost out of nowhere Paul brings up suffering, except it’s not really out of nowhere if we pause to think about what hope is good for. Hope is the end of Romans 5:1-2, and here again in 5:3-5. The "not only but also" starting verse 3 says, in effect, Wait, there's more. Peace with God gives us hope, and so do problems. Hope is built on nothing less than Jesus' blood and things going badly.

There's no command to be found here. It's teaching, and actually more reminding, since we are "knowing," already aware of how it works. More than reminding, it's rejoicing, of the leaping/exulting sort. This is a doctrine of trials, even a doxology of trials, glorying in the hope (and glory) that God brings about in our sufferings.

There is a process that makes us more hopeful (verses 3-4) and a presence (verse 5) that makes the process effective.

Enduring the Process (verses 3-4)

When I taught through Ecclesiastes a number of years ago I emphasized what I understand to be Solomon’s theme: enjoying the process. It's about finding joy in our toil under the sun, which is only possible by fearing the Lord (see Ecclesiastes 2:24-26). Here in Romans 5 it's more than just vanity and striving after wind, it's double-double toil and ouch. It requires endurance.

"Not only but also" (οὐ μόνον δέ, ἀλλὰ καὶ) coordinates two rejoicings that may not seem obvious. We rejoice in hope and we rejoice in trials, which produce hope. Peace with God is a hope-giver, so are circumstances that are not peaceful. We exult in sufferings.

Sufferings, beloved, are more than one. There are numerous sufferings in one's lifetime, there may be numerous sufferings at the same time. The translations vary in how to express this cocktail of problems: afflictions (HCSB), tribulations (Tyndale, NASB), sufferings (ESV). At its root the idea is pressure. Depending on the direction these either squeeze in or weigh down, or both.

What causes pressure? If you stick your head in a vice and crank that’s pressure, and don't do that. Sin causes suffering so don’t pull the granite slab onto yourself. There's also pressure just from living with gravity in a fallen world; things fall on us or we fall on things. There are also evil actors, spiritual and human, and they seek to crush God's people (see Psalm 94:5).

Peter wrote that there is no credit if we sin and face the consequences bravely. Beyond that, though Paul adds no qualifications and provides no pietistic measuring stick. Jesus taught that being slandered is persecution (Matthew 5:11), though we can acknowledge it's not the same as being stick-and-stoned to death. Being beaten and robbed hurts more than being canceled online, so we might be slower to build monuments for social media martyrs. Yet pressures and burdens and pains, words and more, all count.

The pressures might come from those who are abandoned to their lusts and are surprised you won't join them (as in Romans 1:18-32, see more in 1 Peter 4:3-5). The pressures might come from the self-designated virtuous (Romans 2:1), condemning you for not following their rules. But there is application for genetic and family pressures, from governments and generations, from Satan (unlikely as it is for him to harass you personally) and Judases. There are debilitating and excruciating, nagging and annoying, public and private, physical and emotional and relational trials.

Paul states the matter as fact. Here are tribulations, rejoice in them. No call to watch out for what's coming; they're here, in some ways it's too late to prepare. Here are tribulations, rejoice don't run. There are other passages that allow for wise removal; Paul left through a window in a wall through basket (Acts 9:25), and Jesus knew when it was no longer time to slip through the crowd.

Paul gives a reason for our attitude and it is no mystery, knowing that.... followed by a three stage process. This is what is true, and we don't need more specifics. The general pattern is enough, which is also why "pressure" is broad. We know what trials produce.

First, trials effect endurance. Exercise makes it so that you can exercise a little longer and builds up the more you’re consistent. Lifting weights makes it so that you can lift heavier weights, at least, to a point. But whatever a man's max capacity, he doesn't start at it. Endurance is carrying a load. It's not quitting, even when it's tempting. In Romans 15:5 Paul calls God the "God of endurance," and think of what it takes for God to show of that excellent attribute, and think of how He works that communicable attribute into His people. James listed a similar progression (James 1:2-4), starting with counting joy, and for him endurance/steadfastness (same Greek word, ὑπομονὴ) was what makes a man "perfect and complete, lacking in nothing." The pressure, by God's grace, is leveling up our perseverance.

Second, endurance produces character. The KJV translates it as "experience," we might say maturity, like that of a veteran. It belongs with the well known NT illustration of testing metals to purify and refine. It's a testing that leaves what has been tested, the genuine. So the NASB has, "proven character."

Then the third stage, character produces hope. Been there, seen God help with that. Been there, God got us out of there. Been there, not fearful of there, because we've felt the pressure before.

Maybe you’ve heard the term antifragile. Nassim Taleb wrote a book about it, but the idea is easy enough to illustrate. A person can be fragile, robust, or antifragile. If you were sending some whiskey glasses to a friend in Scotland, those glasses would need a stiff and a lot of padding. If you sent your friend a book about whiskey, you’d be a lot less concerned. A book is robust. But a book is not really the opposite of the glasses. The opposite of easily broken is easily bettered by the pressure. We don’t have a good word for that, which is what antifragile was made for.

Trials aren’t only a threat to your endurance and hope, they are increasing your endurance and hope. Forget the Ministry of Truth, this is the Ministry of Tribulation (cf. Murray). This is why we exult in them. When we don’t, we are at least out of line, and possibly sinning, in impatience and discontent. That said, Paul did tell the Thessalonians to “Rejoice always” (1 Thessalonians 5:16).

This is why empathy, as typically defined and demanded today, is not Christian. We should weep with those who weep, but not because two sad people make anything better. Singing songs to heavy hearts is foolish and wrong (Proverbs 25:20). But difficulties complained about and moaned about, rather than helped through, cripple endurance and corrupt hope.

The Presence of Hope (verse 5)

But someone pushes back, “If I don’t have empathy for my friend who is being oppressed, how will she know that I love her?” As valuable as your commiserating may be, it is not so comforting as the indwelling Holy Spirit who communicates God’s love directly.

Hope does not put to shame or disappoint. Hope doesn’t have to put a bag over its head and slink off into the corner. We do have hope in the glory of God, and that will be a vindication. But that day will also be the end of hope. Verse 5, though, isn’t the future, its present. Our hope will not give out because of who has come in. Our hope is shameless.

This is true of the judgment day, for sure, when God’s glory is revealed, but it is also true of the haters today, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

Our hope is tied to God’s love. His love is poured out, as in great quantity, and directly, without mediation, into our hearts. The presence of God in the third Person, the Holy Spirit, is the gift and guarantee, the one who communicates love and causes us to hold onto the love. He does also produce love, but verse 5 is one way, from God to us. The Spirit who is love between Father and Son is also love from Father and Son to us.

Conclusion

Not Stoicism, but supernatural rejoicing in heaviness.

Trials are a double whammy without peace, especially if you think that God is against you and therefore sending the trials.

The doctrine of trials:

1. Trials are myriad and motley, meaning they are plural and diverse.
2. Trials should be assumed and not avoided. We don't need to seek them, but should be surprised without them.
3. Trials aren't the end but endurance is the goal.
4. Trials prove hope, but they also are used by God to produce more hope.

Left on earth for more than evangelism. Why does a good God let bad things happen to good people?

Trials are trials, sufferings are sufferings. Whether pointy or heavy or both, they hurt, they’re heavy, they’re not fun. But sufferings are not sovereign, their effects on us are not unpredictable.

Charge

If you position a piano in your living room, is it more surprising if it gets played or is unplayed? If you’re a soldier in a war, is it more surprising if you get shot at or not? If the world is full of those who hate what is good, do good and trust the Creator of the world (1 Peter 4:19). He is increasing your hope through the things you see which don’t look hopeful. If you could see hope, it wouldn’t be hope (Romans 8:24).

Benediction

Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. (1 Peter 4:12–13, ESV)

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Introduction

Were it not for grace we would all be consumed by the thing we long for the most. Even if it misfires, some internal combustion like engine within each of us longs to see true beauty. Even if it's diluted by false ideas or dulled by half-heartedness, we want to know and be a part of ultimate glory. All this really means that we have a heart that wants to know God, to have God be pleased with us. But were it not for grace, His glory would kill us.

His glory is righteous glory, and unrighteousness is more than inadmissible it is intolerable. Those who have turned from His ways and fallen short of His standard are in grave danger. If God were to reveal the fulness of His glory right this moment, glory in the raw, glory undisguised, we would all be burned up by it as if we were enchanted into the center of the sun. Getting closer would be certain death.

But to the believer, the glory of God is our hope. It is not safe, but it is the only satisfaction for our thirst. It is not a position we've put ourselves in, it is not a rank we've purchased or earned, it is a status we're given by grace through our Lord Jesus Christ.

Considered from the legal side, it cost Jesus His life so that we could be declared righteous (Romans 4:24-25). God does not hold our sins against us because Christ was delivered up for our transgressions. We believe in Christ and we are counted before God with the righteousness of Christ.

This freedom is good, but you can imagine, I'm sure, a convicted felon, in prison, waiting for his capital punishment, one day a judge overturns his conviction and releases him, and he is out but also left on his own. Guards fling the gate open, and he walks out without threat of return, but also without resources.

Much of the above illustration relates to the good news. We have been delivered, and any time someone wants to check our status, the record of our charges has been wiped clean before God and we are free men. But there is more. Romans 5:1-5 tells us more.

Verses 1-5 are a paragraph with two parts. I didn't have enough time to figure out how to exult in all five verses in one sermon, so this morning we're going to look at the grace of peace in verses 1-2. We have peace, we have access, we exult.

Reconciled (verse 1)

The gospel is not a distraction from our disturbed consciences, but a resolution to our fear and shame of having defied God.

"Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ," (verse 1, ESV)

Therefore pushes us further downstream from the previous paragraph, Romans 4:18-25. A participle sums up all of chapter 4, "having been justified by faith." The ESV translates it as since because the justification is the basis for this first implication: we have peace with God.

This is another way to talk about reconciliation, except that it's more than clearing up a miscommunication between friends. This is to know that the one who rules the universe, God Himself, is pleased with us. It is our position, whether or not we feel it, but because it is our position, it has real consequence. Peace with God (compared to the peace of God) stresses that the friction have ceased. His face is no longer against us.

The face of the LORD is against those who do evil, to cut off the memory of them from the earth. (Psalm 34:16 ESV)

There is a textual variant in the main verb, the difference between a long and short "o" in Greek (ἔχωμεν and ἔχομεν), so either an subjunctive or an indicative. If a subjunctive, then it is an exhortation: "let us have peace." If it is the indicative, it is the reality: we have it. The context favors the state of it.

We have peace through our Lord, Jesus Christ. It's sort of surprising that Lord is put forward as the mediator. Savior, even Christ, or the Son might seem more appropriate to reference. But the One who sits on the throne brings us to the One who sits on the throne. “Upon Him was the chastisement that brought us peace” (Isaiah 53:5).

This peace is as objective as your gender, as categorical as the ocean is wet. Peace with God is a settled fact of our justification by faith. It is stated as accomplished, and because this peace is based on His justification of us—purposed by the Father and purchased by the Son—it is imperturbable. We are pardoned and we are welcomed.

Welcomed (verse 2a)

The ESV starts a new sentence with verse 2 but really the sentence includes all of verses 1 and 2 (see the NASB’s better punctuation).

"through whom we have also obtained access by faith into this grace in which we stand" (verse 2a, ESV)

The same verb is used again, but this time in the perfect tense. We have had or have obtained through the Lord Jesus Christ access. The word also means "introduction," "a way in" (Tyndale), and that's fine if we don't think about it one and done. The Lord has brought us into the inner chamber, but He’s given us a pass, so to speak, so that we are always welcome.

Remember Esther before King Ahasuerus. Anyone who entered the throne room who hadn't been called by the king were susceptible to his choice: be welcomed or be killed. “If any man or woman goes to the king inside the inner court without being called, there is but one law—to be put to death, except the one to whom the king holds out the golden scepter” (Esther 4:11). Esther, his wife, hadn’t been called for thirty days. She prayed, and asked all the Jews to fast and pray for three days, that she would find favor before the king. The king was glad to see her, but she was uncertain.

Our uncertainty is unnecessary. Our fear is gone. We are welcome because Jesus has already told the Father we are coming. We are welcome in such a time as this.

Our access is into this grace, which seems to be a different way of referring to our peace with God. It is His favor that welcomes us, again and again, into the favor of His presence. We are welcome, we stand in this grace. We have a standing invitation, so to speak, a persistent advantage.

Perseverance in and through prayer. Peace in and through the Mediator.

Anticipatory (verse 2b)

Here is the third implication of our justification:

"and we rejoice in hope of the glory of God." (verse 2b, ESV)

Rejoice is good, "boast" may be better. Even better, exult, from Latin exsultare, frequentative of exsilire ‘leap up’, from ex- ‘out, upward’ + salire ‘to leap’.

But let all who take refuge in you rejoice; let them ever sing for joy, and spread your protection over them, that those who love your name may exult in you. (Psalm 5:11, ESV)

We exult in the hope of the glory of God.

Actually, we fall short of the glory of God (Romans 3:23). Seeing glory would KILL us; think of Moses in Exodus 33, who asked the LORD that he might see the LORD’s glory. The LORD told him, “man shall not see me and live” (Exodus 33:20). Moses had to be covered, and only got to see the LORD’s back (Exodus 33:21-23).

But now we have unveiled faces “beholding the glory of the Lord” (2 Corinthians 3:18). God has given us “the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6).

This is an end of times hope, an anticipation of future glory. I say that mostly because of verses 3-5 which reveal the current process and indicate that we are not at the glory yet.

We do exult now, like cheering when you know your team will win even though the clock hasn't run out yet.

Is this the hope we have of His glory being revealed, or the hope we have our our glory given to us by Him? Either way, it is good for us, and because His glory includes not only vindication against unrighteousness but salvation for His righteous ones, the glory of God is the greatest good of every believer.

waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, (Titus 2:13 ESV)

To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. (Colossians 1:27 ESV)

When the sun shines, when the skies are cloudless, at that time we will commemorate the light never more to be covered.

Conclusion

We have acceptance with Him, we have availability to Him, we have anticipation for His glory.

Full justification with the status of peace means that we can want glory without that one being self admiration, it also means we can do good for sake of that glory and even if we mess up it does not harm our status.

Man who are bringing themselves to more and more nothing, compared to God who is revealing Himself to be all at all (1 Corinthians 15:28).

Do you have this sort of “inconsolable secret” (Lewis), a desire for something beyond what this world by itself offers? Are you enslaved spending your money for that which is not bread, and your labor for that which does not satisfy (Isaiah 55:2)? Come to Christ.

“To please God…to be a real ingredient in the divine happiness…to be loved by God, not merely pitied, but delighted in as an artist delights in his work or a son—it seems impossible, a weight or burden of glory which our thoughts can hardly sustain. But so it is.” (_The Weight of Glory_, Location 372)

Charge

You have been given access to God; Jesus is the door of the sheep (John 10:7). He welcomes You, by grace and in order to give you grace. “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Hebrews 4:16). May God’s favor be upon you and establish the work of your hands in such a time as this.

Benediction

Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. He who calls you is faithful; he will surely do it. The grace of our Lord Jesus Christ be with you. (1 Thessalonians 5:23–24, 28, ESV)

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Introduction

There are stories too good to be told only once. Some people enjoy going over known information, they get edification in the repetition, others enjoy seeking out new information and adding it to their collection. But there is one story in particular that is always the same and yet keeps making all things new.

A key element in these stories is when things are bad. David and Goliath is a genre; there was no way David could win. Aslan at the Stone Table is brutal; when you read it for the first time it seems like hope dies. The 2004 Red Sox were down three games to none in a seven games series against the Yankees; no professional team in any sport had ever won four in a row in that situation. Chamberlain’s men were out of ammunition at the holding the Union’s left flank at Little Round Top. We eat these stories up like meat on a charcuterie board.

What I pray brings comfort and strength and joy to you today is not only our remembrance that the darkness of the cross is eclipsed by the light of Christ's resurrection, but also that the cyclical attacks of the evil one, as bad as they have been, continually lead to his own undoing. At no point is this more obvious than the cross.

Let's look at the main text for this morning and then trace the evil one's series of brutal yet self-defeating blunders.

Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. But, as it is written, "What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love Him." (1 Corinthians 2:6-9)

Paul has been exalting the word of the cross since 1 Corinthians 1:18. That word is folly to the kind of man who can only see what's in front of him, the man who takes his cues from what's everyone else around him thinks. Christ crucified made no sense as a way of salvation and certainly not as a way of glory. Christ crucified obviously made sense as the way to shut Christ down. Killing Him was clearly the move to make Him look bad.

Surprising Power

But it is preaching Christ crucified that is God's wisdom. Christ crucified is God's power.

For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. (1 Corinthians 1:18 ESV)

to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. (1 Corinthians 1:24 ESV)

my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, (1 Corinthians 2:4 ESV)

so that your faith might not rest in the wisdom of men but in the power of God. (1 Corinthians 2:5 ESV)

The power of God is demonstrated in the crucifixion, which is a kind of divine wisdom, a wisdom that rulers missed, and in missing it they sealed not only their ignorance but their doom.

Verse 6 doesn't change the subject from Christ crucified, but Paul does clarify that what sounded like a simple message--Christ crucified—is surprisingly powerful.

This age is the current aeon, not just the first century, but is a way of looking at things. It’s less a whenever and more a however of a fleshly, man-centered, and God-hating way. They are playing a game, so to speak, and the field is only what's in front of them. There can only be one winner, and the competition must be destroyed.

The rulers of this age are not just the Jewish leaders or Roman officials, Pilate and Herod and soldiers. Those men are included, as are all the men ever who lie and murder to get their power. But there are also spiritual rulers, angels, who were behind the scenes and to some extent always have been involved.

There are “rulers and authorities” that are clearly men, there are “rulers and authorities” that are clearly not men. But they follow the same playbook.

The Typical Play

You know how some women are always learning and never coming to the knowledge of the truth (2 Timothy 3:7)? The evil one is Always Losing and Never Coming to the Knowledge of the Truth.

The ancient serpent hated God’s new image-bearers in the Garden of Eden, and for as much damage as he did to humanity, what he actually got was a specific, but not too specific, threat that became an obsession. “He shall bruise your head…” (Genesis 3:15). Who? When? How?

Whether or not the “sons of God” (Genesis 6) were demons or demonically-possessed men, they tried to corrupt the seed of humanity in order to ruin the seed of the woman. What they got was not only a global demonstration of God’s power, but a forever covenant of God’s mercy.

When news came that a child was born of a virgin, “the dragon stood before the woman who was about to give birth, so that when she bore her child he might devour it” (Revelation 12:4). Through Herod attempt was made to kill the boy, and what that got was more fulfillment of prophecy.

Winning That Isn’t

And of course, the cross is the ultimate defeat of rebels.

The death of Christ fulfills prophecies and satisfies the Father's wrath and purchases our forgiveness and eternal life and is the very triumph over the spiritual enemies that thought they were playing the terminal move. Check mate was a trap door.

Satan himself deceived Judas into betraying Jesus. Satan and the rulers and authorities, both in the spiritual realm and in the sphere of politics, wanted Jesus dead. And they got what they wanted. They accomplished the terminal move. Their envy and anger didn't end with mocking and beating, but with crucifixion. That should have been it, right?

But they didn't understand the game they were in. They didn't understand the wisdom or power of God.

They crucified Jesus but it was the crucifixion that purchased the death of rivalry and divisions (1 Corinthians 1:10). It purchased the death of slavery to the opinions of foolish men (1 Corinthians 1:25). It purchased the death of need for self-righteousness, let alone buying our way out of debt (1 Corinthians 1:30). It purchased the mind of Christ (1 Corinthians 2:16), and the confidence that our faith does not rest in the wisdom of men but in the power of God (1 Corinthians 2:5).

It purchased the death of death.

Since therefore the children share in flesh and blood, he himself [Jesus] likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. (Hebrews 2:14–15 ESV)

Death is the devil’s move. It is his best weapon. But the wisdom and power of God is that death is beaten through death.

If Satan knew what was going to happen, would he have stopped it? For however much Jesus’ death was surprising to evil men, how much more to the evil one?

Wisdom That Isn’t

What the natural man can't see is that his pragmatism doesn't even work, which was supposed to be its advantage. It's self-limiting (to this age) and self-destructing, as they are doomed to pass away (ESV) or "who are coming to nothing" (NIV). Not only is this currently happening in their heyday, it is something they are doing to themselves (the substantival participle τῶν καταργουμένων is in the middle voice, so reflexive. Not only are they causing something to be powerless, they are doing it to themselves.) They are patting themselves on the back with one hand and with the other sawing off the limb they're sitting on.

The wisdom of men wants immediate results. It's not mature, it's as demanding and far-seeing as a toddler screaming for a third helping of ice cream; the crash is inevitable.

God-Given Glory

The Son of Man, however, is the Lord of glory, a title which is only found in 1 Corinthians 1:8, but already echoes in the age to come. Jesus is not only the glorious Lord, or the one who gives glory, but the very revelation of it. In Him is displayed the wisdom and power of God in defeating so-called rulers by their own selfish glory-grabbing.

This wisdom of the word of the cross is part of the Lord's glory. It was also decreed before the ages for our glory (2:7).

There is glory, kavod or gravity in Hebrew, weighty, substantial, and splendor with its Greek nuance. Here is magnificence. Here is meaning. Here is God's purpose for His elect, predestined before the ages by God. He determined the boundary line, προορίζω, mark a horizon (see also Romans 8:29). (Also, the cross was predetermined, Acts 4:28).

All the powers of this age are sinking, slipping, fading in power and glory, while those who believe the word of the cross are being lifted, secured, and gaining in substance and color. His enemies are like the grass that pulls a concrete block onto itself, while we are being planted like trees beside living waters.

as it is written in verse 9 readies us for revelation, and it must be a quote from Isaiah 64:4 and it seems a line from Isaiah 65:17. Not from empirical testing (eye has not seen), community tradition (ear has not heard), or speculative intuition (heart has not conceived)(Garland). We “have received…the Spirit who is from God, what we might understand the things freely given us by God” (verse 12).

Conclusion

The rulers of this age who ignore the crucifixion and resurrection of the Lord of glory will know the power of God, but they will know it as their own foolishness undoes them.

The terminal move changed everything. “Up from the grave He arose, with a mighty triumph o’er His foes”! Christ is our wisdom from God, our righteousness and sanctification and redemption and boast!

Charge

Do not waste a worry on the opinions or hostilities of the men of this age. Their success is as likely to cohere as a used Easter egg sticker. Do not fear the spiritual forces of evil in heavenly places, God’s own purpose is to show off His wisdom to them through the church. Serve the risen Lord with gladness. Be wise as to what is good. Overcome evil with good, in the power of the risen Savior.

Benediction:

The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you. (Romans 16:20, ESV)

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Introduction

Regardless of what anyone tells you, doubt doesn’t make you cool. We doubt because it makes us think that we know better, because we think it'll help us save face when the thing, whatever it was, turns out not to be true. "Hey, at least I wasn't gullible like those twits.”

Christians should be more comfortable looking crazy. We should boast more in the things we can't see. We are _believers_, and if you can see it, then you don't need faith. If you don't need faith, then you can't glorify or please God. He delights to make promises to His people and then making their faith like gold.

So, yeah, we don't believe everything anyone says, but we do believe everything God's Word says. The world is full of liars, but Scripture doesn't make a virtue of skepticism, and actually condemns the double-minded. The righteous live by faith, we are born again to a living hope, and that means we live on unseen things. This is how we are saved, this is what we are saved unto: faith and hope.

Doubt siphons of strength. Doubt divides attention. Doubt hamstrings our walk in obedience. Disobedience may cause doubt, but doubt also leads to disobedience. The Word calls for and builds up faith.

Abraham is the man of faith, he is the father of all those with faith. In this last part of Romans 4 Paul puts a bow on the story of Abraham's belief and asserts that it applies to all believers.

Abraham’s Faith in the One Who Promised Offspring (verses 18-22)

Verses 18-21 are one sentence, with a follow up conclusion sentence in verse 22. Having already taught that it was Abraham's faith that saved him, not his works or circumcision or connection to the law, Paul tells a little more of Abraham’s story.

Considered Faith (verses 18-19)

The first part Paul points out are the two reasonably incompatible facts on the ground: 1) the word of the Lord said Abraham would be a father and 2) there was no human way he could be a father.

Who, that is [Abraham], against hope in hope believed that he would become the father of many nations according to the word said, "So will be your offspring," and not wavering in faith he considered his own body already having been put to death, being about one-hundred years old, and the deadness of Sarah's womb, (verses 18-19)

The two prepositional phrases are right next to each other and they start the sentence: against hope in hope. That Abraham believed _against_ hope means that there was no good reason to hope; the wind was against him and he had no ground to stand on. Becoming a father at this point in his life was as hopeless as telling a mountain to move.

Yet he'd been told that even his name wasn't sufficient for what was supposed to happen. Abram, meaning "exalted father," was too little. Abraham means "father of a multitude" (Genesis 17:5). Paul quotes "So will be your offspring" which requires the context.

And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” (‭‭Genesis‬ ‭15:5‬, ‭ESV‬‬)

The object of his belief wasn’t hope, hope was the way he believed. He believed bullishly, confidently.

Abraham did not believe blindly. He saw the problems with his situation. He considered, he measured in his mind, that his body was basically dead, at least in reproductive terms. He was century-level impotent, past the point of help from mail-order drugs. And Sarah's womb was barren; Paul uses a word for deadness and says she had "deadness of womb." But his consideration was without weakening in faith. His faith wasn’t giving way.

except faith flies upward on celestial wings, so as to look down on all the perceptions of the flesh as on things far below, it will stick fast in the mud of the world. (John Calvin)

Convinced Faith (verses 20-21)

Verses 20-21 state what didn't happen and what did happen and what resulted from that happening.

but unto the promise of God he was not wavered in faith but was strengthened in faith, giving glory to God and being fully convinced that He who promised is able also to do (it).

In verse 18 "believed" is active and in verse 19 "considered" is active. Abraham acted. In verse 20 was not wavered is passive and in verse 21 was strengthened is also passive meaning that Abraham was acted upon.

Stated one way, his faith was kept from wavering. The word waver has the idea of being divided, of being split apart. His faith wasn't being reduced to a fraction. Stated another way, his faith was strengthened. So, not weak but strong, not wavering but steady, like wind rather than rain to a fire.

The result of faith is that he was giving glory to God. The verb, "glorifying" isn't a separate thing in addition to the being strengthened in faith, it is a result of the strong faith. God is glorified when we depend on Him.

This belongs first with justification by faith alone, which Paul is still explaining in Romans 4. It also belongs with living by faith. The Lord is not impressed by us, He desires to impress us, so to speak, when we acknowledge that we need Him, and then when we give Him thanks after He's given what we need. This is the message of Psalm 50: call on Him in the day of trouble.

God isn’t impressed because we doubt Him better, or if we work to keep ourselves never needing His help.

There was a filling up of Abraham's thinking with the power of the Promiser: being fully convinced that the one who promised is able to do (whatever He promised). Abraham did laugh (Genesis 17:17), and even asked that Ishmael might be the one, and yet the

Counted Faith (verse 22)

This is the conclusion; we're back to where it all started, since Paul quoted the same thing in verse 3 and referred to it again in verse 9.

Therefore, it [faith] was counted to him unto righteousness.

Abraham believed God and God's Word to him. Justification is the word for this imputed righteousness, righteousness credited or counted by God to Abraham's ledger.

Our Faith in the One Who Raised Jesus (verses 23-25)

From the beginning of the chapter Paul has been pushing Abraham's story as _the_ example, and here at the end of the chapter Paul leaves no doubt as to its relevance.

But this was written not only for him, that "it was counted to him," but also for us, those who will be counted,

Counted, credited, counted. It's now the fourth time that Paul has quoted this statement from Genesis 15:6. We could call it the _proto-iusto_, the first justification. The Scripture revealed it for every son of Abraham in Israel, which was instruction for them that they missed. And as Paul regularly affirms, the Old Testament is profitable for us. It _applies_

The "us" of application are identified:

the ones believing in the one who raised from the dead Jesus our Lord, who was delivered over on account of our trespasses and who was raised on account of our justification.

Abraham looked forward, by faith in hope, to the promise to be fulfilled, and we look backward and forward, to the Person of Jesus and to our inheritance in Him.

The one who raised...Jesus is not Jesus, but the Father. God who promised seed to Abraham (Galatians 3:16) is God who raised _the_ Seed. We do not share the exact same words of promise, but we do share the exact same God of the words and promises.

The last verse has a parallel structure that modifies Jesus our Lord. Jesus was delivered, handed over to the Romans who beat and crucified Him, and this was because of our sins. Jesus was also raised, brought to life on the third day, for our justification.

His death was because of our sin. He was without sin. He died because we deserved to die. More than the Jews and Romans, the Father delivered Him up for us (Romans 8:32, see also Isaiah 53:10). He was "pierced for our transgressions" (Isaiah 53). "For our sake He (the Father) made Him (Jesus) to be sin who knew no sin, so that in Him (Jesus) we might become the righteousness of God" (2 Corinthians 5:21). It is substitution, the righteous for the unrighteous (1 Peter 3:18).

His resurrection guarantees our justification. As with the delivering, so with the raising, the Father did it (Romans 6:4; Ephesians 1:19-20).

There are other verses that say we are justified by His death, by His blood (Romans 5:9, see also Romans 3:24-26). But this distinction is part of the "all are yours" of ways to talk about our salvation. We should run out of ways to refer to it just as soon as a woman runs out of ways to prepare meat.

His resurrection means that He is alive, it confirms that the Father accepted His sacrifice, and it means that our hope is not in this life only (1 Corinthians 15:19). We shall be made alive in Him as well.

Conclusion

What around you feeds your faith, fills your hope? Corruption, death, disappointments, sins, doubts. Look to the Father through the Son. Christ in You is the hope of glory (Colossians 1:27). Forgiveness, riches of kindness and patience, life. So get to the Word, get ahold of the promises. Pray for grace to strengthen your faith that it wouldn’t waver. Wavering isn’t worship.

His goal is to bring our doubt to an end, by eventually bringing our faith to an end.

Charge

Thomas Watson wrote, “If the sinews be cut, the body is lame; if the sinew of faith be cut, hope is lame.” Don’t play with the knife of cynicism. When the evil one flings his flaming darts of doubt in your direction — and do you think he won’t? — take up the shield of faith (Ephesians 6:16).

Benediction

May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. (Romans 15:13, ESV)

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Introduction

Men are manipulators. It is not necessarily a bad thing, at least depending on the definition of manipulation. The Latin word manus means "hand." To manipulate is a derivative that means to handle, so manipulation is the the word for putting your hands to something; a manual transmission is hand-operated. It obviously has picked up some nasty metaphorical baggage over the years, so that now our first thought about manipulation is trying to get something through "insidious means especially to one's own advantage" (Merriam-Webster). We don't appreciate this sort of pushing or steering by another.

The original meaning, subduing the earth by hand, belongs with our image-bearing. I don't think that opposable thumbs is what makes us image-bearers rather than clever dolphins, but it belongs with our God-given bodies and our God-ordained work. Hand-eye coordination has brought some beautiful and useful things into our dominion.

But especially nowadays, we are tempted to think that if we can't see it and touch it then it can't be as important. We want to make things happen. We think we are the ones who make things happen. Is it urgent? All hands on deck.

Of course this is sort of true and mostly not true even though we work hard to ignore how much it isn't true. We can't see gravity, and we certainly didn't create gravity nor can we move gravity around, and yet we depend on gravity so obviously that we take it for granted. God uses gravity to keep the planets and stars in their spheres, and we don't worry about them crashing into earth. Our hands can write out a scientific formula, but we've had no hand at all in how it works.

The principle applies to babies being born, and to crops coming up. The principle also applies to God's blessing on the world. It is His power, and it comes from His promise.

This isn't to say that we don't have things to do. But can you imagine if the world's blessing really depended on our strength, our wisdom, our obedience? Instead, the world runs on grace, which is out of our hands. The world runs because God is gracious and He gives it His attention. The heirs of the world will only be those with faith, the offspring of Abraham.

In Romans 4 Paul looks to Abraham as the forefather, not just those according to the flesh, but all those with faith. We’ve seen so far faith over works, faith over circumcision, and now faith over law. In Romans 4:13-17 Paul stresses God's promise to Abraham, and even more than that, the nature of the God who made the promise. God is the one who brings His promise to life.

The Foundation of Inheritance: God's unconditional promise (verses 13-15)

Abraham's circumcision didn't earn him favor with God (Romans 4:9-12); God declared Abraham righteous almost fifteen years before he felt the knife. Not only the special sign, but the special revelation in the law came later. When codified in the Mosaic Law, which the Jews held so proudly, it was 430 years after Abraham’s justification (Galatians 3:17). God came to Abraham not with law but with promise.

For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. For the law brings wrath, but where there is no law there is no transgression. (Romans 4:13–15, ESV)

Promise is a noun, a thing, a summary, and it is also a way God acts. In Abraham's case this promise was far beyond what he could have asked or imagined. Apart from considering Abraham's moral resume, God promised him offspring, “seed.” The word in Greek (τῷ σπέρματι) is singular, and in Galatians 3:16 Paul goes out of his way to say that the seed is Christ. But Paul also uses “seed” in the collective sense of all the descendants, just as words such as “family” and “team” are one but include many parts. We know Paul means the many here because of verse 17 and the “many nations.”

The promise was that he would have offspring and that he would be heir of the world. Usually an heir takes possession when the owner dies, but Romans 4:13 doesn’t specify when it will happen. The cosmos was his inheritance, a description also given about God’s Son in Hebrews 1:2. The world would be his, and implied is both earthly and eternally, material and spiritual. As Paul put it to the Corinthians, “all are yours” (1 Corinthians 3:21-23), and will be forever.

This promise was unsought for by Abraham and it was also unconditional to him. He had done nothing to earn it, and he could not do anything to lose it. There are if/then promises from God, what are referred to as conditional promises. But this blessing, of offspring and the world, was based in God's unconditional promise and grace alone.

It did not come through the law but through the righteousness of faith. Inheritance did not depend on any particular rule or regulation, no general code of conduct. Abraham would be heir through nothing other than believing.

But what would be the case if the salvation of men was based on the keeping of the law? Consciences would have no certainty, but would be harassed with perpetual inquietude, and at length sink in despair; and the promise itself, the fulfillment of which depended on what is impossible, would also vanish away without producing any fruit. (John Calvin)

Verses 14 and 15 drill down to establish alternatives. If Abraham—and with him as the example it's true for all the rest—could have held up his part of a contract, then it really wouldn't be promise, his inheritance would be similar to wages (as in 4:4). If the giving of inheritance depended on Abraham, and he met the conditions, then it would be due to him, not really a gift. It also makes faith unnecessary.

Paul keeps taking opportunity to point out to the law-lovers that law never brings deliverance, instead the law brings wrath. This isn't the work of the law to provoke sin (though that is true according to Romans 7:5), but that the law points out wrong and the consequences for doing wrong. Those who do such things deserve death (Romans 1:32, 6:23). The Lawgiver is just and punishes wrongdoers. That's wrath.

The law came to make transgression clear. Where there is no law there is no transgression. The sign says: don’t cross the line, and the law makes no personal allowances or concessions for overstepping. The law provides no strength in itself for keeping it. If our inheritance depended on law, it would slip right through our hands.

The Guarantee of Inheritance: God's effective grace (verses 16-17)

When you hope for a great inheritance, and the "world" is pretty great, what is the guarantee? This is how much God intends to bless: He guarantees it by Himself. This is the reason we have hope and how that hope can be solid.

That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. (Romans 4:16–17, ESV)

The gospel of grace, received by faith alone, is not about making salvation easy but about making it secure. Grace isn't a breeze that cools off our guilt, it is the ocean that carries us along. And it doesn't run dry. Grace goes to work and is opposed to our pathetic attempts to steer it or catch it. The promise rests on grace, and that's how it was guaranteed to all his offspring.

Paul quotes Genesis 17:4-5 to reiterate that the believers are sons of Abraham, “the father of a multitude of nations” (a phrase used in both verses), and this promise comes when God changes Abram’s name to Abraham, which means “father of a multitude.” The ultimate inheritance of the world belongs to Abraham's offspring, even though we think the sons of Abraham through Jacob have a particular land promised to them as well.

The key is the nature of God, the one in whom Abraham believed, the same one in whom we believe. God who gives life to the dead and calls into existence the things that do not exist. Considered from Abraham's perspective, both of these descriptions could apply to his offspring, and then nations. He was "as good as dead" in reproductive terms, and no eggs existed in Sarah (Romans 4:19). Considered from Paul's perspective, he knew of Lazarus and Jesus Himself who were raised from the dead. Think Ephesians 1:19-20. The non-existing to the existing things only take a word from God (as in Genesis 1).

The world came into being by God’s call, the world is the inheritance of faith by God’s call. You who believe have been brought from spiritual death to life, your hope was non-existent (Ephesians 2:12).

More about Abraham's faith to finish chapter four.

Conclusion

We are here, four thousand years later, on the other side of the planet, looking to the same God and same promise. He continues to bring His promise to life. We are part of the fulfillment. No man could have made this happen with all his strength, let alone his sinful liabilities. This kind of good news is out of our hands.

We live on promises. We live through powerful grace. We live by faith in God through His Son Jesus Christ. All are ours, the world is ours, because God is a promise-maker. Lift up your head and hold out your hands in faith.

Charge

We live from faith to faith in what God has done, and by faith in what He says He will do. We are encouraged by looking back over His providence, but we are also changed as we hold onto His promises. He has given us “His precious and very great promises” in order to know His glory and excellence and let us partake in them (2 Peter 2:3-4). Hold fast to His promises.

Benediction:

May the God of our Lord Jesus Christ, the Father of glory, give you a spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe according to the working of his great might that he worked in Christ when he raised him from the dead. (Ephesians 1:17-20a, ESV)

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Introduction

Last summer when we agreed to cover 1 Peter during our Sunday evening sermon series I made recommendations to the other pastors on paragraphs we each should preach. I assigned myself this section, 1 Peter 3:18-22, for…fun. If you're keeping note, you remember that Dave taught last and covered 3:1-7. Jonathan has a message already for verses 8 and following, but he had an opportunity to be gone tonight, so we swapped evenings, not passages.

My title, though, and the reason for this paragraph, hinge on a part we’ve temporarily skipped. When we are suffering, and when we show a sort of hopefulness that causes others to ask about it, we want to be ready with a good apology. The word in 3:15, typically translated as “defense" or "reason" is ἀπολογία (apologia). Apology here means not admitting that we were wrong or saying that we're sorry, but explaining the foundation for why our hope is real. We’re to have our case prepared. There is actually plenty of basis before 3:15, and yet there is a "for" or "because" in verse 18 that sets up clear comfort for suffering Christians.

There are, as we'll see, some significant questions and competing interpretations that keep everything from being equally clear. But these verses contain some glorious, and hope case-making, truths.

For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him. (1 Peter 3:18–22, ESV)

Christ Vivified (verse 18)

Christ also suffered, connects with Christian suffering in verse 13 and 17. It’s not that Christians suffered first, but rather that Christian suffering isn’t without precedence. In chapter 2 Peter said that Christ left us an “example,” an underwriting (ὑπογραμμὸν), that we should follow in His steps. This is where WWJD got its origin, with the fictional story by Charles Sheldon. But Christ’s suffering is more than merely a pattern which we should imitate, it is also for our propitiation. His unique suffering was once for sins, the righteous for the unrighteous. We have hope in whatever parts of our suffering that are similar to His because of His suffering that was something we could never do. His was a substitution which the “for” or “instead of” emphasizes.

“He was pierced for our transgressions; He was crushed for out iniquities; upon Him was the chastisement that brought us peace, and with his wounds we are healed.” (Isaiah 53:5-6, from which Peter quotes in 1 Peter 2:24, and see also Isaiah 53:11-12)

We also have hope because of the purpose of our justification: that He might bring us to God. This is my favorite reminder of Christ's work; He turns rebels into brothers, hostile enemies into companions and allies. Redemption is unto reconciliation, forgiveness unto fellowship, propitiation unto peace in His presence. Our sin offended His holy standard and it separated us from Him. The Son suffered to save and bring back the wandering sheep (1 Peter 2:25); He leads you to the Father (see Ephesians 2:18).

The end of verse 18 begins the challenging part,  being put to death in the flesh but made alive in the spirit. He really died; He had a physical body that the Roman soldiers beat and nailed to a cross. In the flesh, as a man, He suffered. On one hand they killed Him, then on the other hand God made Him alive (μὲν...δὲ). He was vivified, from Latin vivere, “to live,” so enlivened. But in what way?

The word πνεῦμα (pneuma) is never capitalized in Greek, context always determines whether it is the Holy Spirit or the spirit of a person, the intangible, non-flesh animating part.

If it is the Holy Spirit (as represented in the KJV, NIV) then all three persons of the Trinity are mentioned in this verse as working for our salvation. Paul explicitly connects the Holy Spirit who dwells in us as the Spirit “who raised Jesus from the dead” (Romans 8:11). If it is the Holy Spirit, the phrase really isn't parallel; having been put to death in the realm/sphere of the flesh and being vivified by the agent of the Spirit. (Though see a possible similar use in 1 Timothy 3:16, ἐν σαρκί...ἐν πνεύματι, body and Spirit.)

If it is "spirit" (as in the Geneva Bible, NASB, ESV), then why emphasize that? The resurrection is about His body, which was dead and buried but now alive (which is also our hope). After He said, “It is finished,” Jesus “bowed his head and gave up His spirit” (John 19:30). So this is when He got it back?

The Greek word here is not the typical word for resurrection (which we find in verse 21), but a form of ζωοποιέω, meaning “to be caused to live, to be vivified.” Is this a time between His bodily death and bodily resurrection, when Jesus was disembodied but made alive again in His spirit, or is it another way to refer to His resurrection? Jesus did tell the thief on the cross beside Him that he would be with him today in paradise (Luke 23:43), which means that He did not suffer in hell from Friday to Sunday.

The questions spill into the next section.

Christ Vindicated (verses 19-20)

In the (Spirit/spirit), Jesus went (somewhere) and preached (something) to an audience (of spirits).

in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, (1 Peter 3:19–20a, ESV)

Who are the "spirits in prison”? What is the "prison" and where is it? When did this proclaiming occur? What did Jesus proclaim? Why is this so important? What is it doing here? Peter seems to expect that his readers know all of this; his lack of additional details suggests that he’s reminding them not revealing new info. We have less confidence.

Luther wrote, “A wonderful text is this, and a more obscure passage perhaps than any other in the New Testament, so that I do not know for a certainty just what Peter means. (quoted by Schreiner)

In which…having gone He preached picks up with the last word in verse 17, so “in the Spirit/spirit” Jesus traveled somewhere. It seems that this was the next thing after having been made alive. Vivification/resurrection led to this proclamation.

The original word order is, “in which also to the in prison spirits having gone He preached,” with an emphasis on the spirits. When the plural spirits is used in the New Testament it is not about men, but angels, and usually fallen angels. And the only prison for spirits we're told about is a place for the disobedient spirits (namely Satan in Revelation 20:7) whom Jude perhaps describes in confinement.

And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day (Jude 1:6, ESV)

Right after that Jude mentions Sodom and Gomorrah and “likewise” sexual immorality (Jude 1:7). Peter also refers to this angelic disobedience and detention.

For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment; if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly; (2 Peter 2:4–5, ESV)

Yet some commentators (such as Calvin) assert that this prison in 1 Peter 3:19 is figurative for those imprisoned in ignorance or sin or even those bound under the law. So to him, spirits is men, regardless of what the word usually refers to.

But what connection does that have to Christ “having gone preached”? Verse 19 sounds like a message, not an extended ministry (Heibert).

And how does that relate to in the days of Noah? We do know that it was particularly sinful, which resulted in God wiping out almost all humanity. Some (such as Augustine) see the “spirits” as the spirits of men, but the now disembodied spirits of the men who died in the flood, but the proclamation was through Christ’s Spirit in Noah preaching to them (compare with 2 Peter 2:5).

In 1995 I was taking a Greek class which worked through 1 Peter, and in my final project, an outline commentary on the book, I took the Noah as preacher interpretation. My professor wrote, "You can be wrong if you want to." Ha.

I have changed my mind, mostly because every prophet preached righteousness through Christ's Spirit (see 1 Peter 1:11), not just Noah. Plus the order presented in verses 18 to 19 makes the preaching post Christ being vivified; it’s not the pre-incarnate Christ. In addition to that, the part that stands out in Noah's day is the demonic activity, which also sets us up for verse 22.

It would fit the interpretation that the "sons of God" in Genesis 6 were demons, or at least that men were demon-possessed (MacArthur), and especially in their sexual immorality (Jude 1:6). They were “spirits” who did not obey…in the days of Noah, while the ark was being prepared. The spirits are pre-flood evil-doers. God’s patience waited, but not indefinitely.

This relates to Christ announcing His triumph.

He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him. (Colossians 2:15, ESV)

he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. (Ephesians 1:20b–21 ESV)

In His preaching Christ wasn’t offering them a second chance, this isn’t a gospel message; there is “no missionary work in hell” (Lenski). It is a message of His victory.

This relates to our hope. The comfort is that a culture dominated by evil, full of depravity, and even rife with demons doesn’t win. The great powers against Christ heard Christ proclaim His victory.

Christ Victorious (verses 21-22)

Peter follows the flood waters of judgment with waters of baptism. It corresponds (ἀντίτυπον) to or “symbolizes” (NIV) the ark, but it's not the water, the analogy is to Christ. As the waters of judgment brought death, so we are buried in death when baptized, and we only “survive” because we are in Christ.

Peter is not teaching baptismal regeneration. The water isn't magic, the cleansing isn’t via ceremony. The external isn't the point, but the appeal to God for a good conscience.

Our salvation is through the resurrection of Jesus Christ, and the elect are born again by faith into hope (1:3).

Now He's ascended, our Lord ever more. All the angels, whatever their hierarchy, authorities and powers, have been made subject to Christ, and this is especially true of the fallen angels. He is at the right hand of God, a position of honor and authority. There is not one thumb’s-width in the entire domain of all existence over which Christ does not rule as Lord. His enemies are being made His footstool (see Psalm 110:1).

Conclusion

For my final answers tonight, I’ll go with spirit instead of Spirit, and that being made alive refers to His bodily resurrection rather than a time of His disembodiment when darkness covered the earth for three hours during His crucifixion, that the spirits in prison are the fallen angels who sought to corrupt the human race while Noah built the ark and now are imprisoned, that the resurrected Christ proclaimed His triumph over them, that we are being delivered through our union with Christ and will be brought to God by Christ, and that all authority in heaven and on earth has been given to Him.

This provides a good apology for our hope: Christ is alive. Christ has atoned for our sin. Christ announced His victory. Christ has ascended to His throne. He knows what it means to suffer for doing good, according to God's will (verse 17), and look at what His suffering brought.

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Everyone who believes is a son of Abraham. There are some who are sons of Abraham who do _not_ believe. There are two ways to call Abraham, "father Abraham," and while both ways include blessings, only one of the ways gets blessings _proper_, salvific, eternal.

When God called Abram/Abraham God promised to bring blessing to the nations through Abraham (Genesis 12:3; Galatians 3:8). This is quite surprising, for at least two reasons. It's surprising that God would choose this particular pagan to become the human _fountainhead_ of blessing, and it's surprising--or at least striking-that God would choose a fountainhead of _blessing_. God is the giver of good things. He gives promises about giving good things, and sometimes He just gives good things. He gives good things to those who don't deserve them, and in giving good things He makes them accountable.

God graciously chose Abraham to receive good things, and graciously chose Abraham to be the one through whom good things would come to all sorts of peoples.

The particular people who most looked to Abraham as their forefather was the Jews. This is right. God gave Abraham Isaac, God gave Isaac Jacob, Jacob was the father of the twelve tribes of Israel. Jesus regularly poked the eyes of those in Israel who claimed religious stature since they were sons of Abraham (Matthew 3:9; John 8:39). Jesus wasn’t denying their ethnicity (John 8:56), He was confronting their complacency.

But Isaac wasn't Abraham's only son. His first son was Ishmael, and God protected Ishmael and promised that Ishmael would also become a great nation (Genesis 17:20; 21:13; 21:18). This made them sons of Abraham. These sons of Abraham did not get the same kinds of blessings or promises. They did not get an Ishmaelian covenant or Messiah of their own. But all the Jews and many of the Gentiles trace their lines from Abraham "according to the flesh" (4:1).

And what Paul points out in Romans 4 is that Abraham is the father of _all_ those who have faith. Though many are related to him by flesh, believers look to him as the first one declared righteous by believing.

All of Romans 4 relates to Abraham's righteousness, specifically, it did _not_ come from Abraham's works (1-8), from circumcision (9-12), or from the law (verses 13-22). Justification has always been by faith, and Abraham's story is for _us_ to teach the same truth (23-25).

The Timing of Abraham’s Circumcision (verses 9-11a)

We just came off the great #blessed man who does not have his sins counted against him. Paul quoted David, but in support of his case about Abraham. The chapter starts by asking about those who looked back to Abraham as "forefather according to the flesh," so now he asks, could others be forgiven? This is the question that leads us into the circumcision question.

Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. (verses 9–11a ESV)

Paul is teaching by leading his readers through a series of questions and answers. The answer to the first question may seem to switch the subject, but it is the point. _Of course_ the uncircumcised, those outside the Abrahamic covenant, can have the blessing of forgiveness. It's not about your dad, it's not about your behavior, it's not about your religion or its sacraments and ceremonies. Forgiveness comes by faith, and is for whoever has faith. That is the answer to the question, because that's how it worked for Abraham even though he was _the_ father.

Paul is really trying to help his Jewish brothers get the point. He is laboring hard, with the Spirit's help, to get them to see what should have been unmistakably obvious to them. Paul's questions pull their thinking into his line of thinking, and his almost painful repetitions leave no other options.

Paul's already gone over the fact that circumcision wasn't enough. It was commanded by God to the sons of Abraham through Isaac (Genesis 17:19, though Ishmael was circumcised as well, Genesis 17:26), but the external obedience and the tribal association and the "spiritual" _pride_ and the apathy toward righteousness that went with the sign were legendary. The sign was taken as merit, or as a guarantee of safety, rather than as a reminder of their need for mercy. _And_, on top of all that, Abraham, to whom many of the Jews looked for their privilege, was an _anti-pattern_ for their presumed practice.

We're blessed to have cardinal numbers that label the chapters in the first book of the Torah (chapter divisions weren’t added to the Bible until the early 1200s AD). Abraham's justification was announced at the beginning of Genesis chapter 15 and the sign of circumcision wasn't given until chapter 17. Around 14 years passed between the events. Abraham had no sons yet in chapter 15, he was 86 when Ishmael was born (Genesis 16:16) Abraham was 99 when he was actually circumcised (Genesis 17:24).

Don’t put the cart before the horse, the sign before the substance, the effect before the cause.

The sign was a seal; the pointing was a confirmation. God had accepted Abraham by faith, and then God affirmed that acceptance to Abraham with the seal. Abraham's righteousness was by faith while he was still uncircumcised.

The Purpose of Abraham’s Circumcision (verses 11b-12)

God's timing was on purpose for a purpose, a singular purpose with two applications. Paul points out the purpose for the uncircumcised first, though the gospel is the power of God to the Jew first (Romans 1:16).

The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. (verses 11b–12 ESV)

It's not actually a new sentence in Greek; the construction depends on the answer at the end of verse 10.

The purpose is—here with a more awkward translation for emphasis’ sake: "unto him to be the father of all the ones believing through uncircumcision unto the counting to them righteousness." National/religious identity is no hindrance. National/religious identity doesn't need to be changed. Justification is not even a concession, as the ESV suggests, without being circumcised is an attempt to translate a much simpler prepositional phrase: "through uncircumcision."

If they are believing, they are sons of Abraham. Is this the doctrine of adoption? Not here; our adoption as Christians is not into having Abraham as father but rather God as Father (see Galatians 4:5-6; Romans 8:15; Ephesians 1:5). Abraham is, however, a type of father, and his fatherhood of those with faith is a spiritual patriarchy. Previous to Christ a Gentile could convert to Judaism, and that Gentile would only be saved by faith but would still have to get circumcised; they would become part of the nation. Romans 4:11 describes converts as all ones believing in the external state in which they are.

Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” So then, those who are of faith are blessed along with Abraham, the man of faith. (Galatians 3:7–9 ESV)

Verse 12 provides the second application. To any believing Jews, their forefather according to the flesh is also their father according to the faith. Abraham _was_ already their father according to circumcision; they already identified with him as such. That wasn't enough for salvation without faith.

And Abraham left them a path to walk, the path of faith. Most English translations say to walk in his steps, but it’s at least better as "follow" (NASB), and the word emphasizes keeping in line with the standard of conduct, following or conforming (BAGD).

He also was justified without needing to be circumcised first. Paul reminds the Jews of the pattern, and the _πίστεως τοῦ πατρὸς_, the faith of the father.

Conclusion

Paul doesn't say that God was going to bless all the nations by making all the nations into one nation (such as Israel, or a “new” or “true” Israel). His summary in Galatians 3:7 doesn’t remove national distinctions as such, it says that national distinctions don’t prevent justification by faith. Because we are saved the same way doesn’t make us the same, any more than it removes gender distinctions between male and female (Galatians 3:28). We have one Lord, one Savior, one justification, and many Lord-assigned differences.

There _is_ continuity of _faith_ counted as righteousness, and there is distinction between those who were given a sign of the covenant for which they were to believe and those who were given neither a covenant or a sign but still believe.

Circumcision and baptism are not the same. And, if anything, baptism is most like Abraham's circumcision because it was a sign given as a seal of his belief, not a sign that obligated him to believe.

For those who have already been baptized but have not professed faith, _believe!_ Baptism isn't enough no matter what. You must come to Christ. For those who professed faith in their baptism, brothers and sisters, walk by faith. Conform your life to the standard of faith. The righteous shall life from faith to faith.

Charge

Christian, you have been called, you have been qualified. You have been given blessing, you are given responsibility. Follow in the footsteps of Abraham's faith. Follow in the footsteps of Jesus' obedience (1 Peter 1:21). Trust and obey.

Benediction:

May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. (Colossians 1:11–12, ESV)

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Introduction

The first song we sang this morning was “Blessed Assurance.” It’s an old-school Baptist hymnbook staple, and it’s good enough for what it is. I’ve seen evangelism/discipleship materials in which step one was get the other person to pray the sinner’s prayer, and step two was get them to embrace their assurance of salvation. That’s not what I would do, though I do talk to a considerable number of professing believers who struggle with wondering if they are truly saved; genuine assurance is a blessing for sure. 1 John is the best epistle for testing one’s confession of faith “that you may know that you have eternal life” (1 John 5:13), but it is a process to “make your calling and election sure” (2 Peter 1:10, KJV), so maybe not step two. And before looking for blessed assurance, it’d be worthwhile to get a tighter hold on blessed credit.

Paul started laying ground-level gospel a couple paragraphs ago. The good news is that salvation is not by works (Romans 3:21), and mostly because we've already failed by works. Our works have been the wrong ones-sin, and incomplete ones-falling short of glory (Romans 3:23). But salvation is God's work, a work that includes Christ taking the Father's wrath our disobedience deserved and also giving us the righteous standing of Christ’s obedience.

The Jews reading this letter in Rome may have had questions, if not objections. For that matter, James' letter (written maybe 15 years earlier), appears to say that more than faith is required for justification. Both Paul and James look to Abraham, which is what all Israel also did. Much of this next section of the epistle (our chapter 4) is about Abraham's justification, and it leaves no room for boasting. Abraham was the first one not to get what he deserved.

Abraham’s Way (verses 1-3)

God chose Abraham and promised him blessing (Genesis 12:2). God promised to make Abraham the father of His chosen nation (Israel) and the father of a multitude of nations (Genesis 17:6). If the Law and the Prophets bear witness to righteousness apart from the law (Romans 3:21), and if Abraham is at their headwaters, then in what way was Abraham saved?

What then shall we say was gained by Abraham, our forefather according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” (Romans 4:1–3 ESV)

The patriarch of patriarchs was Abraham, the first forefather. God called Abram out of Ur and said that in him all the nations would be blessed. The chosen line went through Abraham’s second son, Isaac, to Jacob, whose name became Israel. When the LORD revealed Himself to Moses, He said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob” (Exodus 3:6). So Abraham is the forefather according to the flesh, the ethnic people group. If you had to pick just one example, this is the guy.

Verse 1 asks the question, and verse 2 rules out works. Paul argues according to impossibility. It's almost a full syllogism (as pointed out in the commentary by John Murray), and can be translated into standard categorical form. (Providentially, my Logic class just got to this chapter: take a singular—Abraham—as a universal, and a hypothetical—if—as a universal).

• All men justified by works are men who have reason to boast.
• (All) Abraham was a man justified by works.
• Therefore, (All) Abraham was a man with a reason to boast.

The problem is that the minor/second premise is false, which makes the argument fall apart. We know the minor premise is false because of Scripture.

The authority for our logic is God's Word. Paul quotes from Genesis 15:6, and it's the first declaration of righteousness in Scripture. God had already called Abram (chapter 12), Abram and Sarai had already sojourned in Egypt (chapter 12), Abram had separated from Lot (chapter 13) and had to rescue Lot (chapter 14), and after all that, Abram said to the LORD, “You have given me no offspring” (Genesis 15:3). The LORD took Abram outside and said that his offspring would be numbered like the number of stars (Genesis 15:5). Abraham believed God, and God counted or "credited" that belief as righteousness.

Counted is the key word, used 11 times in the chapter, and five times in these first eight verses. It refers to calculation, to a reckoning, to take into account, to credit (NASB). Abraham’s righteous status before God did not come because of anything he did, but God counted the believing.

A Worker’s Wages (verses 4-5)

Paul follows up Abraham’s justification with a general principle about the differences between wages earned and gifts received.

Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, (Romans 4:4–5 ESV)

Workers get a wage; they get paid. When you put in forty hours, your boss isn't doing anything gracious to multiply your hourly rate by the hours clocked. That's not a gift, that's what you earned. What is due is what you’ve obligated the employer to compensate.

In salvation, if works were the way to justification, then you could say justification was a debt to be paid by God. Human works put God, if He was to be just, into the position of debtor.

Instead, we believe for justification, and we believe that God is the one who justifies. He declares the ungodly, the guilty, clean.

Our justification is by faith not works, our justification is by grace not merit, our justification is a gift. This letter to the Romans, and the good news of redemption, is about gift. More gift than the sun is the Son, and more than breath is His blood, and more than fruit is the indwelling Spirit, and all the good is gift. The central event in human history is gift. The nature of God is that of generous giver. Paul argues in Romans 8 that if the Father has given His Son, how will He not with the Son graciously give us all things (Romans 8:32)?

Sinner, could you get better news?

David’s Blessing (verses 6-8)

These verses give Scriptural support to the principle in verses 4-5.

just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:

“Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin.” (Romans 4:6–8 ESV)

Abraham was, without doubt, the most important forefather, and the recipient of a broad covenant. David was, without doubt, the most important national king, and the recipient of a more specific covenant. David is also a clear example of a man whose works condemned him.

Paul quotes Psalm 32. Psalm 32 isn’t explicitly tied to David’s sin with Bathsheba and Uriah, but the lyrics immediately following the ones Paul quotes surely apply.

For when I kept silent, my bones wasted away through my groaning all day long. For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. (Psalm 32:3–4 ESV)

David knew what he deserved. He was weighed down by his guilt, wrung out and withered by his conscience. Forgiveness was a relief. So, blessed is the man who is forgiven.

Note that Paul quotes David’s part about the man against who the Lord will not count his sin. But Paul’s point has been about the man for whom the Lord will count righteousness. It is the same word we’ve been tracking, count (or “credit” from λογίζομαι). This is the other side of the same count. One side is when God counts faith as righteousness, the other side is when God counts sins as forgiven.

Justification includes both righteousness in place of unrighteousness and remission of unrighteousness. So, yes, blessed is such a man!

Double-down on the privilege, the blessing, the granted favor. It is privilege, it is not because you worked for it. This blessing is gift, from start to finish. This blessing is forgiveness, which corroborates that it’s not something you earned.

If someone fussed at you, “So you're saying you think you have more privilege than me?" I’d tell you to respond, “No, I'm saying you don't even know how much more privilege I have than you."

Conclusion

The first blessing from God to man was purpose (Genesis 1:28). Perhaps the next most important is forgiveness (back unto fruitfulness, so in Psalm 1).

Men of faith, and women of faith, need reminders of forgiveness. Men of the world, and women of the world, are desperate for it.

Church, this is where our #blessed riches start. Peace with our Maker and love from the Spirit and lightness of soul aren’t all that God gives, but none of His other gifts mean the same without justification. Our justification by faith alone is the prima facie, that is, the first impression of our jealousy provocation.

God forgives you without needing to ask anyone else. God forgives your neighbor who sinned against you without asking your permission. Blessed are those who are forgiven, and blessed are those who forgive as they have been forgiven (Colossians 3:13). Don’t hold grudges against other believers, because then you are actually holding your grudge against God.

Charge

Many years ago I filled up a U-Haul truck with diesel when all big trucks ran on diesel, or so I thought. The problem was, it was not a diesel truck, and it didn't take long before the truck just quit running, on an eight lane freeway outside Los Angeles in the middle of the night.

Your tank is meant to run on grace, grace which will make you strong. Your tank will conk out, later or sooner, if you run on your strength, trying to earn grace. May you be filled with faith for your work, because you will conk out if you try to put in works first.

Benediction:

[M]ay God make you worthy of his calling and fulfill every resolve for good and every work of faith by his power, so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. (2 Thessalonians 1:11–12, ESV)

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Introduction

In his introduction to _The Death of Death in the Death of Christ_, J. I. Packer summarizes the gospel in three words: God saves sinners. It's true from start to finish. It acknowledges man's depravity and inability (man is a sinner who needs saving). It exalts God's sovereignty and grace (He plans for and provides salvation). It proclaims the Son's effective propitiation (all for whom the Son atones will be saved). And it has practical consequences for what we say. We have no defense for our sinfulness (Romans 3:19). We have no boast for our righteousness (Romans 3:27).

I've already asserted a few times through these first few chapters of Romans that the greater challenge for the gospel (using “challenge” only from the human perspective) is not unrighteousness, but self-righteousness. When God saves sinners, He saves the ones who realize that they've done everything wrong, and He saves the ones who think they haven't messed up quite as bad.

Paul has demonstrated quite persistently that judging others for what we also do is its own kind of evidence against us. He's held up the perfect standard of God's law to prove that none of us meet it. And he's said that not only have all sinned, we have all have fallen short of the glory of God. We've failed to live up to the original image. We've colored outside the lines (transgression), and haven't filled in the lines (omission).

It's why we need someone else's righteousness. This is the alien righteousness we considered a couple weeks ago, a righteousness that isn't ours that gets credited to us. God justifies sinners when He imputes righteousness to us, meaning that He regards Christ's righteousness as ours. In God’s accounting books He has records of all our sins/offenses/wrongs, and none of us could erase them.

Have you investigated (or even invested in) cryptocurrency based on blockchain technology? Lay aside the question of whether or not it's a useful workaround to government fiat, it provides an interesting analogy. The blockchain only works in one direction; it does not go backward. There is no undo button, no do-overs or restarts. A mistake can only be fixed by a second transaction, there is no reversal.

God justifies us not by forgetting our sin but by paying for it in His Son. He doesn’t undo the consequences, He satisfies His own wrath. This is what makes Him just and the one justifying believers (Romans 3:26). When God forgives He will never use our sin against us (think Psalm 103:12), but that's because He won't forget the atonement price paid by Christ. All we can do is rely on Jesus; we add nothing good to the chain. This is why we have nothing to boast about.

In this paragraph, Romans 3:27-31, we see that believing means no boasting in ourselves (salvation is monergistic), that believing is the (only) way to salvation for everyone (salvation is monotheistic), and believing leads to obedience (salvation is unto morality). This is all part of the law of faith, and it's a law about, and against, boasting.

Faith Leaves No Room for Boasting (verses 27-28)

The word boasting is only written once in verse 27 but it is assumed five more times. Paul’s original writing is punchy, but if we wrote it all out, "boasting" would be the subject of six independent clauses, and it would be the subject of the verb excluded five times. Here's the compact version:

Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith.

Here's what it would be extended into complete sentences: "Therefore boasting is where? Boasting is excluded. Boasting is excluded through the law of what? Boasting is excluded through the law of works? Boasting is not excluded through the law of works, but boasting is excluded through the law of faith."

There's three questions, and the first is expected after the previous paragraph. Where is boasting? Boasting is taking pride in something, bragging, self-congrats, patting ourselves on the back. Where does boasting belong? It’s as if we were looking for her somewhere. But boasting is not invited.

In verses 21-26 all we “got” was verse 23. Everything else was about what God did, what Jesus did. We see God's grace, God's justifying, God's gift, God's redeeming in Jesus, God's propitiation in Jesus, God's patience with sinners, God's constant work of showing His righteousness in saving sinners. So man's boasting is right out.

Then we get more contrast on how boasting is excluded, and there are two options: the law of works or the law of faith. First, it's usually "works of the law" not "the law of works," even as it must be in verse 28. Second, "the law of faith" seems odd after all the limitations we've seen about the law.

Law of faith refers to the defining standard, a presiding principle. This law is higher than the law of works. Our works won't actually let us boast, but let's say we wanted to try to boast in our works, which, a lot of men do. Fine. Faith, by definition, looks away from self. Faith leaves no breath for blowing our own trumpet. If we are justified by faith then God has done all the work.

Verse 28 explains it:

for we calculate (that) a man is justified by faith without works of law.

The ESV translates it as we hold, but the verb refers to counting, to calculating, as belongs in the sphere of accounting. When we add up how justification works, the works side is zero and the faith side is full.

Justification is entirely God's work. This is monergism (from mono meaning one and ergon meaning work, so “the work of one), not synergism (the work of more than one). We don't work together with Him to save ourselves. We add zero merit. The law of faith rules our boasting out.

Faith Leaves No Room for Polytheism (verses 29-30)

Two more questions in verse 29 scratch at the universal law of faith, a law that excludes boasting from Jews and Gentiles.

Or is God the God of the Jews only? Is God not also God of the Gentiles? Yes, God is also God of the Gentiles, since God is one, who will justify the circumcised by faith and will justify the uncircumcised through (the same) faith.

Who is this aimed at? Doesn't it seem aimed at those most likely to boast? And aren't the ones most likely to boast the ones Paul took a couple chapters to poke at? The truth is good news for Gentiles, but the rhetoric challenges the Jews.

The since starting verse 30 is especially Jewish: God is one. This is the Jewish thing. Jews were monotheists, believing in “The LORD our God the LORD is one” (Deuteronomy 6:4). Paul uses this very reality to point out that salvation by faith argues for monotheism. All the ones believing, Jew first and also Greek, are saved by the power of one and the same God.

Verse 29 differentiates between the groups ethnically (Jew and Gentile), verse 30 differentiates between them religiously, circumcised and uncircumcised.

By faith and through faith may not be as distinguished as the significance of the article in the second phrase, as if to point out the very same faith.

Monotheism is the argument. There is only one God and God is one. May God’s “way be known on earth, Your saving power among all nations…let all the peoples praise you!” (Psalm 67:2-3). There are not many gods, polytheism, nor is everything god, pantheism. God promised the Jews that He would save them. God did not promise the Gentiles that He would save them, though, God did promise the Jews that He would save the Gentiles.

Faith Leaves No Room for Lawlessness (verse 31)

Obviously this paragraph, following the emphasis of the previous paragraph, has been a lot about faith, even recognizing the the law of faith. The faith-standard leaves us no room for boasting in our works. Does the faith-standard also mean that our works don't matter at all?

Therefore, do we overthrow the law through the faith? May it never be! But we uphold the law.

The law shows us what God wants; it reveals His will. When we look at our lives in the light of the law, we always find that we have missed the mark. We need forgiveness for our disobedience, and no amount of attempted obedience can make up for it. The law points out our need for a Savior (Galatians 3:21-22), and God tells us the only way we can have the Savior is by faith.

And all those believing in the Savior are saved from the penalty of sin, and they are being saved from the power of sin. When Paul says, we uphold the law he isn't saying that we keep using the law in our evangelism (though we do that, too). He's saying we look to the law differently, as it serves the law of faith.

Just as there are whole chapters devoted to showing God's seriousness about saving Israel (just as He promised, Romans 9-11), so there are entire chapters to show God's graciousness in saving us from slavery to sin (Romans 6-7). We don't do good works to get justified, we do good works as those who are justified. We are saved by faith alone, and also the gospel brings about “the obedience of faith for the sake of his name among all the nations” (Romans 1:5).

If you've read our larger "What We Believe" statement, you may remember that the largest section is about how justifying faith is not dead faith, but alive to righteousness. See also Romans 8:3-4. Faith eliminates man’s boasting, not man’s morality.

Conclusion

Romans is a ministry of the gospel for believers, for those with faith. If it is true that faith comes by hearing (and it is, Romans 10:17), then as we Christians live from faith to faith, we still need to keep hearing the gospel.

There is more joy without trying to boast in something necessarily inferior. There is more joy with greater understanding by grace and of grace.

Boasting is a killer, it is usually a half truth at best, a potential idolatry at worst, and it never increases fellowship between two people.

The reason that the righteous live by faith (Romans 1:17), and that we cannot please God without faith (Hebrews 11:6), that we walk by faith not by sight (2 Corinthians 5:7), is that faith is the law of the world for worshipers in God.

Charge

The charge to you today is to live by faith, and as you live by faith you will do great obediences (in prayer, in projects of blessing, in sacrificial partying), and you will boast in God not in your obediences. As you believe, obey, and boast in God, His name will be great among the nations. As Isaiah said, the root of Jesse is the hope of the Gentiles (Romans 15:12), and so we hope in His rule.

Benediction:

May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. (Romans 15:13, ESV)

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"Likewise wives subject yourselves to your husbands"

or

"Likewise husbands show honor to your wife as the weaker vessel"

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Introduction

It is more surprising that anyone is saved than that anyone is damned. We know this. Men argue against it through lying teeth. We all know that there is a God, we all know that God is good, we all know that men who disobey God deserve hell. Pagan theologians don’t describe it exactly the same, it isn't acknowledged with honesty by every pagan non-theologian. But it is true.

The last part of the list of cultural evil is that men know that those who practice such things deserve to die (Romans 1:32). That's true even for those without clear connection to God's law, they at least have a conscience that excuses or accuses (Romans 2:15-16). We know that there is good and bad, and we know that bad can only be paid for by blood.

Men have been making sacrifices for generations not because it's fun but because it seems like the only thing that might please a god. The hecatomb is a hundred head (of oxen) sacrifice frequently found in the early epics. Even a modern man who fancies himself a comic tweeted, “We should just pin all the debt in the world to one guy and then kill him.”

The first blood sacrifice was in the garden as God killed an animal to make coverings for Adam and Eve. The Law gave more particular instructions, but men have been killing things to appease angry gods without any reference to Moses.

The ache in men's hearts, acknowledged or not, comes from knowing what they deserve from God. "The wages of sin is death," and "all have sinned." All sinners are death-deservers, all men are sinners, therefore all men are death-deservers (a valid logical syllogism, AAA-1). There must be blood.

There was the idea of blood before the existence of flesh and blood. Peter wrote that we are ransomed not by silver or gold, but by the "precious blood of Christ" who was "foreknown before the foundation of the world" (1 Peter 1:18-19). This is quite a statement. God in eternity before Genesis 1:1 anticipated, and believers in eternity forever will celebrate, the blood of the Lamb. Those whom He elects have their names written in the Lamb's Book of Life (Revelation 13:18). Blood shed belongs with God's purpose to show His righteousness, not just in judgment but in justification. Blood shed belongs with God's purpose to show Himself and His glory.

God's Law and God's Prophets pointed toward God's righteousness, but God's righteousness was embodied in Christ, and enacted in His death and resurrection. This is the gospel, needed by all and available for all the ones believing. By faith in Jesus Christ we are justified; in Jesus Christ we are redeemed.

Verses 25-26 focus in on Christ Jesus. They are the final parts to the paragraph, and they hinge on the first relative pronoun, "whom," on which the rest of the paragraph depends. It's Jesus' blood that shows God's righteousness, in His forbearance and His forgiveness, as well as in the Son’s penalty bearing.

"The righteousness of God has been manifested" (verse 21), "the righteousness of God (is being manifested" (verse 22), and now "to show God's righteousness" two more times (verse 25 and verse 26), four times in the paragraph, a “demonstration” (NASB). It’s out in the open.

Explaining Forbearance (verse 25)

The major-league theology word is propitiation, and though we can define it, both verses 25 and 26 explain why it was necessary.

Propitiation refers to making God, or a god, happy again. It was used in the Greek and Roman culture to describe whatever was necessary to regain the goodwill of a deity (BAGD). It was an attempt to fix divine displeasure, to avert divine wrath. In English we also refer to it as expiation, or atonement. It's making amends, paying reparation for doing wrong.

God is the one offended. And God is the one making offering in order to remove His own wrath.

In verse 25 the propitiation is blood, which, by metonymy, is an attribute that represents death. To avert divine wrath, Jesus died for all who would ever believe, the "righteous for the unrighteous," that we might recognize and receive God's righteousness. The basis of propitiation is Jesus’ blood.

This needed to be shown because in His divine forbearance He had passed over former sins. God had "let go" or overlooked (see also Acts 17:30) sins, not in final terms but in public terms. It seems like men had gotten away with a lot of sin. We see that a sinner dies, but this also means that a sinner's death is punishment, not propitiation. The sinner's bodily death pleases God only so far as God is pleased with justice, but it does not please God for sake of making peace with God.

For years and decades and centuries God had been passing over sins in the sense that the full weight of judgment was not poured out. Even the sacrifices that the Jews made to the Lord, following the Lord’s instructions, were only accepted by Him as a type or token of Christ’s blood.

[Christ] entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. (Hebrews 9:12–14 ESV)

As emphasized in the first few verses of the paragraph, the only way that this propitiation counts on our behalf is when we believe, through faith. The way we appropriate Jesus’ propitiation is by believing.

Explaining Forgiveness (verse 26)

This is the more surprising demonstration. Again we see the phrase to show His righteousness, and the concern is to do it at the present time, so that He might be just and the justifier of the one who has faith in Jesus.

Just is the adjective form of the noun righteousness, and justifier is the verb form belonging to the same word-group.

It would be unjust for God to forgive without settling the account. For Him to justify the ungodly, to treat sinners as righteous without dealing with their unrighteousness would make Him unrighteous. Forgiveness isn't fair without the cross. Someone has to pay. Though it looked like (to some) God was letting men get away with sin because the sentence wasn't executed speedily, no one is getting away, no not one.

The nature of God is such that He is holy, He is just, He is attentive, He is sacrificial. To show His righteousness and His love He lifted up Jesus on he cross (think John 8:24-28).

The cross was not cosmic "child abuse." The Son took up His cross willingly. The Trinity worked as one God in three Persons, that God might be just and justifier.

Salvation does not come by divine empathy, but by divine propitiation. It was not divine endurance, as if time could cause Him to forget. Forgiveness comes at a cost, and the Father and Son and Spirit work as God to satisfy the standards of justice that can’t be separated from His own character.

Conclusion

Heidelberg Catechism, Q&A 12:

Q. According to God’s righteous judgment we deserve punishment both now and in eternity: how then can we escape this punishment and return to God’s favor?

A. God requires that his justice be satisfied. Therefore the claims of this justice must be paid in full, either by ourselves or by another.

We cannot make this payment ourselves, the only mediator is “our Lord Jesus Christ who was given to us to completely deliver us and make us right with God” (Q&A 18).

How is propitiation effective for you? You can learn about propitiation, but defining it is only as meaningful as a picture is of another person. How is propitiation more than two-dimensional in your faith?

Do you know yourself to be freed from God’s wrath by grace? Those who believe have peace with God (Romans 5:1, 8:1). Those who believe are to be ruled by peace (Colossians 3:15). The fear of the Lord is not the fear of His wrath, but awe at His wrath and His mercy that has delivered us from it.

And so stop making others pay. When it comes to sins against you, you are not just, neither are you judge or justifier. Forgive as you've been forgiven, freely, and at someone else's cost. God says vengeance is His.

All religious roads lead to the same place: God's judgment seat. Every man will have to answer for himself according to God's righteous standard. Only those who believe in God's Son, the One who fulfilled the standard and offers His righteousness, will know that God’s wrath against them has been satisfied by Christ’s work on the cross.

Charge

God has shown grace to you by giving His own Son to bear your judgment (Romans 3:24). God promises to show grace to you when He sends His Son again (1 Peter 1:13). And God gives grace to you now, right now, in every upcoming now and when then becomes the new now, because He is the God of all grace (1 Peter 5:10). Stand in His grace (Romans 5:2), live out your holy calling by grace (2 Timothy 1:9).

Benediction:

“Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done. I am the Alpha and the Omega, the first and the last, the beginning and the end.”

He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus!

The grace of the Lord Jesus be with all. Amen. (Revelation 22:12–13, 20–21, ESV)

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Introduction

Jesus said, “I will build my church” (Matthew 16:18). Jesus is the head of the body, the church, the firstborn from the dead, that in everything He might be preeminent (Colossians 1:18). We have nothing good apart from Him, and nothing we say today or celebrate about our church matters apart from Him. “Unless the LORD builds the house, those who build it labor in vain” (Psalm 127:1).

The apostle Paul put it this way: “I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth” (1 Corinthians 3:6).

Yet that doesn’t mean we don’t have work to do; we are responsible to depend on God, and in that dependence we’re responsible to sow and water and weed. We can’t cause growth, but we are to be “stewards of the mysteries of God” (1 Corinthians 4:1), and stewards want to be faithful and fruitful. “If the work that anyone has built on the foundation (of Jesus Christ) survives, he will receive a reward” (1 Corinthians 3:14). We want to be found ready and diligent and patient and fruitful.

I’m excited to get to talk first. There is a lot to introduce, and it’s fitting for me to be first and for my main idea to set the foundation for the rest of the talks today, as it is the foundation for all of what we do.

The seminar is titled TEC 101, referring to the basics, the starters. Some of the L2L leaders suggested it as a topic, especially since we’ve gained more than a hundred souls over the last couple years. We talk about some things differently than many of us used to. It’s not because we are trying to be innovative. In particular, when it comes to what we believe, our doctrine, we are only trying to read and rightly handle the word of truth (2 Timothy 2:15). Yet as disciples of Christ, as we read God’s Word and learn from our Christian history and repent from our sins, we have some expressions and some emphases that may sound odd. In this sense we are like an ecclesiastical mutt (though being a mutt doesn’t necessarily make us a mess). We’re not thoroughbred Baptists, though credobaptist. We share a lot of Presbyterian worldview and lifestyle though we get at it differently than they might appreciate. We’re not Charismatic but a lot of people cry during communion. We’re Reformed and still reforming, even if not all the “truly Reformed” of the Lord would say so.

We care about the truth, and we care about what truth does. Truth sets men free. Truth lets us build and feast and play.

“We might fancy some children playing on the flat grassy top of some tall island in the sea. So long as there was a wall round the cliff's edge they could fling themselves into every frantic game and make the place the noisiest of nurseries. But the walls were knocked down, leaving the naked peril of the precipice. They did not fall over; but when their friends returned to them they were all huddled in terror in the centre of the island; and their song had ceased.” (G. K. Chesterton, _Orthodoxy_)

For many of us, truth was the end not the means to the end. If we lived in Chesterton’s illustration, ministry and church life was all about watching the walls, vililantly suspicious of the next mis-spoken sentence (or sloppy tweet) that might scratch the paint. Doctrine made life narrow, and if there was a game, it was who could collect the most. “Truth-lovers” (as David Wells labeled them in _The Courage to Be Protestant_) easily become truth-tubes. But we are not to be isolated, clinical receptacles of truth, the truth makes alive and connects us to one another.

Christians are like the several flowers in a garden, that have upon each of them the dew of heaven, which, being shaken with the wind, they let fall their dew at each other's roots, whereby they are jointly nourished, and become nourishers of each other. (John Bunyan, _Christian Behavior_, quoted in Brown, 173)

Truth is for better fences, for sake of better fellowship and feasting, not for sake of making us better fussers.

So we sow truth. So we sow obedience to the truth.

A Pastor among Pastors

I’m speaking first, and I often am speaking, but we really are seeking to shepherd as a plurality of pastors/elders. I’m an “a” pastor, not the pastor. I am not the senior pastor or lead paster, or pastor for judgment and mercy (ha!). Yet part of my responsibility is to have my mouth open in front of the flock a lot. As my wife once illustrated, I am not the captain of the ship, I am like the mermaid on the front of it. I go first. I get wet. I hit the iceberg. But I am not the boss, nor am I trying to be a brand. I’ve actually spoken with a number of people recently who are still reeling/recovering from power seized by one man and wielded destructively. TEC exists in part because of a failure to faithfully practice the plurality of elders.

For what it’s worth, we don’t have women pastors at all, nor are the wives of elders by default some unwritten office holders either. Our wives are generally involved, and certainly helpful to their husbands, but none of them preach and only one plays piano sometimes.

Giving Thanks

As the current mermaid I have endeavored to point toward and go first in thankfulness. I have tried to point away from the F.O.G., the Fellowship of Grievance(s). There are reefs in the fog. There are corruptions in fog waters that eat away at joy and unity and will sink a boat.

Thankfulness is the wind that blows away bitterness. Thankfulness is not just an end, it is the energy. Thankfulness is not the goal, it is the goad. Thankfulness is not the target, it is the strategy. It's the stance for fixing things, the angle on our needs, the way we address problems, whether those problems are stubborn and unfinished saints or the spiritual battle at large against the evil one. Of all things, the ancient serpent doesn’t want us to be thankful for what we’ve been given.

We believe that God is sovereign. How could He be more sovereign? He is just, and attentive, and faithful. We have all sorts of truths to encourage us, and yet "the joy of the Lord" is our strength (Nehemiah 8:10). He employs His steadfast love in joy. This is why God's people don't just conclude in song, they commence with it (think Jehoshaphat in 2 Chronicles 20).

Word people are singing and thanking people.

Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. (Colossians 3:16–17 ESV)

Spirit-filled people are singing and thanking people.

And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, (Ephesians 5:18–20 ESV)

Thanks is a weapon in our sanctification. It’s the counteragent to adultery and idolatry and vulgarity.

But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. (Ephesians 5:3–4 ESV)

Tell God what you need with thanks.

Rejoice in the Lord always; again I will say, rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. (Philippians 4:4–6 ESV)

I will never successfully overemphasize this. This passage assumes that circumstances are anti-rejoicing and anti-reasonable; rejoicing and reasonableness must be commanded. The reminder that the Lord is at hand fits because of all the things that tempt us to anxiety. We see problems, which is why we're supplicating. We have needs, which is why we're making requests. And in that condition (coming out of bickering ladies in the church, seeing Judaizers who would have been better off mutilating themselves, living amidst a crooked and twisted generation, and remembering Paul's own imprisonment), give thanks.

Thankfulness is obedience.

Rejoice always, pray without ceasing, give thanks in all circumstances, for this is the will of God in Christ Jesus for you. (1 Thessalonians 5:16-18)

A lack of thankfulness is what leads to the wrath of God (Romans 1:21). It is a toxin in our cultural waters.

Being thankful to God is not a mental trick, not the power of positive thinking. It's not a blind eye. It's not a denial of problems. It’s the powerful blessing of obedience. I wholeheartedly believe that one of the greatest blessings God has given our church body is that, for all the problems that people have or that they point out, the elders consistently absorb the drama and criticisms and conflicts from a position of non-freaking out gratitude. Sometimes this is initially interpreted like, "You must not have heard me, there is a PROBLEM!" “You’re not taking this seriously enough.” And maybe, but let’s make sure we’re seriously thankful as well.

The majority of the NT epistles were written because something (or many things) was wrong, yet only one letter doesn't begin with thanks. The Galatians toyed with salvation by works, and that was truly cursed. Even the Corinthians could be addressed from a position of thanks to the Lord.

When we think about how God responds to all that He knows is bad or even incomplete, His joy is undisturbed. His joy is our strength.

All Are Yours

This relates to the second part of this opening session, a recognition that "all are yours." This little phrase is so important that we chose it to be the motto of Comeford College.

Maybe you remember where the phrase is from. Paul wrote to the Corinthians because he'd been given a report that they were divided (among other problems such as unaddressed immorality in chapter 5, selfish communion in chapter 11). But Paul comes out of the gate confronting their rivalry and posturing by favorite preacher.

The assertion comes at the end of 1 Corinthians 3.

For all things are yours, whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, and you are Christ’s, and Christ is God’s. (1 Corinthians 3:21–23 ESV)

Paul himself expands from how many preachers we can listen to, out to all the world. God gives, and His giving can't be turned off. The way we get over pettiness is by getting out of the zero sum game. There is a lot of pie, so stop posturing and/or panicking. You are Christ's, and in Him and through Him and to Him are all things. He created, and cares for, and is interested, all the things He made. This is Kuyperian. This is image-bearing. This is feasting. Our difficulties in giving thanks are not for lack of content.

Jealousably Blessed

This is part of being #blessed, not just eschatologically, but ecclesiologically. Thankful people, who grow in gratitude for all that God has given, are the sorts of people who are full of faith. They are not constantly berated by their leaders but stimulated to grow up in glory and be jealousable. This is the kind of people with God-given gravity who make Marysville a destination.

Thankful people are not going to run out of the "all" in all are theirs. Don't hold back your thanks.

Strength and Song

Those who look to the Lord look, and sound, a particular way.

The LORD is my strength and my song,
 and he has become my salvation;
this is my God, and I will praise him,
 my father’s God, and I will exalt him.
(Exodus 15:2)

The LORD is my strength and my song;
 he has become my salvation.
(Psalm 118:14)

“Behold, God is my salvation;
 I will trust, and will not be afraid;
for the LORD GOD is my strength and my song,
 and he has become my salvation.” 
(Isaiah 12:2)

Conclusion

The most godly thing you can do is not necessarily lead a Bible study (especially in light of James 3:1 anyway), but lead in gratitude.

Be thankful for people who are hard for you, be thankful at how few people actually are really hard for you, be thankful for how many people bear with how hard you are to them. Be thankful for how much you realize that you don’t know, be thankful for the Lord who reigns in wisdom over all you don’t know.

Unthankful men rarely are in a position of moving forward. They may be looking back, or around, but it is for others to change, not for them to do better. There is a godly sort of discontent, but there is not a godly sort of ingratitude. As we see (and seek) the Lord’s blessing on our church body, let’s be thankful.

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Introduction

It would be challenging to find a more important paragraph in the New Testament. The truth in it depends on the realities about Jesus' life and death and resurrection recorded for us in the Gospels. But if 1 Corinthians 15:3-4 is the summary of gospel history, then Romans 3:21-26 is the cream that rises to the top of gospel theology.

A couple brief comments: I love paragraphs, and what they lack in terms of navigation helps—which chapters and verses provide—they make up for in interpretation parameters. I love copies of Scripture that make the paragraphs clear, and I usually preach paragraph by paragraph.

This paragraph is about the power and grace of God's righteousness. Having spent a couple chapters proving that righteousness is needed, now Paul will spend a couple chapters showing how righteousness has been procured (by the sacrifice of Christ) and is being provided (by the gracious yet just Father).

I'm going to take a couple whacks at this paragraph, and for a couple reasons. First, there is that much relief to rejoice over; there’s no benefit to skim too quickly over the depths of our comfort. Second, there will be a lot to hear today, including the seminar. Besides, when it comes to the preaching part of my job I have been wanting to do better getting you the food but not making you sit so long. There are practical concerns and trade-offs when it comes to preaching paragraphs, and you are mostly and consistently gracious however much I cover, but it is my desire to honor the Lord and His Word while serving you well.

Verses 21-26 are grammatically one sentence (punctuated differently by various translations, the NASB acknowledges one sentence), though verses 25-26 drill in on Christ Jesus in a way that will let us exalt Him as our propitiation next week.

Righteousness for Any Believer (verses 21-22a)

The subject is the righteousness of God and it is spelled out twice. The action is one of revelation, of disclosure, and though the verb manifested is explicit only once it is implied another time. There is a contrast between how righteousness is, and is not, made manifest.

Verse 21 introduces the second major heading of the letter. Paul greeted the Romans and shared his theme that in the gospel “the righteousness of God is revealed” (Romans 1:17), but since Romans 1:18 he has been showing that God's righteousness is being revealed through God's judgment on those who are not righteous. Whether or not men care, this is their condition. Whether or not men wish they could do something about it, they can't. This paragraph beginning in 3:21 is the hinge into God's righteousness being revealed through justification.

"But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it, (but) the righteousness of God (is being manifested) through faith in Jesus Christ for all the ones believing."

A new page has been turned but the book is still the same. Now we know more than even the Jews knew before the Messiah came. They had God's standards, but no one kept them, “not even one” (Romans 3:12). According to 3:20, a man's works were never meant to merit or earn a right standing with God, though the law meant that he could rightly assess his works. Not just "now" as a new section of the letter, but "now" as a new season of manifestation.

The gospel does not reveal a new or second way to salvation. Paul will illustrate this with Abraham and David in chapter 4, but here he is careful to show the continuity of God’s righteousness as being witnessed to by the Law and the Prophets, a thing that is still true. Justification by faith is not a Pauline invention, it is prophetic. This kind of righteousness from God has always not been by good works.

It has always been through faith, and now that faith clearly looks to Jesus Christ, known by name, and by His obedience and fulfillment of the Law and His fulfillment of the prophecies that anticipated His sacrifice.

God's righteousness in men is received through faith and God's righteousness is for all the ones believing (a plural substantival participle).

How do those who do not understand (verse 11), who do not seek for God (verse 11), who have turned aside (verse 12), who know no peace (verse 17), who do not fear God (verse 18), come to believe? This is a crucial question that Paul will answer later in the letter. Here the "all" part here gets explained in the last part of verse 22 and into verse 23, but the emphasis is on the "believing" ones. Believe!

The contrast of how righteousness is and is not manifested in verses 21 and 22 is the reason for sola fide. It is by believing alone that this righteousness is shown.

“I know very well that here, Romans 3, the word (Sola) is not in the Latin and Greek text, and it was not necessary for the Papists to teach me that. It is true, these four letters, S O L A. are not in it, which letters the jack-asses look at as a cow looks at a new gate; but they do not see that nevertheless, it expresses the meaning of the text; and if our German translation is to be clear and powerful, it ought to be put in….” —Martin Luther

(Calvin has a similar, but less fun comment in his commentary to the same end about sola). Man does not cooperate or coordinate or contribute to his justification through any works, but he receives it through faith. The law can’t produce justification but it does point us to the one who justifies.

Righteousness for Any Sinner (verses 22b-24)

Observe the two "for"s, one finishing verse 22 and the other beginning verse 23. The first modifies the "all" part of the believing and the second modifies the modification.

"for there is no distinction, for all have sinned and fall short of the glory of God"

The statement that there is no distinction has numerous applications, but in context it means that neither Jews or Gentiles can be righteous by their works, and both Jews and Gentiles can be righteous by faith. Imagine one line between the guilty and not-guilty, by that criterion there is no difference at all between those standing on the guilty side.

Verse 23 clarifies what they share: unrighteousness.

Romans 3:23 is the go-to passage for a quick quote on why men need salvation: all sinned and are falling short of the glory of God. Sinned is a summary (aorist tense), an assertion of what's happened, and we can refer back to verses 9-18 for examples. Paul will explain our corporate guilt in Adam, but this is not that. The word hamartano (ἁμαρτάνω) means “I sin,” I do wrong, and the nuance seems to be transgression, as in being told what line not to cross and crossing it; it departs from the standard.

The second description is current, a present (tense) lack, are falling short. The nuance here seems to be failing as being told what line to match and not getting there; a different sort of not reaching the standard.

It is an instructive statement. It assumes that the kind of glory God has is the kind of glory we're to be living up to. Verse 23 isn't about our liturgical failure, not giving glory to God (Murray), or a confessional failure, not defining the glory of God, but a lifestyle and conduct failure. Both sins of commission and omission are in verse 23.

The best news is that righteousness doesn't come from our works anyway.

"being justified freely by His grace through the redemption, that which is in Christ Jesus."

“Righteous” and “just” and “justified” all belong to the same Greek word-group (from δικαιόω), but in English we usually use one word for the attribute and another for the activity. To justify is to “render a favorable verdict, treat as just” (BAGD), to consider as righteous. The doctrine of justification is the doctrine of having righteousness credited to us. It is the doctrine of Romans.

It’s been called forensic righteousness, with a legal, courtroom emphasis. We stand guilty as charged before God as Judge, and He justifies us with a forgiven and free status. This is God's work, and it is His free work, we’re justified freely, connected to the Greek word for “gift,” and it is His kind work, justified by His grace. He initiates, He makes the declaration, it is not earned by men.

Luther called it “alien righteousness” (iustitia aliena), that is a righteousness outside us. In his commentary on Galatians Luther says we are simul justus et peccator, simultaneously just and sinful. God, however, is just and Justifier (see 3:26).

Our justification comes from God the Father through His Son's work. Redemption is another word belonging to our salvation. I guess there are people who don't like the courtroom ideas, I guess there are other people who don't appreciate the purchasing or ransoming work. But this is good news, as if we were prisoners and He buys our freedom. In gospel terms, all are yours, forgiveness and righteousness and freedom and adoption. Christ redeems, He propitiates, He atones.

There is, perhaps, no passage in the whole Scripture which illustrates in a more striking manner the efficacy of his righteousness; for it shows that God’s mercy is the efficient cause, that Christ with his blood is the meritorious cause, that the formal or instrumental cause is faith in the word, and that, moreover, the final cause is the glory of the divine justice and goodness. —John Calvin

Verses 25-26 drill down on Christ Jesus, He whom God put forward, enabling Him to be just and the justifier, and next Sunday.

Conclusion

Salvation by faith alone can be, and has been, abused a myriad of ways. Paul himself will deal with wrongheaded responses at least in chapter 6. And yet, as you may have heard other people say, if we don't preach the gospel in such a way that it could be criticized as too easy, just by faith, then we are not preaching it freely enough.

Yes, justification and sanctification must go together, and also they must be distinguished. We are to learn to obey everything that Christ commanded but we are not saved because of any work we do. It has been always by faith and by faith alone.

Charge

Don’t boast in your wisdom, your might, your riches (Jeremiah 9:23). Don’t boast in your works (Romans 3:27). Boast in the name of the Lord (Psalm 44:8). Boast in the cross of our Lord Jesus Christ (Galatians 6:14). Boast in the righteousness of God through faith. And because of His grace, do good in such a way that your works boast on His behalf.

Benediction:

Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word. (2 Thessalonians 2:16–17, ESV)

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Introduction

There are at least three great reasons to be a Calvinist: 1) other people, 2) my heart, 3) God's Word. It's the Bible that has the ultimate authority, but personal experience and observation affirm the Scripture.

Maybe you’ve heard of the “cage stage” of Calvinism, where enthusiasm (for a newly understood theological perspective) is rabid and needs some restraints. But by (irresistible) grace you may get to the Sage Stage, where you don’t even care if other people use the words, but you know the truth anyway.

Here is a foundational truth: people are not "good." In general people are not good, and no person is generally good. Doing good is inconsistent with what most people actually believe, it is inconsistent with who most people are. The problem that people have is not a bad environment; people are the ones who make their environment bad. The problem is not that people don't know enough; people are the ones who reject education. We choose not to learn. I don’t say this from a position of superiority; I am one of these people.

This doesn't mean that every man is as bad or evil as he could be. The Bible explains how that's possible, and it's something we can be thankful about, but we're thankful to God for it, not men. Every single day we're confronted by what we see in the media and what we see in the mirror. It's not a good picture, and the biggest surprise is that it’s not worse.

The evil in men and committed by men is a symptom of a systemic problem. While it may not present itself in the same way, it starts with how a man relates to God, or, more specifically, how he refuses to.

This is where Paul began in Romans 1:18. The wrath of God is revealed from heaven against those who know enough from creation to know that there is a God who governs and gives but who still refuse to honor God or give Him thanks. Out of that spiritual reality their minds can't process reality and they become more and more blind to it. Their minds are darkened and debased, and out of that their conduct is disobedient to God's standards and dishonorable. Sure, they try to redefine all this to say that they are free and fulfilled, but this is like putting a gold-colored twist-tie in a pig’s snout (compare with Proverbs 11:22).

Even the ones who retain more of their sense of morality undermine it by hypocritical behavior (starting in Romans 2:1) and, for Paul, none represented that better than the Jews (Romans 2:17), the ones chosen by God as a nation to receive God's law and God's blessings, who still didn't obey.

All men are sinners, all men need the good news of salvation in Christ. They need deliverance from depravity, from their innate nature of wrath (Ephesians 2:3). It's the first petal of TULIP, Total Depravity, and whether you call it that or total inability or radical corruption or spiritual death (Ephesians 2:1), it means that from head to toe, from heart to tongue, from inside to society, all men stand guilty as charged before God and cannot do any amount of good works to overcome their condition.

Paul rests his case in Romans 3:9-20 as he prepares to launch into the gospel of justification by faith alone in 3:21 and following. There isn't anyone who doesn't need the gospel because there isn't anyone who, on his own, knows and seeks and loves and obeys God. Not even one.

We can see three steps in this summary sequence, as if Paul was in a courtroom: 1) The Indictment, 2) The Testimony, 3) The Verdict

The Indictment (verse 9)

"What then?” is the first question that prepares for the summary.

The second question in verse 9 requires us to answer some questions about it. Who are the "we"? The ESV adds the word "Jews”: "are we (Jews) any better off?" But in Greek the question is only one word, "are we having advantages?" "Are we better off?" (NET). Who are the "we"? Better off how?

"We" could be Jews. Paul was a Jew, and he's been talking about Jews since 2:17. What's challenging is that he just asked and answered that Jews do have advantages (3:1-2). Yet it makes less sense to say there is a third group, such as Christians, because he's about to bring it back to only two categories, Jew and Gentile.

It seems that he recognizes it is difficult for the Jews to be thankful for their God-given, distinctive benefits and still help them realize that those benefits, by themselves, are not sufficient. Even if they really thought that they could follow all the law, which none did, it wouldn't be sufficient for salvation. Like those in Revelation 3:17, they thought, after all of this, that they didn't have need.

For we have already charged that all, both Jews and Gentiles, are under sin.

The scandalous part, at least for Jews, would be to include Jews in the accusation. The serious part, though, is being "under sin." It's a simple phrase, but so are phrases such as under water, or in debt. The relationship is defined, and all men, no matter their religious backgrounds, their possession of the Torah (like Jews) or their production of idols (like Greeks), are dominated by sin. As Paul illustrated in chapter 6:16-19, we are slaves to sin, sin is every man's master. The great tyrant of all is sin.

The Testimony (verses 10-19)

There is no list this long in any of Paul's other letters. He quotes from six Old Testament passages, which some have called a catena, a chain.

This is the evidence, which has more authority than his experience. Some flow could be seen in three groupings and the conclusion, and the point is that none are good, not even one.

The Character of the Accused (verses 10-12)

as it is written: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.” (Romans 3:10–12 ESV)

It's mostly from Psalm 14:1-3, and it is comprehensive, exhaustive, universal. Five times we read a version of the phrase "there is not one." It's a great start for a good proof text for total depravity. In terms of ethics (“righteous”), in terms of truth (“understands”), in terms of worship (“seeks for God”), no one gets it, and have become “worthless” in the process. “Like salt that has lost its savour or as fruit that is rotten no longer serves any useful purpose, so all men are viewed as having ‘gone bad’” (John Murray).

Someone says, “But I know a guy…” But you don’t know a guy who is pleasing God who isn’t explicitly praising God, and no one does that on his own.

The Conversation of the Accused (verses 13-14)

These quotes are from a few places, but making the same point. Want to find depravity in action? Just listen to how men talk.

“Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” “Their mouth is full of curses and bitterness.” (Romans 3:13–14 ESV)

Throat, tongue, lips, then the whole mouth; from the inside out. An "open grave" could emphasize that what comes out is rotten as if from a corpse, or it could emphasize that the words swallow up others to death (see Psalm 5:9). Tongues "deceive" and for all kinds of reasons. Lips conceal poison (see Psalm 140:3). Their vocabulary is like venom. Their speech hygiene is hellish (“the tongue is a fire, a world of unrighteousness….setting on fire the entire course of life, and set on fire by hell” James 3:6). The mouth is "full of curses and bitterness" (Psalm 10:7), which is grumbling and blaming on others.

Social media has not made men into monsters, though it has amplified our voices and provided a streaming record for us to add our own complaining comments.

The Conduct of the Accused (verses 15-17)

They are hating their neighbors, shown in another combination of passages.

“Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known.” (Romans 3:15–17 ESV)

From the head/mouth to the feet (as in Isaiah 59:7-8). They run to cause hurt, they don't stumble into you. They intended to ruin your reputation, to take all your stuff. One of them surely has a Twitter bio that says, "I'm coming at you, bro." They leave a trail of destruction and sadness behind them. They don't know peace. It's not whether or not, but how much drama swirls around them.

The Motive of the Accused (verse 18)

This is the core of the problem.

“There is no fear of God before their eyes.” (Romans 3:18 ESV)

This quotes Psalm 36:1. “Inhumanity commonly follows where there is ignorance of God” (John Calvin).

The Ruling (verses 19-20)

Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. (Romans 3:19–20 ESV)

None of the quotations were from the Pentateuch, the Law “proper.” Most are from the Psalms and a couple from the Prophets. One implication is that we see how Paul uses the word “law” in a broad sense for the Old Testament. Another implication is that “the whole world” (πᾶς ὁ κόσμος) is accountable to this law, a universally applicable law, whether or not they’d ever read Moses.

To be “held accountable to God” is to be answerable to Him (see also Hebrews 4:13).

No public defender, not even the most expensive attorney, has anything to say. Every one is guilty as charged, not even one can justify himself.

Conclusion

Do men seek God? Paul says in Romans 3:11, quoting Psalm 14, NO. It’s also true that Paul told the men in Athens:

[God] made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him. (Acts 17:26–27 ESV)

What I’m calling the “law of the God-seeker” has a double meaning. First, this law says that there are no God-seekers. Second, if there is a God-seeker, he needs to be brought before God’s law that he might give up his excuses.

The Sage Stage Calvinist can hold these things together.

A man could if, and only if, God’s is working in him. Any acknowledgement on his part is a grace, though it may be common, as in, a grace that increases his accountability rather than bringing him to eternal life. And if you run in to a seeker, what they need is the law, that they might have knowledge of sin, that they would believe in Christ who fulfilled it perfectly.

So the law says that men, under sin and on their own, do not seek God. There is no one who seeks God. And, if they do give the outward appearance of seeking God, they should be exposed to His law, so that they can stop their excuses. They have no good answer.

Bring them to the Psalms. You don’t have to master the law in Leviticus to be effective. Follow the apostolic example.

And let’s be honest, the group that has the hardest time giving up their defenses is the religious people. The catena of OT quotes are piled up against the walls of the Jews. They didn’t have any problem at all seeing how the Gentiles needed to shut their mouths before God. Paul says, “Duh, and you, too.”

Charge

This morning we’ve been exhorted not to be discontent (but patient), not defensive (but humbled before God’s law), not divided (but sharing in His feast). You are a disciple of Christ. Follow His example (1 Peter 2:21), follow Him. God will supply every need for you according to His riches in glory in Christ Jesus (Philippians 4:19).

Benediction:

His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. (2 Peter 1:3–4, ESV)

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Introduction

The first time I read the following argument was in the fall of 1993 by a man named Erasmus. He wrote that some parts of the Bible are too difficult to understand, are likely to cause confusion, maybe even will lead to heretical teaching, and should therefore be untouched, certainly by untrained men and probably even by the academic theologians. Then I read Martin Luther’s response, which could be summed up as: Who do you think you are to know better what God Himself should or should not say? How arrogant does a man have to be to edit God and claim it’s for God’s own good? Of course, God can, and does take care of Himself, no thanks to us.

Whether we know it or not, whether we like it or not, whether the Prince of Darkness and the earthly powers rage against it, “God’s truth abideth still,” so we sing with Luther in “A Mighty Fortress Is Our God.” And it is truth, as revealed in God’s Word, that is above all those earthly powers. We should respect it, and receive it, not redact any of it. We use neither scissors of black Sharpies on our Bibles. We open the Book, read the Word, and pray that God would open our eyes to behold wondrous things in it.

That doesn’t mean that we immediately, easily, or necessarily ever fully understand it, not while in these mortal bodies. History, even church history, is littered with false teachers, with those who deliberately misunderstand and misrepresent God’s revelation. The apostle Peter, writing by the Holy Spirit’s guidance, wrote that some of Paul’s writings were “hard to understand,” and that “the ignorant and unstable twist (them) to their own destruction” (2 Peter 3:16). These are “lawless people” (verse 17) in their behavior even if they claim to be teachers of the law (see 1 Timothy 1:7). There are some hot takes so bad only a religious person could make them.

I say all that to introduce the next paragraph in Romans 3 where Paul acknowledges some willful accusations against his teaching about the relationship between God’s sovereignty and God’s righteousness. In these verses we have less explanation, but a great example and great encouragement for those with an ear to hear. Any problems we find do not lie with God’s Word.

We’ve been confronted with the need for the gospel since Romans 1:18. God’s wrath is revealed on those who despise His revelation. His glory is seen and magnified as He judges those who exchange the truth for a lie, who know God’s decree and who do the debased things anyway. We also saw that those who have enough moral conscience to condemn others are storing up wrath for themselves as they do the same things. And then we’ve seen Paul keep poking at Jewish pride since 2:17, those who boasted in the externals of religion rather than believing in their hearts.

The case of the Jews is especially important for Paul, not only because he was one, but also because they are a people with unique privilege, a people who had been chosen by God according to God’s sovereign grace, a people who had a covenant with God, many of whom rejected the Messiah, rejected God’s righteousness by faith, and were in danger of God’s wrath. How could this nation who had the law and the oracles and the circumcision be so unfaithful? Even more, is God sovereign over that unfaithfulness? And if He is, is it righteous for Him to hold men responsible for it?

Those are questions that have been making men squirmy and squirrelly long before our current effeminate Evangelicalism. Erasmus tried to get God off the hook for what he took as a bad look in the 16th century, Pelagius tried in the 5th century, and at least some were doing it in the 1st century. These sorts were always the first in line to talk to Paul after his sessions at the regional conference. He provides the Roman readers with the problem and the right perspective.

Fair Judgment? (verses 5-6)

There are five questions in four verses. Four of the questions seem to be criticisms and one of the questions is actually an answer. That answer comes at the end of the first issue.

But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) By no means! For then how could God judge the world? (Romans 3:5–6)

This is really important. There is no reason to ask the second question if the content of the first question isn’t true. We could state it as a declarative rather than an interrogative: “our unrighteousness serves to show the righteousness of God.” I emphasized in chapter 1 that God has set up the world in such a way as to show His glory, including when He glorifies His righteous judgment. Unthankful rebels provide Him the platform to display His excellent wrath. The only reason to bother asking if this is fair is if it’s true.

What is wrong is any implied application that God is wrong, not man.

One option is that we could say: “God is unrighteous to inflict wrath on us” since He gets what He wants. There are two problems with that answer.

First, this is only the human perspective: “(I speak in a human way.)” This line of questions comes from man’s defensiveness, from man’s bias toward self-justification, and also from his limitations. Paul almost doesn’t even want to say it on behalf of the objector; it’s an example of conceited complaining about what one doesn’t comprehend (Calvin).

Second, it is impossible. “May it never be!” for the second time in chapter 3. God cannot be anything other than faithful (verse 3), and He cannot be anything other than righteous. It is a fallacy by divine rule. Paul’s follow up is, “For then how could God judge the world?” There is no argument to prove that there is a God or that He is a judge or that He will judge the world. The assumed foundation is in the question. He’s going to do it so of course He must do it rightly.

Rise up, O judge of the earth; repay to the proud what they deserve! (Psalm 94:2)

God’s righteousness is. He is “holy, holy, holy.” Righteousness, an attribute of always acting according to the standard, is an unmistakeable and inseparable attribute of His. He can’t not be righteous. He determined His plan in righteousness, He is working out His plan in righteousness, and the goal will be righteous all the way to the final judgment. All things are from Him and through Him and to Him; at no point is there a missing gap of righteousness.

The Jews’ rejection of Jesus, and the judgment on them for doing so, is part of God’s plan AND part of His righteousness, and there is a lot more about this in chapters 9-11 which concludes with a doxology to God’s wisdom (11:33-36).

Fair Condemnation? (verses 7-8)

The next two questions are steps across the same bridge, just a little more brazen. Paul’s response is also more blunt.

But if through my lie God’s truth abounds to his glory, why am I still being condemned as a sinner? And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just. (Romans 3:7–8)

Obviously something is wrong here since Paul calls it slander. But what is the problem?

As in verses 5-6, two things are happening, and the objectors distort the truth by only allowing for one. God’s truth aboundeth still, even when a sinner lies AND the liar is condemned as a liar. God is sovereign all the way through, not just after the fact in His response, and a man is responsible. No man is outside of God’s omniscient exercise of His omnipotence, and no man can claim he's innocent.

It’s the same with the good and evil question. Good has come from evil, more on that in a moment. The problem is that the objector, the slanderer, wants to use that as a cover to indulge himself. He wants to blame his sinful desires on God’s system.

It may seem bold to say that good has come from evil, but it would be biblically blind to say otherwise.

The nation of Israel was spared because Joseph’s brothers hated him and sold him. Joseph summarized it, “you meant it for evil against me, but God meant it for good, to bring about that many people should be kept alive” (Genesis 50:20). If no evil, then no nation. No nation would have kept some of them from becoming religious hypocrites, but God preserved them even through sinful agents.

The promise in Romans 8:28 either includes evil or it is a false promise. “All things work together for good, for those who are called according to His purpose.” Why is this valuable? Because we currently suffer the effects of evil, on creation and in our interactions with evil accusers and persecutors. Who questions if all good things work together for good?

This includes the fact that we Gentiles are here because the Jews rejected Jesus, “through their trespass salvation has come to the Gentiles, so as to make Israel jealous” (Romans 11:11).

Most of all, we have no salvation apart from the gospel that came out of the evil.

this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. (Acts 2:23)

truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place. (Acts 4:27–28)

The most evil act ever was predestined by God, presided over in every detail by God (Luke 24:44-46), and yet performed by wicked men whose judgment will be worse than that of Sodom and Gomorrah.

The just condemnation deserved by those Paul references here was due to their sinful slander of God, as if God delights in evil, and their sin. They were “right” in terms of God’s sovereignty but wrong in terms of how His sovereignty works.

Conclusion

You may find a couple categories to be useful when trying to hold these truths together in your mind: God’s revealed will and God’s ordained will. The two are not in contradiction, but they are not visible at the same time in the same way. His revealed will is in His Word, the law, commandments and prohibitions. Anyone who transgresses or who fails to live up to them is guilty of sin (Romans 3:23).

Also, God is God and ordains all things, including the hearts of kings (Proverbs 21:1) and Pharaohs (Exodus 4:21) and Pharisees, sinners and satan himself. In the story, everything is under the Author’s dominion, and He does whatever He pleases (Psalm 115:3). This is why we don’t have to fear what man can do to us, although man has no excuse. God’s ordained-from-before-the-foundation-of-the-world-will will and is happening, and He is always righteous.

While we receive these truths we also remember God’s character. It’s His kindness that is meant to lead to repentance. Remember His generosity, giving good to the ungrateful in creation and in His special communication. Remember that He is steadfast love. He is wiser and truer than we have capacity to grasp. He is more righteous and more loving than we will ever fully know. While we work at increasing our understanding of Him, our limited perspective is no hindrance to trusting Him. Trust Him. Look to the cross. There is no greater picture of righteousness on display, putting the judgment we deserved onto His perfect Son through the evil of men’s hating hearts and murderous hands. Righteousness shined out of that dark scene, and God’s truth aboundeth still.

Charge

Truth is not only sometimes stranger than fiction, the truth is, truth is more glorious than fiction.

So you ought to speak the truth. You ought to evangelize, not because you feel guilty about not doing it, but because you feel the weight of how great the truth is.

Our God overcomes evil with good. Our God's truth aboundeth still. Just don't lie and you'll really have something to say.

Benediction:

Grace, mercy, and peace will be with us, from God the Father and from Jesus Christ the Father’s Son, in truth and love. (2 John 1:3, ESV)

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Introduction

There is a wonderful simplicity in the Christian life and in the worship of the church. It is so simple that in one sense a definition is not needed. What is needed is faith in God through Jesus His Son. The “student” nuance of the word disciple isn’t as helpful as the “follower” emphasis. There really is a distinction between knowing God and knowing about God. There is a distinction between going through religious motions and loving the motions because of loving the Lord.

It’s also true that being alive is fairly simple: breath, eat, drink, sleep. Do you need to track your calories and steps and REM cycle minutes? All the generations before us stayed alive (long enough) to see the next generation without collecting any such stats. When you look into it more closely, the body is wonderfully made (Psalm 139:14). The body has a lot of moving parts, and especially when something goes wrong, you may be benefited by more specific study than eating a cheeseburger and taking a nap.

As we get to know God Himself we do find that He is wonderful. He is full of wonder and He does wondrous works.

Great is the LORD, and greatly to be praised, and his greatness is unsearchable.

One generation shall commend your works to another, and shall declare your mighty acts. On the glorious splendor of your majesty, and on your wondrous works, I will meditate. (Psalm 145:3–5)

He shows you who He is, what He cares about (including you), and how all creation and chronology are under His creative control. Should we be surprised that our God, whose thoughts and ways are higher than ours (Isaiah 55:9), authors a story with some thick characters (thick as in not skinny, and thick as in not so smart) and subtle tensions and plot twists? We could be dismissive of these wonders and say we don’t care, but we wouldn’t do that to a friend, let alone our heavenly Father. We could freak out and say we can’t keep track of all these wonders and worry that we’ll get it wrong. Or we can say, “This is our God. Tell us more!”

There is milk and meat in Romans 3:1-8. There are ABC level and 500 level realities. They are given to us so that we might not miss God. There is story, there is theology and theology proper. There are Jew/Gentile, sovereignty/responsibility, Covenantal/Dispy, revealed/ordained will matters. There are warnings and encouragements. All are ours if we receive it from God from faith to faith.

Romans reveals the righteousness of God in the gospel (Romans 1:17). There are two species of gospel-needers: the unrighteous and the selfrighteous. The unrighteous refuse to thank God and God gives them over to what they think they wanted which destroys them. The self-righteous may thank God with their lips, and they have been given special privileges, but they think that’s enough. Paul addressed the need of the unrighteous first but he writes about the need of the self-righteous more. Both need salvation, both need faith.

In the last half of Romans 2 the Jew is ultimate example in privilege and pretense and in missing the point. The Gentiles who don’t worship God blaspheme Him without good reason on their own, and the Gentiles blaspheme God with good reason due to the hypocritical, sanctimonious people in Israel (2:24). The Jews had God’s Word but many didn’t follow it. They had the seal (of circumcision) but not the heart for it. The outward only goes so far, even when the outward is God-given.

Does that mean all the externals are worthless? Even more, does that mean God’s choice of, and promises to, the Jews were worthless? And if He is sovereign, and if all this refusal-of-thanks happens for His glory in the end, then how can He judge and punish with justice all the so-called puppets who are just doing what He predestined?

These are questions that Paul raises, questions he probably had heard in response to his previous teaching, questions that the self-righteous might use to defend themselves from actual submission and thanks to God.

Verses 1-4 ask and answer if we can trust God’s faithfulness. Verses 5-8 ask and answer if we can trust God’s righteousness.

Questions about Jewish Advantage (verses 1-2)

There was no chapter break in the original letter. Our 3:1 does move into the next step of Paul’s warning, but he’s still aiming at the self-righteous Jew.

Paul just said that the outward (sign) doesn’t matter, and that a Jew is one inwardly (2:28-29). Then why are we even bothering to talk about Jews at all? Because the LORD did, and does.

Then what advantage has the Jew? Or what is the value of circumcision? Much in every way. To begin with, the Jews were entrusted with the oracles of God. (Romans 3:1–2)

These questions belong with the outward and physical, the things that distinguished a Jew from a non-Jew, even when those Jews wrongly wanted the praise of men.

You were a Jew, in this outward sense, if your dad was a Jew, even if you hated the sacrifices. You were a Jew if you listened to the law and broke it, and you would be judged with stricter judgment because of being a Jew. You were a Jew if you were circumcised and lived as a citizen of Israel even if you didn’t love the Lord with all your circumcised heart.

So there are two types of Jew, one only outwardly and one not only outwardly. (There is not a third sort, an only inwardly one).

Jews are the "children of Israel." This does not refer only to those who were circumcised in heart. For example, when God said to Moses, "I will bring my hosts, my people, the children of Israel, out of the land of Egypt" (Exodus 7:4), this did not mean that God left some of the nation of Israel behind in Egypt and only delivered the true believers.

Is it possible that this example doesn't fit, if all in Israel believed at that time (as demonstrated by painting their doorposts with blood)?

If each and every person in Israel did believe, great, and why can't we look forward to the same thing again in the future in the fulfillment of the New Covenant as Paul refers to in Romans 11:25, "all Israel will be saved"?

Yet, based on the old covenant reality that the Spirit did not indwell every man who was part of the covenant, and based on the historical reality that many Jews grumbled even after their deliverance from national slavery, it appears that again, a Jew could be saved by the LORD and not saved in every way.

As Paul pointed out in Romans 2:17-29, being that kind of Jew wasn't enough for sake of true righteousness. A man could be delivered (from enemies, or from Egypt) because he was a Jew outwardly, and also not be delivered (from his sin) because he was not a Jew inwardly.

Was it an advantage? We might expect that after all of this the answer would be no. But Paul says Yes! Much in every way, especially in terms of having the oracles (see Psalm 147:19-20). That was just to begin with, though Paul doesn’t add to the list here. Unlike other nations, Israel had “Thus says the LORD,” in the Law and the Prophets (see Matthew 5:17; Acts 24:14, 28:23; Romans 3:21). Did that make Jews automatically good before God? “No, not at all” (Romans 3:9). It is advantage to know you have a need.

Questions about Jewish Unfaithfulness (verses 3-4)

The next set of questions in verse 3 introduces a subject that will take up three chapters later in the letter (9-11). For now it’s enough for Paul to explain that the failure of an outward-only Jew to come into an also-inward Jew’s faith does not mean God has been unfaithful.

What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? By no means! Let God be true though every one were a liar, as it is written,

“That you may be justified in your words, and prevail when you are judged.” (Romans 3:3–4 ESV)

Actually some have been unfaithful. There is a question at this point whether a circumcised-in-part Jew would also be a circumcised-in-heart Jew. The gospel is for the Jew first (Romans 1:16), and when the Christ came to His own people (the Jews) many of His own people did not receive Him (John 1:11). “If some were unfaithful” is not a rhetorical question it is an historical reality.

Does that make God’s word, His choice of, and promises to, the Jews, no good?

There are a number of ways to answer this. Chapter 9 gives one way, chapter 11 another. For now the answer is, If you really knew God you’d know it’s impossible.

By no means! or “May it never be!” (NASB) or “God forbid!” (KJV) are various ways the Greek phrase μὴ γένοιτο has been translated. It is the strongest language Paul used to emphasize how wrong something is, at least in polite Greek. Of course God is faithful. He is the definition of faithful, of remaining loyal and steadfast.

His faithfulness is untouchable as well as unbreakable. His faithfulness is not up to our scoring, as if we could teach Him how to do it or grade Him on a test. He is the original and ultimate faithful one. We have a taste of faithfulness because He exists in it.

Even if every man were to campaign against God, to slander Him and cast shade, He remains true. Trust Him. Praise Him. None can cancel Him.

The Scripture Paul references is from Psalm 51:4. It’s the song of David’s lament and confession of sin with Bathsheba after Nathan rebuked him. The verse begins,

Against you, you only, have I sinned and done what is evil in your sight, (Psalm 51:4a)

That leads David to acknowledge that God’s perspective and punishments, God’s “words” and “judgment” are right. David was a Jew, a son of Jesse, circumcised on the eighth day into the covenant of Israel. David went to battle in the name of the LORD for the name of the LORD (1 Samuel 17:45). The Lord chose David to be king over Israel, whom God said to be “a man after my own heart” (Acts 13:22, from Psalm 89:20 and 1 Samuel 13:14).

Who more than David had external gifts, more outward signs of God’s faithfulness and blessing? Yet when David sinned David knew it was not God’s fault and that God’s rebuke was right. He knew that only God’s righteousness could cover his blood-guiltiness (Psalm 51:14). God must do the washing, blotting out transgressions according to God’s abundant mercy, according to God’s steadfast love (Psalm 51:1-2).

When it comes to people with God-given privileges, who still are ignorant of the righteousness of God and seeking to establish their own (Romans 10:3), God’s word of rebuke remains true.

Conclusion

This is good practice for us because even though our church’s fellowship isn’t threatened by Jew and Gentile disagreements, we can learn how to appreciate God-given distinctions, God-given privileges, and God-given good news for all in Christ.

This is also good to learn that God has no delight in externals without a broken heart, and that He totally delights in right eternals/sacrifices when we offer them with the right heart (Psalm 51:16, 19). Now, in Christ, we’re not presenting burnt offerings of bulls on His altar, but we do offer our bodies as living sacrifices of worship.

And this is perfect to remind us that childlike faith is sufficient, and that as we know the Father through His Son and by His Spirit and Word we have great reason to rest in His righteousness (not our own) and to rejoice in His faithfulness as we live from faith to faith.

Charge

Trust in the LORD with all your heart. Trust Him for today (Matthew 6:25-34). Trust Him when you’re tempted to sin (1 Corinthians 10:13). Trust Him to forgive you when you confess your sin (1 John 1:9). God is faithful.

Benediction:

Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. He who calls you is faithful; he will surely do it. The grace of our Lord Jesus Christ be with you. (1 Thessalonians 5:23–24, 28, ESV)

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Introduction

While we talk a lot about circumcision this morning, which is not a frequent sermon topic, remember that sinners excel at missing the point.

There is a lot of iceberg underneath the tip of this paragraph. We see what's above the surface, we see what Paul actually wrote to the Romans, and the problem isn't as much which parts Paul left out but how much the Jews had left out. Circumcision wasn't only a practice in Israel, but the Israelites came to define themselves by it, even more than by their geopolitical boundaries. (Judaizers didn’t push every man to move into the land, but they did pressure every man to be circumcised, see Galatians 6:12.)

Circumcision was a sign, given to Abraham by Yahweh, as a reminder of the LORD's covenant to Abraham (Genesis 17). All Abraham's male offspring were to be circumcised (including Ishmael). The law given by God to Israel required it; any uncircumcised male would be “cut off from his people” (Genesis 17:14). It was more than a medicinal and hygienic blessing, it was a covenant blessing.

But it became a sign of sanctimony. There aren't many synonyms for sanctimony, but it can be defined, and even more so it can be seen. Sanctimony refers to an affected or hypocritical holiness, it means acting as if one were morally superior. It comes from sanctus, a holy thing, but it's a labored pretense over something sacred, a pietistic posture. Sanctified is good, sanctimonious is acting proud as if one were sanctified.

Paul started poking at Jewish pretense in verse 17. They boasted about their identity, about their possession of the law and how they could give light to those in darkness. But Paul confronted the hypocrisy of how this kind of Jew taught everyone but himself. This kind of Jew boasted in the law that he kept breaking, and God was blasphemed by the pagans who watched the hypocrisy.

In verses 25-29 Paul takes the sign of circumcision, a requirement of the law, and, as with a knife, cuts off their sanctimonious entitlement. Here we see what really counts to God.

The Value Proposition (verse 25)

Circumcision is the subject of the first verse in the paragraph, and it’s referenced ten times in these five verses. Since the subject changes from the standard of the law to the sign of circumcision, a new paragraph is appropriate. At the same time it extends Paul's confrontation to the man calling himself a Jew (verse 17) and has an additional explanation (beginning with "For") after the hypocrisy of the law-breakers.

The law commanded every male in Israel be circumcised (Genesis 17:10). Paul doesn't say who asked about circumcision, but it's easy to imagine that a Jew could have heard the part about his law-breaking and still felt secure because of his circumcision. This sign was the Jews’ citadel.

For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision.

Circumcision was a physical act of cutting the foreskin, easiest when a boy was eight days old (Leviticus 12:3), and requiring more recovery when a man was full grown (hence how Simeon and Levi routed a whole town when the men were sore, Genesis 34:13-25). God almost killed Moses for failing to circumcise his son, and Zipporah was none too happy about it (Exodus 4:24-26). Circumcision was a sign of sonship, a sign of belonging to the covenant that God made with Abraham to bless him.

The cutting off of skin was always meant as a reminder about cutting off of sin. That is so much so that circumcision became a metaphor, “Circumcise therefore the foreskin of your heart, and be no longer stubborn” (Deuteronomy 10:16). Physical circumcision wasn't the end, circumcision was a means to the end.

The sign was not meaningless, but it wasn't magic. It was not useless, but is of value with obedience. That obedience had to come from faith. That faith was in God, relying on God's mercy and God's provision of sacrifices to cover sin. The sign meant that a Jew was obligated to love God with all his heart, it did not get him off the hook from his obligations to the Lord.

Without this obedience of faith and love, circumcision might as well have never happened. Unlike in English, there are two unrelated words in Greek (circumcision - περιτομή and uncircumcision - ἀκροβυστία). Being "uncircumcised" wasn't just a fact in one’s medical chart, it was a derogatory category. Uncircumcised was synonym for the unrighteous, the ungodly, and ἀκροβυστία is not found outside of the Bible and Greek ecclesiastical literature (per BAGD); it was a way the religious looked down on the irreligious. Identifying others as Gentiles/Greeks was one thing, it wasn’t really polite to identify the uncircumcised as such.

When Paul wrote that "your circumcision becomes circumcision," he was saying about the worst thing he could. What counts to God is not the sign by itself.

The Consequential Implications (verses 26-27)

Here is a “therefore,” a “so,” with the consequences.

Verse 26 is recognized as a question in almost all the Greek texts with punctuation and English translations, while verse 27 is also understood as a question in the VLG, KJV, and NASB. I think based on the syntax of the verse, it is better taken as a question, which means these are two questions, both of which are about the uncircumcised.

Here is the first question:

If, therefore, the uncircumcised (man) keeps the requirements of the law, will not his uncircumcision be counted as circumcision?

This is a question to convict the Jew, not an invite to the Gentiles. Paul never preached the good news of circumcision to the uncircumcised, he actually argued against it, even against other apostles (Galatians 2:12; 5:2-3, 11). The question is, what counts to God? The Jew thought the sign itself counted for something, but “neither circumcision counts for anything, nor uncircumcision, but a new creation” (Galatians 6:15).

The form of this question in Romans 2:26 is a third class condition, if...then? Unlike a first class condition which assumes the truth of the “if”/protasis, this type of third class condition puts forward a hypothetical. The confrontation goes one way to show that obedience from the heart matters more than a cut on the skin.

This is not saying that Gentiles who obey the law are then a true Israel. The biggest reason is that no one keeps the law. John Calvin wrote that Paul:

“simply intended to lay down a supposed case—that if any Gentile could be found who kept the law, his righteousness would be of more value without circumcision, than the circumcision of the Jew without righteousness.”

If obedience could happen (and that is hypothetical, since Paul’s point is that faith is required), then it would prove what counts to God.

Verse 27 asks:

Won't the physically uncircumcised (man) keeping the law condemn you who have the written code and circumcision but break the law?

Obviously, yes. God cares about humble obedience, and anyone, including the possibility of a pagan who came to see the righteousness of God in the law, could see the blatant hypocrisy of those who claimed that they knew better.

Of course, circumcision was a matter of obedience for the Jew. A Jewish male was breaking God’s law by not being circumcised. So in Israel there was not a "spiritual" circumcision-only sort of righteousness, but also righteousness was not only in the “physical" circumcision.

The Applied Evaluation (verses 28-29)

The ESV adds some words to try to make the translation of these verses more smooth to read, which is fine. It also divides the two verses into two sentences, though it's really one long sentence with two clearly different parts, external and internal. It explains what counts (most) to God.

For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God. (Romans 2:28–29, ESV)

This is true, sort of. There are Jews who are not Jews like this, but they are still Jews. There are those who are not circumcised like this, but they have still been circumcised.

This might be a clearer way to read it: “For a Jew is not (only) one outwardly, nor is circumcision (only) outward and physical, but a Jew is (also) one inwardly, and circumcision is a matter of the heart, by the Spirit.” There isn’t anything about true Jew or true circumcision without any reference to the external, its saying that the external is not enough.

What counts to God is not only outward and physical, what is seen in public, and that has always been the case. At no point in the Old Testament has being in the right family, in the covenant, been sufficient. From the time of Abraham, those who are justified with God and have peace with Him are those who believe (see Romans 4:3). In fact, in Romans 4 Paul points out that Abraham's circumcision came after his faith "as a seal of the righteousness he had by faith while he was still uncircumcised" (Romans 4:11).

Jewish parents were to circumcise their sons, as a matter of obedience to the law, but that brought obligations to fear the LORD (Deuteronomy 6:2), by keeping all His commandments (also Deuteronomy 6:2), and love the LORD God with all their hearts and souls and might (Deuteronomy 6:5). Circumcision, which was just the most personal, but including all forms of sacrifices and ceremonies in the law, could not replace the heart. What is needed is God's own Spirit, His supernatural and internal work.

Too many Jews loved the (superficial) status. They loved their presumed position of superiority, a constant state of humblebrag, and circumcision was a sign of their sanctimony. They loved the praise, whether from others or even from their own wrongly informed consciences.

This praise is ironic. The name “Jew” comes from the name “Judah,” and Judah means “praise,” which is why Leah named him so (Genesis 29:35), and why Jacob’s blessing involved praise (Genesis 49:8). Praise is a not whether but which. Every man wants praise, it’s a question of for what and from whom. Too many Jews were satisfied with being praised by men for the sign, when they should have wanted the praise that comes from God for their obedience of faith. They cut themselves off from what counted most: praise from God.

Conclusion

The message of Paul to Jews in Rome was not that they could do better. He wasn't exhorting them to start obeying the law, and obey perfectly, and then everything would be alright again. He was pointing them to Christ by faith. This is actually what the law, and even circumcision, was intended to do all along.

By way of application baptism, as an external sign of identification, does not count as righteousness, though it is commanded for those who believe.

And the LORD your God will circumcise your heart and the heart of your offspring, so that you will love the LORD your God with all your heart and with all your soul, that you may live. (Deuteronomy 30:6)

Religious things, including the ones commanded by God Himself, that are boasted about to get praise from men are millstones hung around our necks, without living from faith to faith.

Charge

If there is any excellence in our liturgy, if there is anything worthy of praise about our worship, it is in the Father's peace that fills and guards our hearts and minds in Christ Jesus. And as you are charged to go obey, part of your obedience is to believe. Your tested/genuine faith will result in praise and glory from God (1 Peter 1:7).

Benediction:

The LORD our God be with us, as he was with our fathers. May he not leave us or forsake us, that he may incline our hearts to him, to walk in all his ways and to keep his commandments, his statutes, and his rules, which he commanded our fathers. (1 Kings 8:57–58, ESV)

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Introduction

One surprise that keeps surprising me in Scripture is how much God gives. When we talk about His attributes, we ought to connect them to His generosity, His magnanimity. Omniscience applied means He gives with perfect knowledge, who needs what and who will respond how. Omnipotence applied means He gives with complete power, the only limits are ones He sets Himself. Righteousness applied means He gives what is fitting, never evil or tempting to do evil.

Creation is a gift. God was free to make or not. Our status as those who bear His image is a gift, not shared with stars or suns or seas (Psalm 8:3-4). Gender differences, marriage relationships, generational and occupational fruitfulness are from Him and through Him and to Him. We have no blessings we have not received.

He gave Adam and Eve a garden full of food, and He gave them a glorious opportunity to learn obedience by not eating from just one tree. They lost paradise by not accepting the God-given limitation, and “natural” men have been foolishly refusing to thank God since (1 Corinthians 2:14; Romans 1:21).

It doesn't stop God from giving. He keeps giving sun and sight, oxygen and lungs and trees, rain and harvests. He gives more than necessary things, He gives natural things such as male and female, and enjoyable things such as baseballs and beaches and barbecues. God keeps giving, and that increases the guilt of those give credit to someone else.

Among other things God has given, there are some obvious and transcendent, albeit untouchable, principles and moral laws that are not social constructs. Whatever words men use as labels, physical laws are gifts, like gravity. Moral laws are also gifts, a sense of right and wrong built into the universe and into individual consciences. Hammurabi and pirates have codes, and men have an integrated and active judging mechanism. This is not a product of materialistic evolution, it's a gift.

There was a particular people that God chose specially to whom He gave even more gifts. He blessed them with detailed revelation, with His own Word, with explicit guidance and prohibitions and rules for appropriate consequences for worship and life. God blessed them with truth about how things work, about His own character, about how to see the world in light. They truly were a people gifted by God with favorable circumstances (notwithstanding Lewis that “favourable conditions never come”), and for too many, it led to disastrous consequences.

That people were, and are, the Jews, the nation of Israel. They are the explicit group addressed by Paul starting in Romans 2:17.

What we've seen in the epistle so far is that God's wrath is being revealed on unbelievers who abuse and pervert God's gifts so that they don't have to thank Him (1:18-32). Then there were some more sophisticated persons who I called judgy-pants on purpose because it pokes at their pretension. They have an elevated judging function that seems to work great, except on themselves (2:1-16).

Now in verse 17 Paul pushes his own people's buttons, hard. These people had more, and more special, gifts. They were first class gifts, and those who wielded them without faith became first class hypocrites. In verses 17-24 Paul goes after their boast in the law, and then in verses 25-29 he goes after their boast in circumcision.

Favorable Conditions (verses 17-20)

There is a pattern in verses 17-20 and 21-24: if...then. The syntax is called a conditional statement. Part of the reason I'm calling them first class hypocrites is because in Greek this “if...then” is a first class conditional construction. What that means is that the "if" can be assumed true. These are first class gifts, unique to Israel, and this is not the last time in Romans that Paul details them.

That also means that while there is application for church people, the target audience is Israel. We are the Gentiles mentioned in verse 24, who can actually see the privileged position of the Jew and how damnable of a position they're in apart from faith in the gospel.

"If" starts verse 17 and governs six gifts in the condition.

First, if you call yourself a Jew. It's a special label, an ethnic and religious identity given and here self-acknowledged. It’s a shortened form of Judah, which means “praise,” and that irony will become (painfully) clear in verse 29.

It is interesting that Paul pulled out the second person "you" in verse 1 to the judgy-pants and again in verse 17 to the Jew, whom we might call the OG judgy-pants. Jesus spent His harshest words on those who measured others the harshest. As I like to say, you don't break up concrete with a toothpick. The Jews should have known better because they actually had the truth.

The second (if) you rely on the law is a claim that the law was their foundation. “Law” is the key word in these verses (repeated five times in verses 17-24). Paul uses law with a number of references (such as the Ten Commandments, the Torah, the whole OT) but here it is a catchword for the special revelation from the Lord. Possessing the law wasn't enough. They were using the mirror (of the law) as a place to situate their pride, rather than how it should have been used, to show them how ugly their pride was.

Because of the law, third, they made their boast in God. Under other circumstances this is the right thing (Psalm 34:2; Jeremiah 9:23-24; 1 Corinthians 1:31). But boasting in God here is apparently boasting in their own godly facade not the God of their faith. They were walking under His banner while actually behaving in their own manner.

Fourth, they know his will, which brought a kind of security, especially compared to the pagan pantheon of private and petty gods. Knowing God's will connects, fifth, that they approve what is excellent because you are instructed from the law. Not just orthodox, but “altidox,” high on the law.

The sixth has its own special snark against their superiority complex: if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, and instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth--.

People like this are sure that they are real gifts to society. They've convinced themselves that they are on a mission from God, maybe mini-messiahs or mediating-messiahs, bringing vision and illumination and wisdom and maturity (or at least lectures).

For sake of argument, all this is true. Just as God gave knowledge of Himself in creation to the Gentiles, so God gave to Israel knowledge and truth in His Word. They were given light and were to be a light to the nations in darkness (Isaiah 42:6-7). They were in a first class condition, and it was very favorable.

Disastrous Consequences (verses 21-24)

Now the door swings shut and the "then" smacks them in the head with four rhetorical questions making an obvious conclusion, though verse 23 states the obvious conclusion anyway, and verse 24 tags on a Scripture verse to nail the door shut.

The first question may cover the other three, it is the hypocrisy summarized: you who teach others, do you not teach yourself? Because, you really should, and if you want us to take your teaching seriously, you first. Teachers are judged with greater strictness (James 3:1). They waxed eloquent about their excellent smoke detectors while their pants were on fire.

The next three questions are specifics from the law that proved the point. While you preach against stealing, do you steal? You who say that one must not commit adultery, do you commit adultery? These two questions come from the second table of the Ten Commandments, both of which relate to private property, both of which, apparently, they weren’t obeying.

You who abhor idols, do you rob temples? This connect with the first four of the Ten, though "rob temples" could be understood in a couple ways. It might refer to not giving God what He deserves, which is a way that Malachi confronted Israel. But in Israel there was only one temple, and Malachi said they were robbing God (Malachi 3:8). Paul says these were robbing temples, plural. So an alternative may refer to making money by selling or supporting the idol business even though claiming to abhor idols (see also Deuteronomy 7:25-26). The abhorring went right up to the man purse.

Then the final rebuke: You who boast in the law dishonor God by breaking the law. Boast in it? Keep it! You boast in your wife? Don't hire a prostitute. Talk about the law? Don't live against it. (Richard Baxter basically wrote a whole book against pastors for doing something similar).

The Scripture quote comes from Isaiah 52:5 (LXX), "The name of God is blasphemed among the Gentiles because of you." A Gentile didn't have to be a God-fearer for the point to stand. It would be like if Trump said, "Wow, that's quite a log in your eye."

It highlights the hypocrisy-meter in every human. It also depends on a worship assumption: people behave in a way that reflects their god. If all a Gentile knew about God came from watching these Jews, they would think God was a pretentious, judgmental, kill-joy who had a different standard for others than for Himself. But that’s nothing like the true God. That’s blasphemy. And that blasphemy is disastrous. This is the anti-chief end of man. It offends God, and it offends Him in His name.

The Jews thought of themselves as having a sort of sanctimonious immunity, and this sort of attitude is regularly insufferable.

Conclusion

Paul moves toward resting his case that all are guilty (including the Jews who were God’s chosen nation, Deuteronomy 7:6) and that all need the righteousness of Christ that comes by faith (Romans 3:19-20, 21-22).

By way of application, our capital C Covenantal brethren are exposed to similar temptations to boast in, or be slack about, their status of being “in the covenant" rather than submitting to God’s righteousness by faith (see Romans 10:3). Being in the covenant by birth, and justifying complacency because of it, is a covenantal temptation.

In a less formal way, the temptation relates to anyone growing up in the church, attending church, graduating from a Christian school, etc.. People familiar with the language of righteousness, people who enjoy piling on in discussions about cultural degradation, who applaud the judgment on the unrighteous in chapter 1, who have five Bible apps are on their phone, but are blind to their own self-righteousness, ought to beware their privileges.

The message for all is: Come to Christ!

One final application: if it is true that others can assume that our behavior reflects our God, then we must have no fear in giving good things to our people (kids, neighbors, even enemies). This not only includes tangible things, but education, truth, a culture of right and song, of faithfulness and production (not stealing, or just consumption), of embodying the Father's kindness. No sanctimonious, no stingy.

It is necessary then to teach them how to receive all these things from the Lord Christ, with thanks to Him and in His name. They, with us, have received blessings, and by faith let us be known for first class good works that others would glorify our God (Matthew 5:16).

Charge

It is easier to show gravity by dropping a bowling ball than it is to prove it with a formula. Love is like gravity, except that it is easier to define than to demonstrate. Let us be those who love not just the Word, or who love in word/talk, but in deed and truth (1 John 3:18). In this case dropping the ball is good.

Benediction:

And it is my prayer that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and so be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God. (Philippians 1:9–11, ESV)

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Introduction

Sometimes a magnificent waterfall waits at the end of a long trail. At least we can walk the trail together in this introduction.

At Men to Men last Monday night Jonathan prayed about how many pivotal and life-altering issues seem to be confronting us, and how quickly they keep coming. It is a great time to be a Christian, because we can see how laughable it all is to our God (Psalm 2:4; 37:13) and how "easy" it is to be light in the world. Courage is required but not much wisdom if all you have to do is tell the difference between a boy and a girl.

But, yeah, our government gamblers keep going all in on every hand. You'd think by now they'd be out of the game after now many times they've lost, but they're playing with our money, and apparently there is more where that came from. So our hand has been forced to think about lockdowns and restrictions on assembling for worship, forced to think about forced vaccinations and religious exemptions. Then the State brings out new decks, and lays things such as quarantine camps and even tighter gun restrictions on the table. Maybe it would be less frustrating if so many of our neighbors weren't cheering on the State's cheating.

We are allowed to care as citizens and as (Kuyperian) Christians, and it's a lot to care about. Can you even keep up with the forms to sign? Now is not a good time for reluctant life-long learners.

To the north of us it is worse. I don't know much about the Canadian system of government, but I know enough to know that not enough Canadians even have guns to complain with. At least some parts of Canada have pushed the pronoun lunacy, other parts have been arresting pastors for having church services, and now their nation has criminalized conversion therapy. These three things do actually go together.

I don't remember which source I heard about Bill C-4 from first, but an email was sent on behalf of John MacArthur about a month ago describing the legislation and calling pastors to consider joining their pulpits together against it. Not every dumb, let alone immoral and destructive, law necessitates a special sermon, and this law isn't even applicable to us in the U.S., yet (though as of 2018 the WA State RCW does prohibit licensed health care providers from performing conversion therapy on minors). But this kind of threat by a government is uniquely targeted against humanity in God's image, and directly against the gospel of Jesus Christ.

Bill C-4 is a law that prohibits the use of, or even promotion of, conversion therapy. (See the Parliament page here.)

From the Preamble:

Whereas conversion therapy causes harm to the persons who are subjected to it; Whereas conversion therapy causes harm to society because, among other things, it is based on and propagates myths and stereotypes about sexual orientation, gender identity and gender expression, including the myth that heterosexuality, cisgender gender identity, and gender expression that conforms to the sex assigned to a person at birth are to be preferred over other sexual orientations, gender identities and gender expressions; And whereas, in light of those harms, it is important to discourage and denounce the provision of conversion therapy in order to protect the human dignity and equality of all Canadians;

The Definition of conversion therapy:

conversion therapy means a practice, treatment or service designed to (a) change a person’s sexual orientation to heterosexual; (b) change a person’s gender identity to cisgender; (c) change a person’s gender expression so that it conforms to the sex assigned to the person at birth; (d) repress or reduce non-heterosexual attraction or sexual behaviour; (e) repress a person’s non-cisgender gender identity; or (f) repress or reduce a person’s gender expression that does not conform to the sex assigned to the person at birth.

If you provide such therapy you are liable to up to five years in prison, and if you promote/advertise it you are liable for up to two years in prison. The definitions cover a lot, but only allow movement in one direction.

The bill passed unanimously, and went into effect January 8. A number of Canadian pastors decided to preach today about God's truth on gender (male/female) and sexuality (man and a woman, heterosexuality), along with the truth of God's judgment on sinners and God's grace through Jesus Christ for all who turn from their sin and trust Christ. Conversion to Christ is the only hope.

One of the pastors helping to organize the group effort is James Coates, who spent 35 days in jail last year for having church services against lockdown mandates. He contacted MacArthur to see if MacArthur would join the protest, and perhaps ask others to do the same.

I know almost nothing about Mr. Coates except that he has paid a price for his pastoral convictions. I know more about Dr. MacArthur, and though there are always visible cracks the closer you get to a man, I wouldn't be here apart from God's use of him in my life. AND I thank God that at (82) he's still wading out into the fray in Jesus' name.

Would you be surprised if I told you that there are criticisms about this effort? I think it would be wise to consider some that have a ring of plausibility to them.

A pastor who feels "deeply uneasy" says it's wrong to preach like this because 1) it is sin-selective, and to single out this issue is “ill advised.” It is true, sexual sin is not the only sin, but we can never say everything about everything every time. Besides, it's not "selective" to send reinforcements to the north gate if that's where the attacks are coming.

It is 2) “evangelistically tone-deaf,” since “the world already assumes that the chief end of Christianity is to talk negatively about sex” so that we are not known for the gospel. Yet the gospel is exactly for the sinfully deaf, and Paul didn't worry about addressing sexual sins amont the Romans (Romans 1:24, 26-27) or Corinthians (1 Corinthians 6:9-11) or Galatians (Galatians 5:19) or Ephesians (Ephesians 5:3) or Colossians (Colossians 3:5) or Thessalonians (1 Thessalonians 4:3).

It is 3) “legislatively impotent,” doing nothing “whatsoever to turn that tide,” so instead we should have a united day of prayer. Why not both: prayer and the ministry of the Word? And so what if it doesn't turn the tide, it does sound the alarm. And who else but the church is supposed to speak God’s truth to the world?

It is 4) “persecution baiting.” "The earliest messengers of the gospel were not called to spit in the eye of the governor, but to faithfully proclaim Christ." John the Baptist, please call your office. And for that matter, this is a response to a clearly targeted pursuit. The Canadian government has thrown down, they are making the threats, and the church can say, “This is God’s lawn, get off.”

There are a few other criticisms out there, including more personal charges against MacArthur for thinking he's too big for his britches, for not sticking with sequential exposition, and against the church in general for not dealing with sex scandals and sexual abuse anyway. Plus, maybe it's drawing an arbitrary line between the faithful and the compromised depending on their sermon topic. Christians really are some of the hardest people to please.

By God's grace we are dealing with sexual sins among us at TEC. We have not only taught explicitly about God's creation and His distinctions, we've dealt with the dangers of sexual immorality and the blessed fruitfulness of sexual righteousness as well. The issue is pressing in our day in a different way than during the time of the Apostle's Creed, such that we made gender and marriage definitions part of our What We Believe in Brief, required for sake of membership.

And will this sermon get me in trouble with the government? Unlikely, at least in the near term, though hate speech and blasphemy laws are headed our way like a glacier. Will it add another voice showing solidarity in such an obvious way that will get James Coates thrown back into prison. May it be, and may he return the favor for us someday if necessary.

So let's be clear, get it on the record again, give the evidence necessary to convict.

God made man in His own image, male and female (Genesis 1:26-31). It is a sin, deserving death, to be unthankful for your God-given gender, let alone to refuse to acknowledge His gift to you of life as boy or girl, and to lie about something so obvious, or to seek to transition His image in you. This is from the first chapter of the Bible. These are creational realities from before Canada was even a recognizable land mass.

God formed woman for the man, and He instituted the institution of marriage (and family) between one man and one woman, in a permanent, life-long covenant of love and respect (Genesis 2:18-24). Acting like a married couple before making vows is sin (fornication, Galatians 5:19), acting like a married couple as two men or two women is sin (homosexuality, 1 Corinthians 6:9), breaking one's vows with another partner is sin (adultery, 1 Corinthians 6:9), including divorce apart from exceptional circumstances.

Sexual sins were the primary cause of Sodom and Gomorrah's destruction. Sexual sins created the Moabites and Ammonites (Lot's daughters). Sexual sins ruined Samson, David, and Solomon. Sexual sins, among others, keep men out of the kingdom of God (1 Corinthians 6:9-11). Sexual sins are a sign of God's abandoning wrath on just just individual men, but on a culture (Romans 1:24-27).

Sexual sins plague our nation, and this generation. Sexual sins have destroyed families, churches, schools, and women's sports. Sexual sins have corrupted souls, and even caused the deaths of millions of babies through abortion. Sexual sins are not only celebrated as entertainment, they are being taught as alternative lifestyles and our affirmation is required unless we want to be punished.

It's as if the serpent showed up again to a lonely man with low self-esteem and said, "In the day that you take these pills, you will be like girls." But it is a lie, full of deception, and leads to more anguish on the way to death.

The church of the living God is the “pillar and buttress of the truth” (1 Timothy 3:15). The church must equip the saints and call Prime Ministers and Parliament members to convert to Christ. These “rulers” are the guilty ones, causing harm, denying science (biological nature and anthropological history), attempting to be god rather than submitting to Him. The church can and should preach that Jesus is Lord, that legislators and law enforcement officers will give a greater account.

And such were some of you (1 Corinthians 6:11). This is the good news. We talk about sin because we see what salvation cost: the Son of God’s life. Jesus died for the spiritually dead, but there is no hope in your sin. You must convert.

Conversion therapy is not the name we give to preaching the gospel, but conversion is a goal of preaching. To convert is to turn from one belief to another. Turn from the enslaving, lying idol of self-definition and pretend autonomy to the embodied, living and true God who delivers you into holy freedom and makes you one of His children. This is good news to be received by faith.

The gospel brings conversion from sin, from the world, from the unnatural, from death.

And it completely belongs with our liturgy of worship. Things happen when we assemble to worship that aren't limited only to a given statement. We become like who we worship (Psalm 115:4-8; 2 Corinthians 3:18). The call to worship assumes God's existence, it needs no argument. Our singing and kneeling and hearing and walking and eating and drinking (and under the minister's raised hands receiving) corroborates that God cares about our hearts and parts, including our private parts.

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. (Romans 12:1)

For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God; (1 Thessalonians 4:3–5)

And:

Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body. Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body. (1 Corinthians 6:18–20)

We are in territory now where the exhortation is “flee sexual insanity.” Homosexual behavior is unnatural, and unrighteous. Attempting gender transition is unnatural, unrighteous, and impossible. We are making men (into ugly women) with artificial silicone chests and expecting them to be virile. We are castrating via hormone therapy and bidding the geldings be fruitful.

when you were slaves of sin, you were free in regard to righteousness. But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. (Romans 6:20–22)

There will be shame, either in what we needed to convert from, or in the good news of conversion. It seems even some professing Christians are now ashamed of Christ’s call to conversion. Let us not be ashamed of the gospel.

Conclusion

There is an important distinction to make between the blustering and the broken, between liars and the lost, between crusaders and outcasts. God laughs at the defiant, He is near to the brokenhearted (Psalm 34:18), He heals the brokenhearted (Psalm 147:3). The gospel is for the broken and lost. Jesus is the Friend for sinners.

Bill C-4 is a measure by the State to define what can be said. May pastors, today, and every day, fill up Canada with teaching on true freedom and fruitfulness (like in Acts 5:28), and may God bless them with rejoicing that they are counted worthy to suffer dishonor for Christ’s name (as in Acts 5:41, Philippians 1:29) or may God bless them with deliverance from their enemies.

Gender identity and sexual relationships are clear and crucial truths in God’s Word. We are willing to be thrown by limp-wristed legislators into the fiery furnace of cancel culture. We will not worship Leviathan or the mob or their gods or the rainbow images they have set up.

As we look around we may wonder, “If the foundations are destroyed, what can the righteous do?” (Psalm 11:3. We remember that the LORD is in His holy temple, His eyes see, His soul hates the wicked, He loves those who do right (Psalm 11:4-6).

John Bunyan was emboldened in prison, not gutted. When he thought he might get out near the end of 12 years, he said,

I have determined, the Almighty God being my help and shield, yet to suffer, if frail life might continue so long, even till the moss shall grow on mine eyebrows, rather than thus to violate my faith and principles. (_A Confession of my Faith, and a Reason of my Practice_, quoted in John Brown, _John Bunyan_, 231)

So let our convictions be deep and our preaching of the good news of forgiveness and eternal life for all who convert to Christ be clear.

Charge

I used to think that you had to stand alone to really prove your conviction. A lit match in the wind contra mundum, and all that. Should you be willing to stand alone? Yes, be willing. But a sniper out on his own isn't more courageous than those shoulder-to-shoulder on the front line. So stand where you're supposed to be. Stand firm for the Lord's sake. Stand together. Withstand with.

Benediction:

A running start, with good exhortation leading to the doxology:

But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. And have mercy on those who doubt; save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh. Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen. (Jude 1:20–25, ESV)

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Introduction

As one of the shepherds I am burdened for the body, jealous for you against the world’s attempts to make you miserable. Within the last ten years—which happen to overlap the years we’ve been busy cultivating a Trinitarian community of worshipping, maturing disciples who acknowledge Jesus Christ as Lord over all the world—the accuser, the devil, the evil one, has been cultivating his offspring into an angry, envious, self-righteous mob. By God’s grace, even in and through our liturgy of worship, we do not see the seeds of “woke” sprouting in our church. But, not only do I desire for you to be ready and protected in heart and mind if/when the woke attack, I honestly am doing everything I can to make each of you, and all of us together, a bigger target. We don’t have the problem on the inside, but I pray that we would provoke those on the outside.

Our pastors considered taking an entire Sunday seminar to talk about wokeness, though again, this is not an error that we see within the flock, so it didn’t seem as pressing. But as we take time at the beginning of each year to refresh our understanding of Lord’s Day worship, I can’t help but think that God is using our liturgy to keep us from going woke. That it isn’t critical is not a coincidence.

Woke is an exhausting worldview that will get worse in our culture without a gospel revival. Maybe you’ve never heard the word “woke,” you certainly are dealing with expressions of it, through companies and colleges and Congress and commercials. I couldn’t dream of providing an exhaustive explanation or exhaustive examples, let alone a prophetic vision of how much suffering we’re in for. But again, I want you to understand how our liturgy of worship is a privilege, with a bunch of sub-privileges necessary attached, and how that privilege is exactly a provocation to many of our cultural neighbors, including, sadly, many professing Christians, pastors, and churches.

I’m going to start with a part of the Sermon on the Mount, the judgy-pants, plank-in-the-eye part, then define what woke means and demonstrate how wokeness is anti-gospel, and then call all of us to embrace our privilege in worship, which includes confessing our sins and rejoicing in our God-given forgiveness and fellowship and fruit.

Planks and Pigs - Matthew 7:1-6

Maybe Matthew 7:1 is the most quoted verse in the Gospels next to John 3:16. It may also be a 7:1 misuse:use ratio, and that’s by both those who profess to be Christians and those who don’t. That’s an important piece: men who don’t believe the Bible, but who are familiar enough with it to borrow its morality, use the parts they want in their own defense.

The men and women listening to Jesus were culturally saturated in categories close-ish to God’s commandments. These Jews conversed in the vocabulary of righteousness, and, following in the path of their teachers, had more problems with self-righteousness than unambiguous unrighteousness. They loved to judge by surface standards, which Jesus confronted as missing the heart of the matter (think: anger, lust, loyalties, 5:21-48). Righteousness must exceed that of the Pharisees and scribes, who were precise and pretentious (5:20). Theirs was for show, so Jesus condemned “practicing your righteousness before other people in order to be seen by them” (6:1), whether that was in donating to charity (6:2-4), chanting on the street corners (6:5-14), or in gloomy-faced intermittent fasting (6:17-18). They wanted to be seen, they wanted the reward of a higher social score.

At the same time, they were concerned about quality of life, about worldly status, about money and clothes and food (6:24-34). Their treasures showed where their hearts were (6:21).

After all that Jesus said, “Judge not that you be not judged” (7:1). As the rest of the paragraph makes clear, this is not about covering your eyes and turning off your brain, but it’s about knee-jerk, with emphasis on the jerk part, judgmentalism. It’s about being quick to climb the ropes and jump off the highest one with a bionic (or, ironic) elbow of superiority.

Verse 2 points out hyper-critical judgments are like a blind man throwing boomerangs; they come back hard.

Verse 3 points out how ridiculous/laughable it often is: he’s got a log in his eye. That is a funny picture. A “log” (ESV), or “plank” (NIV) or “beam” (KJV) is a big piece of heavy timber, the kind that holds up a roof, a rafter, that would certainly be bigger than a man’s head. The analogy is hyperbole, and humorous. It’s a joke. The plank-eyed man is somehow focused on another man with a speck or splinter in his eye. Verse 4 continues the joke, how can you even see around the log? It’s funny, and it’s hypocrisy.

So it’s not no judging (see verse 5), but rather it’s no judging from self-righteousness. It’s no judging others first. If there’s self, it should be self-judging, and not second. The hypocrite doesn’t get the joke; he is the joke.

The very next verse may appear to change the subject, but verse 6 applies to the previous five. A self-righteous plank-eyed man, who doesn’t see the irony of calling out others for sins he’s living in, is a pig that will turn on you if you keep trying to help him see it.

Do not give dogs what is holy, and do not throw your pearls before pics, lest they trample them underfoot and turn to attack you. (verse 6)

Just as Jesus is serious about self-righteous, judgy-pants hypocrites who can’t recognize themselves, He is serious about others recognizing them and not giving them more material.

“But,” sister sentimentalism says, “you’re not Jesus. You can’t call other people pigs. That’s not loving.” And I might say, “Don’t judge me.” Or, we could point out, you also aren’t Jesus, so you don’t get to say that He didn’t know what He was doing when He preached this prohibition and acted like it was possible to understand and obey. Do you want to obey Jesus? Love your enemies (5:44), and, don’t give pearls to pigs (7:6). Not either/or, but both-and. Don’t keep giving holy, valuable wisdom and good news to haters. Don’t worry about hurting their feelings.

A man who is listening, sure, help him with his splinter, or his log. But a scoffer? Better watch out that he doesn’t bite you.

The “Worship” of the Woke

Like those in Jesus’ day, and actually, even more so, since in our day we actually have Jesus’ words, too, we live in a generation of men so familiar with biblical morality that they can’t help but use the language to justify themselves and condemn others, mostly to avoid their own hellish guilt. There is nothing new, but at present it’s popular again to practice (a kind of) righteousness before men to be seen, liked, and if you’re lucky to not have your business burned down. It is full of irony, hypocrisy, wickedness, instability, danger, death, and misery.

Unlike a number of labels, “woke” is a self-chosen identity. It’s worn proudly, not like the stains smattered from a derogatory tomato. The term gained popularity in the 2010s, and started with concerns about racism, especially in the Black Lives Matter movement. Woke means to be “aware of and actively attentive to important facts and issues (especially issues of racial and social justice),” (Merriam-Webster), which is a definition like a trojan-horse with dyspepsia. It has crept into any discussion about every possible way a person could be oppressed.

Karl Marx didn’t coin the term “oppression,” but he did divide the world into two categories: the economic oppressors and the economically oppressed. Note: those are legit categories. Solomon wrote about men having power over other men to their hurt (Ecclesiastes 8:9). But seeing oppression is different than starting with the assumption that oppression must be found, so look harder. Seeing oppression is different than a worldview which says the oppressor/oppressed categories explain every relationship. Seeing oppression, even fighting it, is different than committing your life to becoming the (ironic) oppressor of oppressors.

Woke is a worldview built on “righteous” resentment of privilege, on envy of another’s good(s), and an attempt to find simple, usually surface causes to explain suffering under the sun. It is a worldview that will find faults; the cancel part of cancel culture is not merely a stage toward a Kumbaya hand-holding circle of peace. It is a worldview that demands obedience and sacrifice, namely to level/lower all the high persons. Of course this is impossible. First, this isn’t how God made the world to be; He made hierarchies. Second, leveling is at best only seen at the exact moment the oppressed pass the oppressors on their way to the top.

The “woke” are aware of and even consumed by these problems. The woke think everyone should be woke about the problems. If you aren’t woke, then you are the problem. Denial of guilt is proof of guilt.

What do you do to be woke? You must admit your “sin” of privilege, whether that’s your white skin, that your parents didn’t get divorced, that your gender is male, or that you have a job that pays the bills including your (exorbitant) taxes. You must confess whatever they say are your privileges as sin, feel bad about those privileges, and stop supporting the “system” that promotes some to privilege. Then you must demand that others do the same; you must make disciples (albeit twice the sons of hell, as the Pharisees did in Matthew 23:15).

What do you get out of being woke? You get a sense of satisfaction stepping up to the moral high ground. Of course, you don’t belong there, so any satisfaction is qualified and fleeting; your sense of self is Guilty As Charged. You do not get forgiveness; your sins are too great to be paid in this life, even though you must try. You do not get fruit, because if anything looked like profit that would be privilege which is wrong by definition. You do not get genuine fellowship either. At best you are co-belligerents, fighting the same oppressors, a temporary fellowship based on shared grievances. But there is no happy ending. There is no peace. There is no good news. It is anti-gospel.

Woke is a worldview that comes from different worship. From _Faultlines_ by Voddie Bauchum

this new body of divinity comes complete with its own cosmology (CT/CRT/I); original sin (racism); law (antiracism); gospel (racial reconciliation); martyrs (Saints Trayvon, Mike, George, Breonna, etc.); priests (oppressed minorities); means of atonement (reparations); new birth (wokeness); liturgy (lament); canon (CSJ social science); theologians (DiAngelo, Kendi, Brown, Crenshaw, MacIntosh, etc.); and catechism (“say their names”). (Location 1185)

Are there actual racists (those who hate those of other ethnicities)? Are there employers who exploit their employees? Are their political and bureaucratic tyrants? Are there sexual harassers and predators? YES. And these are not splinter size sins.

It is also true that many of our Christian fathers did not ruthlessly and honestly confess their sins and turn from them. They covered their sins, they lied, they did what they said to their kids not to do. Of course this has consequences.

But, destroying another’s property/business/livelihood, physically attacking and beating another man to death, slandering and ruining reputations in the name of what’s right is all plank-eyed false righteousness. Seeking to establish lower expectations for minority groups, refusing medical treatment to people with the majority skin color, expecting minimum wage laws to fix poverty, these and other examples are more planks in the eye. Those with planks are judging based on a wrong sense of self-righteousness, from arbitrary and volatile “laws,” and they are not appeased by Christians feeling bad for them. They are pigs who will turn back to attack you, and then return to wallow in their chaotic mire (2 Peter 2:22).

It was the so-called righteous people who demanded the crucifixion, yet they were a crooked generation.

Our Worship Is Not Woke

Is it a guarantee that we can always judge correctly who’s a pig? No. Can we never know? Then how frustrating is Jesus’ sermon?

What helps us deal with any size wood in our eyes, and what helps us see clearly and get clean, is the good news of Jesus Christ. It is the gospel of God that brings us together every Lord’s Day.

We assemble before God, not a mob of men. We submit to an objective standard, not the traditions or feelings of men. We mourn our sins, according to what God calls sin, as we come to the Savior, who paid the cost for us, saves us from the due penalty, and by grace cleanses our consciences and gives us His own Spirit to sense the Father’s love and peace with us (Romans 5:5). We are brought into fellowship. We are given more privilege, more blessing.

God does not guilt-trip us, as if His goal was to load us up with heavy burdens and cast us into the sea. The Father is generous, gracious; His kindness leads to repentance. He gives us pearls of freedom, forgiveness, fellowship, fruitfulness, even fun.

Conclusion

The “pearls” are unidentified in Matthew 7:6, but couldn’t they include identity as His image-bearers (Call), forgiveness as His children (Confession), food and light from His Word (Consecration), fellowship at His table (Communion), and favor for our weekly work as His representatives (Commission)? He gives us the treasures of mercy, grace, salvation, freedom, hope, comfort, gospel.

The Father is giving His children great blessing, to make others (such as the Jews, Romans 11:11) jealous. This is not necessarily worldly success, though it is not resistant to visible, tangible, generational fruitfulness on earth (like many of the Psalms and Deuteronomy describe). Blessings are seen in how you succeed, and how you suffer, how you rejoice and weep with others, when you win and when you worship, when you lose something you loved because it was right. When He gives and takes away, and you bless the name of the Lord, you are likewise blessed.

To not want God’s blessing in order to not be a target of the woke is to be lukewarm at best, which is the vomit-launching position (Revelation 3:16). It is even less safe to say that you know better than the Father how much of His favor you need.

He gives you pearls, which makes you jealousable and which makes pig-plankers TURN their heads, either in humility to repent from their own sin, or in rage to attack. Rejoice in your privileges, including the privilege of worship, and be ready.

Charge

Brothers, do not hide your light under a bushel. Let the blessings of God on and around you shine brightly; put them on a stand in the center of the room. Remember that God has redeemed you from your sin, He is transforming you from one degree of glory to another, and no one gives privileges like He does.

Benediction:

The LORD bless you and keep you; the LORD make his face to shine upon you and be gracious to you; the LORD lift up his countenance upon you and give you peace. (Numbers 6:24–26, ESV)

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Introduction

The beginning of a new calendar year is as good a time as any for evaluation, which for everyone should result in a lot of things to give thanks to God for, and also for everyone probably some repenting from sin and turning to obedience. These are year round activities, but something about the transition from December to January makes it fitting.

The beginning of the calendar year also coincides with the anniversary of TEC’s beginning. Next Sunday, January 9, will be exactly eleven years for us as a church body. From the very first Sunday in 2011 we have begun the Lord's Days in January with teaching, reminding, renewing, rejoicing in our Lord's Day liturgy of assembled worship.

Due to our significant increase of new members, I took a number of sermons last year to explain the five Cs and point out some of the ingredients that cause our worship to taste the way it does. As I’ve said, I’ve taken numerous swings at trying to communicate why we do what we do when we’re together (you can find those previous messages if you’re interested, last year’s are at the previous link, and here’s another set about our liturgy).

For Our Worship 2022 I want to remind you 1) why our worship belongs up front in the battle, 2) how our worship protects us from the implacable idol of woke-ism that’s so trendy today, and 3) the way our worship models the reality of a hierarchical cosmos, especially as seen between male and female.

To get us going, let’s read a great story of God’s steadfast love in His deliverance of Jehoshaphat and the Jews in 2 Chronicles 20.

2 Chronicles 20:1-30

Some context: we are in a battle but ours is not like exactly this, nor is the United States a nation like Israel. And yet, “whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Romans 15:4, see also 1 Corinthians 10:11). So the LORD is the same LORD. The hope we have in Him is the same sort of hope. And our desperation, with only one sure Deliverer, is most definitely the same.

We ought not skip the “After this” in verse 1. Jehoshaphat sinned in 2 Chronicles 18, but repented in chapter 19 and began a restoration of righteousness in Israel, appointing judges and repairing the temple. In other words, chapter 19 is full of Jehoshaphat bringing glory to God through his obedience. Sometimes when you live by faith, the LORD kicks it up a notch (just as Shasta “had not yet learned that if you do one good deed your reward usually is to be set to do another and harder and better one.” _The Horse and His Boy_). Now the LORD chose to bring glory to Himself through Jehoshaphat by deliverance.

The Moabites and Ammonites plus some Meunites (from Edom) make up “a great multitude” coming to kill Jehoshaphat, gathering from the west side of the Dead Sea and coming around the south of the sea, probably just a day or so away. Jehoshaphat had one thing going for him: he knew what he couldn’t do. So he “set his face to seek the LORD” and called on his people to fast (verse 3). The people assembled, and for emphasis, the whole assembly is said to seek the LORD and His help (verse 4).

On behalf of the assembly Jehoshaphat cried out in front of the assembly, praising and petitioning the God of heaven who rules over all the earth. He is the God who makes and keeps promises, including the very land of Judah; Jehoshaphat expected the “Land Lord” to intervene. He acknowledges that the very house of worship is identified by the name of the LORD, and that generations have committed that they will “cry out to you in our affliction, and you will hear and save” (verse 9). Jehoshaphat lays out the problem, not because God didn’t know it, but as a record of how bad it really was.

We are powerless against this great horde that is coming against us. We do not know what to do, but our eyes are on you. (verse 12)

Beloved, fellow members of the body, friends, brothers and sisters, the end of the rope is the right place, as long as we keep our eyes on Him. Powerless, without strength, not enough resources, every shelf in the arsenal is empty. Ignorant, without a plan, not enough ideas. “But our eyes are on You.” Every week, as we assemble together in the name of the LORD we say that together: our help is in the name of the LORD. Our eyes are on You.

All the assembly, “with their little ones, their wives, and their children” (verse 13) were there as if their lives depended on it, because they did. The Spirit came upon Jahaziel, a Levite, who brought them a word from the LORD.

Do not be afraid and do not be dismayed at this great horde, for the battle is not yours but God’s (verse 15)...You will not need to fight in this battle. Stand firm, hold your position, and see the salvation of the LORD on your behalf...Do not be afraid and do not be dismayed. Tomorrow go out against them, and the LORD will be with you. (verse 17)

One of the most frequent commands from the LORD is: don’t fear; in fact, the Lord gives that command 365 times in Scripture. One of the first Greek phrases I ever memorized was μὴ φοβοῦ, μόνον πίστευε (Mark 5:36). His Word lifts up our heads beyond circumstances to His sovereignty. His Word pierces through the visible to the invisible, the spiritual, the eternal. When the assembly gathers before God and discerns the end of the wicked, we see how good we have it to be near to God our refuge (see Psalm 73:17, 28).

When we bring our desperation to Him, He hears, and He reminds the humble that He is near, He is “with us.” The battle is not ours, but His (verse 15), similar to David’s last words before he killed Goliath (1 Samuel 17:47). “Stand…and see the salvation of the Lord,” just as Moses told the people waiting beside the Red Sea (Exodus 14:13).

Jehoshaphat and the temple ministers worshipped. They fell down before the LORD, then stood up to praise the LORD with a loud voice (verses 18-19).

The next morning they gathered again and Jehoshaphat exhorted them:

Believe and you will be established. Believe and you will succeed. (verse 20)

The battle begins with faith, it’s from faith to faith. And that faith is expressed in worship.

Israel’s army was there, but the choir went first, just like at Jericho (Joshua 6:9). For their song selection they chose an oldie but a goodie:

Give thanks to the LORD, for his steadfast love endures forever. (verse 21)

This well-known refrain at least goes back to David’s prayer in 1 Chronicles 16 (see verse 34); it gets Tomlin-level repetition in Psalm 136. The choir is out front, up front.

“And when they began to sing and praise they LORD set an ambush” (verse 22)...so that the enemies were routed. Two of the three enemies turned on the third, then the remaining two turned on each other, and were successful in destroying each other. Israel worshiped and watched (think of the antsy ones at St. Anne’s in _That Hideous Strength_ whose assignment it was to wait).

So Judah got a good look at the outcome, and the people were three days in gathering the spoil (verse 25), and appropriately “blessed the LORD” (verse 26). They returned home with joy, rejoicing in God with harps and lyres and trumpets (verses 27-28).

“[God] delights to furnish those with matter for praise that have hearts for it.” —Matthew Henry

We have a sort of mini-Jehoshaphat crisis every week. As I said, our battle isn’t the same, but in one way our enemy/enemies are more fierce (1 Peter 5:8; Ephesians 6:12). We assemble to seek the Lord. The name of this place could be called the “Our-Eyes-Are-on-You” place. Or it could be called Beracah, “Blessing,” the place we seek His blessing and we bless His name for all He’s done.

We gather to remember the indicatives: Our God is the God of heaven, who rules over all kingdoms and nations, in whose hand are power and might so that none may withstand. And that same Lord, His steadfast love endures forever.

Then we we remember the imperatives: Do not be afraid and do not be dismayed. Stand firm. Believe in the Lord your God. Give thanks to the Lord. Call on Him in the day of trouble and He will deliver (Psalm 50:15).

And it is not a stretch to say that when we begin to sing and praise Him, He moves.

The gates of hell cannot withstand the worship of the church in Jesus’ name (Matthew 16:18). Hell’s unbelief is not more powerful than God-by grace-granted faith. Hell’s rebellion is bitter and breakable compared to the believer’s Spirit-produced joyful and strong and free submission. When we assemble on the Lord’s Day we are an outpost of the kingdom of heaven. The kingdom we are receiving cannot be shaken (Hebrews 12:28), let us be grateful and offer to God acceptable worship, with reverence and awe.

Call. Confession. Consecration. Communion. Commission.

Boom! “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” (Revelation 5:12).

Conclusion

Assembling before the Lord each Sunday reminds us that we are not our own (1 Corinthians 6:19-20). We are not sufficient (2 Corinthians 3:5). We are, by ourselves, powerless, and we don’t know what to do.

But because of the Seed of the woman (Genesis 3:15), because of the true King of David, Jesus Christ, we see the salvation of the Lord.

We could call him Jealousable Jehoshaphat. The whole assembly with him was jealousable. “The fear of God came on all the kingdoms of the countries when they heard that the LORD had fought against the enemies of Israel” (verse 29). Jehoshaphat had sought to bring glory to God through his obedience, which he did, but God brought even greater glory through deliverance.

“Blessed are all who take refuge in [the LORD, the Son]” (Psalm 2:11-12). “I will live up my eyes to the hills. From where does my help come? My help comes from the LORD, who made heaven and earth” (Psalm 121:1).

Charge

Believe in the Lord and you will be established, believe His Word and you will succeed (2 Chronicles 20:20)! Believe not for health and wealth, but in humility and worship. Do not be afraid and do not be dismayed. Stand firm. Keep your eyes on Him.

Benediction:

Be watchful, stand firm in the faith, act like men, be strong. Let all that you do be done in love. If anyone has no love for the Lord, let him be accursed. Our Lord, come! The grace of the Lord Jesus be with you. (1 Corinthians 16:13–14, 22–23, ESV)

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Introduction

Here we are on the last Lord’s Day of the year, during the sermon part of Consecration, the part of our liturgy which focuses on setting us apart to the Lord. Consecration belongs with our sanctification; we are being conformed into greater Christlike holiness and transformed into greater Christlike glory. There has maybe been no greater test of my sanctification this past year than following the Snohomish Health District on Twitter.

Hold that in mind for a moment, because it connects to it being the day after Christmas, the day after our feasting over the Incarnation of God’s Son. Perhaps today is a tough day because you spent most of your energy getting ready for, and hopefully then enjoying, your day yesterday. Often, when a big event is done, it’s tempting to want to be all done.

What you may need is comfort, consolation. Because the Lord is the one in charge, He decides when we are done, and when He has more for us to do.

The SnoHD knows that the last couple years have been tough for people (not self-aware enough to consider how they have played a part in that). But to help us out, they’ve been sharing every week under the hashtag #WallpaperWednesday images of snowflakes or sunsets or cozy couches with some sentimental comment like a cat poster. Last Wednesday’s wallpaper was a cup with a peppermint stick in a festive setting with the words “comfort and joy.” No source or reason for either, just an exhortation to share comfort and joy with others rather than your (usual) jerk self. You can see what a test that could be.

True consolation, not as in a second place prize, but as comfort, the easing of grief and burden and pain, only comes in the Savior, Jesus Christ. He must be named, He must be believed. There is no other hope.

Jesus is called “the consolation of Israel” in Luke 2. He was identified by a man named Simeon, by the Holy Spirit, in the passage following the angelic army choir celebrating Christ’s birth. In this advent season we’ve looked at the Annunciation, the Magnificat, the Birth in Bethlehem, and the shepherds receiving the good news of great joy. The next paragraphs happen a little more than a week and a month later. We’re post Christmas. God is still in flesh, and yet there is a ways to go.

As in the previous messages we’ll look at the story, a doctrine, and a use.

The Nunc Dimittis - Luke 2:21-38

All the law is being fulfilled by Joseph and Mary. They name their son Jesus, they have him circumcized at the right time (eight days later), and they present their first-born at the Temple (according to Exodus 13:2), while making Mary’s purification offering forty days after the birth (according to Leviticus 12:6). The turtle-doves were a poor man’s option, confirming that Joseph was not wealthy in worldly terms.

At the Temple they were met by a man named Simeon. Luke identifies Simeon as “righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him” (verse 25). It is somewhat unique that the Spirit was upon him, and the phrase “consolation of Israel” is definitely unique. Consolation is a cognate of the well-known Greek word parkletos. The comfort of Israel is not a phrase found in any other passage; Anna, in the next paragraph, calls Jesus the “redemption of Israel.” In Jesus Isaiah’s words ring true: “Comfort, comfort my people, says your God” (Isaiah 40:1).

The part that really stands out is verse 26:

It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ.”

Though not identified as a prophet or a priest, nor necessarily as an old man, the impression is that Simeon had been given special, supernatural revelation by God, and had been waiting for a long time. The same Spirit took Simeon to the Temple on the right day, the day when Joseph and Mary brought Jesus. Simeon knew right away.

he took him up in his arms and blessed God and said,

“Lord, now you are letting your servant depart in peace, according to Your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles and for glory to your people Israel.

“Now…you are letting…depart” in Latin is nunc dimittis. It’s the third of the hymn-like sayings in Luke, after Mary’s Magnificat and Zechariah’s Benedictus. Simeon needs nothing else, he’s ready to go.

Salvation is for the world. Jesus is “the light of the world” (John 8:12), and this “light” is for two things: 1) "revelation to the Gentiles," bringing them understanding, and 2) "glory to your people Israel." The Messiah is from the line of David; He’s a Jew. He will reign over the house of Jacob (Luke 1:32-33). He will be a help to His servant - Israel (1:54), from the God of Israel (1:68).

Jesus is the Cornerstone for all who believe, to the Jew first and also to the Gentile (Romans 1:16). And, not all of Jesus’ people received Him at His first coming (John 1:11). Simeon will tell Mary in a moment that Jesus is a watershed and yet that doesn’t change the promises. The light will spread in the church until the fullness of Gentiles comes in and then a future generation of Israel will repent and receive Jesus as Lord (Romans 11:25).

Joseph and Mary marveled (2:33), and Simeon prophesied directly to Mary about the future end of her baby’s life. Simeon has no word for Joseph.

“Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.” (34-35)

These are effects of the cornerstone metaphor, though Simeon doesn’t specifically refer to Jesus as the stone as other passages do (think 1 Peter 2:4-8). But those who are built on the rock rise and those who stumble over it will fall.

This exposure continues today, among Jews and non-Jews. Men, no matter how much they imagine, are not the judges of Jesus. When they put themselves in the judge’s seat they show which side they’re on. Their hearts are constantly being revealed.

The next paragraph concerns a prophetess named Anna, of the (lost) tribe of Asher. She had dedicated her life to service after becoming a widow, perhaps 60 or more years. She also was brought at the right time by the Spirit to see Jesus and when she recognized Him, she “began to give thanks to God and to speak of him to all who were waiting for the redemption of Israel” (2:38).

There’s not much reason for Luke to mention Anna other than to corroborate that some did recognize and rejoice. God did not leave Himself without witness, and two witnesses was the minimum (Deuteronomy 19:15).

Doctrine - Providence

We believe that God is sovereign, and the doctrine of providence means that He has decided every element of every event, the timing and the agents and the outcome. It’s called providence, His protective care.

From Chapter 5 on Providence in the Westminster Confession of Faith.

God the great Creator of all things doth uphold, (Hbr 1:3); direct, dispose, and govern all creatures, actions, and things, (Dan 4:34-35; Psa 135:6; Act 17:25-28; Job 38-41); from the greatest even to the least, (Mat 10:29-31); by His most wise and holy providence, (Pro 15:3; Psa 104:24; Psa 145:17); according to His infallible fore-knowledge, (Act 15:8; Psa 94:8-11); and the free and immutable counsel of His own will, (Eph 1:11; Psa 33:10-11); to the praise of the glory of His wisdom, power, justice, goodness, and mercy, (Isa 63:14; Eph 3:10; Rom 9:17; Gen 45:7; Psa 145:7).

In this passage in Luke 2, it is not mere coincidence that Simeon comes to the temple on the same day, or that Anna had been there serving.

Jesus was born in “the fullness of time” (Galatians 4:4). He will later be delivered over and crucified by the predestined plan of God (Acts 4:28). This redemption was at “the proper time” (1 Timothy 2:6).

Use - A Christmas Call to Consolation

The previous uses have been what you should practice: faith, praise, expressible joy. This is a call to what you should receive. Come and get it.

Just as joy is related to salvation, so consolation is related to providence.

There are hard providences. Simeon was both excited, and exhausted, waiting to see the Messiah. Anna may not have been a witness without having been a widow. Mary was the most blessed, and also the difficulties of traveling and delivering a baby were the least of her burdens. They would soon be told to escape to Egypt. They would receive reports of baby boys two and under being slaughtered by Herod. She watched many reject her Son, and then watched Him be crucified. She was favored by God, and yet a sword pierced her heart.

Remember Romans 8:28. Remember that Jesus Himself is redemption and consolation. In Him we have forgiveness for our sins, in Him we have eternal life, in Him we have hope, in Him we have glory.

He has also sent His Spirit to dwell in us, to seal us for an eternal inheritance. That Spirit is the Paraclete, the Comforter.

Do you have to wait? Have you lost something, someone, that hurts so much? Simeon was ready to die, it seemed to him that it was time to be done. You might, in God’s providence, not be done yet.

Christmas is a call to persevere, to keep going, under God's providential care.

But this promise and peace only come from Christ. They do not come from a new app, a better relationship, a profitable business, a more healthy body. Those can be part of good things given by God, but He alone can comfort your soul. When you get sick. how long you’re sick. When the world is crazy, and when it has much common grace.

Conclusion

We are staring down the final days of this calendar year.

We are waiting for the second advent of the Son, the reign of the King forever. We live by faith, we see glimpses of the connections by providence, and we seek to walk in the strength of His Spirit.

He continues to reveal our hearts. May we be blessed by Him.

Charge

The light of Christ has come. You have His Spirit in You, You have His Word in front of you. Walk in the Spirit. Meditate on the Scripture. Give yourself to Him. Go to Him for grace and comfort. He is the Father of mercies and God of all comfort. He’s sent His Son, do all in His name.

Benediction:

And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified. (Acts 20:32, ESV)

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Introduction

I prefer quiet. I grew up in a house where my dad more than preferred it, he punished the rest of us, not ironically and quite effectively with his own unvoiced anger, for not being quiet. Quiet is drilled into me.

Many stories we’ve heard about “spiritual” people also involve quiet. Among us Bible-reading types we even have our own modern-monkish moments we call “quiet times.” We’ve turned quiet into a virtue, and virtues typically get promoted and defended.

Four sure, quiet can be good, polite, appropriate, reverent. For sure, the night Jesus was born was not silent.

We come by it naturally; every time we sing “Silent Night” it strums the sentimental heart strings, as long as you don’t actually have a newborn you’re trying to juggle in one arm while holding the candle for the Christmas Eve service in the other. Silence is more a platonic idea than an incarnate one.

We sing “let all mortal flesh keep silence,” which is an inspired line in Zechariah 2:13. But that is a call to silence for those who won’t serve the Lord, in contrast to the call to those who put their trust in the Lord, “Sing and rejoice, …for behold, I come and will dwell in your midst” (Zechariah 2:10, see verses 11-12 as well). The silence is urged on those who about to face Yahweh’s holy judgment.

But when it comes to the birth of His holy Son, what does it sound like? “And suddenly there was with the angel a multitude of the heavenly host saying, ‘Shhhhhhhh!’” Yes, the angelic army of shushers as seen on TV nativity sets.

The thing is, the skies were not silent, neither were the shepherds, or Mary or Joseph. The only quiet character in these first two chapters of Luke’s gospel is Zechariah, and he was muted as discipline for not believing the word he was given.

I am not calling for as many decibels around your tree or table, but songs of loudest praise are appropriate. Raise a glass, and raise your voice. Be careful trying to keep your joy, and your kids’ joys, at a whisper.

We’re at the fourth of four advent messages. Already we’ve considered the Annunciation, the Magnificat, and the Birth of Christ. The next most immediate event concerns the shepherds and angels on the same night, and that will give us something to treasure and ponder in our hearts this week. As in the previous sermons, the three parts will be the story, a doctrine, and an application.

Joy to the World - Luke 2:8-20

As for the chronology, we know it is the same night because verse 14 says, “born this day.” As far as location, Luke says, “in the same region,” so outside of Bethlehem, near enough for the shepherds to cover the distance. “There were shepherds out in the field, keeping watch over their flock by night” (thank you again to the KJV translators; such language is four centuries old). There’s one flock, of an unknown number watched by another unknown number of shepherds. Since it’s plural there must have been more than two, and probably less than ten. They are on the graveyard shift.

“And an angel of the Lord appeared to them, and the glory of the Lord shown around them, and they were filled with fear” (2:9). If it was Gabriel he is not named, and the glory—the dazzling brightness—gets emphasized. Zechariah and Mary had both been startled, these shepherds no less. The next lines are Christmas gold. The angel said:

“Fear not, for behold I bring you good news of a great joy that will be for all the people, for unto you is born this day in the city of David a Savior, who is Christ the Lord.” (verse 10)

At the moment, it is one angelic herald and a few small town shepherds. This hardly seems like a crescendo. Bethlehem was not highly regarded (Micah 5:2), and it’s usually said that shepherds weren’t either. And probably, these shepherds were not the guys you invited to your parties unless you absolutely had to. At the least, the gospelization did not come to temple priests or public dignitaries. While the consequences of this event would be extensive (all the world, Israel are “the people” and Gentiles are mentioned in 2:32) and eternal (salvation) and political (Christ the Lord), the good news was shared at small scale.

It was no small celebration, though, but news of “great joy.” Joy to the world!

And suddenly there was with the angel a multitude of the heavenly host praising God and saying, “Glory to God in the highest, and on earth, peace among those with whom He is please.” (verses 13-14)

Glory in altissimis Deo! There are some things a solo just can’t satisfy. This news, this great joy, took a choir of angels. It’s a “heavenly host,” they are an angelic army of praise-rs. These singing-soldiers have lit up the sky and filled the silence with their song.

You may notice that the ESV is not the standard holiday greeting card quote, which is “on earth peace, goodwill toward men.” That’s from the KJV, based on a different set of handwritten copies of the New Testament (the Textus Receptus) that don’t have a final sigma (ς) on eudokia (εὐδοκία), which would be in the nominative case (so, “goodwill to men”). The better reading has the sigma, making it a the genitive case, as reflected in most modern translations (so, “peace among men of [God’s] goodwill”). The emphasis is on peace, and peace to those God elected for receiving His favor.

The angel told them where they could see this Savior (verse 12) and they decided to go see for themselves “this thing that has happened, what the Lord made known to us” (verse 15).

They went “with haste,” and whether by asking around or by their knowledge of a limited number of manger spots in the city (maybe it was their own stable), they found the family. “Hi. You don’t know us, but we were just flash-mobbed by an angel choir about your baby.”

The news got around. The shepherds were not silent about it; they are the only ones who saw the extraordinary glory, and they didn’t keep it to themselves. And people “wondered,” some perhaps politely and others more open in their unbelief. Mary was collecting her thoughts, overwhelmed with the events, and then the shepherds went back to work, “glorifying and praising God for all they had heard and seen.” What a night, loud and bright, and not quiet.

The Doctrine - Salvation

Again, unlike the virgin birth and a qualified kenosis in the incarnation which are the focus of a few verses, salvation is a front-to-back-of—the-canon doctrine. But as we hear the angels voices about this divine night, we understand that it’s about the “dear Savior’s birth.”

Interestingly, Luke is the only one of the Synoptic Gospels to use the word “Savior” (and the title is used only once in John 4:42).

The great joy of the Christmas story is about salvation, a Savior who saves and reigns as Savior-King, as Messiah. Gabriel told Joseph that the son of Mary should be named “Jesus,” Yahweh saves, “for he will save his people from their sins” (Matthew 1:21). Mary magnified the Lord and rejoiced in “God my Savior” (Luke 1:47); did she know that the bitty-baby in her belly was her Savior? Zechariah, after he got his voice back, celebrated God who has “visited and redeemed his people, and he has raised up a horn of salvation” (Luke 1:68-69). John would go before Jesus “to give knowledge of salvation to his people in the forgiveness of their sins” (Luke 1:77).

So again, the angel of the Lord told the shepherds about the birth of “a Savior, who is Christ the Lord” (Luke 2:11). The angelic host praised God for “peace,” and this is news of forgiveness and fellowship between God and man, that is, salvation.

In the next section of Luke, Simeon recognized the Lord’s Christ, “for my eyes have seen your salvation that you have prepared in the presence of all peoples” (2:30).

And so, in this Christmas season we sometimes even need salvation from sinning in our “Christmas sins,” like snobby pride and selfish discontent and impatience and anxiety, in carol-vexation and silent-joy.

Use - A Christmas Call to (Expressible) Joy

Let me state again that quiet isn’t always bad, and silence is certainly not violence. Be thankful for the moments when not a creature is stirring in your house. But don’t let Thomas Kinkade paint your picture of Christmas. Remember, it was the Grinch, like Grendel before him, who was mad at all the joyful noise.

When you can’t hear yourself think because it’s so loud, transpose that into a meditation on what fussy shepherds might have said when the choir started all their hubbub. “You’re startling the sheep!” The way the shepherds showed their faith was not by finding the manger and then miming congratulations. They talked among themselves, they shared testimonies with Joseph and Mary, they seem to have told anyone who crossed their paths, and ended up making more joyful noise in the Lord’s name when they went back to the fields.

There is a joy that is “inexpressible.”

Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls. (1 Peter 1:8–9 ESV)

But this is not describing a kind of joy, like something kept safe behind bullet-proof glass, rather it refers to our limited capacity to get all the rejoicing out. The Incarnation of our Savior is not a truth protected in a museum but proclaimed in a concert hall.

Conclusion

In my message on the Magnificat I said about Mary’s praise, “This is faith, yes, but it is not sleeping or silent. It’s faith that goes all in, in obedience and also in reverence and joy.”

In his poem “The Turn of the Tide,” C. S. Lewis writes:

Revel, mirth and shout Descended to her, sphere below sphere, Till Saturn laughed and lost his latter age’s frost And his beard, Niagara-like, unfroze

In pre-Copernican cosmology, Saturn was the final planet, the planet of the end, the planet of old and cold, the planet of death. At the Incarnation, even Saturn couldn’t stay hard.

I am not trying to be a Scrooge or make all the needles on your pine tree brown, or to red pill your Precious Moments Christmas edition, but to open you up to a harder, more tiring, more Bethlehem-consistent, joy.

“Silent Night, Holy Night” is two-thirds right, it was night and the baby was holy. Who knows, the only silence that night might have come between the baby gathering oxygen to wail. And in “O Little Town of Bethlehem” - “how silently, how silently, the wondrous gift is given,” really?

The first verse in “Let all mortal flesh keep silence” is quite shushy, so is “ponder nothing earthly minded,” except that the next couple verses require just the opposite. Is it only angels that, “with ceaseless voice” “cry: Alleluia, Alleluia, Alleluia, Lord Most High!”

How about instead: “From Heaven Above to Earth I Come” verse 14: “My heart for very joy must leap; my lips no more can silence keep.”

I’m not sure what your favorite Christmas carol is, and it’s fine if it’s not “Joy to the World” and you’re just wrong. But Christmas is not pianissimo. The Savior reigns, “Let men their songs employ” and “repeat the sounding joy.”

Charge

All of us have it better than the shepherds. We do not need to go to Bethlehem and see, we have our own completed copies of the Bible to read. We have not heard the heavenly choir, but we have the prophetic word more fully confirmed (2 Peter 1:19). We’ve not seen a baby in a manger, but we’ve been privileged called to steward the whole story of the Savior. If the shepherds enjoyed the choir, how much more joy do we have to join in the choir? All you have to do is not keep silent about Him.

Benediction:

But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen. (2 Peter 3:18, ESV)

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Introduction

There have been a lot of babies born under the sun. There have been a lot of important people born. There have been a lot of incredible stories surrounding births, even ones we read in the Old Testament. Yet there is only one only-begotten child of the Father, there is only one virgin-born son, there is only one Christ, one Savior of men, and one birth story gloria in excelsis.

I can’t imagine how many times I’ve read or had read to me the birth of Christ in Luke 2. My dad read it every Christmas morning before we opened presents, and that custom continues in our house. Linus nails it in the Charlie Brown Christmas special (reciting Luke 2:8-20). It has been embellished in our collective imaginations through nativity artwork and cartoons, adding animals and condensing days into one silent night. But we will not overreact to the excellencies that came down to earth. It will take our glorification to give glory to God in the highest that He deserves. In the meantime, we try.

I am not preaching these advent messages because you must celebrate the month of December in a particular way per se. But for good reasons, and in light of the flow of godless propaganda, in masked and maskless stores, it isn’t whether or not we’re thinking about the season, but how we will exalt and embody the grace and truth of the Word become flesh.

In our series so far we’ve considered Mary’s faith when Gabriel foretold her virgin pregnancy, followed by Mary’s praise in response to Elizabeth’s recognition of her blessing. Though it has only been half a chapter, forty weeks have passed since Luke 1:26 as we enter Luke 2. As in the previous messages we’ll consider the passage, some theology, and a use.

The Birth of Christ - Luke 2:1-7

For however familiar the words are, there are some significant questions that turn up in this paragraph, let alone the mystery itself of the eternal God born into time and laid in a manger.

Caesar Augustus is well known. His birth name was Octavian, nephew turned adopted son of Julius Caesar, and he was the first to don the title of Emperor from the senate (27 B.C.) as well as demanding recognition as Dominus et Deus, “God and Lord” (Sproul). Through him Roman rule expanded, and what is most needed for empire building and consolidation? Money (not more soldiers per MacArthur). How do you get that much money? Taxes. How many taxes can you get? You need to know how many people there are whom you can make pay.

So a decree went out…that all the world should be registered, enrolled for a census, put on a list for the purpose of taxation. The well-known KJV ("that all the world should be taxed") jumps the translation gun.

There is also some question about this census taking place during the time when Quirinius was governor of Syria. The Jewish historian Josephus doesn’t record a census under such governorship until AD 6 (also mentioned by Luke in Acts 5:37), though there’s good reason to think Jesus was born around 6-5 B.C. (which, yeah, could have been helped by better dating from the start). But Luke had collected eye-witness accounts, and Luke was helped by the Spirit. Either he meant that this was before that other well-known census by Quirinius, or maybe Quirinius governed twice. We can work with it either way.

That all went to be registered, each to his own town (verse 3) lead Joseph to travel to Bethlehem (verse 4). Each’s own town could be birthplace, hometown, place of family property holdings. The key was, this is where you got counted for paying your taxes. Apparently Joseph didn’t have any family remaining there with whom they could stay.

Joseph went from Nazareth to the city of David, which sometimes refers to Jerusalem (as in 2 Samuel 5:7), but here refers to Bethlehem (again in 2:11), the place where David grew up. Joseph went because he was of the house and lineage of David, and as we saw in Matthew’s genealogy of Jesus, which put Jesus into the royal line as an adopted son.

It also put Jesus as the fulfillment of Micah’s prophecy:

But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. (Micah 5:2)

Why did Joseph take Mary with him? It’s not just a question of her traveling while pregnant, but was she to be counted too (since she was also from David’s house)? Was Joseph protecting her from the mean-girls' gossip back home? And was it usual, or proper, for an unmarried couple to travel and stay together? She did go with him, and she was only his betrothed (even if Matthew 1:24 claims he took her as his “wife”), and she was with child, an elegant phrase attributable to William Tyndale, since the Greek word means “pregnant.” They could have arrived a month or more ahead of time.

While they were there the time came for her to give birth. That actually sounds not like they arrived in Bethlehem the night the baby arrived. But it was the time.

We’re given not as many details as we might like to know. Was it only the two of them for labor and delivery? She gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn. Again, “inn” may be overdoing it. The word here - κατάλυμα - could be just guest room or “private room” (unlike the specific word for “inn” - πανδοχεῖον - used in Luke 10:34); though the inn could point to a particular lodging place. Regardless, any and all rooms were taken due to the influx of out-of-towners. Joseph and Mary did not have the conveniences, they seem not to have had help, they were on their own with the contractions and blood and in some place where animals could have been close by.

History suggested that it was a cave (so Constantine built a basilica over the site, and the Church of the Nativity was built over that). It could have been a stable, but no animals are mentioned, albeit knowing that a manger is a feeding trough for domesticated animals.

This is the “Son of the Most High” (1:32-33)? This is the one destined for the throne of a never-ending kingdom? This is blessing? This is God’s favor? And it was really real. She had not known a man, and she’s delivered a flesh and blood, breathing little baby boy. There was absolutely zero pomp and the circumstances were about as gloriously ordinary and wearisome and isolated as they could be.

The Doctrine - Kenosis Qualified

So far we’ve considered the doctrine of the virgin birth and the doctrine of election. The obvious doctrine here would be the Incarnation. And I do want to address a particular perspective on it, sometimes referred to as the Kenosis or kenetic theory.

There is an heretical teaching about Jesus’ birth that covers itself under the word kenosis. We must do better. What we can’t do is avoid the question.

In Philippians 2:7 Paul wrote that Jesus “emptied himself” and took the form of a servant.

though [Christ Jesus] was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. (Philippians 2:6–7 ESV)

The word “emptied” is ekenosen (ἐκένωσεν), which means to make of no effect, to empty.

In the late 19th century a German theologian named Gottfried Thomasius claimed that Jesus emptied Himself of certain divine attributes such as omnipotence and omniscience and omnipresence. Another German, Wolfgang Gess, went further, explicitly rejecting the Definition of Chalcedon and claimed that at the incarnation Jesus “ceased from His cosmic functions and His eternal consciousness” (see Berkhof). It is popular among Christians to say that Jesus laid aside the use of His divine attributes.

But, beloved, Paul also wrote that in Jesus “the fulness of God dwelt bodily” (Colossians 2:9).

For in him all the fullness of God was pleased to dwell (Colossians 1:19 ESV) For in him the whole fullness of deity dwells bodily (Colossians 2:9 ESV)

God’s Son did not give up divinity to take on humanity. How else did He know what was in the heart of man? How did He call Lazarus out of the tomb? And most important, how could He take on the sins of His people as only a man?

It took a few centuries and a number of critics for some helpful clarity. The Nicene Creed and the Definition of Chalcedon acknowledge the mystery of Jesus being fully God and fully man. Christ was one person with two natures. The nature of God was joined to man when the Word became flesh (the hypostatic union), not the nature of God was left behind when Jesus was born. From Chalcedon:

to be acknowledged in two natures, without confusion, without change, without division, without separation; the distinction of natures being by no means taken away by the union

Christ did not empty Himself of deity.

So what of kenosis? He emptied Himself of something. It is (grammatically as well as contextually) connected to is taking on the form of a servant. He gave up the full display of His divine glory, the prerogative of being recognized and being served. He didn’t give up all His glory, John said “we beheld his glory.”

And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (John 1:14 ESV)

Yet Jesus prayed that the Father would restore His glory like it had been before the incarnation (John 17:5).

O what abasement was it for the Son of God to take our flesh? Nay, that Christ should take our nature when it was in disgrace, being stained with sin, this was the wonder of humility. (Watson, _A Godly Man’s Picture_, Location 995)

The Use - A Christmas Call to Condescend

Older Christians used to use the language of Christ’s condescension. Today condescension almost always means to stay high and look down on another, to patronize, to act superior and treat another as lesser. The word originally meant not to treat another as low, but to get low, to give way, to defer, especially in order to serve. This is the truth of the birth and life of God incarnate. It is captured in the Christmas story. It’s the call for every Christian.

The kenosis in Philippians 2 is to honor Christ as the model for every Christian’s humility. “Have this mind among yourselves, which is yours in Christ Jesus,” (Philippians 2:6) and look at what He did. I was going to say that we should be “humble for the holidays,” but who wants to hear that? How about “condescend this Christmas”? That’s really hitting below the belt.

You do not need to deny your privileges any more than Jesus denied His divinity. He was God. You are chosen and loved by God. But don’t treat your privilege like you are precious, and don’t demand that others recognize your preciousness. Ewww. Love and lower yourself to serve, to sacrifice. It’s the call of Christmas.

You may say, “But I’m not Jesus. I can’t do that.” And half of that is true. It should make it easier for us to get low. This is how deceitful and masterful sin is, that it makes it harder (in the spiritual realm) for proud men to condescend than it was for the Son of God (in the metaphysical realm) to condescend.

The argument is from the greater to the lesser, and to be clear, we are the lesser. He came to save us from our sins, so His name is Jesus (Matthew 1:21), and that includes our sins of acting like Christmas is about Me. Love loosely your preferences, traditions, timings, and let go any demands for others to grasp your glory.

And remember, those who humble themselves will be exalted...by God. It’s how He works (Philippians 2:5-9, 1 Peter 5:6).

Conclusion

In _The Last Battle_, Lucy said, “in our world too, a stable once had something inside it that was bigger than our whole world.”

Let the substantizing of the eternal Word into flesh, the fulness of God pleased to dwell in our Lord Jesus Christ, the condescension of the beloved Son for sake of becoming a servant, expand our understanding of glory in grace and truth as well as set an example for us to do the same.

Charge

If your Christmas tree is sizeable, you can’t make it stand taller by trying to pin it a couple inches off the bottom of the base, hoping those half-cent screws will hold tight and keep it upright. It’s got to be grounded, all the way down. Don’t try to prop yourself up, let alone put a star on your head. Condescend. In humility count others as more significant. This is the mind of Christmas.

Benediction:

And my God will supply every need of yours according to his riches in glory in Christ Jesus. To our God and Father be glory forever and ever. Amen. The grace of the Lord Jesus Christ be with your spirit. (Philippians 4:19–20, 23, ESV)

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Introduction

Hindsight is 20/20; reporting accurately on what happened is easier than predicting accurately (even though these days the "news" may exhibit more creative license than a charismatic preacher’s work in an abstract pottery class). The point is, before and after really are different positions.

One of the ways that God distinguishes Himself from idols is by telling the future (“Behold, the former things have come to pass, and new things I now declare; before they spring forth I tell you of them” - Isaiah 42:9). One of the ways the godly distinguish themselves is by praising God based on what he said before He brings it to pass. This is faith, yes, but it is not sleeping or silent. It’s faith that goes all in, in obedience and also in reverence and joy. We worship God on the first day of the week for a number of reasons, but we don’t hold back our praise until He “produces” later.

We are in the season of advent. From our historical perspective, Christ has already advented once—He came to earth. Christmas day is our marker of Christ’s birth, born of a woman, miraculously born of a virgin. Isn’t December 25th sufficient? Do we really need to extend our excuses for being distracted in December and shove in extra shopping and make extra work for ourselves by raising kids’ expectations for almost a whole month? Doesn’t this make us worldly, not godly?

Of course it could. Religious people have always been good at ruining religious gifts. We win at religious ways to sin, as if that were a competition unbelievers cared about. But advent—lowercase a, as in an advent principle with many opportunities not a rigid one-size-fits-all box of traditions—gives us reason to meditate on what to do before the big day.

The New Testament has much more to teach about Christ’s second coming, His next advent, then His first. The church should be actively waiting for His return. The Bride longs for he Bridegroom. We can learn from the epistles and the Apocalypse, AND we can learn from Israel’s example of waiting for the Messiah. The NT may not be overflowing with first advent details, but the OT certainly anticipated it. We are looking in Luke’s gospel for some of the pre-birth pieces which include faith, Mary’s more ready than Zechariah’s, and praise.

We saw the Annunciation (1:26-38), we will still consider the Birth (2:1-7) and the Choir of Hosts (2:8-20), but today let’s consider the Magnificat (1:46-55) along with a key doctrine and a call for us.

The Magnificat - Luke 1:46-55

Based on the numbers, Mary went to see Elizabeth not long after Gabriel gave her word about her pregnancy. We, the readers, know Gabriel visited Mary when Elizabeth was six months pregnant (1:26), Mary stayed with Elizabeth for about three months (1:56), but there’s no indication that Mary was there for John’s birth.

It was around 75-100 miles from Nazareth (1:26) to Judah (1:39), where Mary came to Zechariah and Elizabeth’s house (1:40). Miraculously, in utero, John recognized Mary and “the baby leaped in [Elizabeth’s] womb” (1:41). It’s probably a good thing that Elizabeth “was filled with the Holy Spirit,” because, even though I’ve never had the privilege of having a womb, I wouldn't want anyone jumping around in there. The Holy Spirit made clear to Elizabeth that the leaping was a sign (1:44), making this John’s first witness to Jesus. The Spirit also made clear that Mary was carrying a son, well before 20 weeks and no ultrasound required.

Elizabeth shouted, “Blessed are you among women, and blessed is the fruit of your womb. And why is this granted to me that the mother of my Lord should come to me? ...Blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord” (1:42-43, 45). Two (and a half) #blesseds for Mary.

As surprising as that greeting to Mary may be, the response from Mary is even more significant.

It is called the Magnificat because of the Latin version of the Luke 1:46: Magnificat anima mea Dominum, which translates the Greek word Μεγαλύνει, and becomes “magnifies” in English (or “magnifyeth” if you spelled like Tyndale). It carries the idea not just of exalting (as in NASB), but of enlarging. A magnifying glass shows the object at a higher scale. Mary does not say, “(Distant) cousin, you won’t believe this!” or, “Ellie, how did you know I was pregnant? Am I showing already?” Mary responds with theological acumen and humility and faith and perspective and praise.

Some call this a hymn, and it is sort of elevated prose, though “no precise metric form has been established” (Marshall). It might not be what would come out of some of our teenage young ladies first try on Tik-Tok. But it is wrong to try to attribute this to someone other than Mary.

And Mary said, “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever.” (Luke 1:46–55 ESV)

First, Mary knew that she needed a Savior (1:47). A sinless woman wouldn’t need saving. Mary wasn’t “immaculate.”

Second, Mary knew that she was undeserving (1:48, 49). She was no one special before this, not in the world’s eyes or her own. She was a humble servant, and He was mighty and merciful (1:49, 50).

Third, Mary knew that she was blessed (1:48). She had been chosen for a great responsibility, but given great grace to bear it. She could already tell that we would be talking about her millennia later. Has any woman on earth ever been more blessed?

Fourth, Mary knew that this is how God works. He resists the proud and lifts up the humble, which is a part of Hannah’s prayer (1 Samuel 2:8). He reverses the course of those who are rich (without fearing Him), and sends them away empty. The past tense verbs (in verses 51-53 such as scattered, exalted, filled, sent away, helped, etc.) present it as so certain it’s done. Because He is ὁ δυνατός (verse 49), “The Mighty One,” there is no question. Because of “His mercy” (verses 50, 54), there is great hope.

Fifth, Mary knew that she was part of God’s covenant fulfillment. The promises belonged to Israel (1:54), and before that to Abraham (1:55). God declared that He would make a people for Himself and this Son of Mary would be the great Son, the one through whom the great blessings would come “forever” = εἰς τὸν αἰῶνα (see similarly in Luke 1:33).

The Doctrine - Election

While not as on the nose as the virgin birth in the Annunciation, among the truths in the Magnificat and its context is God’s choice.

Elizabeth (like Sarah and Hannah before her) was barren. No earthly, naturopathic-only treatment could fix that. At her age, someone else had to chose to intervene. What’s more, Elizabeth knew that she had been chosen for blessing: “why has it been granted to me that the mother of my Lord should come to me?” (1:43) This gift of honor wasn’t deserved. Even more, baby John couldn’t have leapt based his own self-awareness.

Mary’s praise to God is rooted in His sovereign choices, fulfilling big and broad promises in particular persons. The Lord chose kinswomen (1:36); that wasn’t a coincidence. The Lord chose a humble servant, not a proud or powerful woman. He chose against the strong and well-off in the world. He chose to show mercy, even as He chose Abram to come out from Ur, and chose Isaac instead of Ishmael, Jacob instead of Esau, “in order that God’s purpose of election” might be magnified (Romans 9:11). The Lord chose Mary; He knew her individually.

Election in creation, election in providence, and so election also to eternal life; election in the realm of grace as well as in the realm of nature. (Kuyper, _Lectures on Calvinism_, Location 3209)

Humanism, Darwinism, Secularism, Scientism, (Open Theism), none of them offer any comfort walking forward, at best they may allow moments of calm; “Whew, I’m not dead right now.” There are no guarantees, no powers that care.

God knows beforehand because He ordains what will come to pass. Therefore we can trust Him, and we can magnify Him.

The Use - A Christmas Call to Praise

Which leads to the proper response, in this case, learning from Mary to magnify the Lord.

Election, choices beforehand, is the cause of praise beforehand. Election teaches that God chooses, not men, and that He chooses with mercy in mind, to the praise of His glorious grace (Ephesians 1:3-10). We do not only want to praise Him until after the event. Afterward we give thanks.

By way of comparison, it’s one thing to talk smack when the game is over, or even when your team is up by dozens of points. It’s another thing when the score is 0-0. Are you confident before tip-off?

Praise is confident faith.

Even the shepherds we meet in Luke 2:8-20, though it could seem as if they praised post-fulfillment, really were praising by faith. The shepherds returned (after hearing the heavenly host and finding Joseph and Mary with Jesus), “glorifying and praising God for all they had heard and seen” (2:20). But the baby they saw was not yet revealed to the world as the Lord. “Glory to God in the highest,” yes, but for maybe a dozen people on the planet that day?

Conclusion

We praise God, we seek for His name to be enlarged, before the work week and before the coming of Christ again. We praise Him as we wait, not when it’s over. We praise Him by faith, from faith to faith, not by sight. We praise Him on December 5th, and 25th.

Praise the Lord so that the next generation will learn how before we’re “finished” with them. Praise the Lord before the proud are scattered and the mighty are removed from office and the rich get hungry. Praise Him not only post-birth, but pre-birth. Praise Him when the seed goes into the ground. Praise Him because the Son is coming again to reign in a kingdom without end.

I will bless the LORD at all times; his praise shall continually be in my mouth. My soul makes its boast in the LORD; let the humble hear and be glad. Oh, magnify the LORD with me, and let us exalt his name together! (Psalm 34:1–3 ESV)

Tell out the greatness of the Lord.

Charge

There are only twenty more (shopping, cooking, decorating) days to praise the Lord before Christmas. Hallelujah! Praise the Lord! Praise Him before you are finished, praise Him before He comes. Praise Him because of advent, praise Him before the next one. “Blessed is that servant whom his master will find so doing when he comes” (Luke 12:43).

Benediction:

[M]ay your love abound still more and more in real knowledge and all discernment, so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ; having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God. (Philippians 1:9-11, NASB)

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Introduction

Christmas is a double-edged story that cuts off both the legs of Gnosticism and materialism in the same swing. God, clothed in flesh, endorsed the physical world, perhaps in a deeper way that even the creation itself. Yet how the Incarnation comes about, and what it points to, calls us to live on earth by faith, not by empiricism. Even though we don’t really have another good, consistent option (than living in the flesh like Christ by faith in Christ), too many Christians are exactly bad at this balance.

Also, let me acknowledge that I do appreciate John Calvin’s exegetical tenacity. He apparently never broke off of a verse-by-verse sermon series no matter the occasion. He once picked up in the next verse after a three year banishment from his pulpit in Geneva (see _The Legacy of Sovereign Joy_, 139). But as relevant as Romans remains, in holiday season and out, I think there is some pastoral purpose to take these advent Sundays and mediate together on the Incarnation, its story and theology and application.

Last year, 2020, was my first time preaching four advent/Christmas sermons. We spent all four Sundays looking at the genealogy of Jesus in Matthew 1, from four different angles. This year I’d like to take a look at a different gospel and four different passages. We will, Lord willing, work through the Annunciation (Luke 1:26-38), the Magnificat (Luke 1:46-55), the Birth of Christ (Luke 2:1-7), and the Heavenly Host (Luke 2:8-20).

Each message will have three related but distinguished parts: the passage in its gospel context, the doctrine in its biblical context, and the call for us in our present context, how the realities of Christmas should shape our celebrations in these next weeks and shape our faith in the flesh year-round.

The Annunciation - Luke 1:26-38

Luke wrote his history for Theophilus (1:3), and gathered eye-witness reports in order to provide an orderly account. He began with an announcement from the angel Gabriel to the priest, Zechariah, about the birth of John the Baptist (1:5-25). Following that is an announcement from the angel Gabriel to a young woman named Mary about the birth of a child who would be her son and also God’s Son (1:26-38).

Gabriel was sent by God when Elizabeth was six months pregnant (1:26), not to the temple city of Jerusalem, but to a small polis called Nazareth. Luke probably added “a city in Galilee” because most people probably wouldn’t know Nazareth by name, and if they were famililar with it, they wondered if anything good could come from it (see John 1:46).

The greatest surprise comes in verse 27. Gabriel came to a virgin, betrothed but unmarried. The Greek word parthenos could refer to a young girl, but verse 34 leaves no doubt that she had not “known” a man. She was promised to Joseph, but they had not consummated any covenant. It was one thing for God to give a child to Elizabeth, old and barren, but somehow that seems more possible than pregnancy for a virgin.

Gabriel greeted Mary, and affirmed her, not because she deserved God’s favor, but because of God’s election.

As we might expect, she was “greatly terrified” by the angelic saying. But Gabriel continued:

the angel said to her, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.” (Luke 1:30–33 ESV)

This is the annunciation, the announcement. It wraps up various promises given to God’s people in our Old Testaments, not only that are astounding, but that is impossible.

“Jesus” is Jeshua, a name that means “Yahweh saves.” “Son of the Most High” compares with the Hebrew name, El Elyon (Genesis 14:18, and Melchizedek who was “priest of God Most High”). That His father is “David” means that this is the Messiah, the promised and Anointed heir, and He will rule over “the house of Jacob,” that is, Israel. His kingdom will be never-ending, “He shall reign forever and ever” (see also Psalm 89:27-29).

Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this. (Isaiah 9:7 ESV)

After 450 or so years of no new revelation from God, that news must have sounded too good to be true. But it also sounded impossible. “How will this be?” (verse 34). She says, “How shall this be, seeing I know not a man?” (KJV) basically saying, “Okay, but I haven’t had sex.” Whether or not she was thinking directly about Isaiah’s prophecy, she must have assumed that this son would come before her marriage to Joseph.

“The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.” (Luke 1:35 ESV)

God would supernaturally, miraculously, cause Mary to conceive.

Gabriel compares it to God opening a barren womb, and concludes, “For nothing will be impossible with God,” which itself is phrasing similar to the Lord's comment to Abraham about Sarah’s pregnancy (Genesis 18:14).

A betrothed young woman was likely to be post-puberty, so probably an early to mid-teenager. Mary’s question wasn’t about her reproductive capacity but about the lack of relational intimacy.

For Elizabeth, a late pregnancy would remove her reproach (1:25), but for Mary, an unwed pregnancy would bring reproach. Plus, as I've said, the promise really seems unbelievable. In the midst of this, in the same conversation (not after days to process it all), she responded better than the religious professional. “Behold, I am the servant of the Lord; let it be to me according to your word.”

The Miracle - Jesus’ Virgin Birth

Of all the parts in this annunciation, including the nature and future of this Son, it wouldn’t matter without His arrival. His first coming, His first advent, was not by natural method. And this miracle is one of the first things skeptics and doubters criticize about the Christmas story, and about Scripture itself.

The Lord revealed through Isaiah that this would happen:

Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. (Isaiah 7:14 ESV)

This is why He is called Immanuel (Isaiah 9:7), why John could say that the eternal Word became flesh (John 1:14).

Gabriel connects this conception to the holiness of the Son (1:35). He is of a different nature.

It also connects to the very first promise of the gospel, sometimes referred to as the protoevangelion:

And I will put enmity between thee and the woman, and between thy seed and her seed; kit shall bruise thy head, and thou shalt bruise his heel. (Genesis 3:15, KJV)

Unlike stories of Greek and Roman gods who came to sow seed among men, this miracle would be honor. Per the Creed of Chalcedon (AD 451):

perfect in Godhead and also perfect in manhood; truly God and truly man,…begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary,…Only-begotten, to be acknowledged in two natures, without confusion, without change, without division, without separation;

This is the moment of divinity united to humanity. Those who reject this are redefining Jesus to be less than God, less than Lord, and unnecessary to be obeyed.

The Call - Believe the Word

There really are a partridge and a pine tree worth of profitable truths in this story. Paul makes a case for Christ’s humility, as seen in God taking on the form of a man, and calling us to have the mind of Christ (Philippians 2:5-8). There’s certainly value in considering Christ’s complete obedience, from the beginning. He wasn’t sent to earth in a mature form for a weekend mission.

We can benefit from the observation that God invented babies and the process of growth, not just for normals, but for the birth of an eternal. That ought to encourage us to be patient when God gives new souls in small and needy packages. There is nothing wrong with that at all; see Jesus.

But the thing that stands out in Luke 1 is faith. It is not merely a history of events that the Spirit inspired Luke to record. He tells the story like a man but doesn’t start with the birth of Jesus, or even the birth of John the forerunner. Luke takes us precious space, and gives prime position to two announcements. That he includes the announcements at all requires our attention, with added details, then he contrasts how the announcements were received, and then he highlights the blessing to Mary because she believed.

Why even insert the foretellings? Why not get straightaway to the facts? It’s not just because these details make it more entertaining. It’s not that Luke is trying to build tension. It’s because God is building faith. God tests faith, God teaches faith. His Word is full not only of miracles to believe, but also promises to believe and wait for. The Christmas story, at least since Genesis 3:15, and through centuries of Messianic longings, calls for faith. The Christ would come: believe! A Son would be born: believe!

The alternation of annunciations also highlights faith, in one who lacked it and another who was blessed with it. It’s the same angel, who gives the same comfort not to be afraid, who announces the same promise of a son, who describes similar good things for each son, and yet Zechariah questioned. Gabriel said, “because you did not believe my words,” Zechariah would be silent until the words were fulfilled. By contrast, Mary said, “let it be to me according to your word.”

Note in the next section, when Mary visits her cousin, Elizabeth says, “blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord” (1:45).

The Word of God calls for faith in His work, on earth. We believe that God rules in heaven, that He sees from heaven, but just as He sent Gabriel, He sent His own Son, to be born of a flesh and blood woman, to give His own flesh and blood for our lives.

Conclusion

What makes Advent practice such a Christian discipline is that it calls for living from faith to faith.

Believe that Jesus was born of a virgin, because it is true, and because our God is a God who does miraculous things. Believe that Jesus is coming again in His resurrected, glorified flesh and blood to reign as King of kings forever and ever. Believe that He blesses those who believe; He rewards those who seek Him by faith (Hebrews 11:6). Believe that when you plan ways to serve your kids, when your schedule is inconvenient and tiring, Jesus knows the temptations.

Believe Him when He gives gifts that take away reproach, and believe Him when He gives gives that add reproach.

Faith belongs when you can’t see. Faith works when in the dark. Faith sustains when it has taken too long. Faith comforts when it’s costly. Faith orients when it changes your plans.

Mary wasn’t perfect, certainly not sinless, but she did believe, and she praised the Lord, which we’ll see next week, Lord willing.

Charge

Perhaps the hardest part of this season is not figuring out what gifts to give or how you’re going to fit in all the events and extra work, but rather submitting to the Word of the Lord. He knows the plans He has for you, plans to put you under pressure of various colors/weights to test your faith. When you know His Word, believe it and do it, no matter how much it may be messing up your plans for His.

Benediction:

Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. He who calls you is faithful; he will surely do it. The grace of our Lord Jesus Christ be with you. (1 Thessalonians 5:23–24, 28, ESV)

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Introduction

C. S. Lewis referred to it as the Tao in _The Abolition of Man_. Augustine and Aquinas called it “natural law,” and it ought to be seen as a complement to the presuppositional apologetic as taught by men such as Cornelius Van Til and Greg Bahnsen. You don’t need to read any of those men, you can read these five verses to the Romans. Whatever label we give it, or how many more pages can be written about it, the point is this: God’s moral law for all men is inside every man. No Bible is required to know what’s right or to judge men for not doing what’s right.

Paul has really been sticking his authorial finger into the sores of unrighteousness for a while. The opening of Romans started on such a positive, even buoyant, tone exalting the power of God to salvation for Jews first and also Gentiles who believe the gospel. In the gospel God’s righteousness is revealed from faith to faith (Romans 1:16-17). Then Paul turned onto Judgment Juncture, Condemnation Corner, Wrath Road.

It’s more of a superhighway of sin, lots of lanes and packed with traffic. The apostle starts putting up huge billboards by the side of the road pointing out where men are and where they’re headed. Blinking lights: “Bridge Out Ahead”

Men know that God is and that God doesn’t approve of their lusts. In what can only be appreciated as ironic, God lets them have so much of their “freedom” from Him that they’re enslaved by it. Yet even then there is some individual and cultural sense of right and wrong, and this continues to reinforce that men will have to give an answer for that.

In the previous paragraph (2:5-11) Paul showed that everyone will be judged by his works, endurance of work of good as well as obedience to unrighteousness, no matter one’s religious background, Jew or Greek, for God shows no partiality.

This paragraph (Romans 2:12-16) drills down further and reveals that every man has a built-in, factory model moral GPS system that keeps repeating to him every time he misses a turn, which is a lot of the time. How often do we hear a man try to excuse himself by saying he had “no idea,” so he shouldn’t be held accountable? But everyone has listened to the little voice coming from his internal dashboard, at least enough to prove his final culpability.

God Is Impartial (verses 12-14)

Verses 12-14 extend the explanation for why God’s judgment is just, in three steps.

Why can we trust that God is impartial? How do we know that His judgment is giving every man a fair shake?

1. Because everyone is judged according to what they know is right, not according to what they don’t know.

In particular, all men are judged accurately and fairly regardless of their access to God’s Word.

No one in Paul’s audience had a New Testament. It is very unlikely that anyone in Rome had his own copy of part of the Old Testament, let alone a complete copy. Most of the Roman population wouldn’t have been curious about Moses, even if they had wanted to download the Torah app onto their tablet just to check it out.

The Jews—and there were some in Rome—were a people specially gifted with what we call special revelation. All had general, creational revelation (as described in Romans 1:19-20, similarly in Psalm 19:1-6), but to Israel God gave prophets and parchments, and two stone tablets (Psalm 19:7-9).

He declares his word to Jacob, his statutes and rules to Israel. He has not dealt thus with any other nation; they do not know his rules. Praise the LORD! (Psalm 147:19–20)

Israel had a covenant with the LORD, Yahweh, and His law provided the instructions for the covenant. Paul doesn’t refer to the Mosaic Law by name, or even to its summary in the Ten Commandments. “Law” can refer to a number of things, but in verse 12 it distinguishes between the Haves and the HaveNots.

For those sinning without law will perish also without law, and those sinning in law will be judged by law.

Law is found nine times in these verses, with no definite article modifying law in verses 12-13. The end of the matter is death for evil-doers (Romans 1:32); that’s the law. To perish is eternal destruction, to receive God’s wrath and fury (2:8). It is the end for those who sin regardless of having their own copy of the code.

2. Besides, everyone is judged by what they do, right or not, not by identification with a law (system).

Having, hearing (or reading), even teaching, God’s Word has never made a man in good standing with God. It is always OBEDIENCE.

It’s an important point for us as well. The Lord told Joshua to meditate on the law of the Lord so that he might “be careful to do according to all that is written in it” (Joshua 1:8). This is the point James makes (James 1:22-25). Hearing and having are not enough.

For the hearers of law are not righteous before God but the doers of law will be justified.

Hearers and doers are rare Greek nouns, and righteous and justified (or “declared to be righteous”) are regular cognates, especially in this letter to the Romans. A righteous standing before God is key, and it must be given, and it’s not given to possessors but rather to practicers of law.

Jews weren’t right by virtue of having God’s Book, neither, for that matter, are we who have good quiet times and yearly reading checkboxes but are full of the works of the flesh. Disciples of Christ are taught to obey all that He’s commanded (Matthew 28:20), because judgment has always been about what we do.

3. And, even the nations do (some) right, the kind of right found in the law, by nature.

This is a critically important perspective that the pagans themselves won’t own up to.

For the nations, the ones not having law, are a law to themselves, when they are doing—by nature—the (requirements) of the law, (even though they are) ones not having law.

Let’s start with the repeated part. The group we’re focused on are “the ones not having law.” They are the without-law-ones in verse 12; the ἔθνη, the Gentiles (ESV), the “nations” (YLT), the non-Jews (compare to verse 17). The phrases are separated in verse 14, but the exact words are there twice: “the not having the law ones.” These men didn’t get any of their ideas from a copy of God’s written law.

Yet sometimes, and we don’t know how often or consistently let alone completely, they do (things) of the law. It could happen whenever. Again, they aren’t doing “the law”; they don’t have it. But those who do have it can see this other group and say, “Hey, that looks like this.”

How is this possible? There’s a one word answer in verse 14, then a two word answer we can add on. The word that’s in verse 14 is nature (φύσει), or by birth, by natural endowment (BAGD). It is stock equipment, like grain in wood. It’s not an acquired habit or a social construct, it is the way God made it to be. “Nature” was assumed in Romans 1:26-27 regarding male and female, the given order. We live in a moral cosmos, an ordered universe. The “deep magic,” so to speak, is moral.

Believers know this is possible only by God’s common grace. Any good they do (and evil they are restrained from doing), and any good that comes from doing good, is not deserved. It is God’s gift for their blessing, at least on the temporal level.

Of course men don’t do the requirements perfectly because their nature is fallen. Of course men don’t do it perfectly because their flesh lusts for self-defined pleasures, including the pleasure of self-definition. Plus, sin lies. So men lie about what they know and where they got their ideas about what is right. But, still, they almost can’t help themselves sometimes honoring their mother and father and not murdering every neighbor. That shows (see verse 15) some God-given moral nature. Ever not stealing some smaller kids’ stuff is inconsistent with evolution; secular humanism is not a riches of kindness.

Whenever they do something right, even just one out of a thousand times, they are a law to themselves. Maybe we could say practice is nine-tenths of the law. This doesn’t mean that everyone has his own standard; it’s not the law of subjectivism and/or relativism. This means that an objective standard has been acknowledged by them, without Scripture, even if they hate it.

Case in Point (verses 15-16)

Paul explains more about the without law ones.

Those show the work of the law to be written on their hearts, their consciences bearing witness, and thoughts—conflicting with one another—accusing or excusing on the day when God will judge the secrets of men according to my gospel through Jesus Christ.

There are at least four things we see in this case.

First, moral law is in effect today and will be on that day.

They are currently showing the work of the law, that was the point in verse 14. Sometimes they do what the law requires, they put it together without reading the instruction manual. It’s also not going to be a different standard later, as if from a second set of books.

Second, moral law is internal and external.

Again, they show the work, but it comes because it is written on their hearts.

Specifically it is not the law that is written on their hearts, but the work of the law, meaning the expectation even without the explicit words.

There is not usually a consistency between the heart and the hands, but there is enough to corroborate the judgment.

Third, Moral law is shared with humans from God.

They have thoughts that accuse or excuse, that increase their guilty feelings or their confidence, and all of this is happening on board, so to speak. Their recognition software isn’t dependent on a data processing center in the cloud.

The work of the law is written...by whom? Their consciences (which are given by whom) are witnesses...for whom? Obviously, it’s the Creator. So God writes, the conscience is God’s own witness in every soul, and He Himself will be the judge on the final day.

Fourth, Moral law is imperfect among men but omnisciently applied by God.

Their thoughts conflict with one another. This is part of the cognitive dissonance. They know, they can’t help but know, sometimes they do things that are consistent with what they know, sometimes it’s just a twisted echo of what they know. But whatever they know, they are also committed to ignoring God, and may even be at some stage given over by God to irrational thinking (Romans 1:28). A “debased mind” is a debating mind.

The conflicting, imperfect application is the part that proves their guilt. God not only assumes that unbelieving men can do some good, the sort we see in His law, it is the presence of any good that proves the bad.

God’s application of the standard is omniscient, even judging the secrets of men. God sees past the internal conflicts and external cover-ups. Man proclaims that he is on the right side of history when he knows in his heart he’s not.

Judgment is according to gospel, as in, the gospel is good news of substitutionary judgment on Jesus, but there must be judgment (Romans 3:25-26). Also, Paul calls it my gospel; don’t be too over-spiritual about first-person pronouns. Judgment is through Jesus Christ.

[God] has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.” (Acts 17:31)

Conclusion

Can the conscience steer a man wrong? Of course (Acts 24:16; Titus 1:15). Can the conscience be oversensitive? Yes (1 Corinthians 8:7). Can the conscience be too insensitive? Definitely (1 Timothy 4:2).

But the fact that every man does not drive the car of his life off the moral cliff every time he makes a turn is God’s evidence of moral law. God gets the credit for that, not man. Any good a man does, and any good a man gets from doing that good, is further evidence against that man for not honoring God and giving Him thanks.

We are at the head of a week of cultural inconsistency. We can even be thankful for the inconsistency of unbelievers talking about thanksgiving, because we know that God’s riches of kindness are meant to lead them to repentance.

Charge

There is no law telling you how to do Thanksgiving. There is a law, written in the Word and written on your heart, that you must be thankful. This means that there is great flexibility in the menu, the decorations, the seating arrangements, and so forth, but there is absolute necessity that in all those things you are filled with the Spirit.

Benediction:

And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, submitting to one another out of reverence for Christ. (Ephesians 5:18–21, ESV)

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Introduction

When I was a new Kuyperian I was a naïve Kuyperian. By Kuyperian I mean someone who acknowledges that Jesus is Lord of all and that Jesus is interested in it all. This means that sermons and reading Scripture aren’t the only spiritual or significant things. God can be served and glorified by any lawful activity, by every good work done by faith. All vocations, and side projects and leisure time, has meaning before the Lord, not just so-called vocational ministry.

I was naïve to think that every Christian would be relieved, even excited, about this reality. What I thought would open skylights for sun and windows for fresh breeze became a weight of glory too burdensome. Some Christians prefer a more manageable guilt over not reading their Bibles as much as they could so long as they could consider the rest of the day their own. It was better for the rest of the day to be mundane than to think of it with eternal meaning, as something that the Lord cared about. “Can’t I just listen to country music on my commute without all this pressure?” You might be able to keep the radio on, but you can’t turn the reality off; God minds (see Proverbs 15:3).

Whether or not we want God’s attention, He sees, and unlike men, He sees the heart of man. Google may have a record of every place on the internet you’ve visited (and every place your mobile device has gone), but God has a record of that PLUS every word you’ve ever spoken (see Matthew 12:36-37).

I’ve been reading about digital data in a couple places, about how words such as exponential and logarithmic aren’t really sufficient to cover the explosive expansion of data day over day. I’ve been reading about the blockchain as a way to capture and even certify accuracy, for financial transactions and for events. It’s referred to as the “ledger of record,” with Who-What-When fixed (see here), and it’s expanded my imaginative boundaries. Mostly, these thoughts have increased my awe at God’s omniscience. Algorithms/AI/Big Tech will always be impersonal, finite, and always only be a program dependent on a programmer. AI will never offer glory to those who serve it. God is not the Great Server in the Sky, He is Lord in heaven and of the Cloud. He does not miss anything; “God will judge the righteous and the wicked” (Ecclesiastes 3:17).

The fact that men can’t help themselves from judging incriminates them, yes, but it connects to the greater reality that we all know judgment is inevitable. The fact that men keep doing what they condemn, that they keep disobeying the truth, is an investment in their coming judgment.

Invested Judgment (verses 5-8)

In verse 4 Paul referred to the riches of God’s kindness. God has a treasury of responses to draw from, an arsenal of patience and mercy and minutes. Here is another treasury, where man heaps up a pile with daily deposits.

But you are treasuring up wrath to yourself according to your stubbornness and hardness of heart on the day of wrath and revelation of righteous-judgment of God.

The key word is wrath, and the main idea is storing up to realize later. God’s wrath has actually been the key word since Romans 1:18, but in most of chapter 1 it referred to God’s abandoning wrath, an expression of judgment where God gives men over to their lusts (1:24-32). He also lets men loose in their litigiousness, as they compare and condemn one another (2:1-4). That they dispute with each other and make all their petty decrees demonstrates that they know judgment is deserved. Though they know better, they keep doing the things that deserve judgment.

It’s their stubbornness (σκληρότης, only found here in the NT, so we diagnose arteriosclerosis, “hardening of the arteries,” which derives from this word, so Paul describes a sort of “spiritual sclerosis”, the “hardening of the spiritual arteries” from Leon Morris), their un-teachability, that goes along with virtuous self-certainty. There is also unrepentant heart (also only found here in the NT), he is impenitent, which makes a man impervious to outside input. It is as helpful as a doctor’s badly-written prescription for a blind pharmacist; there’s no way get it right.

As he keeps disobeying truth (verse 8), he puts more wrath on lay-away. The verb refers to storing up (ESV, NASB), saving for later, and often applies to treasure (as the KJV connects). Our word thesaurus derives from it (θησαυρίζεις): a treasury of words.

What the judging, hypocriticizing men do is add to their pile of deserved wrath. We know it is a later, on the day of wrath and revelation of righteous-judgment of God. This is more than abandoning (get what you want) or consequential (reap what you sow) wrath, it is final judgment, the eschatological payback of wages earned (see also Revelation 22:12).

Verses 6-8 are dependent on verse 5, and modify God. There is the statement, and then two cases that cover all the bases.

God...who will repay each (sinning/judging man) according to his works

The Bible is full of this. Verse 6 is in fact likely a quotation from Psalm 62:12. Here’s the doctrine: 1) God is the one with whom we have to do (Hebrews 4:13), 2) Everyone will give an account to God (Romans 14:10, Hebrews 9:27), 3) the evidence will be what has been done.

There are lesser judges along the way, and we do often face collective consequences, and not everything wrong we’ve done (or thought) is visible. But here Paul refers to standing before the ultimate Bench.

There are two hands only, but necessarily one or the other. There is no third leg to stand on.

on the one hand, (He will give) eternal life to the ones seeking glory and honor and immortality according to the endurance of work of good

The most amazing part about verse 7 is that we truth-lovers have a knee-jerk need to “fix” this truth. The truth here is supposed to provoke more awe and more ambition than argument.

That said, it is sort of out of place. The bad news in Romans started in Romans 1:18 and goes through 3:20. This word of glory doesn’t exactly fit. The reason Paul brings it up is because God judges according to works, the bad and the good.

“But, but, but!” we say. Paul, as we read here, offers no buts or qualifications here himself. We know, from Paul himself actually, that no one can be saved by their works. True. But each person is rewarded according to his works.

Eternal life is the reward for the ones seeking glory and honor and immortality. Maybe we could feel like better Kantians (following Immanuel Kant who basically said you have a moral duty to do what is right, but any delight you get from doing it taints it. You should have a reason, but you must not do it to receive a reward) if we took verse 7 as a way of seeking to worship God. Does this mean that if we seek God’s glory and honor and immortality, then we can have eternal life? Except, what does it mean to seek God’s immortality? He is immortal (Romans 1:22).

As God’s revelation teaches, we are made for glory. We seek glory because we were made for it (see John 5:44). Verse 7 doesn’t dig up the roots, it is looking at the fruits. These seekers want glory (from God), honor (rather than the dishonor among the impure, Romans 1:24), and immortality (not the mortal idols of our lusts).

They seek these ends persisting in proper practice; “through the endurance of work of good.” What a fantastic phrase. The ESV has “by patience in well-doing,” and okay. The NAS has “by perseverance in doing good.” The KJV has “by patient continuance in well-doing.” The words, translated woodenly, are through endurance of work of good. Endurance is holding out amidst difficulty, bearing up under burden. The singular, non-articular work stresses his habit, a slight edge way of life (see also Galatians 6:9; 1 Corinthians 15:58).

What are good works? A widow could have a “reputation for good works” such as raising children and showing hospitality (1 Timothy 5:10). You don’t have to build a grand institution or get an audience with the President. Find something good to do and keep gooding.

This is not salvation by works, this is saved by grace through faith for good works which God prepared beforehand for us to walk in (Ephesians 2:8-10). Listen to Jesus! He says to treasure up (same word as in Romans 2:5) treasure in heaven (Matthew 6:19-20).

Now the second case.

but on the other hand (He will give) wrath and fury to those disobeying the truth from selfish-ambition and [believing] unrighteousness.

Truth is not subjective, though the subjective are allergic to truth. Truth might not affirm them, truth might constrain their lusts, truth might lower their self-esteem. So they must walk away from truth.

Unrighteousness fills the void left by leaving truth; unrighteousness convinces them, it wins them over that they would obey or follow it. What such investment earns is God’s wrath and fury, His anger (boiling over) and anger (swelling to burst). His judgment is not arbitrary, but it is hot.

Impartial Judgment (verses 9-11)

Most of the previous points are repeated with application for everyone, period. Two cases, four possibilities, and one God (see also James 4:12).

There will be affliction and distress for every soul of man-the one committing evil

Affliction is a pressing, distress is a constricting. The affliction for every stubborn self-seeker belongs to today and tomorrow and the telos. Distress hangs over him every day, during the last days, and through eternity; it comes here on earth and in the lake of fire. Doing evil, no matter who you are, will get its judgment. Because you can’t see rain doesn’t mean the clouds aren’t coming.

That’s not it.

There will be glory and honor and peace to the one working the good.

Peace is switched in for immortality. It is a gift to the good-workers.

Note the repeated, to the Jew first and also the Greek. This is enough to make the Jew mad twice. That the Jew was mentioned in getting affliction wouldn’t fly with those Jews who believed that by fact of being in a Jewish family mean that they were beyond God’s judgment. Of course, their whole history shows how often they received God’s judgment. That the Greek was mentioned as a glory-getter wouldn’t fly with those who believed that idolators weren’t worth being saved. Of course, again, the OT stores show again and again that Nineveh repented, Ruth was redeemed.

Verse 11 relates to the cause of God’s righteous judgment (from verse 5).

for there is no partiality with God.

Partiality seems to be a new word, a Christian word, “to receive the face,” as in, to judge according to some perceived privilege rather than practice. God can’t be bribed by a pretty face, by ethnic popularity. Good looks can’t make up for a lack of good works.

Conclusion

There will be accounting; men’s accounting incriminates them, God’s accounts are always accurate. There will be ambition; men seeking glory without God or from God. There will be affliction; one that comes now to those living from faith to faith, one that comes later to those living without faith.

This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering— since indeed God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints, and to be marveled at among all who have believed, because our testimony to you was believed. To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. (2 Thessalonians 1:5–12 ESV)

Christian, may your conscience be awakened, and your character forged, and your good works done loaf by baked loaf, mile by driven mile, screw by tightened screw, paper by graded paper, word by written word, sacrifice by costly sacrifice, death by loving death, from one degree of glory to another.

Charge

Beloved, build a bunker, and then throw your little-faith (ὀλιγόπιστος) into it. Pick up the shield of faith, stand firm in the evil day, and go do something good.

Benediction:

[M]ay our God make you worthy of his calling and fulfill every resolve for good and every work of faith by his power, so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. (2 Thessalonians 1:11–12, ESV)

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Introduction

It’s been said that the more you know, the more you realize how much you don’t know. That has some truth in it, but there is a related second-cousin axiom, that the more you know, the more you realize how much other people are wrong. The Information Age has increased the amount of information we have to judge others with.

This fault-finding bent is a corruption of the imago Dei in all of us. As much as homosexuality is a front-door assault on any reminder of the righteous Creator, so a critical sprit is like mirroring God, He who is the righteous Judge, under six feet of motor oil. We’ve really have done it; mankind has lowered the standard of what it means to be God so successfully that not only can we define good and evil like a god, we have also rigged it so that it’s always someone else doing the evil. It’s not whether or not there will be judges, but what degree of hypocrisy can cover your judgy-pants.

Paul moves from describing obviously immoral men to addressing ostensibly moral men. An immoral man might try to present himself as an honest thief or as a man-she, a “moral” man proclaims himself as judge and jury. It’s genius, even inspired, how he does so. A “therefore” bridges what we have as a chapter break between Romans 1 and 2, arguing from those abandoned to their own lusts without excuse to those living according to their own laws without excuse. The immoral know better than they act, the moral prove their guilt as they judge.

Who are these judgy-pants persons? Are they Jews rather than Gentile/Roman pagans? Paul calls Jews out by name in verse 17, and contrasts the Jews with the Gentiles before that (verses 9-11), so it’s not clear that he constrains his concerns to Jews. Are these “conservative” pagans? Maybe, though any conservatism is hypocritical because, as Paul points out, they do the things they denounce. Are they the abandoned, debased-mind, fully oblivious to the irony of their cognitive dissonance pagains? It applies to all of them, to any man making judgments of others. If the gavel hits, you can’t acquit.

While I don’t think that this paragraph is about Christians, we do know that sin still dwells in our members (Romans 8:23), so you can find church ladies of both sexes wearing judgy-pants as well.

For Paul’s purpose starting in Romans 2:1, it doesn’t matter what their (ethnic or religious) identity is, and it doesn’t even matter what standard they use. The judging habit incriminates them. It would be like a man claiming he’s not bound by Constitution law pleading the fifth (amendment). His appeal to the law shows he’s under it.

It’s worth a moment, for your edification, to ask if Romans 1:28-32 or 2:1-4 (and following) better describes our current cultural condition. My pastoral perspective says that it’s this paragraph. Self-righteousness is a cardinal reality and just a different sort of threat than unrighteousness. It is always harder to repent from what you judge to be your virtue. The majority of our neighbors and nation love judging the sins of others, and that doesn’t require agreeing on what sins are.

The Caesars were wicked, yet the wise knew that the emperor had no clothes. Today we have our own little Caesars, holding court wherever we think we can, and the yet the judgy-pants have no pants, or no leg to stand on.

No Excuse for Judging (verses 1-2)

Unlike the descriptions of the revelation of God’s wrath, chapter two is more personal; it’s second-person.

Therefore, O man, every judging-one, you are without excuse, for you judge yourself in which you judge another, for the judging-one does the same things.

Some form of “judge” is found four times in this first verse (four more times in the next three verses, along with a couple more related ideas). Paul isn’t writing to a specific man, he is writing to a specific type of man. The type of man he’s talking to is the type who heard the second half of chapter one and thought, “Thank you that I am not like other men” (see Luke 18:11). It’s the type who says, “I’ll be the judge of that.” Paul pokes all the self-justifying judgy-pants.

This judging is both externally-critical and internally-congratulatory. Looking down on others is an indulgence of the flesh. Those who bite and devour one another (Galatians 5:15), those with enmity, strife, jealously, fits of anger, rivalries, dissensions, divisions (Galatians 5:20), presume that they are on the right side of histrionics.

Such a judging-one of another, ironically judges, as in incriminates, his own self. This is what makes him “without excuse,” or without any reasonable defense. All the evidence is provided by the judge; the proof is in the reproof. When he sits in the judge’s seat he’s proven the point. He tweeted a snarky comment about election integrity while his porn video played in the next tab.

Verse 2 contrasts the hypocritical and self-admiring judgment of man with the holy and accurate judgment of God.

But we know that the judgment of God is according to truth on the ones-doing these things.

The men abandoned to irrational relationships and debased behavior know God (Romans 1:21), they know that God has standards, and they even know the consequences of breaking those standards: death (Romans 1:32). Maybe they lie about what they know; their world is constructed of lies, they have virtual-pretend land together. But Paul cuts to the consciences: God judges the doing-ones and it is “according to truth” (without the definite article in Greek, “truth” refers not to a set of statutes but to the sphere of non-fiction). The ESV’s “judgment rightly falls” is relevant but not a good translation. The stress here is not on a deserved sentence but on the objective standard.

Men are imprisoned by their subjective-turned-relativistic morals. They gave up norms. They have a conflict of interest in any discussion about norms. They invent codes so that they don’t have to acknowledge a Creator, and their codes conveniently cover their own behavior and condemn others. The fact that they judge at all condemns them, at least IRL (in real life) where God exists.

No Escape from Judgment (verses 3-4)

The next two sentences build on the reality with a couple rhetorical questions. Verse 3 adds no new terms to the discussion except to poke at the irrationality of their Tartufferie (religious hypocrisy, pretending excellence of any kind, from a 1664 book titled, _Tartuffe_).

But, O man, a judging-one of the doing-ones and (also) a doing-one of the same things (yourself), do you judge(reckon) that you will escape the judgment of God?

O Log-eyed one, just because you can’t see, do you really think that God can’t see? The "suppose” (NAS, ESV) is too weak; do you reason, do you calculate (NIV), do you reckon? Paul says, do the math, O man. Judge is a synonym here. Of course, the judging mechanism is broken. There is no justification for his faith that he can flee from God finding him out.

Maybe what is most surprising is where Paul pushes the judgy-pants next.

Or do you judge(despise) the riches of His kindness and forbearance and patience, not judging(knowing) that God’s kindness leads you to repentance?

Of all the measures to shut down, or shut-up, hypocritical judges and self-serving definitions of justice, wouldn’t this be a golden moment to spotlight God’s omniscience and purity? Focus on the righteousness of God being revealed in His Law, underline His authority. God is “the judge of all” (Hebrews 12:23). God “will thunder in heaven. The LORD will judge the ends of the earth” (1 Samuel 2:10).

Instead Paul calls attention to the riches of God’s kindness. The platform for calling out the aspiring judges is how much gift God has given.

Our culture’s reckless game to be RIGHT and to have the upper hand of criticism and the power to cancel others is, perhaps, the second step away from image-bearing. The first step, perhaps, were Christians who love to administer correction more than kindness.

Kindness separated from righteousness is like a sentimental unicorn-tear that dries up faster than rubbing alcohol. But the truth-lovers tend to get stuck in two-dimensions. They’re busy trying to write down the definition of kindness in their journal while yelling at their kids because they can’t hear the preacher in the podcast.

Christians want to be godly, and godly “in the present age” (Titus 2:12). Good. What would be godly? Well, how does God respond to men in the present age? To disobedient men? To men who ignore, or hate, the image of God in them?

God’s arsenal of responses is full of riches, He has more responses than unique snowflakes in His storehouses (Job 38:22). His repertoire of responses is not thin, narrow, cheap; it’s treasure. His name is set aside, used in vain, misrepresented, and though we have no power to keep ourselves from being plunged into the bottomless gulf of judgment any more than “a spider’s web would…stop a falling rock” (per Jonathan Edwards), most of the time He keeps showing kindness, forbearance (a temporary tolerance), and patience (a long, not short temper).

God’s kindness, His gifts, are meant to lead you to repentance. It is not the only medium He has, but it is what Paul says, in a context where people are climbing over one another to be correct. They are “not knowing” this truth. Justice may be blind, but a judge shouldn’t be. They are blind to the kindness.

Pastors have taught their people to be unkind truth-judges, both by being unkind truth-judges and by representing God Himself as the unkind Truth-Judge. We present the good news as God’s power to make us correct. We have not learned from God, which we should, that He teaches patiently, He transforms us with kindness, not so that we will finally deserve kindness.

The reason that the anger of man does not produce the righteousness of God (James 1:20) is because that’s not how God does it either.

When we point out God’s kindness, and when we call others to repent, we are calling them to give up their virtues, to let go of their luxury. They need to change their mind, and that takes a God-thing.

As just one application example, parents, do you lead your children to repentance by warm bread, buttered and honeyed? You ask them to sing after spanking to check their hearts; can you sing while you’re on your way to spank them?

Conclusion

Our culture prizes virtue-signaling and BLM protests, vaccine shaming and mandates, Critical Race Theory, anti-rich and anti-privilege sentiment. Parents called domestic terrorists for (now) speaking up about their student’s curriculum. It was just more tedious, but better, when criticisms were just about where you bought your coffee. So many of today’s “standards” are invented and manipulated, by individual fiat or mob. They are relative, reactive, reversible. They are also religious. They have their own doctrines, symbols, songs, and ceremonies (see for example, Voddie Baucham’s observations in Chapter 4 of _Faultlines_). Having rejected God, they play god; judging others is one of the most godlike feelings you can enjoy, even though it’s self-incriminating.

If, as a Christian, you can get some perspective, with patience, you might be able to kindly point out the inconsistencies (and incrimination) of when another person judges you as the hater. Their condemnation of you is a kind of common ground you can both start from.

Our so-called cultural virtues are proof of our cultural judgment, and our need salvation by faith just as much as those who embrace their vices.

Charge

The present evil age is full of so-called justice warriors who couldn’t hang their standards of justice on a transcendent hook if you gave them a ride on an Elon rocket. That doesn’t stop them from complaining and canceling with the energy of rocket fuel. But you, Christian, have been delivered not only from their accusations, you have been delivered from accusing like them. You have the eternal Father’s kindness, so put it on as His chosen ones (Colossians 3:12).

Benediction:

Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father, to whom be the glory forever and ever. Amen. (Galatians 1:3–5, ESV)

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Introduction

We have to work extra hard to ignore the moral collapse of our culture, like ostriches burying our heads in the sand. The madness doesn’t just affect our so-called elites, the politicians and professors and media personalities. A good portion of our fellow citizens want what we’re getting; they vote and march and donate to get it. We think they are out of their minds, and we are right.

We also need to remember how it happened, where it all started. It wasn’t the 2020 election, it’s not the current presidential administration, or a generation of public schools, or the 60s sexual revolution, or Darwinism, or the Enlightenment with its enshrining of human ability. It started with the Serpent. He said we could be like gods, judging for ourselves good and evil. We wanted that, in our federal head, Adam. We chose the lie in Adam. And God Himself established hostility between the offspring of the serpent and the offspring of the woman. What our culture needs is not mandated equality, but a heavenly Father. Our culture doesn’t need to redistribute wealth, or not, but to repent from our ingratitude to the Maker. Our society is full of sin, though a lot of it is legal, and so we need a Savior.

The gospel has changed hard hearts and then leavened neighborhoods and nations. We are seeing the leaven go stale, both as unbelievers are given over to their lusts and as believers are flattened by their own little-faith. Christians are to live in righteousness from faith to faith. We’re to live in our righteousness by faith, confessing Jesus as Lord. Our help is in the name of the Lord, who made heaven and earth. Our worship of Him is exactly what the world needs and what they hate.

God’s wrath is revealed against knowers, and He says all men are knowers (Romans 1:19, 20, 21). He judges fools, not the ignorant, but the willfully ignorant. As they exchange the truth for the lie (1:25), God delivers them over into a life of chaos and confusion controlled by darkness. They are consumed by their own desires, gladly deceived by the sins that destroy them.

In verses 24-27 God gives them over to dishonorable and unnatural relationships. Homosexual desires and wanna-be transgenders are signs of regression, not progress or liberty or fruitfulness. It is not about equal rights, it is evil. As I said, it is not ignorant, it is willful hostility toward their Creator. They’ve been seeking religious exemption from gender and gender roles.

Verses 28-32 are an expanded vision of the debased mind and of a debased culture. Arguments could be made that we have it much better than the first century Romans, as bad as Paul’s description is. At least we have Romans, and we have 2000 years of gospel leavening to give thanks for. We also have the ugliness of knowing better. Men reject not only the Creator, but the gospel of Christ. God is giving men over to a debased mind that not only refuses to acknowledge His sovereignty, but also the Son of His love.

Their Comparative Cognitive Disobedience (verse 28)

The third refrain of abandon begins:

And just as they did not (approve) to have God in their thinking, God gave them over to an (unapproved) mind to do that which is not approved.

Dokimazo (δοκιμάζω)/“test” or "approve” is a word frequently used in the NT. It refers to testing something to find its value, as with metal, so “fit to acknowledge” (ESV) or “think it worthwhile” (NIV), “approve of having God in knowledge” (YLT). Men made themselves judges over God and decided that He wasn’t worth keeping in mind. As a judgment, God gave them over to an adokimon mind, to an unapproved, worthless mind. Different translations take it as a depraved, reprobate, debased mind. They think they are hot snot intellectuals but really they just have cold boogers for brains.

Cognitive dissonance is a mental discomfort that results from holding two conflicting beliefs. For unbelievers, they know that God is worthy of praise and they know that they don’t want to praise Him. The discomfort gives birth to a cognitive bias, a pattern of deviation from the norm of rationality in judgment, a more comfortable subjective reality. Conveniently they keep ignoring evidence of God. From that comes cognitive disobedience, a systemic corruption of perception demonstrated in practice.

Such minds choose to do the unacceptable things, “the things which ought not be done.”

Verses 29-32 grammatically modify the “them” and thematically manifest the debased mind.

Their Comprehensive Cognitive Disobedience (verses 29-31)

There are three sections (four dative case words, five genitives, twelve accusatives), three sets of how how bad it is.

All (verse 29)

they ... having filled themselves in all unrighteousness, evil, covetousness, (and) malice.

The verb is “filled,” the adjective “all” covers the four datives of content. These are broad categories, somewhat like the genus with specific species to follow.

Unrighteousness is injustice. Evil is a lack of moral or social values. Covetousness is desiring more than you deserve, greed. Malice is the opposite of virtue (BAGD), it refers to ill-will, to being mean-spirited.

Full (verse 30)

they ... full of envy, murder, strife, deceit, and maliciousness

Five more works of the flesh modify the adjective of “full.”

We can appreciate when pastors or teachers point out that the doctrine of total depravity does not mean that every manis as depraved as he could be. Amen, and thank You, Lord. I’ve heard different descriptions such as total inability—men can’t want God on their own, or radical corruption—men are ruined from the root, and fine to both.

But God’s Word reveals what is in a depraved man’s mind. They want what they don’t have (envy). They get so angry that they will fight others (strife), lie and cheat (deceit), and even kill others (murder). They want to be hurtful (maliciousness). They are full of these things.

There is no internally consistent reason for morality, for family, for community without God. There is no reason to value the weak or poor, no reason to love one’s neighbor, no reason for sacrifice, apart from the Triune God. Envy is the natural state of man. Murder is the inevitable choice from those who won’t worship God (think of Cain). Conflict is the way of the world and the devil (James 4:1-4, 7). As men are given over by God they become more and more sons of hell.

Attributes (verses 30-31)

The next twelve accusatives are attributes of the abandoned.

they ... gossips, slanderers, God-haters, insolent, proud, boasters, inventors of evil, disobedient to parents, without understanding, covenant-breakers, heartless, merciless.

Organization and/or progression in this list is hard to prove. It’s more a shotgun, and they will all come to dominate Facebook’s Metaverse apart from Jesus, and any place men are.

As gossips (rumormonger) and slanderers (speaking against) they are seeking to hurt and ruin the reputations of others by misrepresentation. The first word may have a nuance as whispering the slander, the second word is posting on social media.

The boasters are big talkers; my wife refers to this sort of man as haing a big hat and few cattle. This man has never found a story he can’t be the hero of.

I have a grateful/hateful relationship with _The Twelve Caesars_ by Suetonius. He wrote a nonchalant biography about some of the grossest men to walk the planet, some of whom ruled Rome at the time of Paul’s letter. However many specifics Paul knew about inventors of evil, Suetonius knocked down my little shack of imagination and put up a strip mall worth of possibilities. And, not to be outdone, we have drag queen story hour for five-year-olds at the public library, we have Epstein’s Island, we have Only Fans and PornHub and Superbowl sex-trade. Nothing is new under the sun, and also that doesn’t keep some from creative strategies for new forms.

Verse 31 finishes with four “withouts”: without sense, without loyalty, without love, without mercy. Or: “senseless, faithless, heartless, ruthless” (NIV).

They don’t can’t put things together (ἀσυνέτους). They break their promises (ἀσυνθέτους), covenants and contracts are useless. They are without love (ἀστόργους), and without compassion (ἀνελεήμονας).

Their Compounding Cognitive Disobedience (verse 32)

The last component is their own practice and promotion, even protection of the debased mind.

knowing the decree of God—that the ones doing these things are worthy of death—they not only do them but also celebrate the ones doing them.

Up to now we’ve seen rejection of the Creator. This says they reject a commandment. Chapter 2 will show that God’s law is written on their hearts. So even without a Bible, they know that a powerful God exists and they know that God is righteous. They know that there is right and wrong because of an objective and transcendent Right. But that doesn’t give them pause or even slow them down. They know God disapproves, they know what they deserve.

They would rather die than submit to God’s intention. They would rather despise and be despised and dishonored as long as they don’t have to sacrifice their lusts. They are out of their minds, as long as they can keep God out of their minds.

So they live it up and they sue you for refusing to bake a cake for a homo-wedding. They are full of sin and they flaunt it. This is what they approve. Full-fool mode: activated.

There will be public promotions and punishments. There will be culture, and there will be cancel culture. The plural “them” that are given over by God have a singular “debased mind.” The “them” practice and make popular, we could call it peer-pretending; group agreement to live by the lie. Approval and criticisms take the form of public service announcements, mandates, plot lines in cartoons. This isn’t just white trash behavior, this is White House behavior. The words vice and virtue have been retained, but redefined. Now we say victims are those who can’t have their lusts.

Beloved, that is why Christians are the haters. In _The Gospel Comes with a House Key_, Rosaria Butterfield describes her fear of Christians before she became one.

Christians seemed like a small-minded, uncharitable, immoral bunch. They…violated human and environmental rights at a fevered pitch, denied a woman’s right to choose, and believed that the whole world should fall under the totalitarian obedience to the Bible, an ancient book fraught with racism, sexism, and homophobia. They believed in and manufactured superstitions about “sin,” which I believed was, as Freud declared, simply a cultural phobia deeply held by dupes whose thinking was manipulated by a universal obsessional neurosis. (loc. 653)

human autonomy—leaving consenting adults alone to do what they feel is best—is central to human flourishing and a healthy, happy world. (loc. 668)

Conclusion

Romans 1 begins with the truth, the certain-supposition, that there is nothing truly secular, that is, without a religious or spiritual basis. There is no neutral public square. God is overall the world, which does not mean the church is over all the world, but it does mean the church and believers in her should not submit to the judgments of the world.

Because our Savior is our Lord is our Creator, we have something to say about creation, about nature. We also have something to say about cultural lunacy and legislation because God does.

Unbelievers, if consistent, are committed to chaos due to rejecting the cosmos, the order and gifts made by God. Deconstruction is the way for the debased mind. Call it Modern, Postmodern, Medieval, Ancient, the mind of man is no good. Cognitive depravity.

If it is a sin problem, we have good news, and that gospel is the power of God to salvation.

Charge

Christian, your God is a public God. The Lord gives wisdom, He stores up sound wisdom for the upright, and is a shield to those who walk in integrity (Proverbs 2:6-7). Fear the Lord, call on Him as Father, live as the ransomed from futile ways of living (1 Peter 1:17-18).

Benediction:

For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? And

“If the righteous is scarcely saved, what will become of the ungodly and the sinner?”

Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good. (1 Peter 4:17–19, ESV)

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Introduction

We have every reason to hope in the gospel. The gospel is the power of God to salvation for everyone who believes (Romans 1:16). Unlike Paul’s recipients in Rome, we have two thousand years of gospel history, of gospel blessings, and those blessings have mostly moved west from Jerusalem through Rome and through regenerated men and the cultures they’ve forged. Many have tasted that the Lord is good, and then they have walked in the good works prepared beforehand (Ephesians 2:10).

God gives blessings to individual believers and their communities, some hundredfold, some sixty, some thirty (see Matthew 13:23). But when men throw that fruit back at God, when men thrown that fruit down on the ground, or when men come to think of themselves as producing their own fruit, individuals are damned and cultures are dismantled, gutted. We are living in a brand new set of ruins. We are not climate-deniers, we are Creator-deniers.

The complement of the righteousness of God being revealed (Romans 1:17) is the wrath of God being revealed (Romans 1:18). The Apocalypse proper unveils eschatological, final, eternal wrath. The unveiling of wrath here in Romans 1 is a trajectory wrath, not the telos wrath. The wrath that God reveals against those who conceal what they know about God corresponds with the lies they use to do the concealing. It’s been referred to as abandoning wrath, it results in a web of lies and lusts and cultural lunacy that defines itself against truth and goodness and beauty.

Paul repeats a simple but awful phrase three times starting in verse 24: “God gave them over.” It marks three factors of God’s abandoning wrath; we’ll consider the first two today.

Given Over to the Lie That Corrupts Them (verses 24-25)

Paul’s argument progresses with a Therefore, but this is anti-progress for mankind.

God gave them over in the lusts of their hearts to uncleanness, to the dishonoring of their bodies among them,

In verse 24, the lusts are a consequence of God’s wrath, not the cause of His wrath. It does not mean that God implanted desires that were not there. It means that God not only does not restrain those desires, He positively puts men in a position to be more and more dominated by their own desires. He gives them what they think they want. He gives them the desires of their hearts. Abandoning wrath could also be called delivering wrath. God gives over, as in He transfers custody (for example, “committed to prison” Acts 8:3; or when He delivers Israel’s enemies into her hands, Exodus 23:31). See Psalm 81:12 - They won’t listen to the Lord? He lets them eat confusion and corruption.

The resulting status of being given over is: uncleanness (KJV), the sort of decay found in graves (see Matthew 23:27), filth, “impurity” (ESV). Their practice: self-dishonoring. It is not an adjective, it is their activity. The verb starts with honor and then removes it (ἀτιμάζεσθαι). Note the “their,” the “them,” and the middle voice of the infinitive in Greek, pointing toward a reflexive action. They are doing it to them-selves. They are victims in so far as they are also the victimizers.

Such dishonoring happens to their bodies. There are physical manifestations of God’s wrath, just as there are physical, bodily obligations of worship for living sacrifices by His mercies (Romans 12:1). Sometimes you can see when someone has lived a hard life.

Verse 25 finishes the sentence, and qualifies the “them” who are being given over as those who chose against the truth.

those who exchanged the truth of God for the lie, who both worshiped and served the creation rather than the Creator, who is blessed forever, amen.

Exchanged was found in verse 23, it is used again in verse 26. In all three uses it is a bad trade; immortal for mortal, natural for unnatural, and God for “good.”

They wanted the lie. Every idol is a false god, so there could be multiple lies of various names. This seems to be one lie, the lie par excellence, the lie of lies. It’s the lie of materialism, the lie that what you see is all there is, the lie that what your heart wants must be right, the lie of life under the sun, the lie of autonomy from God.

But the Lie is their lord. The Lie has believers. The Lie has a church, and the church is the world. Rather than glorify God and give Him thanks for creation, the lie-lusters worshiped and served what has been made, which is a worse deal than choosing an egg rather than a chicken, choosing a fish instead of the One who makes fish.

The Creator is God, the Creator is immortal, the Creator is blessed forever. It’s almost as if Paul couldn’t stand how frustrating the last six and a half verses were, so he threw in this mini-doxology before getting back to the wrath. The blessed Giver gave gifts, the Giver gives men over to the lies that corrupt them, and He hasn’t lost a moment of blessing worrying about it.

Given Over to the Lusts That Consume Them (verses 26-27)

Verses 26-27 contain the second of three God-given-overs. It’s the same phrase that stems from refusing to acknowledge God, and now there is a more particular, embodied and relational unveiling of wrath. God is still the subject; He is the Giver-over. More than natural consequences, there are supernatural consequences of rejecting the natural.

Because of this (life in the church of the Lie), God gave them over unto all dishonor

They lusted for self-dishonor so God delivers them into Dishonorville.

The honor-wrecking becomes visible in this phase among the sexes, which, apparently requires renewed clarity in our day and age, means among females and males.

for both their females exchanged the natural use for the against-natural (use),

The dishonor belongs to both male and female, though it does stand out that Paul starts with the females, and for that matter, that he explicitly uses the word for females rather than “women.”

The words in verses 26 and 27 emphasize female and male (θήλειαι and ἄρσενες), as in the LXX of the creation account (Genesis 1:27).

Some have suggested that Paul started with the birthing-persons because once a society’s mothers give up mothering, that society dies by natural causes; a generation goes by itself but a generation doesn’t come without moms. At least mothers should have better instinct. But it’s the God-given, life-giving nature that these females go against. They trade away the glory of their fruitfulness.

Female nature is not a social construct; same-sex relationships are a social construct. Female nature was not invented by males to oppress the females; it wasn’t men who made women weaker vessels.

Females with females is no more an acceptable “alternative lifestyle” than cardboard boxes are an acceptable alternative for wheels. Mutual consent by adults, or opinions by Supreme Court judges, are signs of God’s wrath. Our media talks like lesbianism (or even transgenderism) is freedom and progress, but in reality our civilization has been shot in the chest, and cardboard boxes for wheels on the ambulance aren’t going to get us to the hospital.

Paul has much more to say about the depravity of the males.

and also the males burned in their passions for one another, giving up the natural use of the females like (the females did)

Likewise the dudes make a trade. As they are given over, they are giving up, not the same word as what God is doing to them, but perhaps more correlative to God rejecting them than the lesbians rejecting them.

The main verb here is burning. They are consumed, they are inflamed by their passions, which are depraved, dishonorable, degenerate, and self-destructive. It’s like a culture of bored Caesars groping for jollies like the Sodomites at Lot’s door (Genesis 19:11).

men working aggressively shamelessness with men and the recompense of their error which is necessary (they are) receiving in themselves.

Does it seem like homosexuality is gross? It is. It anti-nature, it is not natural or normal, and it is shameful. It is a sign of God’s wrath, not blessing, and the more abandoned the more aggressive. Why are gays so loud about it? Why do they need their own television shows? Why do they care about legalizing gay “marriage”? What are they compensating for with PRIDE parades? Homosexuals often seem less ashamed about being gay than Christians do about the gospel.

The last part of verse 27 is a result of the burning: the anti-natural relationships result in anti-reward. The error not only compounds, it necessarily compounds. The burning messes with their own selves. Paul was not referring to HIV and then AIDS, though that is a judgment on homosexual sins.

I have said that this is a cultural lunacy, not merely an individual confusion. I say this based on a few observations of the paragraph.

First, all the pronouns are plural; it’s one thing when it’s one (ashamed) person on the fringe, it’s another thing when the whole party struts down Main Street. Second is that, by definition, lesbian and gay sins are shared sins. Third is “their females” in verse 26, referring to a demographic within a population, within an empire.

The cultural lunacy is visible in sexual immorality and gender confusion. Of course would be. These sins strike at the core of bearing God’s image as male or female. They despise God, so they despise any remnant or reflection that reminds them of God.

We have come so far as to deny that being male or female is natural, or unchangeable. We have come so far that our medical “professionals” punish those who won’t affirm desires for change. Our “Health and Human Services Assistant Secretary for Health” and head of the U.S. Public Health Service, a man celebrated for trying to not be a man, would rather wear makeup and a dress than thank God. Roe v. Wade shows that we would rather legalize the killing of our own offspring than thank God. The Obergerfell ruling shows that we would rather legalize two-bridegrooms and a baby than thank God.

The cultural propaganda is worldliness, what others have referred to as the soocial imaginary. It is a religiously motivated network of agreements and penalties. It’s like living underground under the spell of the Lady of the Green Kirtle in _The Silver Chair_; Prince Rillian was not the crazy one. They can’t have biology, let alone restrictive legislation or traditions. Conservative customs and cultural taboos must be abandoned. They want a religious exemption from gender.

Conclusion

There is a third “God gave them over” in verse 28, introducing additional descriptions of a culture that has given up worshiping God and been given over.

This people is given over to the lie that corrupts and given over to the lusts that consume. Sin deserves punishment, and part of the punishment is more sin.

By contrast, what sort of blessings do those who do glorify God and give Him thanks receive?

• They have the blessing of honor. Autonomy is the bed pan of human glory.
• They have the blessing of freedom from burning and self-destructing lusts. Autonomy is the dungeon of human willpower.
• They have the blessing of fruitfulness. Autonomy is the dead-end of human vision.
• They have the blessing of truth. Autonomy is the devil of human understanding.
• They have the blessing of a Creator, which is at minimum a key category-shelf for understanding the cosmos, and even more a comfort as we have communion with Him in worship and reason for serving. Autonomy is a fool’s idol.

Those who are given over to the lusts of their hearts become a culture so immoral and absurd that only only the power of God in the gospel can fix. Preach the gospel.

As for those who do believe the gospel, glorify God, thank Him for your wife and kids, thank Him for His mercies that renew your mind and consecrate your bodies to the good, the pleasing, the perfect (Romans 12:2).

Charge

You are the light in a world that loves darkness. You are the salt among men of earth who have no taste. May God make your light unhidden, your salt savory, your body sanctified and honorable, and your faith in the truth like titanium vertebrae.

Benediction:

Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation. (1 Peter 2:11–12, ESV)

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Introduction

Hubris really is the right word for all of this. Hubris is juicy pride; press it like rare steak and self-conceit squishes out like blood pools on the plate. Hubris is arrogance, but with a fist raised toward heaven more than against other humans. Hubris is a kind of insanity, so we can modify Einstein’s definition to fit: hubris is receiving the same gifts over and over and expecting the Giver to be gone the next time. Hubris is also expecting the Giver not to mind being ignored.

It is funny, as in, so shockingly unbelievable, that you’d think it must be satire. Imagine the headline: “Man gets breath, would rather die than say ‘Thank you.’” We aren’t shocked because we breath ingratitude’s exhaust all the time. We’ve been lead to believe, by God’s enemies, that honoring God is weak and foolish. It’s supposedly simplistic to acknowledge and worship God. But deep down in places people don’t talk about at parties, they know. Their knowledge haunts them like an embarrassing shadow.

The wrath of God is being revealed against this suppression of truth. They are desperate to keep it on the down low, even though they know.

They know that there is a God who made all that they see, a God who made the the world and who made them. God showed and is showing Himself to all men through creation and they are “without excuse.” The Greek word (ἀναπολογήτους) means without apology, as in, they have no defense.

In verses 21-23 it’s as if Paul backs up the theological bus and runs over the Great Pumpkin of Hubris again. He gives a second “because” (διότι), a second set of refusals with reasoning based on their knowledge of God, knowledge that is real, relevant, and that they are committed to reject.

Five characteristics of this hubris:

1. Without a Sense of Obligation

The first part of verse 21 is the fundamental failure of man since the fall. It is the face of suppression. Certainly some men go out of their way to protest against God, so-called militant atheists, but this is the typical, mundane “practical” atheist version of unrighteousness.

“The wrath of God is being revealed…because having known God they neither give God glory nor give God thanks.”

The ESV “honor God” is okay, but the verb (ἐδόξασαν) is related to the noun doxa, glory. Men will not give glory to God. They refuse to acknowledge His worth.

It’s so insane it is immoral. How can a person be trusted who can’t, who won’t answer such a simple A or B choice correction? Jonathan Edwards once proposed the following thought experiment. Imagine there was a third-party judge in the universe with impeccable wisdom and courage. Imagine this judge was assigned the case of determining worth between two sides. On one side is God and on the other side is all the best of mankind and the rest of the universe. The judge looks at the scale. There is no question. Even considered collectively, all creation cannot be more glorious than the Creator.

To know just a little bit more than the above is to know that man’s glory goes with God’s; reflections are only as good as they are turned toward the original. When we worship the God of glory we are being made full (see Ephesians 3:19), and failing to do so we shrivel, we are hollowed out, we are nothing but dust. This will be obvious soon.

It is an interesting connection: they did not give God glory and they did not give God thanks. Both praise and gratitude are parts of worship, sometimes overlapping but able to be distinguished. But it is ingratitude that corrupts man and rusts out his soul in hubris and resentment. Men will call themselves women before they will give God thanks. Men will literally go to hell rather than give God thanks.

Being thankful is the image-bearers godly response to all the gifts of God. Being thankful is inverse of truth suppression. Being thankful, rather than grumbling, is what makes a man of faith stand out in this dark, twisted, and perverse culture (see Philippians 2:14-15).

For what should we give thanks? Just everything. We’re accountable for all we have. What do we have that we have not received? (1 Corinthians 4:7). We cannot keep count, we do not even know all that God has done for us, through history, extended through the network of peoples, and also in the unseen realm. The fact that His gifts are so many argues that we are without apology for not giving any acknowledgment.

2. Without a Sense of Logic

Men suppress the most obvious truth in the world, their lives are devoted to denying ultimate glory, they are busy rejecting any and every reminder of their dependence on a Giver, and it makes for an empty mental effort.

“but they were rendered futile in their thinking”

Thinking is a word that gives the impression of reasoning through an issue. The process and point of this reasoning is empty; the only “point” is to miss The Point. It may echo Solomon’s wisdom that, under the sun, without reference to God, all is vanity. There is no substance, no traction, no hold. Men are reasoning sans meaning. Education cannot be the savior because it’s the computation part that’s broken. (Secular) education is a cover-up operation. Men would rather turn everything into garbage than give thanks to God.

It’s a constant state of cognitive dissonance; what they think (“no Giver”) is fully inconsistent with their experience (“look at all these things I didn’t really get for myself”). That’s how adultery can be called “love,” that’s how abortion can be called “health-care,” that’s how theft can be called “equity,” and how men can be called “female Olympic weight-lifting contestants.” Their reasoning is impaired.

3. Without a Sense of Value

“and their foolish hearts were darkened”

Foolish is “without understanding,” senseless. Hearts are the seat of determining value, but these hearts are uncalibrated. They are flying with broken instruments. They are loving in the dark.

Elsewhere Paul wrote about darkness and futility and hardness.

Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. (Ephesians 4:17–18)

Without understanding they do not even know what to love. Insanity is a state where normal perceptions don’t work. Their perceiving mechanism is unhealthy (not sanus, the Latin word for healthy). They are blind with their eyes duct-taped shut and a box on their head in a dark room with no windows at midnight.

4. Without a Sense of Self-Awareness

Always up the challenge, hubris is the least capable of proper self-assessment.

“professing to be wise they became morons.”

All the paragraph has been showing the foolishness, but this is futile foolishness. They lie about their own status, though many of them certainly believe their own deceptions. The wise, the philosopher, the elite, they are the worst. They convince themselves that they are hot snot.

5. Without a Sense of Majesty

What fools.

“and exchanged the glory of the imperishable God for the likeness of the image of perishable men, and for birds, bovine, and bugs.”

This is worship. They will worship. Man is homo adorans, worshiping man. This is value acknowledgement, this is trust, this is adoration, this is crazy. Such exchange is worse that something like, “I’ll give you this bar of gold in exchange for a fleck of dirt under your toenail.”

Again there is God, and there is what God has made, and here considered in parts not even in whole. There is Original, there is copy. There is imperishable, immortal, incorruptible, and there is dying and dead. There is fullness or partiality, bright glory or dim reflection. And then there is just the backwards-ness of it all, exalting the winged, the walking, and the creepy-crawlies, glorifying crows and cows and caterpillars. Or, make it great, eagles and lions and lizards. How impressive.

Conclusion

There are a few applications to press home.

First, at least some of the ancient idols had life. Our idols today are more “sophisticated,” says we. Maybe we should say they are more subtle, since we’ve stopped using the superstitious language about “God” and “gods” and “idols.” But our exchanges for the glory of the imperishable God are often less meaningful than something you could at least milk.

We do still worship men, but more like the “idea” of man. We worship man’s potential, which we have to imagine. Humanism, Secularism, are very pompous exchanges that return empty.

Second, these truths about unbelievers who suppress these truths are written for believers. Paul is writing to the saints in Rome, not the suppressors, so that their faith would be stimulated and strengthened. He is giving the Christians wisdom, not giving them an example of how to talk to an atheist, or polytheist.

What is most important when speaking to a truth-suppressor is not your outline of truth per se. It doesn’t matter whether you kick the ball with your left or right foot, whether you kick high or low, whether it’s straight or curved, the goalie has one job: keep the ball out of the net. Understanding what we’re up against should be somewhat freeing, from seeking the perfect approach and from seeking the goalie’s approval. There are not really “tips” for evangelism or apologetics. Don’t be surprised at the resistance, keep kicking, as in, keep telling them the truth.

I asked Jonathan to read Acts 17:22-32 because that is one example of bringing God’s glory and reality to bear among those who were false worshipers. Paul’s presupposition about their hatred of truth didn’t mean he had nothing to say.

Some other examples: “Oh, you love science? Science is amazing! Let me tell you about the God of science.” “Oh, you love America? America is awesome! Let me tell you about how God blessed America and how God will damn America to hell if we won’t repent and acknowledge Him.” “Oh, you love sex? Do you know the God who invented it?” “Oh, you love money and all the things that money can buy? Let me tell you about the God who owns the cattle on a thousand hills.”

Third, these truths about unbelievers who won’t glorify God or thank God are for believers. And how ironic would it be if we do not glorify God or thank God for His wrath being revealed.

He gives and takes away, whether it’s things or relationships or understanding, to persons and to peoples. As he has GIFTED His people with repentance and faith, gifted us with humility to worship Him in truth, gifted us with wisdom and growth and reflection of His glory, we would appropriately desire for God to keep revealing His righteousness and show His power in the gospel to turn men to the living God. Forgiven people, people freed from their futile thinking and fleshly lusts, people of GIFTS, people of faith in God through Jesus Christ, those people are blessed and bring blessing. It is the disciple-making duty that our Lord instructed us to be about.

And also, as God reveals His wrath on unthankful men, we ought to be thankful. This gratitude is not giddy about their peril of enslaving passions or eternal punishment, but neither is our gratitude embarrassed at God’s wrath, as if He was just being petty about this little slight.

We are privileged to see so much human hubris getting what it thinks it wants. Their “success” is God’s revelation of wrath against their refusal to submit to Him. Their hubris, in many cases, is hilarious, albeit costly and problematic and painful (to us). But, as a older Christian sitting next to me on a plane said to me, it is a God thing. When foolish men get what they want, it’s not only the telos of wrath but the trajectory itself that is part of God’s wrath. He is not mocked. He may use it to make them sick, a sort of aversion conversion. He may use it to punish their consciences forever.

But again, the signs of abandoning wrath we see are a reason for our faith more than fear, as a reason for praise more than panic. God is at work around us.

Ours is to worship Him when others won’t. Ours is to worship Him because others won’t.

The cost of our un-thankfulness is the son of God dying on the cross.

Charge

In all your ways acknowledge Him and lights of understanding and beauty will turn on all around you. In all your ways acknowledge Him and you will see the hilarity of little man’s hubris. In all your ways acknowledge Him and enjoy the table He’s prepared for you in the presence of your adversary. In all your ways acknowledge Him, and your cup will overflow, and let your heart overflow with thanks.

Benediction:

[May your] hearts be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God's mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge. As you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving. (Colossians 2:2-3, 6-7, ESV)

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Introduction

I am not just saying this because I’m a preacher, but there may be no more relevant paragraph in Scripture for sake of the believer’s perspective on the unbeliever’s perspective. If you’ve heard of the evangelism training program that walks another person down the “Romans Road,” which is a fine set of training wheels, this paragraph really ought to be the starting point (though it’s usually Romans 3:23). I know that preachers can oversell a text, but while it may not be my favorite paragraph, I think it is the definitive paragraph for giving insight to those who live away from faith and against faith.

These six verses, Romans 1:18-23, reveal the baseline of God’s problem with men. These verses reveal the root of idolatry, immorality, sexual perversion, and cultural collapse. These verses identify every unbelieving man’s greatest threat. These verses explain how men can be so foolish and why they are so committed to their foolishness. These verses reveal both the power and the limits of true scientific observation. These verses introduce the initial stages of God’s wrath. These verses explain why the power of the gospel is so gloriously necessary. These verses pull back the curtain on the common ground for our evangelism and apologetics. These verses provide the alternative, which isn’t a good alternative, to living from faith to faith.

To receive the truths in this paragraph by faith is to increase our confidence in the gospel, and also to answer questions about what happens to those who never hear the gospel. To receive these truths by faith begins to show those of us with faith what it means to live by faith. Here is why we need the gospel. Here are the consequences of receiving and benefiting from God’s gifts without giving Him credit.

If verses 16-17 provide the thesis to the epistle, they also begin the transition from the greeting to the main body of the letter. From here in 1:18 to 3:20, the tone changes from thanksgiving to an obvious theme of judgment. The righteousness of God is revealed in 3:21-8:39, and Paul has a lot to say about it. But 1:18 begins to describe the wrath of God. His wrath is present and future, here and forever. It is especially present among the Gentiles (1:18-32), the wrath deserved by Jews will follow shortly.

Wrath, especially God’s wrath, does not mean arbitrary or vindictive rage. He is not an angry drunk, He is not an out of control monster, like so many Greek gods. God’s “emotions” are perfect, and His responses are the only responses guaranteed to be appropriate in the universe.

His wrath is revealed, the same word and idea as in verse 17 about God’s righteousness. Wrath is unveiled, in the process of being exhibited, and it is from heaven. How high do the implications of this claim go in Paul’s mind? It’s more than literary flourish. It’s also provocative that wrath originates in heaven, rather than saying that righteousness does, though of course righteousness does as well. But what good is this qualification?

That God’s wrath is revealed from heaven may highlight how inescapable it is. All of earth is under heaven; there is no place below heaven that is not seen. It may also emphasize how perfect the wrath is; no bias or bribes are in effect. It may also emphasize the divinity of the wrath. It is called “the wrath of God,” and it is God on His throne in heavenly majesty and glory. God Himself unveils this God-ly attribute.

Many so-called “Christians” are ashamed of this part of God. Many Christians are so embarrassed that it’s common to hear a claim that wrath belongs to the God of the Old Testament. But wrath belongs to the God of heaven, and there is no other God.

If God is righteous, if God is “holy, holy, holy,” if God is omniscient, if God is true, then He must judge those He knows to be opposed to Him. This is His wrath. No one has more excellent wrath than Him. He is the standard of wrath, the ideal of wrath. This makes the truth that Jesus absorbs wrath for all who would believe even more gracious (Romans 5:9-10; Galatians 3:13; 1 Thessalonians 1:10), and it makes the unveiling of it on sinners a reason for praising God. His wrath does not make Him less glorious.

Now we see what provokes God’s wrath. His wrath is opened up against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. This is one problem though it has multiple presenting symptoms. Wrath is due against any and every disobedience, but it all focuses here on the problem of denial.

Ungodliness fails to bear God’s image; it compares to falling short of the glory of God (Romans 3:23), and belongs with idolatry as in verses 21-23; it’s impiety. Unrighteousness fails to obey God’s commands, it compares to all men have sinned, they have transgressed (also Romans 3:23), and it belongs with immorality as in verses 24-32; it’s injustice. Sins of omission, sins of commission; lack of conformity and provocative defiance, breaking commands from both tables of the 10 Commandments, all of it deserves judgment.

But again, at this point, all of the above leads to the problem of suppression.

We will see what truth they suppress in verse 19. We will see the outward manifestation of truth-suppression in verse 21. But the reality is stated: men suppress the truth.

The word suppress is a fine translation. Even today we talk about suppressing memories or suppressing feelings. The word picture is more than just a conversation with a doctor. This suppression is active, it takes commitment, it provokes anxiety because it requires so much attention. Imagine a large coil or spring, and you lay across it with all your weight, and you’ve grabbed holds to pull down clamp it down. Or another illustration, imagine an overinflated beach ball, and you’re trying to keep it submerged, though it always wants to pop up. It always seeks the surface. You can’t let up for a moment, there can be no relaxing, or the game is up.

Even in English “suppress” is often violent: to forcibly put an end to; to prevent the development, action, or expression of a feeling, impulse, idea; to consciously inhibit (an unpleasant idea or memory) to avoid considering it (New Oxford American Dictionary).

All the Isms are mental weights and pulleys and ropes created by men to keep the truth buried. Scientism, Rationalism, Environmentalism, Socialism, Humanism, Atheism, these (and more) are props and tools to stifle the truth and maintain the lies. Men are committed to whatever fact-checking process that keeps the true-truth censored. So-called fact-checking intends to bury the facts.

Now we have the fourth verse in a row beginning with “for.” Here is the specific truth denied: For what can be know about God is plain to them because God has shown it to them.

The two truths are 1) God is. And 2) God reveals that He is.

Not everything about God is obvious, plain, clear; for example, creation says nothing about His triune nature, His mercy, and some others. But His existence is. Not all His attributes are immediately apparent, but a couple are, and they are impossible not to see. The truth that God is does not depend on a mediator, no prophet or professor or professional. He Himself has shown it. And men notice.

Now the fifth “for,” an explanation of the revelation of His actuality. For his invisible attributes, namely his eternal power and divine nature have been clearly perceived, ever since the creation of the world in the things that have been made. So they are without excuse.

Where did He show Himself? How long has it been observable? How many know about Him? The answers, in order, are: in creation, since creation, everyone created. That about does it.

It’s ironic that His invisible attributes are clearly perceived, but clearly the visible demands an invisible answer. What we see cannot be fully explained only by what we see. The material universe does not, could not, exist like this by itself. The diversity and harmony and complexity provokes wonder and mystery that only can be satisfactorily explained by a God of the system.

Paul writes that two of this God’s attributes cannot be avoided: eternal power and divine nature. The God of creation must be older than and separate from the creation. He is other. The God of creation has sovereign power, and as the Maker of all things, He has exclusive authority over all things. There is a reasonable response to the Deity, and yet reasonableness is refused (see verse 21).

This reality depends on nothing other than reality. It is always there. It speaks constantly. It makes accountable. Not a single person since Adam to the present and for every generation to come, regardless of location or level of literacy, has an excuse. None can say, “Huh?” A man who says, “I didn’t know” is lying through his God-given teeth.

What’s more, God does not say that general revelation is able to save. Worship should be an obvious response to the obvious gifts from this obvious God. But the actual response of every man apart from grace is denial of the truth.

The hypotheticals and what-ifs, the questions concerning how we should feel about a primitive tribe hidden deep in the African continent, who never hears the gospel, are not reality. The only possible way that anyone accepts reality is as a gift of God.

The number one goal of sin is to keep us from attending to God. We are suppression experts, we are suppression artists, we are suppression slaves. We suppress like leopards have spots, and we can’t change it on our own.

When a society has much redeeming grace there is often much common grace. Unbelievers are not always as foolish as they can be, and this applies to cultures. There have been times when men referred to the Creator and the Almighty who did not live from faith to faith in Christ. Such blessed inconsistency on their part is undeserved, hence a grace, and a measured gift from God.

Even in our own Christian country we have seen the fruit of faith lived out and the spillover onto those without faith, for their good. The faithful, whether by neglect or by love of comfort or desire for the glory of men have desired the gospel fruit without the gospel faith, and it has taken less than a generation for popular suppression to return.

Conclusion

There are a number of applications to the truths here. I want to encourage you by discouraging you about our present context.

We live in the Greatest Conspiracy Ever. This is a religious conspiracy, not a political or medical one. The greatest conspiracy is acting like there is no God. It is a conspiracy of hubris. Hubris is excessive pride, and it comes from a Greek word that was regularly used in Greek tragedies to describe men with pride in their defiance of the gods.

We have ears to hear but we are screaming LALALALALA! This is a coordinated lie. The air we breath is suppression. It is worldliness. It is not neutral. Nature’s light is too bright. A man who claims to be objective, though he starts with denying the obvious, is lying. We are living among those on an epic journey of missing the point, not accidentally, but missing the point is the point. It’s like driving south on the beach at sunset, committing to only look to your left, and denying that the ocean and the sun exist.

It is no stretch to say that this is a global conspiracy. And so of stinking course men can be committed to lies about the effectiveness of masks and lies about the harmfulness of vaccines and lies about the legitimacy of elections, let alone about who is a man and who is an obvious man playing ugly dress-up. This is not QAnon or right (or left)-wing extremism. It is the way it is with men.

I have ZERO hope in arguments, data, media, or common sense. The lies of many men are obvious, and the existence of God is more so. But there is power in the gospel. The hope is not in more doctors speaking up, the hope is not in a politician with nerve and integrity. The hope is in GIFT.

The rebel’s resistance is resolute. It’s studious suppression. Men love darkness because it their days as their own. But they are fully responsible, and wrath is being revealed on their unrighteousness.

Charge

But for the grace of God we would all be wearing double-masks over our eyes desperate not to see God and God’s gifts, sweating (or swearing) any time the truth gets too near. Here we are in His grace, and in some ways, it is as easy as ever to stand out: just open your eyes. See God’s touch on everything. Give Him credit. Say His name. In all your ways acknowledge Him.

Benediction:

We know that we are from God, and the whole world lies in the power of the evil one. And we know that the Son of God has come and has given us understanding, so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life. Little children, keep yourselves from idols. (1 John 5:19–21, ESV)

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Introduction

God is in the righteousness business. What I mean is that He is engaged in an activity for a particular end. His business is not to make money, but to remake mankind. He isn’t open for business only on certain days of the week, M-F, or Sunday, but His work goes on around the clock. God is in the business of revealing His righteousness as men receive it by faith and as they embody it by faith. It’s a gift business, start to finish, all the way through. It is good news.

Romans 1:16-17 provide the thesis statement of the letter. These two verses fit in the flow of his greeting, and in fact are subordinate to the last assertion Paul made in verse 15. There are four “for”s following his comment that he is eager to preach the gospel among them: 1) for he’s not ashamed of the gospel, 2) for the gospel is God’s power, 3) for in the gospel God’s righteousness is revealed, and then 4) for God’s wrath is revealed (verse 18). Verse 18 changes the subject, even though it is still offering additional explanation on the previous.

Although grammatically verses 16-17 contain subordinate clauses, thematically they contain the superlative climax. This is the center of the evangel, and of the epistle.

Paul writes to the Romans because he sees them as part of his calling as the apostle to the Gentiles. Even more, he writes to them to establish a relationship so that perhaps they could be his base of mission to take Christ into Spain and West from there. And, in all this, he writes to them about the gospel of God, the gospel of righteousness, so that they would have a gospel base for Christian living. Here is the obedience of faith, here is blessing, here is bold hope. He had such obedient and blessed boldness, and it came from the gospel.

For I am not ashamed of the gospel, for it is the power of God to salvation for everyone who believes, to the Jew first and also to the Greek, for in it the righteousness of God is revealed from faith to faith. As it is written, “The just shall live by faith.”

Here is a three step explanation of his eagerness to preach the gospel.

Eager BECAUSE he’s not ashamed of the gospel.

This is a well-known statement for many Christians, but that familiarity masks how odd it sounds, at least without some assumptions and context. Paul was eager to come to Rome, eager to encourage and be encouraged by the Christians in Rome, eager to preach the gospel in Rome. Who said anything about him being ashamed? Ashamed about what? Ashamed in what way?

When Paul writes about not being ashamed he isn’t referring to some guilt or moral stain. He’s speaking about not being ashamed as not being fearful. There are a number of synonyms that help us understand. He’s not hesitant to speak about it, not feeling the need to keep it quiet. He wasn’t reluctant to make it public.

And the reason that someone might be reluctant to talk about it is that you anticipate that it might not be appreciated by those you tell. In Paul’s case, he had experience. He had experience on both sides of the stick.

Before he believed in the gospel, when his name was still Saul, Paul was persecuting people who believed this message. He was putting them to death, and doing so in the name of God. He was making martyrs of the gospel of righteousness in, what he thought was, the service of righteousness. He also knew Jesus’ teaching about how men would naturally receive the news: they would insult the believers, hate them, treat them with contempt. As Paul was in Corinth when he wrote to the Romans, he knew that the word of the cross was scandalous to the Jews and foolishness to the Greeks. As any timeline of Paul’s life shows, before writing to the Romans he had already been imprisoned, laughed at, stoned and left for dead. He was not imaging things.

Being ashamed is not necessarily all or nothing. There are more than two categories: sons of spinelessness or sons of thunder. It’s a spectrum. Nor is everyone who is bold doing so for Jesus’ name, nor is everyone who is quiet abandoning the faith. But, consider.

How tempting is it to keep our faith private? It is a personal relationship with Jesus that matters, right? And if our neighbors will let us believe that we want to believe as long as we keep our heads down and our eyes and mouths shut, or if we promise to only speak softly and suggestively, why cause offense? How much modification can you do before realizing that you’re protecting you?

In our great nation we have been given a lot of Christian blessings, whether or not they are currently credited to Christianity. And a number of preachers, and whole movements of churches and Christians, have not been quiet per se, but they’ve been “sensitive” to how silly some of the claims of Christianity sound. So instead of speaking softly, they soup up the gospel, as in, they help it with good ol’ American marketing techniques, howing only the good angles in the best light. How much modification can you do before realizing that you’re promoting a variation of the gospel (though, as Paul told the Galatians, there really isn’t a different gospel, Galatians 1:6-9)?

Paul was determined to speak in public no matter the hell he got. The next “for” explains why he was so bold.

Not ashamed BECAUSE the power of God is in the gospel.

In the second half of verse 16 Paul makes his assertion about why he’s so confidently non-quiet. It’s due to the effectiveness and the extent of the gospel.

The gospel is the power of God to salvation. The gospel is not the door into power, the gospel is the power that opens the door. The gospel effects the end, it does not merely make the end possible. The gospel isn’t an argument for going in a different direction, the gospel is the push. The gospel is potent, and because it is the power of God, it is omni-potent.

We would be more reasonably reluctant if all we had was an offer, like the arborists going to door to door in your neighborhood offering estimates about what could be done and how much they could do it for. The power is still yours, the homeowner, the customer, even if they have the chainsaws.

But the gospel is not offering estimates of the problems in your life with suggestions for what you could do about it. In one sense the gospel is an invitation, but the gospel overcomes (the inevitable) resistance to the offer. You don’t need a better life plan, you need salvation.

As the letter to the Romans continues, we need salvation from God’s wrath, from our willful ignorance, from our self-harming sin, from our rebellion, from death. Left to yourself, you would never want or accept the gospel. So those with the gospel can only expect a positive response by God’s power. The gospel is a gift that comes with power included so that the elect would open it and accept it and love the Giver.

The gift includes faith for the called, as faith is both the instrument of receiving salvation and the new view on life.

Salvation is for all the ones believing. It’s a substantival participle, perhaps one of my most favorite grammatical categories. It turns a behavior into a characterization. We are believers, we are the ones who keep on believing.

And in God’s purposes the believing ones come to the Jew first and also to the Greek. It turns out, this is a big deal. It will be worth an entire three-chapter section later in the letter (9-11). There are hints along the way, including at the beginning of chapter 3. There are blessings that belong to the Jews, and those blessings are gifts, and those gifts, rightly received, pointed to the gift of Jesus Christ and righteousness not through the law. Many Jews rejected their Messiah, but, this was part of God’s plan, not the end of the plot. To say that Paul went into synagogues first when he went to a new town is not a sufficient explanation for how the Jew/Gentile distinction and unity fills this letter.

Power BECAUSE the righteousness of God is revealed in the gospel.

Verse 17 is not just addition, it is additional explanation. It is not just about the gospel, it is about God’s power to salvation in the gospel. God’s power is demonstrated as God’s righteousness is brought about.

As the gift of Jesus brings the gift of preaching brings the gift of believing (Romans 10:14-15) we are seeing the business of God to reveal His own righteousness into human life and history. In His saving work the righteousness of God is revealed. The revelation is the verb form of apocalypse, unveiling, showing. The gift is being unwrapped, the gift is being set forth for all to see.

Righteousness is a key word in Romans, even though other words are used more frequently. It’s dikaiosune, “right, righteous, just.” It initially caused Martin Luther fits.

Luther had always seen "the righteousness of God" (or “the justice of God”) as an attribute of the sovereign Lord by which He judged sinners--not as an attribute sinners could possess. He described the breakthrough, his “tower experience,” and how his unrelenting study of the historical-grammatical context of that passage brought light to the dark ages:

I greatly longed to understand Paul's epistle to the Romans and nothing stood in the way but that one expression, "the justice of God," because I took it to mean that justice whereby God is just and deals justly in punishing the unjust. My situation was that, although an impeccable monk, I stood before God as a sinner troubled in conscience, and I had no confidence that my merit would assuage him. Therefore I did not love a just and angry God, but rather hated and murmured against him. Yet I clung to the dear Paul and had a great yearning to know what he meant. Night and day I pondered until I saw the connection between the justice of God and the statement that "the just shall live by his faith." Then I grasped that the justice of God is that of righteousness by which through grace and sheer mercy God justifies us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise. The whole of Scripture took on a new meaning, and whereas before the "justice of God" had filled me with hate, now it became to me inexpressibly sweet in greater love. This passage of Paul became to me a gate to heaven.

Reformations of life, of churches, of cultures, come through God’s business of making His righteousness known.

The righteousness of God being revealed is not only that we are learning a doctrinal point about one of His attributes. We are seeing one of His attributes in action, we are seeing Him share His righteousness with us, from faith to faith.

I may end up titling not just this sermon with “From Faith to Faith,” but the entire study in Romans. Not just doing the work of evangelist (2 Timothy 4:5), I think my work as a shepherd is all about this.

The phrase could be translated, and understood, in a number of ways. Ek...eis. It means all by faith. Faith all the time. Faith is necessary for new life, faith is the way of living that life.

As it relates to the righteousness of God, we are declared righteous by God through faith alone, not our works. Then, by faith, God begins a transforming work of working righteousness into us and through us, until He eventually glorifies us with a share in Christlike righteousness. According to the law, we have a forensic righteousness, and as we live, we recognize a transformative righteousness. By faith our status is changed, our walk is changed, our future is secured. He reckons us just, He begins to make real His character in us. Righteousness is in the books in heaven, righteousness is worked out in history on earth, and righteousness is guaranteed again for our resurrection in heaven.

The great emphasis of sola fide as contrasted with any works is certainly hope-filling, burden-lifting, soul-changing. And also, justification by faith alone is not the only part of the gospel. He makes us alive into faith, and then He feeds our faith to (more, stronger) faith for living.

Paul quotes the Bible (in the Bible) to show that this is God’s business.

As it is written, “The just shall live by faith.” (Habakkuk 2:4)

Habakkuk is quoted by Paul to the Galatians and in Hebrews. The word order makes an emphasis. It is less “the righteous by faith” live, and more the righteous “live by faith.” Both are true, but faith ins’t finished when it opens the gate.

Conclusion

Couldn’t we say that the reason Paul wasn’t ashamed of the gospel is because he actually believed it? He lived and preached and ministered from faith to faith, and so that others would also live from faith to faith.

In Christ we are new creations (2 Corinthians 5:17). God is in the business of recreating men in righteousness from faith to faith. What a gift.

Charge

Christian, you have been given new life, you live in a different realm and you live on a different basis. You live by faith. Living by faith is not a hobby or side-hustle, it is your life calling. It is God’s business to make it your life calling. So, keep living by faith in the Son of God who loved you and gave Himself for you.

Benediction:

For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith. Who is it that overcomes the world except the one who believes that Jesus is the Son of God? (1 John 5:4–5, ESV)

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Introduction

One question that we've thrown around recently is if our church is prepared for more suffering. There are different kinds of suffering, and who's to say what kinds may or may not be around the corner (even as was true for Peter’s readers). The Lord knows, the Lord wills. There is a sense in which you never really know if you're prepared until you're in the midst of the trouble and, according to the Bible, some troubles are the means to increasing our ability to handle them. But whether or not we are prepared, 1 Peter is written with an expectation that you can do some things to get ready.

1 Peter is about suffering, as a Christian and even for doing good as a Christian. It is less about personal suffering, as in, from sickness or injury or depression, though it has application for all kinds of griefs (see verse 6). It is more about relational suffering, we could call it social suffering, with insults (4:14) and slander (4:4) from others. It is about suffering that might happen when a woman is married to a disobedient husband (3:1-6), suffering under a crooked boss (2:18-25), suffering under ignorant (if not malicious) government (2:13-17), and suffering in a culture that is non-Christian (2:11; 4:3-4). 1 Peter was written to Christians in such a hostile environment, and it has application for much of what we see around us now.

The three main themes of 1 Peter are suffering, submission, and salvation, but in the reverse order. Peter thought there were things Christians could do to prepare for suffering, and he thought so directly and by argument. That's why the first chapter and a half are about our salvation, because when we understand what our God-given faith is for, we will be less surprised at the fiery trial that's upon us (4:12). Faith is given by God, and in another way it is made by fire.

The Peter who wrote the letter is the apostle Peter. He watched his Lord suffer, up close. He tried to avoid suffering one memorable time by denying that he knew the Lord. By the time he wrote this letter he had already spent time in prison for preaching.

He wrote to the elect exiles throughout a dispersion, perhaps better not capitalized as a proper noun. These were “scattered” Christians in the area of modern day Turkey. Though he was the apostle entrusted with the gospel for the circumcised (Galatians 2:7-8), the description of his readers in 1 Peter seem to be more Gentile, even if mixed.

That Peter refers to “the futile ways inherited from your forefathers” (1:18) indicated that most of his readers were Gentiles. They had once not been a people, but are now God’s people (2:10).

The provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia were diverse demographically, though all of them were part of the Roman Empire at this point. The order in which the areas are listed probably designates the order in which the courier (Silvanus, see 5:12) would carry the letter to the readers.

Evidence is lacking for an official government policy against Christians. Though Nero’s persecution around A.D. 64 was clearly targeted at Christians, it’s not clear that martyrdom was expected by Christians before that, even if the culture was unfavorable or belligerent against Christians.

So Peter calls them exiles, not because they weren’t living at home. It is more than a geographical condition, it is a spiritual one. We’re living away from our native country; our citizenship is dual-nature (earth and heaven per Philippians 3:20), resident aliens.

This world is not the Christian's home. We are “aliens and strangers” (1 Peter 2:11: NASB), “foreigners” (NIV), “pilgrims” (KJV). I do think that this is true, and it does not have to make a man a dualist if he also pays attention to his responsibilities as an exile, which is more than mere evangelism. God wants His people to (here) live by faith.

The way to prepare for submitting how God wants us to submit is by following in the steps of Jesus who left us an example (2:21). The way to prepare for suffering how God wants us to suffer is by trusting Him as the faithful Creator (4:19). We are to gird up our mental loins with faith (1:13). Faith, birthed (1:22) and grown (2:2) and finished (5:10), is the point of Peter's letter, and here in his introduction.

Peter identifies himself and his readers as exiles, those who are elect, chosen by God. They are Christians, by the various work of the Father, Son, and Spirit, for sake of obedience. They’ve been washed by sprinkling with his blood.

In verse 3 he blesses God.

Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God's power are being guarded through faith for a salvation ready to be revealed in the last time.

This is salvation, but the word salvation here is used for a future salvation. Salvation needs to be defined; it is ambiguous in that it has a number of meanings. Being born again is salvation, living by faith is salvation, and also getting to this eternal inheritance is salvation. The end part is what Peter refers to, though the whole story is one that the prophets wrote about and the angels give attention to (verses 10-12).

This is also God's sovereign salvation. It is salvation by God's initiative and God's power and God's purpose. It has come to us with the nickname Calvinism (notice at least the doctrines of election, calling, and perseverance in these verses), and it is a great buttress against the battering rams of suffering.

As a child does not choose its parents or its date of birth, so Christians are caused to be born again by the Father. This new life is a life of living hope, which overlaps with faith. The way this life came about is through the resurrection of Jesus Christ from the dead. We saw that Jesus was declared to be the Son of God by His resurrection (Romans 1:4), and here all those who are born again as sons of God come through the resurrection.

He gives life, He gives hope, and that living hope looks to an eternal inheritance. We may be exiles, but we are immortal exiles, and there's more to say about the end of our salvation still to come. But God promises to us what we cannot fully grasp even by faith, an imperishable, undefiled, and unfading glory that He shares with His children.

For now He keeps us. We are being guarded by faith. Faith is His gift, faith is our guard. Salvation is by faith, and the Father, Son, and Spirit's work is not to save us without faith, but to give and sustain and prove that faith. That’s why perseverance of the exiled saints is such a fitting doctrine.

There are two things that result from this celebration of guaranteed salvation. First, we rejoice in the truth of our faith from God. Second, we're ready for the testing of our faith by God.

In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ.

Remember how the Ephesians had abandoned their first love (Revelation 2:4)? I sometimes think about getting back to my first comfort. 1 Peter 1:6 gave me great comfort at a time of great grief. I was broken, physically, with a fracture of my vertebrae and having had surgery to insert rods to hold things together. This verse was like a rod to hold my head up with living hope. (It was also the text for my sermon on the first livestream only service, March 22, 2020.)

I shared Charles Spurgeon's sermon in the FB group a couple days ago (“The Christian’s Heaviness and Rejoicing”), and it is worth [reading] or [listening] to in its entirety. But let the KJV highlight some comfort.

Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: (KJV)

Greatly rejoice. There is no little bit of comfort. The ESV’s “rejoice” is not enough for this word (ἀγαλλιᾶσθε). It’s like saying exult means not leaping up in elation but merely a seventh grade school picture smile, when you’re too cool for joy. This is exceeding joy, to be overjoyed.

for a season. It is only a short time, the phrase means a “little now” (ὀλίγον ἄρτι). Four thousand weeks (77 years) is long when compared to the weekend (48 hours), it is not long at all when compared to the unending inheritance. We are in the period of rain, but the sun will have its way. “Weeping may tarry for the night, but joy comes with the morning” (Psalm 30:5).

if need be. Everything that happens is only what God determines; in His omniscient great mercy He does what is necessary. The Father knows your frame (Psalm 103:14), the Father knows what you need (Matthew 6:32). The Father has chosen you for faith, and for glory, and he knows what’s needful for your faith to get it to glory.

you are in heaviness. It is not easy. And they are light, as well as momentary, compared to the eternal weight of glory (2 Corinthians 4:17). But for now it is deep sadness, sorrow, depression. It is not just that you are having troubles; many men laugh easily by faith. This is a heartache, a grief, a darkness.

Why are you cast down (bowed down/depressed), O my soul, and why are you in turmoil (disquieted) within me? (Psalm 43:5a)

A man’s spirit will endure sickness, but a crushed spirit who can bear? (Proverbs 18:14)

Here’s what Spurgeon said:

your spirits are taken away from you; you are made to weep; you cannot bear your pain; you are brought to the very dust of death, and wish that you might die. Your faith itself seems as if it would fail you. That is the thing for which there is a needs be.

manifold trials. For as many colors as there were in Joseph's coat, so there will be as many different tones and tints in your trials. The life-cycle of a bruise is not so well outlined, but varies in shape and shade. Maybe it’s one after another, maybe it’s a perfect cocktail of trouble. It is standard for faith to be tested, but the tests are not standardized. The Lord has a diversified battery of tests.

Wherein or "in this". When your head is bowed under the burdens, look up by faith. Memorize this verse. It will, itself, trigger you to remember at least the gist of the "this" (in verses 3-5 at least) but hold onto it like a ballast in the waves. Exult in your merciful Father, His risen Son, their preserving of your inheritance, their power to hold on to you (see also John 10:29).

There is purpose in your problems, there is a needs be, and oh, what gold God is making of your faith.

so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ.

It was not my idea that muscles get stronger by being torn, or that gold becomes purer through heat, or that faith gets faith-ier through trials. But these are beyond hypothesis. They are observable, they have been tested, they are reproducible. They are also unhidden, made manifest in God's Word (Romans 5:3-5, James 1:2-4).

According to verse 7 God will get our faith where it needs to be: proven and purified and precious and praiseworthy.

Verse 8 pictures what faith looks like in all of it.

Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory,

The life of faith is a life of: love and joy+. The life of faith, beloved, is personal, as in, loving Jesus and believing in Him and living in hope for His revelation, His return, His vindication, His honor. For now we have His Word, He is present in His Word, but He is three-dimensional. Our love and joy are often two-dimensional, no thicker than ink scratched on a piece of paper. I know.

This is not to say that there is no heaviness. Peter actually just said there would be. But for exiles who are immortal, the heaviness won't be. Heaviness is bound. One of the reasons that others ask about the hope that is in us (1 Peter 3:15) is not that we don't have heaviness, but that we are also rejoicing in Jesus.

Verse 9 shows us the end, faith perfected.

obtaining the outcome of your faith, the salvation of your souls.

There is a termination point for faith. Faith is not immortal, though believers are. Faith will become sight (1 Corinthians 13:12), and that sight will be faith completed, faith perfected. While we live by faith we are not finally saved, even though we have been saved and are being saved. While we live by faith our faith is being made provocative, and praiseworthy.

Conclusion

If all we want is mud-pie faith, we will get mud-pie joy. But if we have golden faith we will know glory-joy.

How do you prepare for suffering? You live by faith.

Thomas Watson, _A Godly Man’s Picture_:

"Faith is the vital artery of the soul: 'The just shall live by his faith' (Habakkuk 2:4). ... Faith is the mother of hope; first we believe the promise, then we hope for it. ... If the sinews are cut, the body is lame; if this sinew of faith is cut, hope is lame. Faith is the ground of patience; he who believes that God is his God, and that all providences work for his good, patiently yields himself to the will of God." (28-29)

Let’s get the second half of Psalm 43:5.

Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation and my God. (Psalm 43:5)

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Introduction

What do you give the city that has everything? As the capital of the Roman Empire, Rome (and her Caesars) didn't actually have it "all," but that’s a lot easier to see from our perspective. What would have been harder at the time to see is that the city did have some Christians, and that fact alone was something to celebrate as much as it was surprising. Paul writes to the saints in this moral cesspool (as we’ll read in the second half of Romans 1), to strengthen their grasp of the gift, and because they were strategic to the spread of the gift (Romans 15:24).

Rome was always on Paul's mind. He writes that the Christians in Rome in particular were always on his mind and in his prayers. He wasn't just being polite; this is more than Christian-courtesy. He saw them as part of his apostolic charge, those he was to care for and those he was to partner with.

This paragraph communicates his thanks for them, which was typical near the beginning of first-century letters, but, like the previous paragraph, this thanksgiving stands out from the typical.

Amazing Faith (verse 8)

Every letter written by Paul that we have includes some sort of thanks (except his letter to the Galatians who had abandoned the gospel).

First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world. (Romans 1:8)

We will look in vain for a "second" to this First. It happens to Paul a few times where his “first” is an only. This is an ordinal orphan, left all by itself.

The thing at the top of his mind is his gratitude. It is not gratitude to them, but gratitude for all of you and to my God. Hold that in mind for a moment.

The reason he's thankful is because their reputation as believers had spread throughout all the world. The news of their faith in the announced good news was being announced. The fact of their faith, the fact that the gospel was already bearing fruit that far away from Jerusalem, caused a burst of gratitude.

There's a lot to read still in the letter, and there's plenty more about God's sovereignty. But this thanksgiving to God for the testimony of faith means that the presence of faith and the reputation of that faith was gift. God gave it, that's why God gets the thanks. If faith came from smarts, Paul might have expressed thanks that they were smart. Even then, we’d still need to ask, where did the smarts come from? And we know from too many other places that without grace, the wisdom of man only finds hell.

This isn't just Pauline politeness, this is praising God for doing what the Caesars couldn’t coerce nor any man could produce. Look! Even in Rome there is faith in Jesus Christ. Their faith was always on Paul’s mind.

Desire to Visit (verses 9-10)

Verses 9-10 give some explanation of his thanks, with verses 11-13 giving some explanation of the explanation. Paul defends, so to speak, the fervor of his gratitude by arguing from the fervor of his desire to visit them.

For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you always in my prayers, asking that somehow by God’s will I may now at last succeed in coming to you. (Romans 1:9–10)

The more their reputation of faith spread from Rome the more the apostle to the Gentiles wanted to go to Rome. He didn’t don the aviators and think to himself, "Mission Accomplished"; they were always on his mind.

What they couldn't see was how serious he was about seeing them. He called God as his witness that they were always on his mind. Paul served this God with this Son proclaimed in this gospel, and when he prayed mentioned them without ceasing and was always..asking God to get him to Rome. He thought about them as much as my dog thinks about playing, as much as the government thinks about making up new rules. 
 His particular request was that God would enable him to visit Rome. It's quite a list of qualifications: “if…perhaps…now…at last…by God's will…may succeed…." He pulls back the curtain a bit on this in verse 13, but for now he defends his thankfulness for them according to his desire to visit them.

Desire to Strengthen (verses 11-13)

Why did he want to get there? He didn't know them, not personally, so it wasn't to reminisce for old time’s sake.

For I long to see you, that I may impart to you some spiritual gift to strengthen you— that is, that we may be mutually encouraged by each other’s faith, both yours and mine. I do not want you to be unaware, brothers, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles. (Romans 1:11–13 ESV)

He wanted to bring them a gift. What kind of spiritual gift was he referring to? Some take it that he wanted to bring his authority to make a Legit Church by Apostolic Gift (LCBAG+ for short). But I think he answers what this gift is in the very explanation. The gift was steridzo (στηρίζω).

He thanked God for them and wanted God to enable him to see them because he wanted to strengthen them. He wanted to stimulate their faith, wherever they might have weak spots, and it was his calling to do so.

As he strengthened them he knew it wouldn't be a one-way street. Verse 12 sort of amends his purpose; he'd come and strengthen them and everyone would be benefited: that we may be mutually encouraged by each other's faith, both yours and mine. It's the culture of gift. This is what happens. Those with faith can't help but resonate with and rejoice with and encourage others with faith.

Verse 13 discloses more of what they couldn't know, and provides a defense for why he hadn’t come already. Paul really had made plans to visit them. I have often intended. It wasn't for lack of interest. He had thus far been prevented. He doesn't say what prevented him, but it was obviously not God's will, not yet. Perhaps he had been busy with urgent work in front of him; less demons to blame and more demands. In fact, as he wrote this, he was preparing to go the opposite direction to take support from Corinth to Jerusalem. But it wasn't because the Romans were out of sight, out of mind.

He reiterates that he wanted to come in order that I may reap some (fruit) among you as well as the rest of the Gentiles. This "harvest" (ESV), better fruit (NASB), is spiritual fruit. What kind? It could be converts, as in, he wanted to be the feet bringing good news that enabled men to hear the word of Christ and believe (Romans 10:15). But the fruit is more than conversion. The fruit is confirmation in the faith and conformity to Christ.

His calling was to bring about the obedience of faith among the nations (Romans 1:5). That starts, just like the commission to make disciples, with calling others to repent and believe. Paul did the work of an evangelist. But that's not all the evangel did. The gift transforms, and it conforms into the image of God's Son.

Obligated to Preach (verses 14-15)

All that to say, they were always on his mind because his obligation was always on his mind.

I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. So I am eager to preach the gospel to you also who are in Rome. (Romans 1:14–15)

The demographic taxonomies might not be used by the same people in the same way. I think in verse 14 Paul has three groups in mind, but all three in verse 14 are summarized in verse 5 and in verse 16 under one banner.

The Greeks are the wise. The philosophers of reputation at the time were, of course, Greek. More than philosophy, the Greeks had the gods, so they considered themselves the cultured, the civilized. To the Greeks, all the rest, including the Jews, were Barbarians. The Barbarians were the bumpkins, the foolish. Their language sounded like primitive stammering, bar-bar-bar, their name was onomatopoetic, and mockable, at least to the Greeks.

Paul wasn't distinguishing the Romans from the Athenians and the country-folk, he was saying both kinds (of Gentiles, non-Jews) existed among the Romans (who were reading Greek even in this letter).

Along with the cultured and the crude is the third category: the Christians. He wanted to preach the gospel to all of them, so that all of them would be Christians. And the gospel is good for Christians, too. It is gift for them to make them better Christians, confirmed in the faith and conformed to Christ.

When I say conformity is a gift, I mean Paul knows what's coming. He knows what the problem is (sin), the solution (salvation), the troubles (suffering), and the predestined power of the gospel, that God is conforming us to the image of His Son (Romans 8:29).

You can't be separated from the love of Christ. That is gospel if there ever was. Would that be an itch Paul wanted to preach to the Romans for their encouragement? Yeah. I think that’s what he had in mind.

Conclusion

The gospel is the gift that keeps on giving. It is the good news that keeps on making news.

The gospel "proper," so to speak, can be summarized like Paul did for the Corinthians (1 Corinthians 15:3-4). The gospel "plenary," as in, the gospel in fulness when considered complete and in all respects, is the reason the letter to the Romans is so long. It is the reason Christianity is a life, including character and conduct, fueled by faith and summarized by creed. It is the reason that we are living sacrifices, not collectors of sentences.

The gospel converts, gospel confirms/strengthens, gospel conforms to Christ (Romans 8:29). It's all gift, from faith to faith, from justification through sanctification to glorification.

Paul never stopped thinking about "the obedience of faith for the sake of his name among all the nations" (1:5). He was gifted with this obligation to preach the gift of conformity to Christ. What could be more glorious?

It is a triumphal gift. It triumphs over our enmity with God (Romans 5). It triumphs over our lusts (Romans 6). It triumphs over our self-saving attempts (Romans 7). It triumphs over our suffering (Romans 8). It triumphs over cultural abandon (Romans 1). It triumphs over inter-personal judgmentalism (Romans 14-15).

The world is being infiltrated by the news of this gift of God to men, and the news of men with faith in the faith is proclaimed throughout. God through the gospel continues to make a new humanity, renewed, alive, hated and salty and jealousable.

This isn’t just a gift we deliver like so many Amazon drivers, but one to be opened and received and shared. From faith to faith, as the gospel confirms and conforms. There is no need to be ashamed of this gift.

Charge

Can you imagine what your soul, fully confirmed in faith, would look like? This is not asking if you have faith in your faith, but what full-formed—faith in Christ in your heart would do. What about confirmed and conformed faith in your family? What about among all the Christians in Marysville?

Does such faith seem uncharted, unimaginable? Great. So incredible was the gospel bearing faith-fruit in Rome when Paul wrote Romans. Don’t shrink back, live by faith.

Benediction:

Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen. (Ephesians 3:20–21, ESV)

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Introduction

This is the longest of all Paul’s greetings, and verses 1-7 are (if you notice the punctuation in almost every major English translation) one long sentence. The outline of the salutation is typical for a first-century letter: The Author’s identification and function (verses 1-6), The Recipients’ location and identification (verse 7a), The Greeting (verse 7b).

The gist of the paragraph, what stands out in the paragraph, is the gospel of God, prophesied in Scripture and concerning Jesus Christ. The gospel was Paul's life and the theme of this letter. This is a gospel greetings.

Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, (Rom. 1:1)

As with almost every epistle (an English word derived from the Greek word epistole (ἐπιστολή), which we typically refer to as a letter), the author identifies himself. No one wrote more epistles in the New Testament than Paul.

Because he wrote so many letters (13 included in the NT)--some to churches he had started, some to churches he had visited or had only heard about, as well as a few letters to young pastor disciples--we know a lot about him. And yet we ought to try to appreciate what the recipients of this letter knew about him, which only could come from reports (since he hadn’t been to Rome yet) and from the letter itself.

Paul identifies himself in this letter in three related ways.

First, he is a servant of Christ Jesus. A doulos (δοῦλος) is a slave. So many English translations use the word "servant," including William Tyndale as far back as 1522. There is a tendency today to make a significant distinction between slave and servant, defining a servant as one who serves in perhaps better, less abject conditions. But the ones who read this letter would not have had a lot of questions about what this word meant, even though they might have known different δοῦλος in different situations. Based on what we know about the demographics of Rome in the first-century, many of the recipients of this letter were probably slaves themselves.

The point is that the slave is bound to another, to an owner or master. The slave is not free, which is just as much a relational bond as it is an economic class.

Paul's master is Christ Jesus. Three more times in this opening paragraph Paul reverses the order, "Jesus Christ" (see verses 4, 6, 7). Whatever the possible nuance of order, Jesus is the focal point of this greeting as will become obvious in the following verses.

It is an interesting first impression for Paul to make: he is not his own.

Second, he is called (to be) an apostle. An apostolos (ἀπόστολος) is a delegated messenger. Christians know the word, and we know that the original group of Christ's 12 disciples were named apostles (Luke 6:13). They were His students, then they became teachers about Him. Apostles were gifts from God for the saints (see Ephesians 4:11; 1 Corinthians 12:28).

That Paul was called further indicates that it wasn't his prerogative. He was knocked to the ground (Acts 9:4) and his life redirected. He will use the same idea in verse 6 about those "called to belong to Jesus Christ" and in verse 7 about those "called to be saints." Someone else is doing the calling.

Third, he is set apart for the gospel of God. Though his slavery was first, this is the focal point of the introduction.

Paul says he was aphorismenos (ἀφωρισμένος), or "having been set apart for the gospel of God." The voice of the verb is passive, meaning that someone other than himself did the separating. As he was called by another, so he was set apart by another. God drew the line in the sand, so to speak, and put Paul on the other side.

Paul was a tent-maker by trade, but then he was given new boundaries. Maybe his tent-making gave him appreciation for the idea of setting aside a certain piece of leather for a particular application.

What’s more, the cognate noun, Pharisee, of which Paul was one (Philippians 3:5), comes from this idea of "being removed from other parties so as to discourage or eliminate contact" (BAGD). God set Paul apart for the gospel.

The gospel is the εὐαγγέλιον, the evangel (think Trinity Evangel Church, Evangel Classical School). The gospel is of God and about His Son.

which he promised beforehand through his prophets in the holy Scriptures, (Rom. 1:2)

The gospel itself, not Paul, is the focus of verses 2-4.

1. The Gospel is not new.

Because it is "the gospel of God" we should acknowledge that the good news is not new with the New Testament. God promised beforehand through his prophets. The promises can be read in the holy Scriptures, which refers to the Old Testament. The gospel is not a novelty; not original to Paul nor an ornament or play-thing.

As we read the rest of Romans we'll read numerous allusions to and quotes from those writings. We'll read about Adam and Abraham, about Israel and the law, about justification by faith in Genesis. God didn't reveal everything all at once in the beginning. Certainly the Gospels and Acts and the Epistles clarify for our edification. But Paul frames his responsibility to the first century Jews and Gentiles in Rome in historical terms.

The gospel was promised, the gospel is a fulfillment of many of those promises. The gospel is also:

concerning his Son, who was descended from David according to the flesh (Rom. 1:3)

God's Son is the center-person of the gospel.

2. The Gospel focuses on the Person of Jesus

Verse 3 describes not only the Son's humanity, but His royalty. Jesus was descended from David according to the flesh, or "made of the seed of David" (KJV). This makes Jesus the kingly-offspring promised to David (2 Samuel 7:12-16; Psalm 89; Isaiah 11:10; Jeremiah 23:5-6).

“Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The LORD is our righteousness.’ (Jeremiah 23:5–6)

From the genealogies in Matthew 1:1-16 and Luke 3:23-38 we learn that Jesus has the divine right to the throne through his adoptive father, Joseph, and the bloodline through his mother, Mary.

One of the last descriptions we saw in Revelation 22:16, which Jesus gave of Himself, is about Jesus as the root and offspring of David.

and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, (Rom 1:4)

“Descended from David” would have been enough without “according to the flesh” if His human family was the only concern. Jesus was declared to be the Son of God. Our word “horizon” derives from the Greek word for declared. Just as the horizon serves as a dividing line, so the resurrection fixed Jesus as the Son of God. It did not make Him so, but it did manifest Him so.

The Resurrection vindicated everything Jesus claimed about Himself, including His identity as Son of God. He said, "I am the Resurrection and the Life" (John 11). The resurrection declared His divinity in action, while also demonstrating God's very character as a from-the-dead sort of author.

The letter to the Romans doesn't have any explicit teaching about the Trinity, though within the first four verses we've seen the Son, with His Father, and the Spirit. Paul's lack of argument for, but ease of description, stands out, since the Jews killed Jesus for blaspheming against the "one Lord." The Romans themselves had hundreds of gods, one or more for every occasion.

The Romans also knew lords and emperors and Caesars. Jesus is the Son's earthly name, Christ is His royal and redeeming anointing, and Lord is His authoritative sovereignty. He is Man, Messiah, Master.

through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, (Rom. 1:5)

Verses 5-6 are more about Paul again, but only as they fall under the Lordship of Jesus. Through God's Son Paul was given gifts: grace and apostleship. The grace here is not less than but also more than saving grace, it is empowering for his delegated assignment as an apostle. And in yet another sense, his work as a representative was to preach grace of God.

3. The Gospel changes lives (from faith to faith).

The obedience of faith may be one of the most underrated and underused inspired phrases. It's only used twice in the Scriptures, here in the greeting of Romans and again in the benediction of Romans (Romans 16:26). This is the obedience that comes from faith.

We are forgiven by grace through faith, and then re-formed, still by grace through faith. But this re-forming obedience is a post-requisite. We are being transformed (Romans 12:1), we are being conformed to the image of His Son (Romans 8:29). This is sanctification. Our resurrection in Christ causes us to "walk in newness of life" (Romans 6:4), and sometimes we need to have the feet of our hearts washed again (see John 13:10). The whole thing is from faith to faith (Romans 1:17), and obedience is the fruit of healthy faith.

Faith is no more an enemy of works than the sun is an enemy to flowers. Obedience is always the standard. Obedience is never the cause of our salvation, but it is the fruit of it. Obedience is the bloom, the color, the fragrance of salvation in the flesh.

Even the Great Commission is that disciples would "observe/obey all that (Jesus) commanded" (Matthew 28:19).

4. The Gospel is for all.

Paul knew he was called to reach the Gentiles, the peoples (see Romans 11:13). The focus was less on nations by geographical boundaries, and more on those who were outside of Israel. Again in verse 5, “among all the nations.” Not just to the children of Israel, but to “every tribe and language and people and nation” (Revelation 5:9, see also Acts 9:15)

How does this relate to the Great Commission to make disciples "of all nations" (Matthew 28:19)? Does this emphasize the persons within (with the result of a more pervasive throughout) or the corporate nature of the people (with the result that the gospel would seep down among the persons, as certain preachers hammer)?

Part of the answer is in the context, as in, the very next verse. The ones "who are called to belong to Jesus Christ" are persons in Rome, they are part of the fulfillment of Paul's mission. The target for the gospel is individuals within a group before it is a target for the Group.

including you who are called to belong to Jesus Christ, (Romans 1:6)

One thing this verse confirms is that a larger portion of believers in Rome were not Jewish, though the amount of teaching in the letter confirms that many questions concerning Jews was very important.

To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. (Rom. 1:7)

Now Paul identifies the recipients and gives his inspired hello. He does not call them a "church," but they are Christians, loved, called, and separated.

Conclusion

What sets this salutation apart is the gospel.

From faith to faith, the obedience of faith. We also, almost two-thousand years later, are defined by this same gospel of God, are loved by Him and called to be saints.

Charge

Do you already know and believe the gospel? If you do, that is a gift. And if you do, don't despise how God is able to keep using the gospel to strengthen you by it as you meditate on it and make it known to all generations and rejoice that you are called to belong to Jesus Christ.

Benediction:

Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith— to the only wise God be glory forevermore through Jesus Christ! Amen. (Romans 16:25–27, ESV)

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The selection of a book of Scripture and start of a new sermon series is a big deal. Not that studying any part of the Bible would be bad (all His works are great and studied by His people for their delight, Psalm 111:2), but certainly some sections at some times are more relevant. Because of my approach, preferring to preach about paragraph at a time, a book with some size could be a year of two of Sundays.

Over the summer at least three people recommended Romans to me, about a month apart from each other and completely unaware of each other. They also had different reasons. There was no other consensus to consider, and all the elders affirmed the choice of Romans. Here we are.

I have taught through Romans about one and a half times already, and it was twenty years ago. I got into chapter eight with the seventh and eighth graders at Grace Community Church before moving to Marysville in 2001, and started over in chapter one that fall until finishing all sixteen chapters. Some of you here today not only heard those sermons, I think you’d say that some of those sermons were vital to your understanding and appreciation of the gospel. Maybe you remember titles such as “The Performance Treadmill” and “God’s Display of God.”

What shouldn’t be a surprise, but is still quite surprising, is that I am almost a completely different preacher than then, and while I still believe probably everything I said/taught, I can’t imagine saying/teaching it that way now. I believe the same gospel, and I’ve also come to see the gospel’s dominion in ways I didn’t have categories to imagine back then. “Jesus is Lord” (Romans 10:9) is a confession like a deep and full well; the water on the surface is the same as the water further down, but by grace the taste keeps getting gooder.

In addition to commentaries, I’ve now read some of Livy and Suetonius and Tacitus; the historical context for Romans is more clear, and more ugly than I thought. I knew about paganism and idolatry and nationalism from the Old Testament, but now I’ve also read more about the myths and the “futile ways inherited from … forefathers” (1 Peter 1:18), so the religious context into which Jesus came and Paul preached is even more desperate and bleak than I had considered. I was living 2000 or so years into church history, but now I’ve learned more about how that history doesn’t make sense apart from the “flood-tide of Christ” (a phrase used in the third century).

It has affected even the angle from which I see the purpose of Paul in writing it, and how that makes it relevant for every context, but maybe especially as an encouragement for us, right now, staring wide-eyed and jaw-dropped at a society abandoned to God’s wrath like Romans 1, full of moral goodie-two-shoes (which we’ve nicknamed social justice warriors) like chapter 2, and headed toward the collapse of an empire with exactly the truth we need to repent from sin, resist sin, and rejoice in the God of our salvation.

It was a verse in Romans that converted Augustine (albeit in sort of a “random” reading). It was a phrase in Romans that liberated Martin Luther and ignited the 16h century Reformation. The truths in this letter are the core of Christianity’s dominance in Western Civilization. The gospel has done more to topple idols and tyrants, to undo sinners and Caesars, than any other single influence. The gospel of Christ is the power of God to subdue rebels and remake men.

And it is all gift.

The two greatest works of God are creation and redemption. Both are undeserved, unearned, and un-asked for. Both are givens. Both are gifts. Both gifts establish new ways of life.

Paul’s epistle to the Romans is perhaps the single greatest and sustained (let alone inspired) writing on salvation. As early as Romans 1:16, Paul presents the letter’s theme: the gospel. And as he had previously written to the Corinthians, and expands to the Romans, the gospel is the giving of Christ by the Father, the giving of Christ’s body to death, resurrected on the third day, and received by faith (1 Corinthians 15:1-5). That faith is a gift (Ephesians 2:8), and by faith we are justified as a gift unto righteous standing and new life and eternal life.

all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, (Romans 3:23–24)

More gift than the sun is the Son, and more than breath is His blood, and more than fruit is the indwelling Spirit, and all the good is gift. The central event in human history is gift. The nature of God is that of generous giver. Paul argues in Romans 8 that if the Father has given His Son, how will He not with the Son graciously give us all things (Romans 8:32)?

These gifts are what disrupted the Roman Empire (and Roman Catholicism 16 centuries later).

What do you know about Rome around AD 57? As a city she could trace her history back to the 8th century BC. But by the time Paul wrote to the Romans the Roman Empire was the game in town, and Rome was the capital city. Nero had come to power in AD 54, and then scapegoated blame onto the Christians in AD 64 for burning the city. Before him, Rome had centralized power in Julius Caesar and Augustus and Tiberius and Caligula and Claudius, and they had conquered a wide territory. The luxury in Rome was only outdone by the slavery in Rome.

Paul himself was a Roman citizen (Acts 21:39), and after writing this letter (from Corinth) he would get his chance to visit, having appealed to Caesar as a prisoner. He had never been there (Romans 1:10), and we don’t know how the church started there (though we do know that there were Romans in Jerusalem at Pentecost, Acts 2:10). He would later be under house arrest in Rome, and be martyred in the city between AD 64-67.

But this world superpower was built on idolatry and superstition, and every sort of glory they knew was worldly, fleshly, hellish.

Rome was undone by her sin. Chapter 1 describes God's abandoning wrath, as men refuse to acknowledge God, and He gives them over to their lusts. The lust of the flesh eats itself.

But it is also true that, considered from a different angle, Rome was undone by God's gifts. The fall of the Roman Empire, and the subsequent two-thousand years of church history, are a record of how the gospel of Jesus Christ has been leavening the lump of the world. I am not a post-millennialist, for a number of reasons, but this does not deny the greater work of God's gift in Jesus Christ, in the gospel, even in the book of Romans, to change the world. We do not live in the same world as those Christians to whom Paul wrote because of what he wrote, and those who have read it and been changed by God's power. They have been changed by gift.

The empire of sin did not begin with the Caesars (obviously), but began when Adam sinned. The reign of sin and death has been disrupted not by better rules but by gift.

But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. (Romans 5:15–17)

Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord. (Romans 5:20–21)

Can’t we say that gift reigns? At least we can say that God reigns, who gifted His Son. We can say that Jesus reigns, who gave Himself and then gifts His people with the gift of justification, the gift of sanctification, the gift of His Spirit. This new dominion is a dominion of gift. Jesus Christ is Dominus, Lord, and the new management gives.

Here are five descriptions of the gift/gifts as we’ll see throughout Romans.

A Divine Gift

I read this observation, but it's good. There is no noun used more in Romans than “God,” and the word God is used with greater frequency than any other book in the New Testament, about 1 out of every 46 words (Morris).

This is what our current rulers, and many of our neighbors, do not get. Paul was “set apart for the gospel of God” (Romans 1:1), he wrote to those “loved by God” (Romans 1:7), and exalted the grace and peace and power of God (Romans 1:7, 16). Gifts come from somewhere, from someone (see also James 1:17).

An Ordained Gift

God exists, and God reigns. This is the only way that it is possible for "all things work together for good, for those who are called according to his purpose” (Romans 8:28). And, in fact, individuals are chosen for salvation in Christ, the nation of Israel is chosen to (come back to) salvation Christ, and the great chain of our eternal life is secure as well as the great timeline of human history. God has “predestined (us) to be conformed to the image of his Son” (Romans 8:29).

An Eternal Gift

It goes beyond human history. What Jesus has accomplished has effect on earth and in heaven, it has effect in this life and the next. The promise is eternal life.

For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. (Romans 6:23)

The gospel lifts up our heads beyond the sun.

A Loving Gift

This is personal, from and through and to God. Jesus is the Son of His love (Colossians 1:13), and Jesus is the proof of His love for us, and in Jesus we can never be separated from His love.

God shows his love for us in that while we were still sinners, Christ died for us. (Romans 5:8)

Who shall separate us from the love of Christ? Shall tribulation, or distress…? (Nothing) in all creation will be able to separate us from the love of God in Christ Jesus our Dominus. (Romans 8:35, 39)

A Potent Gift

The gospel is "the power of God to salvation" (Romans 1:16). The word for "power" is dunamis. It obviously cannot mean dynamite, because no such thing existed in Paul's day. The gospel is not God's dynamite, not at least in Paul's mind.

But, as we acknowledge that dynamite can't be the right interpretation, I've come around to wonder if dynamite isn't a good illustration.

The gift of God demolishes our lusts. It ruins our ungratefulness and selfishness and disorder and division. It breaks our slavery to brokenness.

But the gift of God does so in such a way that it's still gift, and bankrupts our self-righteousness. We don't fight lusts with better rules, we fight lust with the gift. We are not saved by what we don't do or what we do, not at all. We're saved in such a way that we have nothing to boast in save Jesus Christ and His righteousness (Romans 3:27).

Gift all the way down and around, gift that destroys our immorality and our morality. Gospel grace leaves us with nothing except everything. Gospel grace potently strips away what we think are our virtues while also putting to death our vices.

Where the gospel of gift has gone, where the dominion of gift has spread, there are more politics without coercion, there are economies based on supply more than demand, there are men who give themselves in responsibility rather than demand service to themselves.

Conclusion

From Him and through Him and to Him are all gifts (per Romans 11:36).

What do we do with this? We say, Amen! We believe. We receive the gift by faith (as we receive the gift of faith itself). We live from faith to faith.

Therefore I urge you, brethren, by the [merciful and gracious and free GIFTS] of God, to present your bodies a living and holy sacrifice, 1acceptable to God, which is your spiritual service of worship. (Romans 12:1, NASB)

And the wrath of God comes on those who refuse to acknowledge God and give Him thanks. Give Him thanks for what? For all the gifts He's given.

Charge

Most of the time I don’t aim to raise more questions than answers, but there are some questions that stimulate more faith than doubt. Let these questions, relentlessly relevant because of the evangel, be gifts to your faith in and obedience to the Lord this week.

Benediction:

What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? (Romans 8:31–32, ESV)

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Introduction

I want to remind you, encourage you, as well as myself, that your labor in the Lord is not in vain. Paul asserted such to the Corinthians at the end of his great argument for the Christian's resurrection.

Therefore (in light of your resurrection to immortality and glory in Christ's resurrection), my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain. (1 Corinthians 15:58)

You might suppose that certain resurrection, to an existence where perishability and dishonor and weakness is no more, would make our sowing in the natural, temporal body only as significant as the dust we're made from (see 15:42-44, 49). But Paul says the opposite. And if we connect it with the same wisdom Solomon pundit-ed we grasp that our perceiving of life beyond the sun is the only guarantee of meaning and joy in our toil under the sun.

All sorts of things are ramping up even as summer winds down. The school year, arbitrarily determined as it is, sets almost as many of our current rhythms as the calendar year and the changing of seasons. The start of the school year is a mini restart, and whether you are a student or parent or parent-teacher or teacher or just someone who drives through slower-speed limit school zone traps, we can see that there is a Wholelotta Work to do.

And, as much as ever it would be easy to be disturbed/distracted/discouraged from our work because the world has gone crazy. The world is in a war of crazy. The world is full of those apparently trying to outdo one another in crazy (contra outdoing one another in showing honor as Paul exhorted in Romans 12:10). In many ways the crazy is hard to ignore. As the man pointed out in “Hoosiers,” there is a difference between a man who gets naked and howls at the moon and a man who does the same thing in your living room. Folly seems omnipresent, if not eternal. But folly isn’t either. The Lord gives His people perspective--wisdom and hope, as well as pleasure--a glad satisfaction, when He enables them to see beyond the sun, when we know there is more than the disrobed howler in eye-sight.

So as you get back into a season of earlier mornings (maybe), and moldy water bottles, as the rain inevitably returns and dampens your enthusiasm, as you keep watching the (intentional) damage being done to us, our country and companies, by our own representatives, may the word of the Lord encourage your labor in the Lord, and may He give you enjoyment in the process.

Having Only Half

All of what we have is gift. We have nothing that we weren't given (1 Corinthians 4:7), even if what we were given were “raw” resources to obtain other things. It's important to remember that because we're supposed to be thankful to the Giver, and also because we cannot make or find joy on our own. This is the dark side of King Solomon’s coin in Ecclesiastes 6.

Solomon observed a heavy evil, a brutal burden on men who are given everything they think that they could want except for joy.

he lacks nothing of all that he desires, yet God does not give him power to enjoy them (Ecclesiastes 6:2)

This man has money, toys, and respect. He has a thousands-of-years long life (6:6) and hundreds of great-grand kids (6:3). But he doesn't have thankfulness, "his soul is not satisfied" (6:3), whether it’s because he wants more and more (the law of diminishing returns) or because he finds that his huge pile really is hollow. All he has is in this life, and all he has still isn't the life he wishes for.

Ecclesiastes describes the vanity of vanities under the sun, that is, life not in and for the Lord. “Under the sun” is almost a technical phrase to describe the perspective of the this-aged man, the man for whom the present is his only perspective and priority. Solomon himself tried to find his happy place, and couldn't find it through great projects or many women or feasting parties or platonic contemplation. Work and wife and wine and weekends aren't wrong per se, but unless they are received as gift from God they can never be a satisfactory god. Solomon had great exterior glory (per Jesus in Matthew 6:29), but it could not make him glad.

We are relentlessly tempted to think that gladness is a step or two away. Gladness is Then. It's sure to be found at the bottom of the laundry basket, when the inbox is empty, when the work week is over, when the final grades are entered, when the baby comes out, when the mask mandates are not just over but vindicatedly over.

It's like saying that we'll be glad when the sun stops and the earth is still. Celebrate the ends, sure, but finishes and the ability to hold them well also comes from God. He alone gives power to enjoy them.

How Time Flies

There are a few similar sections in Ecclesiastes about where real joy is found. The first is in 2:24-26, the second is in 3:12, and the third 5:18-20. This third buoy sets up the contrast in chapter 6, and gives us wisdom to know how time flies.

Behold what I have seen to be good and fitting is to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of his life that God has given him, for this is his lot (Ecclesiastes 5:18)

As contrasted with evil and vanity/emptiness (6:2), this is good and fitting, quotidian joy-finding.

To eat and drink are to live, they are ordinary and daily, with only breathing more vital, but typically less consciously accomplished. Even when you're on vacation you eat and drink. Solomon wasn't writing wisdom for a bunch of vacation hopefuls anyway, but for the day laborers.

He calls it toil twice. Since Genesis 3 it's been hard work (NET), labor (NASB), travail (Wycliffe), and not recess. Toil makes tired. Toil takes a toll. Toil, even for your dream job, still means your time isn't spent doing something else.

Find enjoyment in it, not after it or outside of it. Find in enjoyment in all of it, not just from 9-5, or 4 days per week, or a majority percentage. The Hebrew verb is just “see,” which means look for it, hence find it. Just as whatever food you eat and beverage you drink, so whatever work is toil, whether professional or amateur, whether for business or household, whether glamorous or menial. Does it need to be done and are you doing it? Find the joy in it.

The fact that you will only be around for about four thousand weeks (80 years, see also Psalm 90:10, which also says “their span is but toil and trouble”), on earth is no discouragement to God. Your days are given, they are gift, including--and this takes wisdom--the gift to see all that did not get done today.

Whatever your hand finds to do, do it with your might, for there is no work or thought or knowledge or wisdom in Sheol, to which you are going. (Ecclesiastes 9:10)

We spend too much time looking for a better job instead of looking better for joy. What a gift, that we live in a day when there are all sorts of ways to earn money to buy food and wine so that your body can turn those into more energy for work (and joy). But we are missing out by focusing on a resume instead of focusing on rejoicing. "Can rejoice no matter the job" would be a lot of virtue on a cirricula vitae.

Looking for joy in all the wrong places, namely, in the places we're not. We're supposed to find joy, not find the job.

There's more.

Everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil--this is the gift of God. (Ecclesiastes 5:19)

We're back to seeing all of life as gift, and here is the complete package, including acceptance of assignment, including vocation without feeling the vanity, including enjoying the process. The phrases overlap. Power to enjoy is conscious gratitude, accept his lot is conscious gratitude, and rejoice in toil is conscious gratitude.

You don't have to be here at all. None of the good, none of this work, none of you or me is necessary for the universe. It is gift. Your job, seen from beyond the sun, is amazing. Who knew that could be a job? Who knew people would pay you to do it? Who knew how frustrating it could be? Who knew you had so much endurance in you?

Such sight, and the purpose to see good, is gift. Not everyone gets it.

In chapter 2 Solomon says it similarly:

There is nothing better for a person than that he should eat and drink and find enjoyment in his toil. This also, I saw, is from the hand of God, for apart from him who can eat or who can have enjoyment? For to the one who pleases him God has given wisdom and knowledge and joy, but to the sinner he has given the business of gathering and collecting, only to give to one who pleases God. This also is vanity and a striving after wind. (Ecclesiastes 2:24–26)

As Doug Wilson once illustrated, God gives cans of peaches and God gives can openers. The blessed get both.

It's what makes time seem like it is flying by.

For he will not much remember the days of his life because God keeps him occupied with joy in his heart. (Ecclesiastes 5:20)

I am not saying that everyone needs to be Tigger, but it is a sign of judgment that our culture has no bounce. We are consumed with envy, with perceived hurts and grievances, with complaints about how everyone else is so wrong. We have become the Discontents, the Malcontents, and this is not because we see better, it is because we are blind. We are speaking the same language, just like babbling is one, so is grumbling (γογγυσμός); it all sounds the same. Such misery is a slow burn, and makes every line feel longer.

Even in our battles, may there be more rejoicing, more of a jovial warrior spirit. What I mean is, jovial in the joy of the Lord, not that we get to humiliate another human, even if that man is presidentially incompetent.

Conclusion

Here’s a pithy point by C. S. Lewis in his address, “Learning in Wartime” given 51 days after Germany invaded Poland at the beginning of WWII:

“Happy work is best done by the man who takes his long-term plans somewhat lightly and works from moment to moment ‘as to the Lord.’” (62)

Be decisively joyful. Let joy be the bass drum, always setting the pace. Gird your loins to rejoice in your toil—this is the gift of God. Yours is a lot of rejoicing.

Charge

Don't fear those who are only living for this life because that's the only thing they can see. Their narrow, and anxious, concerns make sense to them, but we do not need to adopt the same shortcomings. Look to the hand of God, and to the Son of Man who is at God’s right hand (Acts 7:55; Colossians 3:1; 1 Peter 3:22), for your work and rejoice (!) in wonder of all He's given.

Benediction:

Thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain. (1 Corinthians 15:57-58, ESV)

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Selected Scriptures

Introduction

Lord willing, I will begin preaching through the book of Romans when we get to September. That leaves a couple Sundays of sermons before then, and that gives me a shot to address some other things.

In God’s providence we are still being confronted with COVID panic, or we are being confronted again, or we are being confronted somehow with heretofore unprecedented measures. We have been told to stay home, we’ve been told to mask up, we have been told to vax up, and now we’re supposed to re-mask up. We’ve been told if we stayed home for 15 days we could get back to normal. We were told that if we wore masks we could get back to (a new) normal. We were told that if we got vaccinated we wouldn’t have to wear masks. We were told that if a certain percentage of the population got vaccinated we could be done with all restrictions. And now, many of you are being threatened that if you don’t get vaccinated you can’t keep your job, and it’s being teased that if you don’t get vaccinated you won’t be able to travel or shop in stores or eat in restaurants. Just this past week in Washington state, government employees were given an ultimatum for vaccinations, as well as health-care workers, and all school employees, whether public or private schools. It is surprising, and it would be just silly if it weren’t for how many people are taking it seriously.

In a Sermon?

I considered whether or not this should be a sermon. I asked the elders what they thought. A sermon isn’t the only avenue of communication available to us at this point; I could have sent an email, posted it on the website, etc. But this seemed to be a profitable use of my preparation time, as well as a way to edify the congregation.

So, yes, a sermon, for the stimulation and strengthening of your faith, both in content and capacity. What we believe—that is, what we've received from God in His Word—teaches us what and how to think in the world. And as we remember some of these relevant truths may God make us more bold in living according to them.

And, yes, a sermon, because we're going to work through religious exemptions. The pastors are not doctors (or lawyers) and, even if we were, the teaching and authority of the church has limits. What we are required to provide for God's people is religious counsel and shelter.

What this sermon will not be is a set of reminders about your Constitutional rights as a United States citizen or citizen of Washington State. It will not be scientific or medical stats or stories (though that is available and I'd be happy to share what I've read and listened to). It will not be about the necessary questions regarding the believability of our public officials or media outlets, about their changing of the goalposts or flip-flopping messaging without corresponding evidence. It will not promote an alternative fear to the virus, a "conservative" fear about tyranny, even though we should have our eyes open. Instead I want to remind us of what we know in summary form and to affirm our church's support for your decisions made by faith.

So it's not a legal defense, or medical exemption, or pleading of sanity (as sure as you may be the sane ones).

A couple qualifications about terms. I will be speaking about religious exemptions, especially for those of you who wonder about the legitimacy of claiming that status or who desire to seek such an exemption from your employers regarding "forced" vaccinations via threat of termination or retaliation.

But even as I give the first point below, what we believe is not a footnote, a digression, an incidental allowance for ourselves as some sort of crazies. Seeking an "exemption" is what it has come to, but those who are acting in the place of God have the first problem. Playing savior of others is a hard job, and there will be no exemptions from judgment before God for such arrogance. You may not even want to play along with the pride of men, or be put on their list like some sort of beggar. So be it. But I will speak toward the forced vaccinations situation regarding religious exemptions.

Also, from what I've read so far, it is not obvious that these requests for exemptions need to be super specific. For example, the few forms I’ve seen are small, and there have been no declared intents to check the sincerity of belief via church attendance or giving records or number of Bible quotes posted on social media (which makes one wonder why certain officials seem so happy to offer the exemption in the first place). For that matter, the exemptions are supposed to be personal, not corporate, though what is supposed to be and what things are have not been very congruous.

Faith

There are three things that are part of our faith, truths we believe in this religious “sect” of ours called Christianity, that apply to your appeal for a religious exemption from mandatory vaccination. They are broad truths that are relevant to “forced” medical procedures, and, ironically, these are the truths that established the principle of religious exemptions in the first place.

These truths are true whether or not your request is accepted. These truths are true even if we are persecuted for believing them.

1. God's Sovereignty

Our help is in the name of the Lord who made heaven and earth (Psalm 124:8). He is God, Creator of all, and He “does all that he pleases” (Psalm 115:3). His Son is the King of kings and Lord of lords, risen from the dead. There is none like Him.

As stated in our longer What We Believe document:

We believe that God upholds and governs all things - from galaxies to subatomic particles, from the forces of nature to the movements of nations, from evil to good, and from the public plans of politicians to the secret acts of solitary persons - all in accord with His eternal, all-wise purposes to glorify Himself

Which means that we believe that God is sovereign over sickness and health, that He works through miracles and medicine. It means we also believe that every authority on earth throughout history has been established by Him.

For there is no authority except from God, and those that exist have been instituted by God. (Romans 13:1, see also John 19:11)

We believe in God's existence and power and authority, which already makes us weirdos to those busy trying to suppress their knowledge of God (according to Romans 1:18, 21).

Part of the reason for our religious exemption is that we think there is a God over science, not that science is god. We think there is a God over the President and CDC and Governor and County Health District. In our current circumstances, these authorities are not just "doing the best they can" against a virus, they are acting without any reference to God at all. We object to their conceit, and to their entire lack of context “under God,” because of our faith.

As Christians we also are comforted by this truth of God’s sovereignty. He is God and Father. He clothes us, feeds us, cares for us (Matthew 6:26). He knows what we need before we do (Matthew 6:32). He knows that the Gentiles panic about getting their little greedy hearts less anxious. Because God is sovereign we are secure.

2. Limited Government

Though that phrase isn't in Scripture, it is a truth found in Scripture. Limited government is religious, and particularly Christian, not based on political conservatism or libertarianism.

God sets up kings, and He removes them, at will. God also says what government must do, and what they must not do (Romans 13:3-4; 1 Peter 2:14). He also reveals that sinful men, in their power-hungry pride, will often abuse their positions (Ecclesiastes 8:9).

While He is in control of evil men, He prohibits us from obeying men rather than God (Acts 5:29). God has commanded us to submit to earthly authorities, but not absolutely everything that they mandate.

Plus, it turns out, our system of government in the United States is "the people," as asserted in our Federal Constitution, which was established to limit the government's authority. The founders got that principle from knowing that the State wasn't God.

God gave authority “to punish those who do evil and to praise those who do good” (1 Peter 2:14). He commands that we pay “taxes to whom taxes are owed…honor to whom honor is owed” (Romans 13:6-7). This does not mean that we will never be on the government's bad side, it means that when the government acts badly we may suffer for doing good (1 Peter 2:15; 4:19).

But again, this means the government does not have absolute authority. The State may make a "law" that theft is legal, and that will cause the people to groan (as in Proverbs 29:2), but it is wrong. The State may mandate a medical treatment, but it is wrong. Of course the State can use its force, but that is abuse of authority. We object because of our faith.

3. Liberty of Conscience

Scripture does not use this exact phrase, but the truth is there. It has been recognized in political and church history (see a good example of this going back to 1721). We are not even allowed to speak evil against one another, let alone bind them to a moral good we’ve defined/declared outside of God’s Word.

There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor? (James 4:12, see also Romans 14:4)

It turns out that there are laws for our protection in this regard as well, even as we recognize that those laws themselves depend on religious truths, including the Bible’s teaching about personal responsibility before God.

Your body does not belong to the Governor, but to God, and it is not the Governor’s choice to make you safe from every illness, from all cancers (or climate). You are responsible to God as a steward to consider what is best for your body. What great opportunities God has given us for learning and for seeking counsel with those who have done more medical "practice." But a public professional cannot dictate your conscience. We object to that because of our faith.

Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body. (1 Corinthians 6:19–20)

You were bought with a price; do not become bondservants of men. (1 Corinthians 7:23)

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. (Romans 12:1–2)

whatever does not proceed from faith is sin. (Romans 14:23)

Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. (1 Peter 2:16)

Though many governors have taken up our own Christian language of "loving our neighbors," they do not get to define that. For what it's worth, neither do other Christians (pastors, ethicists, bloggers) seeking to make Christians feel moral guilt for not submitting to certain medical treatments, like vaccines. (Here is a bad example of such an attempt, with a good response here.)

Additionally, there are specific questions of conscience related to the current vaccines for COVID-19. All of the currently available vaccines depend on cells from an aborted baby for their production, or they have been tested on such cell lines (here’s my source for that claim). At the same time, I thought this was a helpful article working through distinctions between production of and testing with cell lines by Randy Alcorn. We believe in the dignity and sanctity of life from conception to death. Certainly all of this is relevant to our choices, and our consciences.

Force

And so the use of “force” through threats of termination, discrimination and retaliation, are sinful abuses of authority. Can the State, and employers, promote, encourage, and provide help? Of course. Does the Bible authorize the State to quarantine persons with certain sorts of contagious illness? We would say yes. But the Bible does not give State, or “masters”/employers, the authority to force any medical procedure on any person (or eat specific food, or only drive on Tuesdays, etc., for the “good” of your neighbor (Romans 14)).

What you must do is not go against your conscience before God.

The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. (1 Timothy 1:5)

For more see The Warrenton Declaration on Medical Mandates, Biblical Ethics, & Authority, most of which I could sign, and then also this statement by the CREC, a Communion which includes many of the kinds of churches we are like.

Conclusion

I am not saying that you must not get vaccinated. I am saying that you must make that choice, by faith, with wisdom through research and counsel.

The elders agree that we are not the boss of your medical choices, and we agree that elected representatives or appointed officials or public health officials or business employers are not the boss of your medical choices.

We are available to talk with you, to give you counsel, to give you support if applying for religious exemption including writing a letter on your behalf, to give you support in finding other employment. We labor for your progress and joy in faith (Philippians 1:25). These days, living by faith may bring you into collision with those who would try to force you to go against your conscience.

Today has its own trouble, who knows about tomorrow (Matthew 6:34). Who knows what opportunities we will have to live by faith and call on the Lord. In our struggle against sin we have not yet resisted to the point of shedding blood (Hebrews 12:4), and we are not to grow weary or fainthearted (Hebrews 12:3). As a congregation we are not really running lean yet, but we are running together, and that will continue to be important in whatever days the Lord gives us.

Again, if you’ve considered the risks and have been vaccinated by faith, if you’ve been vaccinated because you willingly chose to make a sacrifice by faith, then you have our support. But what you must do is trust God, thank God, and be ready to give Him an account.

let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good. (1 Peter 4:19)

John Bunyan wrote a book based on this verse, a man who paid the price for obeying his conscience before the sovereign Lord.

"There is that of God to be seen in such a day as cannot be seen in another. His power in holding up some, his wrath in leaving of others; his making of shrubs to stand, and his suffering of cedars to fall; his infatuating of the counsel of men, and his making the devil to outwit himself; his giving of his presence to his people, and his leaving of his foes in the dark; his discovering the uprightness of the hearts of his sanctified ones, and laying open the hypocrisy of others, is a working of spiritual wonders in the day of his wrath, and of the whirlwind and the storm." (John Bunyan, _Advice to Sufferers_, 694)

Charge

Keep calling on the Lord. Keep fearing the Lord, not man. Keep living by faith, and let Him call the shots.

Benediction:

[May] God make you worthy of his calling and fulfill every resolve for good and every work of faith by his power, so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. (2 Thessalonians 1:11–12, ESV)

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Selected Scriptures

Introduction

The identity industry is building bigger banks to hold their dollars these days. It has been for a while, even while it's updated it's branding over the last decade. Buy these shoes and you'll be like Mike, buy this toothpaste and your breath will be sexy, gorge yourself at this restaurant and being fat never tasted so good. More up to date advertisements promote apps to connect you to an online doctor who will send you meds in the mail so that you can stop being a male, or try to be a male. The ultimate sale's pitch came a long time ago when a woman heard that if she ate some fruit then she'd have the identity of a god. We've been rebelliously attempting to redefine certain identities since.

Knowing "who you really are" usually requires less backpacking across Europe and more reading of the Bible. It really doesn't demand questioning everything, rather it more demands listening to wisdom. They've taken wisdom off the shelf and into the backroom these days, but God gives it to those who fear Him (Proverbs 2:1-8). As it turns out, when we fear the Lord, when we seek Him, we come to know ourselves as the kind of beings who can't be explained without reference to Him.

All of the above belongs in a discussion about the realities of baptism into Christ, the process and progress of discipleship to Christ, and membership in the body of Christ. These issues relate to our morning liturgy of worship, our pastoral aim to see every man loving like Christ (1 Timothy 1:5), the command to fathers to raise their children in the nurture of the Lord (Ephesians 6:4), and even church discipline. What we have in front of us is all about identity, and how it points toward telos-level love and telos-level glory to God.

God is the one who decided that, after forming Adam from the dust of the ground and Eve from Adam's side, every other human being would be born into the world, and born as a baby. Humans always start tiny, immature, albeit cute, which helps, because they are needy. Every newborn has some built-in characteristics and desires; they are one sex rather than another (regardless of what the American Medical Association lies about), and have other markers of identity that can't be changed, even if they are developed and directed. Kids will eat, but they need to learn not to eat dirt, while also identifying some things to eat that grow out of the dirt. They need to learn not to eat deodorant but also to apply it. They have to learn how to speak and what is acceptable speech. They have to learn to walk and work and worship.

They are humans, not monkeys or donkeys. He is male, she is female, born of this mother not Mother Earth, born in a given town and nation, given certain opportunities but not endless ones.

We do not withhold food until they can prove that they are hungry, we do not wait to give them chores until they show us their resume of experience. Everyone has to start at a place they usually don't end at.

Somehow, the church—and her pastors and the families within her—has gotten super confused, convoluted, carried-away, and counter-productive. We've taken Solomon's observation that the end of a thing is better than the beginning (Ecclesiastes 7:8) and we've tried to put all our projects immediately into the grave so we can be done. We've also lowered the standard/definition of the "end" so that what used to be a beginning is now an end. The process is gone, or at least our appreciation of it (in others), or our persistent purpose in the middle of it (which, by the way, Solomon also praises in the second half of Ecclesiastes 7:8).

Take baptism. Baptism is a public profession of faith by the one who is being baptized. Unlike circumcision, which was given to Jewish parents for their sons, baptism is a command for professing believers. Baptism is a declaration of allegiance to Jesus Christ. It is the believer's affirmation that he/she is in Christ, united to Christ, and committing to learn to obey and live for Christ.

For the one being baptized, it is an affirmation of identity. It acknowledges that you needed Christ because of your sin, sin which God says deserves death. You rebelled in sin against God, and in that disobedience your identity was one of a hostile (Colossians 1:21), an enemy. It acknowledges that you trust Christ's death in your place, and that you've been given new life in Him through His resurrection. It is a step of obedience to Christ and a physical, embodied confession of faith. It is a credo-ordinance; it makes a statement.

There are three related implications of this: 1) Affirming this identity is something to be developed by the disciple. 2) Affirming this identity is something to be discipled by the church. 3) Denying this identity is something to be disciplined by the church.

Developed

Baptism is not the telos. Baptism is an initiation in the direction of the telos. We are commissioned by Christ to:

make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. (Matthew 28:19–20)

No one is born again into the season of their manliest girth of joy-pants. A baby Christian is not in his most mature stage of being a Christian. Professing faith leads to the obedience of faith; in Christ faith works through love (Galatians 5:6). Baptism is the starting line, not something offered after 20 laps around the track.

When you are tempted to sin, what should you do? Remember your identity. Is there something that helps with that? Remember your baptism.

What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. (Romans 6:1–4)

Conversion to Christ begins a life of consecration to Christ. A convert is not complete; a convert has a new identity as a disciple, and a disciple has more to go. We could call this a "philosophy of immaturity,” meaning that the church (through pastors, parents, disciplers) wants and affirms this kind of early immaturity.

Discipled

Because the preceding is true, discipleship should not be a knee-jerk default reaction of questioning the disciple's salvation every time he sins.

Many of us have been brought up with a brutal paradigm, and in the name of defending the faith we've been taught to default to doubt. We defend the faith by keeping people out. We have been taught to be suspicious of our own sincerity, and we disciple others to hesitation. It’s as if, since we’re drowning, we’re eager to criticize someone else’s swim strokes. Our spiritual growth of faith has been stunted Sunday by sermon, it has been confused and overwhelmed on Monday, and made us hypocrites toward our kids.

There is such a thing as a false assurance of faith. But more of us, in this context, are familiar with false accusations of unbelief. This is where the typical church liturgy drives sermons which create an obstacle course for faith. And just as the pastor makes you skeptical of your salvation every week, so you challenge your kid's salvation every time she disobeys.

Yes, Paul said “examine yourselves, to see whether you are in the faith" (2 Corinthians 13). But two observations about that exhortation: 1) while exhorting them, he assumes that Christ is in them.

Examine yourselves, to see whether you are in the faith. Test yourselves. Or do you not realize this about yourselves, that Jesus Christ is in you?—unless indeed you fail to meet the test! (2 Corinthians 13:5)

And 2) remember the previous 28 chapters (just of what we have, since there was at least another letter we don’t) of Paul's inspired letters to the Corinthians where he expects them to act like Christians. Even toward that congregation Paul keeps calling them “brothers.”

We worship as Christians every week, which includes confessing of our sins. We are coming to Jesus, again and again, because we are His disciples. We are still learning to obey all that He commanded. We don't need a bath every time, but our feet do get dirty (John 13:10). Discipling (which is included in parenting) is faithfully pointing the disciple to keep coming to Christ for forgiveness and cleansing by faith, not learning that our faith is futile and failed again.

None of us love Christ, or our neighbor, or our wives, or our enemies, just as Jesus loved us (see John 13:34). Not yet. You might not know better, so, you know, learn better. You might know better, but sinned anyway. So, first, stop acting like it’s the unpardonable sin when someone else does it, and second, act according to your identity.

This is where the church should start. Has there been a profession of faith? Has the believer been baptized? Then call that person back to his baptism. I ask this question especially to our younger baptismal candidates: if everyone sees you profess faith in Jesus are you ready for others to ask you why you’re not acting like Jesus? Likewise, parents, raise your children with the same sort of charity in their immaturity that you know you need from your heavenly Father. You need reminders of your identity, along with reminders of His standards. This belongs in a context of discipleship.

Disciplined

Baptism is an affirmation of identity by the believer, as well as an affirmation of identity of the believer by the church, as represented through her pastors. The pastors and the flock receive into, and as part of, the body those who profess their faith and commitment to follow Jesus.

What happens when something goes wrong?

This where the process in Matthew 18 starts: you go to your brother and tell him his fault, which is not the same thing as telling him he’s not a brother. (see Matthew 18:15-17)

What happens when something goes really wrong?

We keep following the process, increasing the accountability and prayers, until we can’t affirm his identity anymore. But that’s the end, not the place we start.

We do not say to a married man that his vow is meaningless because he did not know everything about marriage, or about his wife, on the day he made his vows. We knew that he did not know everything that was going to happen in their life together, we even told him so, confidently if gently. He made a public promise to take on, and to hold on to, a new identity. He committed to continue. We don't say, "Oh, he said that 25 years ago when he was a lot younger, so it shouldn't count."

Of course if there has been no pursuit of growth in love on his part, no renewal of his identity through daily sacrifices of love, if he's been given no encouragement toward his responsibilities to love or accountability for it, we may not be surprised if he breaks his vow. But we shouldn't make it easy. It's not right, and it's not good, whatever he claims he feels.

In a church it is not good for anyone to deny their baptism. If they deny that identity, through words, or through a time of disobedience and defiance, the church must discipline them. It is not better for anyone, so it can't be neglected, or made easy. “I am writing to you not to associate with anyone who bears the name of brother” (1 Corinthians 5:11).

Conclusion

We disciple those we love, we disciple them to love. We also discipline those we love, and discipline in such a way that restores their love.

The gospel is not one option among many, no matter how pluralistic unbelievers want it to be. The gospel is a command for everyone: believe in the Lord Jesus Christ. Telling others that is not “pushing” our faith on them, and denying their new identity is not discipleship. Do they need to grow? Point them to Christ (2 Peter 3:18). Are they confused? Point them to Christ (Colossians 2:2-3, 6-7). Are they being attacked? Point them to Christ (1 Peter 2:21). Have they sinned? Point them to Christ (1 John 2:1).

Charge

God gives His people power to persevere in joy with status for the future. Cultivate your understanding of your identity in Christ. Keep believing in Him. Remember your baptism in Him. Boast in the Lord.

Benediction:

[May you be] strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. (Colossians 1:11–12, ESV)

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1 Timothy 1:5

Introduction

Through today's sermon, I pray that we would all remember our charge as disciples of Christ, to be growing into greater Christlikeness, which includes the work of discipling others. We come to Christ, we are being conformed to Christ, we should commit to helping others do the same.

Part of the challenge is that the language is familiar. We just wouldn't give much time to those who professed to be Christians but not disciples, or to those who say the Great Commission is to make disciples doesn't apply to us. Being disciples and making disciples is common church language, as common as seeing the sun in the sky.

But as with most things there is a way to use the same words and get to a different destination.

So when we come to Christ, as we are conformed into His image, and as we seek to help others do the same, what does it look like? There’s not a singular answer in the New Testament, but it can be summarized. Here’s one summary that Paul told Timothy:

The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. (1 Timothy 1:5)

In context Paul contrasts his charge with other teachers who were getting stuck in “vain discussions” (verse 6), stuck in the swamp of subjects that promote speculations (verse 4). Paul’s ministry had something more profitable in mind. And the assertion in verse 5 also works as a positive statement, general enough for all ministry and discipleship. The telos (ultimate object or aim) of the charge is specific: love. That love is qualified as clean (from a pure heart) and fitting (so leaving a good conscience) and without any pretense or hypocrisy of faith (faith is sincere).

Consider the kind of person who nears the telos level of love.

Telos love is the fulfillment of the Great Commandment, and the second, and actually a fulfillment of the “royal law” (James 2:8). Telos love means we would be like Christ, whose love for the Father is without fail. Telos love means we'd be filled with the Spirit, whose first fruit in us is love. Telos love means the end of anxiousness; perfect love casts out fear (1 John 4:18). Telos love means great joy, partly because love of the lovely is its own satisfaction, and for that matter, so is loving the unlovely into greater loveliness. Telos love means that we would have perfect hatred for evil (see Psalm 97:10), and a full heart, courage (which means full-heartedness), for fighting the wicked. Telos love also means we would have compassionate bowels/hearts for the lost and broken and weak. Telos love means we would know the way forward as certainly as gravity teaches a rock the way down; abounding love approves the excellent (Philippians 1:9-10). Telos love would make us lovely, it would give us gravity, it would make us jealous-able. Telos love reflects and glorifies the God of love.

Telos level love means that there wouldn’t be satisfaction with sin, or succumbing to people pleasing and fear of man. Being full of such love keeps people from being manipulated, from being unhopeful or irritated or resentful (as 1 Corinthians 13:4-7 clarifies). Love covers a multitude of sins (1 Peter 4:8), so it is not easily offended. Love is big, it has big concerns, not petty complaints. Love doesn't obey grudgingly. Love doesn't run out.

A loving parent knows when to help and when to lay back, let it go, or at least can be patient while figuring it out. A soldier with true and proper loves knows who the enemy is, and the cost of battle, and the need for it to defend his love. A loving shepherd protects against wolves and guides the sheep. A loving farmer weeds and prunes for more fruit.

There are obstacles to the telos, of course. In the last days Paul prophesied that people will be lovers of self (2 Timothy 3:1), and half-hearted lovers. We are sentimental lovers. We are cheap lovers. So a preacher and pastor has plenty of work to do. But the telos is that every man be presented perfect in Christ (Colossians 1:28), abounding in love (Philippians 1:9), and glorifying God.

A number of years ago I was convicted and humbled to realize that, though I would have used the words, I was not pursuing this sort of life of love. I’d made a virtue out of another end, which is only a subordinate end.

God is glorified not only by His glory's being seen, but by its being rejoiced in. When those that see it delight in it, God is more glorified than if they only see it. His glory is then received by the whole soul, both by the understanding and by the heart. God made the world that He might communicate, and the creature receive, His glory; and that it might be received both by the mind and heart. He that testifies his idea of God's glory doesn't glorify God so much as he that testifies also of his approbation of it and his delight in it. (Jonathan Edwards)

It’s as if love was the great commandment all along.

So here are some very important implications of this telos of love.

The goal isn't for a church, for our church, to get bigger. As the gospel increases, it is possible for the number of lovers to increase; the gospel bears fruit (Colossians 1:5-6). And if a group of lovers has gravity, then yes, the flock may grow. But size and attendance can't be the end.

Neither is being a brand. They will know we a Christ’s disciples by our love for one another (John 13:35), not whether we are of Paul, Apollos, or Kuyper, or whomever. I am all for nicknames, but a Kuyperian Dispensationalist, or a Calvinist, or a Baptist, or a Reformed person, must see all the marks moving toward the end rather than an end.

We are not just truth-tubes, gathering and filling our minds with more facts about the faith. Teaching is a part of the Great Commission (Matthew 28:19). Teaching is part of presenting others complete in Christ (Colossians 1:28). The pastor must teach (Ephesians 4:12), elders should be apt to teach (1 Timothy 3:2), they save themselves and their hearers by paying attention to their teaching (1 Timothy 4:16). Catechesis, doctrine, the Word, must be studied (1 Timothy 2:15) and proclaimed (2 Timothy 4:2) and defended (Jude 3).

And truth causes growth, and growth is in love, till every one of us are doing our part in the body "so that it builds itself up in love" (Ephesians 4:16).

Truth should be less like chemicals we're trying to mix appropriately in our science lab test tubes and more like rain that nourishes us as plants in a garden, with drips falling off our leaves that nourish other plants around us as well.

This also means that teaching, as verb and noun, is not the end of our telos. Teaching is not the terminal spot. It is a way to it, but not it. It is inescapably important, like a map, but not itself the treasure.

For example, I’m committed to the principle that school should be a part of a student's life, it should be for a student's life, but it should not be their life. That requires that our teachers have a life that is bigger than school. The aim of our charge is bigger than better standardized test scores.

Our Lord’s Day liturgy reflects it. There is exhortation, preaching, meditation. There is call, reading, and charge. But those parts of worship drive at loving praise, loving communion, loving God and obeying.

This means that we desire a flock full of lovers, not a flock full of the insecure. The aim of our charge is mature disciples, those who are growing in faith and building up a body of loving parts (Ephesians 4:16).

There is such a thing as a first love for the Lord (Revelation 2:4). There is childlike faith and love. Those are appropriate, because there is a beginning to love, and there is immaturity in our life as disciples. Then we learn and learn to love more and more deeply.

We shouldn't pooh-pooh first love, we should be able to recognize it, give God thanks for it, and then know what to do if it is "lost." We shouldn't criticize immature loves, we should nurture them and strengthen them. We also shouldn't limit them, or fear them, or try to control them.

Can you love God with all your heart, mind, soul, and strength, too much? How can “all” be too much? If your love is out of a pure heart, a good conscience, and a sincere faith, can you overshoot the telos? As if we would hear God say, “I didn’t mean that much.”

The job security of pastors in the world does not come because they maintain control by questioning and criticizing the love of the saints. Their authority should be used to inflame the love of the saints, and not for themselves.

There are too many Christian teachers who position themselves as needing to be needed, and that is part of what provokes competition. It's also what keeps the saints argumentative about truth yet timid to be wrong. I believe this is a visible difference between a truth-loving Teacher and a loving-by-truth Discipler. Too many teachers try to keep their place, whereas a good discipler from the start knows that he should be replaced. A certain sort of teacher wants to be the source rather than a resource. In its worst form the teacher needs to be needed rather than needed less and less.

And if the aim of our charge is love, then the teacher you follow isn't enough, because you must love God, he can't do it for you.

Pastors have job security because they are going to die and they will have run in vain apart from reproduction and reinforcements. They have security because, by the evangelization of children and neighbors, there are a spring of newbies to be raised to know and love the standard Giver.

The fruit of your maturity isn't seen in teaching a Bible study per se. The fruit is that your Bible study strengthens your love for God and others.

Conclusion

This has application for parents with their children, small group discussions and fellowship, and even for baptism, more on which next week.

We are not aimed at getting you to call yourself I lover, as difficult of a hurdle as that may be, we are calling you to commit to learn to love like Jesus.

Somehow love is both energy and rest, love is both ballast amidst the crosswinds and also wind in the sails of obedience. Love is powerful, and poetic.

Is your love growing? Can you see how you are growing in love and connection with others, or are there other things, perhaps even good things, that are distracting you from moving more toward the telos?

Charge

Beloved, let us not love in word or talk but in deed and in truth. May your heart be singular, may your conscience be clear, may your faith and love be strong.

Benediction:

Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all who love our Lord Jesus Christ with love incorruptible. (Ephesians 6:23-24, ESV)

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Introduction

I gave the impression to some that I was going to do a series on marriage rather than just one sermon. Okay. It will be a two-parter, and this is number two.

Also, I really do understand that not everyone is married, just like everyone doesn’t have kids, which was the focus last Lord’s Day. But all Scripture is profitable, the parts about the dragon and the beast, and also husbands and wives, which I’m not saying are the same.

Marriage is a mess because of Genesis 3. Sin separated Adam and Eve, and part of the punishment God gave them included difficulty in life together and between one another (see Genesis 3:16). Two sinners living in such close proximity will see sparks and stings and sorrows. It will happen even between couples who are actively being sanctified by God’s Spirit.

The institution of marriage is a mess in our culture and there are levels of mess in marriages among us. Every marriage has some mess, but, by grace, it can be cleaned up. That said, only those willing to do the work (and endure some pain) truly see the profit.

He blesses marriage, and husbands and wives taste it, and see the fruit. If we want our homes to be a destination, then the linchpin relationship is between the spouses.

No Exceptions

One of the first and weightiest principles of marriage I ever considered was based on an observation about the household responsibilities in Ephesians 5 which are also visible in Colossians 3 and 1 Peter 3.

Wives, submit to your own husbands, as to the Lord. For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. Now as the church submits to Christ, so also wives should submit in everything to their husbands. (Ephesians 5:22–24, ESV)

Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, because we are members of his body. “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” This mystery is profound, and I am saying that it refers to Christ and the church. However, let each one of you love his wife as himself, and let the wife see that she respects her husband. (Ephesians 5:25–33, ESV)

Here is Paul’s two-verse edition to the Colossians.

Wives, submit to your husbands, as is fitting in the Lord. Husbands, love your wives, and do not be harsh with them. (Colossians 3:18–19, ESV)

Both the husband and wife receive commands. Both also receive clarifications. Neither, however, receive any conditions based on the other person’s character or obedience to his/her command.

Husbands, you must love your wife, dying to bring life to her, regardless if your wife is:

• lovely
• thankful
• submissive

Should a man choose the least-lovely-to-him woman to be his bride? No. But is her initial loveliness or her maintained/unfading loveliness a condition for his ongoing obedience? No. In fact, for him to really be like Jesus, he must love her when she is truly unlovely.

For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— but God shows his love for us in that while we were still sinners, Christ died for us. (Romans 5:6–8, ESV)

God’s love is so great that He loves His enemies out of rebellion and hostility into loveliness and fellowship. Jesus sacrificed because He loved us first. He loved…and gave himself up for her, that he might sanctify her because she is not yet sanctified. She is not yet in splendor or without blemish, but she will be by His love. We respond to His love, He does not love us because we responded. It’s also why Jesus taught that when you love those who love you, big whoop. This isn’t calling your wife your enemy, but she should get better treatment than your enemy.

Object in Mirror

The costly love of a husband must be start with the subject rather than object, it must be based on what comes from his heart and not based on what he finds in her heart. The husband answers to God for his obedience whether or not she responds positively, quickly, or reciprocally. Holy Spirit enabled love, which is the context for these household commands (Ephesians 5:15-21), depends on the root of love not the recipient. You’ve got to start with the man in the mirror.

Does your wife appreciate your hard work for the family? Does she speak well about you? Does she speak well to you? Does she attend to the priorities you’ve expressed, follow your lead, and cheerfully submit when you make a tough decision (assuming you are in fact communicating and leading)? If I am talking to the husband about these issues then the answer to all of those questions is the same: Who cares?! None of them, not even one, qualify you for an exception due to marital hardship. If she is cold to you, or even opposes you, you are responsible to obey God, to act like Christ, to love your wife, to nourish and cherish her.

Will a godly husband care about his wife’s obedience to God’s commands for her? Of course he will. According to Ephesians 5 he is responsible to be presenting her blameless and blemish-less. That is part of the husband’s responsibilities. But, and this is a hard word, are you, husband, obeying? If only we could grasp the incongruity of admonishing our wives to get out of the rain while we are splashing about in mud puddles. She may in fact have a splinter in her eye, but did it break off from the log in your eye?

Men, this is not the same thing as being a push-over. In love you will need to speak the truth. You will undoubtedly need to correct her thinking or confront her complaining or withstand her desire to rule over you (Genesis 3:16). But you will do this because you love her not because you can only love her if she stops behaving badly. You will do this because she is an “heir with you of the grace of life” not because she has earned her justification with God or you (1 Peter 3:7). It is easy to be weak and to let her wallow in sin because you’d rather wait and see if she’ll become lovely at some point.

As Doug Wilson has written, love bestows loveliness. That is the heart of the gospel in three words.

Effective Obedience

Wives, note that the command to you likewise has nothing to do with your husband’s:

• respectability
• thankfulness
• leadership ability, wisdom, sacrifice, maturity, kindness, tone, romantic inclinations, time spent at home, etc.

The barrage of “If only he would…If only he was…If only he…” cannot be supported by the Scriptures. In fact, the Scriptures argue “If only you…”

Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, when they see your respectful and pure conduct. Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious. For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands, as Sarah obeyed Abraham, calling him lord. And you are her children, if you do good and do not fear anything that is frightening. (1 Peter 3:1–6, ESV)

Submission is divinely powerful and attractive. Submission may be used by God to bring about salvation and obedience and therefore, respectability. Too many Christian wives want to win the world’s way, by manipulation or demand. They will respond when there is something worth responding to.

Of course husbands have the example of Christ to love the unlovely; Christ died for sinners. Wives don’t have an example of respecting a jerk because Jesus has always been not a jerk but instead perfect in His sacrifice and wisdom and righteousness and love. But that’s why wives get a different argument. Husbands, “love your wives, as Christ loved the church”; wives, “submit to your own husbands as to the Lord” (Ephesians 5:22). You are not imitating Jesus, you are submitting to Jesus as you submit to your husband.

Respect is not a barrage of strained flatteries, though it should include purposeful thanks. Sometimes respect means raising your expectations and then letting the weight fall on your husband. Find ways to give him a pat on the back, and make sure you let family burdens sit on his back. If it's his deal, it's not respect to act as if it's your deal.

Respect bestows respectability, and you have no excuses for disobedience based on your husband’s lack of qualifications as you perceive them. Wives, you’re commanded to submit in everything whether your man is a stud or a dud.

Chronic Reactors

What happens if neither husband or wife will obey? It will be a misery-go-round circle. He is unkind, she is cold, so he is more unkind. She is whiny-bossy, he withdraws, so she gets more whiny—bossy. He’s waiting for her, she’s waiting for him, and they are in a holding pattern except for the increasing bitterness or becoming satisfied with no feelings or interest in the relationship at all.

Marriages like this will orbit the planets of anxiety, reactivity, and emotional terrorism unless someone stops playing the victim.

Give some spillover attention back to 1 Peter 3:9.

Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing.

There’s no reason to think this doesn’t have application to spouses. Instead of rising to the bait, rather than adding insult to insult, be the other hand. Do the contrariwise. That's actually how the KJV translates the turn, the alt-route:

"Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.”

When you're in the argument, be a good kind of contrary. Be contrariwise, which is a good, old word. Take the opposite way, not just the high road, but the road of good returns. You are not social justice spouses. Some couples hire a house-cleaner to pick up after them, some couples act like they need to hire a judge and jury to follow them around.

"Repay" is the same word translated as “recompense,” which we recently heard Jesus say about His return; He's going to bring it with Him (Revelation 22:12). This is a different context between husband and wife. Pay him/her back with blessing.

Be the grown-up. If they come at you like a lit match, be wet bread dough.

A soft answer turns away wrath, but a harsh word stirs up anger. (Proverbs 15:1)

AND, think of the blessing you'll experience, the blessing you obtain by not jumping up and down in puddles of anxiety. Think about not being bound to severe litigiousness. The payback to your payback is blessing.

It is not a burden to be free from reactivity. It is not a burden to be free from the quicksand of offended-ness. It is glory not to overreact, not to get bent out of shape by aluminum foil.

Good sense makes one slow to anger, and it is his glory to overlook an offense. (Proverbs 19:11)

I am mostly thinking about “regular” problems. You may need outside help. There are homes where husbands are dangerous and where wives are unapologetic for their disrespect or unfaithfulness. Seek counsel. The elders are willing to help. But don’t do that instead of obeying yourself, do that as you yourself are obeying.

Conclusion

Thankfully we are justified by faith alone through grace alone in Christ alone. We are not justified by our obedience, let alone by happy marriages. But the justified will want to be sanctified, and that includes a desire for sanctified marriages.

The imperatives in Ephesians 5/Colossians 3/1 Peter 3 have nothing to do with the other person other than to identify him or her. This is a truth I knew and a truth I talked about before getting married. What I didn't know is how easy it would be to rationalize away.

God doesn’t bless dealing with another person’s sin first. Maybe you aren’t the biggest problem in your marriage, but don’t shirk the blame for your problems. Be the right kind of spouse before being the spouse who is right. Work on adorning the gospel and being attractive in obedience. Trust God. Most of the time spouses should act less like Jesus in Revelation riding His white horse with flaming hair and a sword at His side, and more like Jesus in the Gospels riding a donkey to His sacrifice of love in obedience to God.

Charge

Hosea prophesied that those who sow the wind will reap the whirlwind, and a whirlwind rips up whatever had been in the field anyway (Hosea 8:7). There’s a warning side to sowing. There is also promise. James wrote that “a harvest of righteousness is sown in peace by those who make peace” (James 3:18). And as Paul told the Corinthians, God Himself multiplies seed for sowing bountifully and overflowing blessing (2 Corinthians 9:6-12).

Benediction:

Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. And let us not grow weary of doing good, for in due season we will reap, if we do not give up. (Galatians 6:7–9, ESV)

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Genesis 1:28

Introduction

The Revelation series is finished, and I probably won’t start a new book study until September. There are a few things I desire to preach about until then. Marriage is one of them.

Marriage has been on my mind a lot recently, and the wedding yesterday was certainly a part of that. My upcoming message at the youth retreat is about what the Lord Jesus would have us do in our relationships, and this message is a version of something I spoke to them a couple summers ago. It especially relates to the kind of church, made up of the kind of families, extending into the kind of community, we pray God would make us into.

For young people (like the 27 single gals waiting to catch the bride’s bouquet), for parents raising those young people, and grandparents talking with all of them, we are not raising kids as much as we are raising reinforcements.

Though the song has problems, the chorus of a song called "Daughters," rightly considered, is convicting:

So fathers be good to your daughters Daughters will love like you do Girls become lovers who turn into mothers So mothers be good to your daughters, too —“Daughters” by John Mayer

So let's think through this together, starting with two questions.

1. Who do you know who has the best fellowship? This requires that you have some idea about what makes some fellowship better than others, but I trust you.
2. What is the result of that fellowship? This answer doesn't need more than one or two words.

I don't mean this exercise to be tricky. The answer to the first question is a no-brainer. Those who have the best fellowship are the three Persons of the Trinity: Father, Son, and Spirit. The result of their fellowship was to create human beings. Their joy and love multiplied, it spilled over, so that even more persons could taste some of the joy and love of divine fellowship. The earth, the heavens, time, Twitter, Tik-Tok, Instagram, What’sApp, old-school water-coolers, and corporate coffee pots, back patios and front porches, tables full with bread and wine, are all a result of God's fellowship overflowing into the human race. Before social media was social man, and before man was the Trinity.

We can state it more succinctly: God's blessed fellowship was fruitful.

He did not make us because He was bored; His existence was perfect and glad and happy, He is “the blessed God” (1 Timothy 1:11), “the blessed and only Sovereign” (1 Timothy 6:15). He did not make us so that He would have someone to domineer; His authority draws us up and in. Eternally blessed/happy Persons created a world for the practice of happy people.

Building on that, here are two more questions.

1. What human relationship is most like the best fellowship?
2. What is the result of that fellowship?

There is also no debate about the answers to these questions in the Bible.

Qualification: I really do need at least one volunteer from every household, and from every Life to Life group, to be sort of a designated discussion helper here. What I am about to say has 'uge potential to be misunderstood, either accidentally because it's a new concept or purposefully because you already think you oppose it.

The answer to which human relationship best enjoys Trinitarian fellowship is the first relationship created by God from the overflow of His goodness and joy: the husband and wife. Their fellowship is more intimate than any other in the world, or at least it could be if it is blessed. Among no other friends can it be said that the "two become one,” a physical and metaphysical truth.

The result of that fellowship is not a home mortgage, a Magnolia themed decor with shiplap as far as the eye can see, fancy dinner date-nights without the hassle of finding someone not only to ask out but who will say yes. The result of that fellowship, in its intimacy and love, is children. The result is blessed fruitfulness.

God said, "Let us make man in our image." (Genesis 1:26) God created man is his own image, in the image of God he created him; male and female he created them. (Genesis 1:27) And God blessed them. And God said to them, "Be fruitful and multiply and fill the earth and subdue it and have dominion...." (Genesis 1:28)

I used to make a joke about "one28" as the name of our youth ministry, which was named after Colossians 1:28, not Genesis 1:28. It's a good joke that connects to the importance of purity, but it's not purely a joke.

This is recognized in the first Psalm we learned to sing corporately: "Blessed the Man that Fears Jehovah." The LORD says to the LORD-fearing man:

Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table. Behold, thus shall the man be blessed who fears the Lord. (verses 3-4)

May you see your children's children! (verse 6)

To be blessed is to know God's happiness, which means we can't be this sort of happy without godliness, without fearing Him, following His will, without imitating Him and reflecting His image.

The fruitfulness is something that is other than you as a result of that happiness. You can have fun, you can have fun together, and you can have fun that sucks others in. But the fruit in Genesis 1 and Psalm 128 include babies, offspring, a family, a household, and even grandkids.

There are some additional qualifications to make, and my designated non-overreactors please take note.

If you are married and cannot have children, temporarily or permanently because of God's will, continue to fear the LORD and He will bless you in other ways. It obviously is a longing for some that becomes a burden while unfulfilled, and so humbly cast those cares on the Lord (1 Peter 5:7). It does not mean you cannot rejoice with those who rejoice, even as they weep with you who weep.

If you are married and have children, even a lot of them, that doesn’t guarantee you’re blessed. Jacob had twelve sons, and many more headaches.

If you are not married, and some are closer to the possibility than others, I am not saying, because God's Word does not command, marriage ASAP or children AMAP. If you're a young single person, (or parenting one), you do not need to get married as soon as possible nor do you need to have as many as possible children.

Kids are not the only fruit that is possible. The cultural mandate in Genesis 1:28 includes other responsibilities. But you can still ask, what do you want with and to come out of your household? How do you view your current household, and any kids that are part of it?

For that matter, without fearing the Lord, children can be an idol. David prayed in Psalm 17 for the LORD's protection from the wicked,

from men by your hand, O LORD, from men of the world whose portion is in this life. You fill their womb with treasure, they are satisfied with children and they leave their abundance to their infants. (Psalm 17:14)

David contrasted that with beholding God's face in righteousness and being satisfied with God's likeness (verse 15).

Ecclesiastes 6:1-6 describes a man who “fathers a hundred children,” a man with wealth, possessions, and honor, “yet God does not give him power to enjoy them…this is vanity; it is a grievous evil.”

But, in this world made by the Triune God, boys/men and girls/women are MFEO: made for each other. They are made, in most cases, for godly blessing and fruitfulness.

A rabbit trail that I hope is fruitful.

It was at a youth retreat, I think six years ago, during a cabin time when the guys were talking about work and goals. It was the first time I really thought about making Marysville a destination. That is not merely a geographical thing, it is a generational thing. As I continue to think about it, we will not Make Marysville Great Again (#MMGA) without Making Marriage Great Again (also #MMGA). The city will not be a destination if our homes are not a destination our own kids want to be.

This includes having opportunities that are interesting/attractive/compelling for our young people to want to stay, learn, work, get married, raise a family, and see their children's children. This includes moms and dads who love their fruit, who give thanks to God for all their blessings, who make it so that their kids grow up and want what they have rather than to run away from it. It also includes families treating one another with love, and sanctified relationships between the young people.

With the not ASAP/AMAP qualifications in mind, consider:

1. your vision of your future marriage/spousal fellowship should be about your happy fruitfulness. Want more than to be cute; think bigger.
2. your current relationships and fellowship with the opposite sex should be according to God's will, which means it is not time for many to choose their spouse.

Don't practice being married before you promise yourself to someone in marriage. Keep your parts, and your heart, holy.

The way to relate for now is as brother and sister.

Treat younger men like brothers, older women like mothers, younger women like sisters, in all purity (1 Timothy 5:1b-2)

At some point you will add the covenantally legal identity of husband/wife to your covenantally spiritual identity of brother/sister. You will not get to intimate fellowship with someone who is not in Christ. Choose from within the family.

And live with one another, and pursue blessed fruitfulness, in a way that does not mess up the family relations. Remember 1 Thessalonians 4:3-8, the will of God is sanctification, which is holiness, with is honorable, and holy. The warning of that paragraph is that God does not bless those who do not obey Him. The Gentile, the pagan, the unbeliever, lives in "the passion of lust." He is enslaved by wrong desires and expectations.

Note who this affects: your brother: "that no one transgress(trespass against) and defraud (cheat/wrong) his brother in this matter."

Again, until you are married, you should not have fellowship like married people. If you go where you don't belong, you are taking some of his blessed, and pure, fruitfulness.

In our day it’s not new, but certainly ubiquitous, that men and women in usually different ways are attempting to get happy feelings by avoiding fruit and by refusing the work of loving relationship.

Ladies can get attention, and a pretend sort of emotional security, by flattering themselves. They expect no promise/covenant from the guy, and barely make him do any work. It is not for sake of blessed fruitfulness that we can see all of your curves. We should not be able to tell which side of the quarter is facing out from the back pocket of your jeans. You cannot really think that is the fear of the Lord that a godly young man would be attracted to. Raise your expectations and your neckline.

Guys, more than the problem of lust itself, pornography is the ultimate fruitlessness. It is not blessed because it is for self. It is not fellowship but isolating, and it wires your expectations towards self-gratification, not love and intimacy with another person.

Ladies and guys: when you care about you, the fruit is usually resentment, envy, anxiety, and anti-blessing = unhappiness cycles. The devil loves for you to love your self. He loves you loving yourself. He loves miserable hearts and ruined relationships. He loves single whiners and excuse makers. He loves divorce.

We have something better if we fear the Lord.

• you will not feel guilty
• you will not mess your future fellowship with him/her, and his/her spouse
• you will get God's current blessings from obedience
• you will learn the right levels for fellowship

Sanctified/holy brother-sister fellowship will lead to the blessed fruit of husband-wife fellowship which will lead to your grandkids not hating your friends' grandkids as Marysville makes people want (or maybe at least wonder about) what we have that's so different.

Conclusion

It took me too long to realize some things, like how dumb, selfish patterns can be very hard to unlearn and memories don't easily disappear. The gospel offers forgiveness; God removes our sins as far as the east is from the west. But our minds and consciences are cleansed, not wiped.

Also, it took me too long to realize that my kids are going to have a larger, and longer, effect than all my sermons. My fruit-as-father, blessed by God, will do more for Marysville than all my messages added together. Shepherding is a calling, teaching about and promoting and participating in the fellowship of the church body is fruitful. But my wife and kids, and grandkids, Lord willing, are an entirely next-level of fruitfulness.

Fruit grows by grace. Fruitfulness is glory. Glory has gravity. May He give us the grace to know this sort of blessing.

Charge

Tolkien called artists sub-creators, but there is a sense in which this applies not just to artists but to humans. You are made in the image of the Creator, and though you don’t work ex nihilo (out of nothing) like Him, that means you have less excuses. You are not starting from scratch. And as His child, you are not starting without grace. What seed are you called to sow?

Benediction:

May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ. (Romans 15:5–6, ESV)

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Revelation 1-22 Series: Just Conquer #65

Introduction

I really, always, do not understand making no final comments on how a series through a book of the Bible has changed, or at least affected, the preacher. This applies to commentaries as well as to verse-by-verse teachers. It took me 64 sermons to work through the book of Revelation, and that ought to have accomplished something. (This, obviously then, makes the 65th sermon, so one short of the dreaded 66...6). We started on the second Sunday of September 2019, and how much is different since then, around us, in us.

At the start of the series, and there is a good portion of you who've joined us long after the start, I shared that there are typically four views on Revelation.

1. The Preterist believes that most of Revelation was fulfilled at the destruction of Jerusalem in AD 70.
2. The Historicist believes that Revelation has been being fulfilled throughout church history.
3. The Idealist believes that Revelation has been being fulfilled in history in more symbolic ways.
4. The Futurist believes that most of Revelation has not yet been fulfilled, but will be in the future.

The thing that all the approaches must reckon with is that things haven't happened just like they're described in John’s visions. One of the related issues to answering that question is hermeneutical, that is, how to read the prophetic words. I committed myself to two rules; 1) I wouldn’t patronize anyone by saying “If you just read your Bible” and 2) I would try not to make my case using the word "literal" hardly ever, even if we did work through how best to interpret the words/images. I think I succeeded.

I started as, and am still a futurist. But with the help of 2020, and in light of some of the visions John saw, I do believe we see patterns today that will be uber-fulfilled later.

Some things really stood out to me. Having read Revelation probably a few dozen times, I had more impressions of the cataclysmic judgments, of star-falling, sky-crashing, sun-dimming, mountain-falling, smoke-rising images dominating the Apocalypse. And those are part of the unveiling. But there are some other things.

First, I have been impressed by all the different names/descriptions of God, especially of the Father and Son, in Revelation. The Apocalypse uncovers quite a theology proper (by my account 40 something different names and combinations):

1. Him who is and who was and who is to come (1:4, 8; 4:8)
2. the faithful witness (1:5; 3:14)
3. the firstborn from the dead (1:5)
4. the ruler of kings on earth (1:5); King of the nations (15:3); Lord of lords and King of kings (17:14; 19:16)
5. Him who loves us (1:6)
6. Him who has freed us from our sins
7. Alpha and Omega (1:8; 21:6; 22:13)
8. the first and the last (1:17; 2:9; 22:13)
9. the beginning and the end (21:6; 22:13)
10. the Almighty (1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22)
11. the living one (1:18; 7:2)
12. Him who holds the seven stars in His right hand (2:1; 3:1)
13. Him who walks among the seven golden lampstands (2:1)
14. Him who died and came to life (2:8)
15. Him who has the sharp two-edged sword (2:12)
16. the Son of God (2:18)
17. Him who has the seven spirits of God (3:1)
18. the holy one (3:7)
19. the true one (3:7)
20. Him who has the key of David (3:7)
21. the Amen (3:14)
22. the beginning of God's creation (3:14)
23. Holy, holy, holy (4:8); the Holy One (16:5)
24. Him who is seated on the throne (4:9, and many others; 7:10)
25. Him who lives forever and ever (4:9, 10; 10:6; 15:7)
26. the Lion of the tribe of Judah (5:5)
27. the Root of David (5:5)
28. the root and descendent of David (22:16)
29. the Lamb (standing as though it had been slain) (5:6; 7:10)
30. Sovereign Lord (6:10)
31. He who created heaven and earth and sea and all that is in them (10:6)
32. the Lord of the earth (11:4)
33. the God of heaven (11:13; 16:11)
34. a male child who is to rule all the nations (12:5)
35. sitting on a white horse called Faithful and True (19:11)
36. named with a name no one knows but Himself (19:12)
37. The Word of God (19:13)
38. the God of the spirits and the prophets (22:6)
39. the bright morning star (22:16)
40. the Lord Jesus (22:20, 21)

There may be more direct names and descriptions of God in the book of Revelation than any other single book in the Bible.

The second thing that stands out to me is that all the devil’s best is a deception. “That ancient serpent, who is called the devil and Satan, the deceiver of the whole world” (Revelation 12:9). Deception is his only way to glory, but it is a parody glory. He is a wanna-be. The false trinity (Dragon/Satan, Sea Beast/Antichrist, Land Beast/False prophet) presents a faux Christianity. Satan doesn’t create, he can only pervert.

He is a liar and a loser. He lies because he has lost and knows his future loss. All that glitters is not gold, and whatever glitter he has is grotesque underneath. He can only get worship through manipulation and threats and killing. I simply had not realized that even though the dragon is not quite toothless, his rage has more to do with desperation; he shows “great wrath, because he knows that his time is short!” (Revelation 12:12)

A third thing that stands out to me, amidst all the plagues and punishments on the end-times enemies, are  all the promises to the saints in Revelation. (The second message in the series was titled “A Promising Apocalypse.”)

• we get to know what will soon take place (1:2)
• we get grace and peace (1:4)
• conquerors get to eat of the tree of life which is in the paradise of God (2:7)
• conquerors will not be hurt by the second death (2:11)
• conquerors are given hidden manna and a white stone (2:17)
• conquerors receive authority over the nations; reign on earth (2:26; 5:10)
• conquerors will receive the morning star (2:27)
• conquerors will be clothed in white garments (3:5; 7:13; 19:8)
• conquerors will have names confessed by Jesus before His Father (3:5)
• conquerors will be made pillars in the temple of God (3:12)
• conquerors will have the name of God on them (3:12)
• conquerors will sit with the Conqueror and His Father on the throne (3:21)
• we are being made a kingdom and priests (1:6; 5:10)
• we will get vindication for afflictions (6:10-11)
• we will not hunger or thirst anymore, we will not be struck by the sun (7:16)
• we will dwell with the Lamb and He will be our shepherd (7:17)
• God will wipe away every tear from our eyes (7:17)
• we will rest from our labors (14:13)
• we will come to life and reign with Christ for a thousand years (20:4, 6)
• God will dwell with us, we will be His people and He will be with us as our God (21:3)
• God will wipe away every tear, there will be no more mourning or crying or pain (21:4)
• conquerors will be God's children (21:7)
• we will walk by the light of the Lamb (21:23)
• we will drink from the river of the water of life (22:1)
• we will eat from the tree of life (22:2)
• we will see the face of the Lamb and have His name on us (22:4)

The fourth thing that stands out to me are all the blessing that belong to believers. These are the promises full-tilt.

There are seven apocalyptic blessings (compare with seven churches, seven seals, seven trumpets, seven bowls). The repetitions of Revelation’s beatitudes are not tedious.

1. Blessed are the ones reading and heeding the Book.

In the beginning John writes:

Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near. (Revelation 1:3)

2. Blessed are the ones exhausted in righteous works for the Lord.

As the seventh trumpet has blown a heavenly voice, and the Spirit, announced:

And I heard a voice from heaven saying, “Write this: Blessed are the dead who die in the Lord from now on.” “Blessed indeed,” says the Spirit, “that they may rest from their labors, for their deeds follow them!” (Revelation 14:13)

3. Blessed are the ones ready for the Lord’s return.

A parenthesis before the battle of Armageddon, Jesus Himself said:

 (“Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!”) (Revelation 16:15)

4. Blessed are the ones promised to the Lamb.

After the downfall of the great prostitute, Babylon, we see the glorious Bride (Christians collectively) and guests (Christians individually) as an angel said:

And the angel said to me, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.” (Revelation 19:9)

5. Blessed are the ones having eternal life.

Amidst the great fulfillments in the Millennial Kingdom John writes:

Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years. (Revelation 20:6)

6. Blessed are the ones reading and heeding the Book.

This is the only repeated beatitude. John wrote it in Revelation 1:3, Jesus Himself announces it here:

“And behold, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book.” (Revelation 22:7)

7. Blessed are the ones dwelling eternally with God.

The seventh beatitude, in the conclusion to the book, written by John:

Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates. (Revelation 22:14)

Blessing for the saints in the Lion-Lamb is the point of the Apocalypse. Blessed is a translation fo the Greek word μακάριος (in Latin translated beatus). Blessed is “happy.” Like that gloss or not, that is the ground floor meaning when applied to the world of men. It is to be happily favored, to be graciously privileged. It is to be happy recipients of God’s special attention and God-given experiences.

You are #blessed when: you can put things in their proper context with proper value and meaning, when you have a freedom given by Who is in control and what He cares about, when the taste of obedience is good. #Blessed is a wealth, a protection, like betting behind the point and out of the wind. The blessed are not fearful. Let the blessed embrace no voluntary gloom. Psalm 16, without using the word, portrays the blessed (refuge, good, community, delight, inheritance, understanding, security, direction, joy and pleasure, unending hope).

Conclusion

Not all will attain this blessedness. It will be wrath (for rejecting the God of many blessings) or blessing (of life with the God of eternal blessing). It will either be doom and torment or delight in His presence (Psalm 16:11). We will wail forever or worship forever, divine punishment or divine pleasure. We will dwell in the Father's house or we will be separated from Him in the lake of fire.

Only one group develops. Believers will go further up and further in God’s blessing. Rebels will be stuck in their blasphemy, their complaints, unceasingly worn out by their consciences, by what they could have had. They will know full well that they are getting what they deserve, and they will resent it.

As the world rebels against God, transgressions are too great to count, “sins are heaped high as heaven” (Revelation 18:4-5). God’s wrath on sinners is too great to comprehend, “the wine of God’s wrath, poured full strength into the cup of his anger” (Revelation 14:10-11). And also, His grace is too great to contain (as Paul wrote, “where sin increased, grace abounded all the more” - Romans 5:20).

William Langland wrote in the 14th century, pointing helplessly at the mercy of God,

“all the wickedness in this world that man might work or think is no more to the mercy of God than a live coal in the sea.” (quoted in _Angels in the Architecture_, Location 290)

When we see the Father and Son, when we see the parody of the devil, when we hear the promises, especially the promised blessings, we will conquer. “Here is a call for the endurance and faith of the saints" (Revelation 13:10; 14:12). Believe in the Lord of blessings.

"they have conquered him by the blood of the Lamb and by the word of their testimony for their loved not their lives even unto death.” (Revelation 12:11)

Beloved, just conquer.

Charge

Whether you are more positive or negative by personality, whether you identify as optimistic or pessimistic by theology, the charge today is that you identify yourself in Christ. Your life is hidden with Christ in God (Colossians 3:3). And however much you grieve or groan, however much you are glad, you must believe, according to the word of Christ, that are more than a conqueror through Him who loved us. Nothing can separate us from the love of God in Christ Jesus our Lord.

Benediction:

The Spirit and the Bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who desires take the water of life without price.

He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus! The grace of the Lord Jesus be with all. Amen. (Revelation 22:17, 20–21, ESV)

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Revelation 22:14-21 Series: Just Conquer #64

Introduction

I’ve been picking away at a book titled _Last Stands_, about military battles fought by those who at some point in the fight knew that they could not win. The first chapter recounts how 300 Spartans withstood the million-man Persian army for a few days at Thermopylae. They did not retreat, they did not surrender. As the author of the book summarizes, “With the outcome decided, all that was left was the glory” (Michael Walsh).

Here we are at the end of Revelation; the end of the matter, all has been heard. All that’s left is the glory.

The outro-duction, as I’m calling it, began in verse 6 after the conclusion of John’s final vision. We saw that the prophetic words are dependable, applicable, accessible, and profitable for the righteous who do right, who hold fast Christ’s name, and who conquer by the blood of the Lamb (see also 12:11). These last eight verses of Revelation get us to the final amen.

The In and the Out (verses 14-15)

Blessed are those who wash their robes, so that they might have the right to the tree of life and that they may enter the city by the gates. (verse 14)

Here is the seventh beatitude, the last #blessed of the book. Eternal happiness belongs to the righteous, those who wash their robes. The washed ones are the living forever ones who have the tree of life. If you are clean, then you may enter into the joy of your Master in the city.

The robe-washing-ones aren't saved by washing themselves, the washing is part of their salvation. The Lamb did all the redeeming, and His redeeming work doesn't end with forgiving unrighteousness. He sends the Holy Spirit to reside in us, and the Holy Spirit gives us a desire for and a power to pursue righteousness. We'd call it sanctification, consecration, the obedience of faith. We wear our consecration like garments. (See also 1 Corinthians 6:9-11 as well as Revelation 7:14-17.)

The robe-washing ones have two privileges, both in terms of authority over. They have access to the tree of life (unlike the punishment on the first couple in Eden) and access to enter the city.

John saw the tree of life in his last vision (22:2). It grows by the river of the water of live which flows from God's throne through the center of New Jerusalem. God prohibited Adam from eating this tree's fruit when he sinned, while the second Adam purchased our access to the tree, for its food and for its healing.

The gates are never shut (21:25), but not everyone can enter (see the following verse). The righteous are allowed in, no restrictions, no barrier to fellowship and glory.

Verse 15 shows the other side, the outside.

Outside are the dogs and sorcerers and the sexually immoral and murderers and idolaters, and everyone who loves and practices falsehood. (verse 15)

John draws the antithesis. The robe-washers dwell with God and the rest are dogs. It's as derogatory as can be. These dogs aren't man's best friend, these are the worst of men referred to as dogs. The sorcerers try to manipulate the world apart from God's natural laws, the sexually immoral try to satisfy themselves apart from God's sexual laws, the murderers take out their hatred on God's image-bearers, and idolaters deceive themselves thinking they can have their own make-believe God. All the ones loving and practicing lies perfectly summarize the sons of the devil, a liar from the beginning, and they join him in the lake of fire.

Blessing is being in. Blessing is God's welcome. It's hell to be left out.

The Root and the Fruit (verse 16)

I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and descendant of David, the bright morning star. (verse 16)

Jesus speaks directly for the second time in the epilogue. In verse 7 He promised blessing for those who keep the words of the prophecy of this book, and then John testified that he received the revelation. John quotes Jesus here as claiming to be the source. The Apocalypse is not creative fiction.

Jesus sent my angel to testify, and this confirms the first words of the book; "The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John" (Revelation 1:1). The source is Jesus, the content are the things of judgment and promise, the beneficiaries are the churches. In the immediate context it's the seven churches addressed in chapters 2-3, and in the historical context it's all the Bride.

Among all the options Jesus had to establish His testimony, including the option of providing no qualifications other than what has come in the visions, He declares Himself with perhaps the least abstract, least timeless attributes He could, the opposite of His attributes in verse 13. Being the root and descendant of David Jesus is of course royalty, but also extraordinary. He's both the one from whom David came and the one who comes from David, an ancestor and descendant. That's tough to do on a timeline, and only Jesus can. This also means Jesus is King, the "King of the Jews." He is the fulfillment of an old covenant. (See Isaiah 11:1, 10, as well as Revelation 5:5.)

Being the bright morning star Jesus fulfills the poetic efforts of the rosy-fingered dawn (think Homer’s _Iliad_), the astronomical target of a guiding north, the great light of the world. Balaam also declared that “a star will come out of Jacob” (Numbers 24:17).

The Call For and the Call To (verse 17)

The Spirit and the Bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who desires take the water of life without price. (verse 17)

There's not agreement about who is speaking. It could be Jesus, continuing on from what we have as verse 16. If it's Jesus, the repetition of "Come" would obviously not be to Him about His coming. All three (or four) parts of verse 17 would be an evangelistic call.

But that doesn't make the most sense.

The unveiling that is the book of Revelation is about Jesus' return, the things that will happen leading up to it and the glory for His people following it. The outro-duction is dominated by that theme. In verse 7 Jesus says, "I am coming soon." In verse 20 Jesus says, "Surely I am coming soon." John himself responds with "Come, Lord Jesus." And so verse 17 begins with the Spirit and the Bride expressing their desire for Him.

The one-hearing is more individual. The one-hearing is a seven-fold refrain heard at the end of every message to the seven churches. The image of the Bride emphasizes the collective nature of the desire, and this description focuses on the individual disciple.

The remaining part of the verse does turn evangelistic. Every hearing one wants to see the Lamb in His glory, and, don't you want to be a hearing-one? The reasons to repent from rebellion are repeated throughout the Revelation. As the rider on the white horse He will consume every enemy. None will escape the fury of His wrath. But in Him is much more than the proverbial fire insurance. In Him is soul satisfaction. In Him is life. And all of it is by grace, available only in Him and available only without price. (See also Isaiah 55:1 and Revelation 21:6.)

The Plus and the Minus (verses 18-19)

I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book. (verses 18-19)

It's actually another testimony; I warn is an interpretive turn on "I testify" based on the double threats that follow. Don't mess with the Apocalypse or else. Take care with this book, book, book, book.

There are two ways to mess it up, adding and subtracting, and there are two matching consequences.

Want more? You can have more, just probably not the more you wanted. Add to the prophecies, get the plagues. Plagues puts the judgments into skin and bone; the rubber meets the rebellion.

Prefer to remove some of the parts? Want to make it a little easier, more palatable perhaps? Take away from the prophecies and watch all the good parts slide away.

This does not apply, at least not necessarily, to Preterists or Postmillennialists (or whatever eschatology we don’t happen to agree with). It applies to denial of eternal judgment, or to promotion of immorality and idolatry, things that turn others away from the Lamb (think the churches in Pergamum (2:14) and Thyatira (2:20-23). “Those who twist the divinely inspired prophecies to their own ends will suffer the consequence that fits their sin” (Osborne).

Also, this is not the first time such a warning has been inspired. (See Deuteronomy 4:2 and 29:19-20, when Moses warned the Israelites. See also Proverbs 30:6.)

It is convenient that it comes at the end of the Scripture Canon as we have it, with prophecies into the eternal state. There is relevance for the entire inspired Word of God, but it applies primarily to the book of Revelation.

The Promise and the Plea (verse 20)

He who testifies to these things says, "Surely, I am coming soon." Amen. Come, Lord Jesus! (verse 20)

Here is the third testimony (also verses 16 and 18), more promise, more hope. The I in the I am coming soon is the King, the star, the Lamb. He is Lord Jesus. Veni, Domine Jesu.Also Maranatha (an Aramaic transliteration in 1 Corinthians 16:22).

Amen hears and affirms. So let it be. Christians live in light of the Lord's lordship and in light of the Lord's return. We care about His kingdom and His coming, about His kingdom come. We will see Him as He is in His glory. We will be transformed into His image; we will share His glory. We will dwell with Him, and we will serve Him. Our fellowship will no longer be by faith, it will be direct.

Christian, you get to want this. You are allowed to long for this; there is no angelic warning against it. You cannot have too much of a Christ-is-coming-ly mindset to be any earthly good. You will do good works on earth because of this witness.

The Lord and the Last Word (verse 21)

The grace of the Lord Jesus be with all. Amen. (verse 21)

After all the plagues, the final word is a good word, a benediction. After all the judgment, John finishes off with grace, and not just any grace, but the grace of the Lord Jesus. Who has more grace?

Even with the haunting images and the horrors of God’s righteous wrath, there is a holy happiness offered to those who submit to the Almighty. He gives grace to understand, grace to conquer.

With a bit of irony, this second Amen in as many verses is not actually found in all the early Greek manuscripts (though included in most of the major English translations). It is easier to account for its addition by a later scribe than it is to explain its absence so, according to the priorities of textual criticism, it may not have been written by John. I say it has irony because of not "adding to" the words of the prophecy, while also that's not what the warning is about, and any scribe would have just copied that part. It fits.

Conclusion

There is a focus on "words" in verses 6, 7, 9, 10. 18, 19; Revelation is given that we would say say Yes and Amen. Agree and attend to the truth, to Him who is the Truth, to Him who is our King.

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ (Titus 2:11–13 ESV)

Charge

Beloved, Jesus is Lord. As He regularly told His disciples, no one knows the day or the hour of His return, so be on guard, keep awake. Watch for Him.

Benediction:

If anyone has no love for the Lord, let him be accursed. Our Lord, come! The grace of the Lord Jesus be with you. My love be with you all in Christ Jesus. Amen. (1 Corinthians 16:22–24, ESV)

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Revelation 22:6-13 Series: Just Conquer #63

Introduction

Words are like water that wash us. Paul wrote about husbands who ought to love their wives like Christ who cleanses His Bride, the Church, "by the washing of water with the word, so that he might present the church to Himself in splendor" (Ephesians 5:26-27). The Lamb laid down His life to redeem the Bride, and the Lamb gives His Word, His promises about what will soon take place, to the Bride in order to prep her in radiance.

There is great emphasis on the "prophetic words" in these final verses of the Apocalypse; these are the words preserved for us that prepare us for being presented to Christ. We've reached the conclusion, the epilogue. The main body of visions was concluded in 22:5, and the outro-duction compares well with the introduction. There are a number of ways that the words are affirmed, words that have been given to the Church to help her be consecrated, blameless, and to conquer.

My wife and I were talking this past week about nearing the end of this study, and she remarked that my approach has been like one of those brushless car-washes with thick strips of fabric that slap and swipe. I like that. I've intended to be charitable toward non-Futurist, non-Premillennial, non-Dispensational viewpoints, though I have also been parking us and letting the paragraphs slap into us. That can't wash off scratches of eisegesis and dents that certain interpretations bring with them, but it can wash off some of the superficial theological simplicities that get stuck on our thinking apart from the washing of the prophetic words themselves.

We are nearing the final Amens, an Amen in verse 20 and the last Amen of the Canon in verse 21.

Verses 6-21 reiterate the key themes of Revelation and make an obvious bookend with chapter 1. Compare (along with Osborne):

• the revelation is from God (1:1, 22:6)
• the revelation is for God’s slaves (1:1, 22:6)
• the revelation is about what “must soon take place” (1:1, 22:6)
• the revelation is about Christ’s coming (1:7, 22:7)
• the revelation must be kept (1:3, 22:7)
• the revelation keepers are blessed (1:3, 22:7)
• the revelation belongs to the Alpha and Omega (1:8, 22:13)

The biggest difference between the beginning and the end of the book is that now, after writing down the prophetic words, John cries, “Come, Lord Jesus!”

What we've heard from John are prophetic words, and there are four characteristics of the prophetic words in verses 6-13.

The Prophetic Words Are Dependable (verse 6)

Whatever we think about the seals, trumpets, bowls, about the beasts and the abyss and Babylon, the source of all these details requires our attention and our acceptance.

And he said to me, "These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place.

There is some difficulty determining who is speaking throughout the epilogue, but this "he" is the angel who has been giving John a tour of the eternal City from 21:1 to 22:5. That angel affirms the final vision of radiance, and probably all the visions after the letters to the churches. The very words are trustworthy and true, faithful to the facts, reliable and right.

They are true because they are God's words. As so many prophetic announcements (in the OT) have been introduced with, "the word of the Lord," so all that has been heard is a divine transmission. God is God of His prophets. God is God for His servants, His slaves. God works through His prophets to give truth to His servants.

Much of this repeats chapter 1. Again, Revelation ought not be ignored. It is a product of supernatural origin that contains not just a collection but the culmination of prophetic insight for the comprehension, comfort, and the courage of God's people.

The Prophetic Words Are Applicable (verse 7)

In chapter one an angel receives the revelation from Jesus Christ. Jesus speaks directly and affirms the prophetic words.

"And behold, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book.

The behold is not poetic but emphatic. It attests to the attention that really belongs with the statement. We use bold letter-styling for important comments, or start a line with an emoji. We use oral cues, too, even if they are more casual. "Hey, listen to this.”

What follows the behold is the hope of the churches: I am coming soon. This is the Lamb, the Messiah, Jesus, named by Himself in verse 16, appealed to in verse 20, and the last name in Scripture in verse 21, “Lord Jesus.” His return is immanent; His day “will come like a thief in the night” (1 Thessalonians 5:2). This refers to His final coming, not to a supposed coming to judge Jerusalem in AD 70 (contra Gentry) or to “spiritual” comings in “every generation of the church” (contra Beale). Be ready.

The Lamb, who says He will return, also says that He's not back now, which is His prerogative, which means our perseverance is His plan for now. How can we possible be expected to endure all this? We are expected to endure by obeying what He said with His favor.

The sixth beatitude in the book, the sixth of seven #blesseds, is for word-keepers. This is true for all of the inspired Word. What a privilege that we have our own completed copies. But Jesus particularly promises blessing for Revelation readers and Apocalypse keepers. Keep the prophetic words.

I know the objections: Eschatology is hard. Eschatology is divisive. Eschatology isn't practical. Okay. But Jesus says that you can't be fully blessed if you don't care. That seems relevant. (Whether or not I have done the words their proper service, you have direct access to blessing.) Don't be satisfied being unblessed.

The Prophetic Words Are Accessible (verses 8-11)

The angel has affirmed the prophetic words, Jesus has affirmed the prophetic words, now John does as well.

I, John, am the one who heard and saw these things.

The apostle John gave eye-witness testimony, he was a steward of what was given to him directly.

Then the angel says three things.

Worship God (verses 8-9)

The words and visions pushed John over again.

And when I heard and saw them, I fell down to worship at the feet of the angel who showed them to me, but he said to me, "You must not do that! I am a fellow servant with you and your brothers the prophets, and with those who keep the words of this book. Worship God!

While applicable to the entire book of Revelation, it was especially the last set of sights and sounds related to the Celestial City that caused John to again, for the second time, get overwhelmed and fall down before the angel (see 19:10). And again, the angel tells John, Stop it.

The angel identifies himself as a sundoulos, a fellow servant. The angel is just the messenger, as are any and all of God's prophets, John included.

The angel exhorts John, Worship God! What could be more obvious? The worship part is completely understandable. The obvious, the correct response to the great prophetic words of our future in glory in the radiance of His face upon us is to worship now. We will be worshipping, but the words depicting our future reality provoke us to praise in the present. Likewise, what is more obvious than that we worship the giver of the prophetic words, God Himself.

Open the Book (verse 10)

Unlike the end of the visions that God gave to Daniel, God says that the visions given in the Apocalypse are to be left open and accessible.

And he said to me, "Do not seal up the words of the prophecy of this book, for the time is near.

The first part of this is more understandable. Though it is also preachable. The prophetic words are for the ones who read them. The prophetic words are for our blessing now, they are for our courage now, they are for us to live for the Lamb and avoid the deceit of the Beast now. Apocalypse means unveiling, so don't recover the uncovered.

John had been told to “seal up what the seven thunders have said” (Revelation 10:4). Daniel was told to “shut up the words and seal the book, until the time of the end. Many shall run to and fro, and knowledge shall increase” (Daniel 12:4). Now, the time is near.

Do Right (verse 11)

The angel continues his instructions, and since the prophetic words are in the open, their light reveals the absolute antithesis: good and evil.

Let the evildoer still do evil, and the filthy still be filthy, and the righteous still do right, and the holy still be holy.

It makes some uncomfortable that the angel would exhort evildoers not to stop their evildoing. But God, who is sovereign over every heart, does not shy away from this angle. Is there hope in the gospel of Jesus Christ for any who give up their rebellion and cast themselves at the Lamb's feet for mercy? Of course! Is there any surprise among the Lamb's people that some of the seed doesn't take in the soil? Those who hearts of hate toward God may find it a permanent condition. But if you have ears to hear, kiss the Son lest He be angry and it be too late (Psalm 2:12).

What Christians ought to be concerned with is perseverance in what we know is right. Do right. Be holy. Do it now, because the time is near (per the previous verse).

The Prophetic Words Are Profitable (verses 12-13)

In the previous verse we see the evil and the good, the filthy and the holy. All will get what's coming to them.

"Behold, I am coming soon, bringing my recompense with me, to repay everyone for what he has done. I am the Alpha and the Omega, the first and the last, the beginning and the end."

The motto, so to speak, of the Apocalypse is that Jesus is coming. "Behold, he is coming" sounds as early as Revelation 1:7. Jesus speaks again, and calls for our concentration again on the validity and reliability of the prophetic words.

He adds here that He will come with recompense. This doesn't only refer to punishment, but also to reward. He will repay based on what's been done, good or evil. The righteous will be honored, the filthy will be shamed and punished. Count on it. (See also Isaiah 40:10.)

We are not saved by our works, we are saved by the Lamb’s slaughtering in our place (Revelation 5:9-10). But the redeemed live like it.

Count on it because of who says it: Jesus, who is God. This is the final set of polar titles, but previously they have been designations of the Almighty who is with the Lamb rather than of the Lamb Himself (1:8, 21:6). Of course, John had heard Jesus say, "I am my Father are one" (John 10:30), and regularly the Almighty and the Lamb are sitting on the same throne.

Conclusion

In this outro we have reached the end of the matter; all has been heard. The last visions have been revealed of the eternal days, and John is wrapping up the prophetic words. These prophetic words come from God, they are authentically authoritative. And these prophetic words say that Jesus is coming.

It reminds me of Solomon's end to Ecclesiastes.

The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man. For God will bring every deed into judgment, with every secret thing, whether good or evil. (Ecclesiastes 12:13–14)

As the "worship God" in verse 9 fits with Ecclesiastes 12:13a, “fear God,” as keeping the words fits with “keep His commandments” in Ecclesiastes 12:13b, the recompense in verses 12-13 fits with Ecclesiastes 12:14, “every deed” will be assessed.

Charge

Beloved, God is your Keeper, no one can snatch you out of His hand. Beloved, because God is your keeper, you likewise be keepers of His commandments. This is your delightful duty.

Benediction:

The Lord our God be with us, as he was with our fathers. May he not leave us or forsake us, that he may incline our hearts to him, to walk in all his ways and to keep his commandments, his statutes, and his rules, which he commanded our fathers. (1 Kings 8:57-58, ESV)

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Revelation 22:1-5 Series: Centers and Circumferences #62

Introduction

Have you ever wondered what in the world God wants you to do? Have you questioned what He made you to do, or what He wants with you? These are great things to think about, ground-floor, gut-level existence things. And it turns out the answers are in the Bible, on the very first page and onto the very last.

In the first chapter of Scripture God spoke the universe into being and, according to the details in chapter two, into that cosmos He formed man from the dust of the earth and planted man in a garden for him to work. Through that garden flowed a river, and in that garden was a tree called the "tree of life." Genesis 1-2 are the only two chapters in God's Word without sin tainting the story. In chapter three Adam fell, he and Eve and the serpent were judged and the ground was cursed. Adam and Eve lost “paradise,” the Greek word for Eden, and were prohibited from eating the fruit of the tree of life.

In the last chapter of Scripture God gives John a final angelic tour that finishes what began in chapter 21. Sin has been dealt with, either through the death and resurrection of the Lamb or in the lake of fire. Now sin is gone, and Paradise is back and better than Eden. The City-Bride, the New Jerusalem, has "tree(s) of life" lining the main street. The curse is lifted. Eden isn't just regained, Eden has been reformed. She is new and improved. And in this Garden-City men will reign forever. Let us not grow weary of conquering, for in due season we will rule if we do not give up (compare Galatians 6:9).

Again, this is the last vision of Revelation, the last vision in the prophetic Word, the furthest vision of what eternal life will be like. It is inspired and inspiring, and, interestingly enough, in key ways it is more like the life we already seek to live than it's not.

There are three parts to the vision.

Inexhaustible Provision (verses 1-2)

The first chapter of God's Word is about His good and gracious gifts (He kept creating good things and then presented them to His image-bearers), and the final chapter of God’s Word shows that His lavish and gracious provision is still inexhaustible.

Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations. (Revelation 22:1–2)

The two main features are a river and a tree, both concerning life. The river of the water of life flows from the throne of God and flows down the main street in the city. It is bright, or better, clear as crystal, so pure and unpolluted. It isn't bottled at the source, but it runs bountifully. That it comes from the throne means that its source is the Almighty Himself. Imagine an unending stream with no filth that only refreshes (quite a contrast to our figuratively unending social media streams).

There was a river flowing out of Eden to water the garden that divided four other rivers (Genesis 2:20), but this river is different. A similar picture in Ezekiel 47:12, with trees “on the banks, on both sides of the river,” always bearing fruit for food and with healing power in their leaves.

And on the banks, on both sides of the river, there will grow all kinds of trees for food. Their leaves will not wither, nor their fruit fail, but they will bear fresh fruit every month, because the water for them flows from the sanctuary. Their fruit will be for food, and their leaves for healing.” (Ezekiel 47:12)

The river does have an analogy in the Holy Spirit, who Jesus said was like a spring of living water (John 7:37-39). But the comparison doesn’t mean that the river is the Spirit on the new earth. Perhaps an even better analogy is a less metaphorical reality of God as the fountain of living waters (Jeremiah 2:13).

In one way we are already invited to drink this water, Isaiah 55:1 and Revelation 22:17, along with John 7, but we will be satisfied by it in glory.

The tree of life was also in Genesis 2:9, a tree that Adam and Eve did have access to until they ate from the tree of the knowledge of good and evil. Then God prohibited them from eating the fruit of life (Genesis 3:22), a gracious restriction that kept them from seeing so much of the disastrous consequences of their disobedience. The tree of life on the new earth is now available for fruit.

A couple things are striking about it. First is that it bears different sort of fruit, twelve kinds of fruit, so all "year," even if it's not exactly like our year as determined by sun and moon, which is a portrayal of perpetual harvest. Second is that there seems to be more than one. That the tree(s) is on either side of the river either means that the river branches into two around the tree, or more likely that there are trees on both banks of the river. This means that the tree of life could be a kind of tree, a species, so that it's more than one. We might say, that field is full of pine, where pine functions as a collective singular.

He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God. (Revelation 2:7)

Not only does the tree produce fruit but even its leaves are profitable, for the healing of the nations. Which nations are these and why do they need healing? As I said about the nations in Revelation 21:24-26, I believe that these are nations with kings who lived to the end of the thousand years and entered the new heaven and new earth.

No more need. No more pain, disease, or division.

Unhindered Stewardship (verses 3-4)

When we think about the beginning of the human story we don't get very far before there is sin and then a curse to deal with. At the end of the story the curse will be dealt with by God, and removed.

 No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him. They will see his face, and his name will be on their foreheads. (Revelation 22:3–4)

This is what was lost, but more than that. Paradise isn't merely regained, it is better.

Nothing accursed will be found, a state unknown for thousands of years, back to Genesis 3:17-18. Specifically the ground was cursed that Adam would have to work by the sweat of his nose, a struggle and then death.

We are slaves, δοῦλοι, addressed that way in Revelation 1:1. But His slaves will see his face. That we will see Him so directly means that we will be our fullest selves. As image-bearers, this has been our biggest struggle. It is one of the reasons that hearing His Word is so important, a reason for our worship liturgy. We behold God, and as we do so we are transferred from one degree of glory to another (2 Corinthians 3:18). This is that greatest of glories.

We will worship, but that may not be the best way to understand. We will serve (KJV, NASB), and that is often in a cultic, worship context. Adam was placed in the garden “to work” it, a Hebrew word that is often translated by in Greek by λατρεύω which is the word used here in Revelation 22:3 (Osborne). The context here is in the new garden, as image-bearers, carrying out our duties to take care of the garden on behalf of God.

If there will be sweat, it will only be good sweat. No painful service, no backbreaking toil and being known for the sweat off the nose, and God’s name will be on their foreheads. We will have no questions about our identity, because there will be no barriers to our reflection and no disobedience visible to others. The “world” will know us, and we will know God (see 1 John 3:1-3).

They will see his face, compared to Moses who only got to see the backside because God Himself said, “You cannot see my face, for man shall not see me and live” (Exodus 33:20). This is when the “agelong benediction” of Numbers 6 will be applied in full (Beale).

Seeing His face means worship and work without existential crisis, without identity questions, or disconnect from divine purpose. Our worship in stewarding the garden will be unhindered as our fellowship is unimpeded so our security will be unquestioned. Imagine what our callings will be! There will be no sermons necessary, so it seems like there’ll be a new line of work for me. We will not be tempted to live for ourselves. “The tie that binds them to the holy God operates in them unweakened from moment to moment” (Kuyper). The Creator and creature are exactly how they belong.

Unending Authority (verse 5)

Earlier descriptions of the new earth have made this not new information, but we still pay attention to the repetition here, and to the connections, as we finish the view of what we'll be doing.

 And night will be no more. They will need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever. (Revelation 22:5)

No darkness, no dirty deeds done in the dark, no evil hiding in the shadows, no oppression behind closed doors, no corruption on the underbelly. Instead, we’ll know all light all the time. We will have understanding, we will have fellowship, we will have authority. That authority won't hurt anyone, won't be abused.

We will reign forever and ever. We will finally rule, reign, have dominion as God blessed His image-bearers with in the beginning (Genesis 1:28). This will be a fruitful reign.

The one who conquers and who keeps my works until the end, to him I will give authority over the nations, and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father.

The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. (Revelation 2:26–27; 3:21)

Conclusion

Epilogue to come in verses 6-21.

The new creation, the City-Bride, the direct and uninterrupted fellowship with God, the water and tree of life, no more curse, this is the promise for all the saints who conquer. The Apocalypse has aimed at portraying this communion so that we would desire it, so that we would not be upset by the forces, even demonic forces, that would seek to ruin our joy and faith in the Lamb. Remember what He has done, remember what He has promised, and hold fast (see Revelation 2:13, 25, 3:11).

Everything from Revelation 4:1 until now has driven to this point. We have seen with John the telos of teloses. We can go no further until we are there. This is Eden reformed. Eternal life, eternal fellowship, eternal service, eternal rule is the last vision give to us. And behold, it will be very good (think Genesis 1:31).

There has been confusion, frustration, injustice, and troubles for going on 6000 years. It will not always be so. Don’t grow weary of doing good, for in due season we will know eternal rest and reign.

Charge

Someday, if there are sermons, they will be just the right length. Someday, if there are Mondays, we will look forward to them. Someday, and we can sure of this, our heavenly Father’s favor will be upon all His children without interference. The original benediction, the “agelong” benediction, was given to Moses for Aaron on behalf of the people of Israel by the LORD. It has been the most deeply desired blessing of God’s people for millennia, and it will be our experience for ages and ages.

Benediction:

The LORD bless you and keep you; the LORD make his face to shine upon you and be gracious to you; the LORD lift up his countenance upon you and give you peace. (Numbers 6:24–26, ESV)

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Selected Scriptures Series: Centers and Circumferences #17

Introduction

This is a very important message and, if the Lord does not return soon, containing much possible application for when I'm dead. I pray that many who hear it would sense a calling to the many ministry opportunities that the medical field allows, and that all who hear it would be thankful for God's good gifts to us in Western medicine.

What’s to come in this message is some testimony, some principles, and some prescriptions.

This is personal.

I've torn ligaments in my knee, and another time had an avulsion fracture of the tibial tuberosity (the bump some people get below their kneecap) where the tendon ripped off and the bone broke, which is an extreme case of Osgood–Schlatter disease. I've had my tonsils out twice, sort of, once to cut out the tonsils and then again to get the blood clot that was so big in my throat that it was blocking my breathing. I've fractured vertebrae, had bone chipped from my hip to fuse two vertebrae (L2-3) together that are held in place with four large screws and two rods that connect the sets of screws. Because I have metal in my back, I had to have a Myelogram CT scan, which included a shot of contrast die into my spinal cord, but the needle hole didn't clot, leaking spinal fluid and making it so that my brain was resting on my skull, that required a blood patch about seven excruciating days later, and in between I was taking 8, 800mg tablets of ibuprofen a day, or, the equivalent of 32 Advil. I've had the top third of my stomach wrapped around my lower esophageal sphincter because of crazy acid reflux (Nissen fundoplication). I've had neck surgery to drill a hole (between C6-7) for a crushed nerve that caused permanent damage to one of the nerves running down into my right hand. I’ve broken my ring finger twice (ask Jonathan). I’ve had another back surgery to take out a piece of disk that was broken and pushing into my spine. I had a golf ball-ish sized cyst cut out of my chest in the doctor’s office, that turned out to be a rare kind of cancer, which required an actual surgery to remove larger margins of tissue, which resulted in fluid accumulation in my left pec, which required my doctor’s use of a large needle to suck the fluid out approximately half a dozen times. I lost half of my blood from an internal bleed, spending parts of five days in the hospital, and taking at least six months to recover from the anemia, for a bleed they never determined the cause of, and two pill cams died trying to take pictures of my digestive track. I've been in the emergency room with Costochondritis (inflammation of the cartilage near the breastbone that mimics a heart attack), twice with kidney stones, multiple times for spinal pain, and as recently as last Christmas day with chest pain. I have Spondylolisthesis (displacement rather than alignment of vertebra) at L4-5, and Gastroparesis (where things get stuck in my stomach too long). Ironically my only known allergy is to penicillin. And I am probably even a COVID survivor.

I can’t remember the last day I wasn’t in some sort of pain, and I have it way better than Mo.

And both of us would be dead were it not for Western medicine.

It wasn't too long into our marriage when I realized that maybe I should have been a pharmacist, or at least studied that first. There are so many health, body, medical problems that we've had to deal with, let alone conversations with family and church family and friends with hurts, diagnosed and undiagnosed, that I wish I had knew a lot more about it. I'd have to be a pharmacist, though, not a doctor or nurse, because I get sick looking (and smelling) blood.

Many of you also have many bodily ailments, and so the subject of medicine is to the point.

Good Health Is Good

God did not make His image-bearers for disease or weakness or death. Sin brought broken souls and broken bodies. Yet God heals directly and mediately. He thinks health and healing are good.

Bless the LORD, O my soul, and forget not all his benefits, who forgives all your iniquity, who heals all your diseases, who redeems your life from the pit, who crowns you with steadfast love and mercy, who satisfies you with good so that your youth is renewed like the eagle’s. (Psalm 103:2–5 ESV)

Jesus healed, and many times He chose to heal on the Sabbath to show how good and lawful healing is.

And a man was there with a withered hand. And they asked him, “Is it lawful to heal on the Sabbath?”—so that they might accuse him. He said to them, “Which one of you who has a sheep, if it falls into a pit on the Sabbath, will not take hold of it and lift it out? Of how much more value is a man than a sheep! So it is lawful to do good on the Sabbath.” Then he said to the man, “Stretch out your hand.” And the man stretched it out, and it was restored, healthy like the other. (Matthew 12:10–13)

We have regular examples of praying for healing in Scripture (Genesis 20:17; Numbers 12:13; 2 Chronicles 30:20; Psalm 6:2); (we prayed for Jim 9 years ago today when he had a heart attack in London) our elders pray every week for those in the flock with physical problems. For a while at least, God gave some the spiritual gift of healing (1 Corinthians 12:28). God gives the promise of resurrected bodies that will not be subject to the same threats and breakdowns, no more perishable or dishonor or weakness in flesh (1 Corinthians 15:42-43). There have been miraculous healings, and there have been medical healings, all by God’s will.

Good Health Is Not the Ultimate Good (Even on Earth)

Before getting too much further, let's also acknowledge that good health on earth is not the ultimate good, not even on earth, let alone for eternity. A man can live a thousand years twice over (Ecclesiastes 6:6), and it wouldn't matter how many successful surgeries he had or vitamin supplements he took, if he didn't fear God, he would not have joy.

If a man fathers a hundred children and lives many years, so that the days of his years are many, but his soul is not satisfied with life’s good things, and he also has no burial, I say that a stillborn child is better off than he. (Ecclesiastes 6:3 ESV)

After that his eternity would be one of conscious, physical torment for his refusal to give God thanks for all his healthy years.

Causes and Correlations

There are a number of reasons why medicines are needed; people get sick or injured, are weak and disabled. Many of those reasons came before and have nothing to do with Monsanto or Merck.

A man could be stupid, and fail to be a steward of his body. A man could be be born with bad genetics. A man could be providentially chosen as an object lesson (Job 2:4-6, the man born blind in John 9:2-3). A man could be unintentionally hurt by someone else (e.g., Mephibosheth in 2 Samuel 4:4), or maliciously attacked. A man could be exposed to contagion while trying to serve others who are sick.

A man could need to learn sympathy, or need to learn comfort, so that he could care for others and comfort them (a broader application of 2 Corinthians 1:3-6). His body might be well-used/worn-out/old (Proverbs 20:29). And a man could have sinned, and brought the sickness on himself, which seems to be the connection in James 5:14, it is a consequence of unworthy participation of the Lord’s Supper in 1 Corinthians 11:30, and even bones waste away when God’s conviction comes to a man who won’t confess his sin in Psalm 32:3-4.

It's Complicated

We are fearfully and wonderfully made (Psalm 139:14). I have not studied medicine much, and I have trouble remembering the doctor tells me about my own problems; I need my medical assistant, Mo, with me. But I do know that humans are more than bones and blood, and that the use of "flesh" in the New Testament has a number of references. There are bodily appetites/weaknesses along with spiritual appetites/temptations along with rational abilities/ignornances along with a will.

Jesus said there was no direct sin that caused the man to be born blind. James said that the sick should call for the elders and not for their medical expertise, rather to deal with unconfessed sin that was ruining health. When you go to the doctor, or when you visit Google MD, do you throw in how angry you’ve been with your kids as related to your high blood pressure? Do you say that you are not sleeping because you are anxious, or did your anxiousness come because you can’t sleep?

And then taking into account the medical industry...that is also complicated. For some it could be a full time job to track down the right physician and then pay that physician with cash, or insurance co-pay, or whatever. There are a lot of moving parts, certainly not everyone is motivated for the right reasons, and in fact, many are vocationally inconsistent with their (unseen and unacknowledged) worldview.

Survival of the Fittest

The dominant worldview for many medical workers is based on “science,” and that science is based on the theory of evolution. But if they really believed in what they claimed to believe in, the only parts of the medical profession that would be appropriate would be for making the strong stronger.

Wherever we want to start the blame for how much money people spend on medical things (and it is big business), the fact that there are so many people who require medical attention cannot be isolated from the gospel of Christ which results in mercy to the weak. Evolution does not care about compassion to the frail, the diseased, the damaged, or the disabled. “Science” does not care about anyone. The actual worldview undergirding most modern medicine is Christian, even if not perfectly applied let alone appreciated. That isn’t understood by most of the people we deal with, but at beast Humanism only believes that some human beings are worth helping, worth fixing, worth keeping alive.

As Christians we know that killing due to cost or other inconvenience is wrong, so abortion and euthanasia are not health care. Destroying human life is not lawful. The increase in transgender "medical" treatments is likewise unlawful; that is not healing, that is damaging and disfiguring what God has made, not causing it to work better. These, however, are at least consistent applications of trying to live without a God in the world.

First-Aid in the First-World

This is an important principle to park on for a bit longer. For all the problems we have, we have it better than ever in human history. Never have more people been as healthy as they are or lived longer. Never have less people been dying of starvation and infections and injuries. Many arguments are over quality of life levels after survival; we are all alive to be complaining about how bad we feel.

This is due to the effects of Christians living as Christians, and the implications of confessing and loving and following Jesus. Look at a world map, and note the nations that are considered first, second, and third world. By far the first-world countries, which are generally places with better medical care, are those where the gospel has been. Considered by direction, this is also the West, Western Civilization, which starts going west from Jerusalem, and that includes Western Medicine.

Of course there are problems and perversions. There is abuse of the good, and men with power often hurt others with it (Ecclesiastes 8:9). But we ought not be ungrateful.

Yes, physicians and hospital CEOs and presidents of drug companies may be greedy and get a god-complex. And other men are bitter and self-righteous in the name of God, and unpleasant for other reasons.

Hot Takes

A hot take is a a quickly produced, strongly worded, and often deliberately provocative or sensational opinion or reaction. I am definitely not trying to give the final word here, but at least trying to show that Christians can pick up the ball. Here’s a sample.

Vaccines are amazing, life-saving, God-glorifying! They also should not be mandated by the government, and certainly not marketed by those who change their minds more than their latex gloves. Vaccines have a history, so check it out. Some skepticism toward ones that don't have a history is correct.

Infertility treatments are amazing, life-giving, God-glorifying! They also should be evaluated, and the hearts of the infertile couple should be honest; if “having a child no matter what” is the goal, such a child may be an idol, and that won’t work out well. Further down the road, I am in favor of epidurals for women who want them, in favor of C-sections for those who need them.

Cloning technology is amazing, dangerous, possibly God-glorifying, and should not be used for making humans. Plants? Sure. Animals? Maybe. Babies? NO WAY.

Narcotics are amazing, pain-easing, and God-glorifying! When taken appropriately, including not as an escape from reality, but as a help to fulfill responsibilities.

I do not think that Kuyperians are only all-natural, or allowed homeopathy, or only alternative medicine, or only herbal medicine.

Paging Dr. Higgins

As we have established, I am not a Dr. That is not going to stop me from giving some medical advice.

First, your body is the Lord's. He gave it to you, warts and all, and expects You to serve Him with it (see Romans 12:1; 1 Corinthians 6:19-20). Medicine is also the Lord's. While some may treat medicine as a god, God is not threatened by His own creation. He enables doctors and nurses and big pharma every day to bless people. Every thumb's width of a pill bottle container with tamper-proof, child-proof packaging is His.

Second, related, do your homework. And this is both more possible than ever (on your phone!), and the challenge these days are competing solutions, not lack of suggestions. Get a second opinion. Or a fifth.

Third, give grace to one another. Grace may come in the form of speaking truth, as in, get to work. Grace from a doctor doesn't come by his lies, and if your friend is stuck in a self-serving falsehood, it might be good to talk about it. And also, imagine the bed-side manner of a good doctor, and imagine the work a good doctor would do to understand a patient's problems, asking questions and doing research and comparing with other cases he's seen. And if the Facebook post you read about how sugar is the reason your friend is falling apart fits, then, go for it. But perhaps you might consider that you are the thorn in the flesh.

Fourth, especially for some of the younger, give thought to if/how you may be called to study and make the medical sphere better (even when I’m dead).

And last, give thanks to God, for meds, for those who serve in the sphere of medical care, for those who prescribe meds, for not needing meds, for those who do need meds that have something to tell you when you get hurt later. What meds you take, or don’t take, isn’t a game to see who can feel superior to another rather than a reason to be thankful for another feeling better.

Conclusion

Kuyperians really have the opportunity to please the Lord by caring for others, and that is different than trying to please the Lord by complaining.

It may not be possible to heal someone, it is always possible to make them more miserable. Many of the hurting already feel lonely, sometimes unseen (like the woman who had been hemorrhaging for twelve years).

Until we receive our resurrected, glorified bodies we will be subject to sickness and pain and death. What great opportunities there are for Christians to continue learning about how God made our bodies to work, how our bodies and souls belong together, and how to help one another glorify God in sickness or in health.

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Revelation 21:22-27 Series: Just Conquer #61

Introduction

This coming Thursday is the anniversary of Mo and I's move to Marysville twenty years ago. Marysville hasn't always been as great of a city as it is these days, and Lord willing will be still to come. But one of the things it's always had going for it in my mind, other than the number of auto parts stores, is how often it rains.

We moved from the Los Angeles area, having lived all our married life up to that point in Santa Clarita. Not only is it hot in the summertime, it only rains 34.1 days annually, one of the least rainy places in CA. Near the end of our time there, I would wake up and lament that it was sunny again. Twenty years in this Western WA cloudy-skies climate has caused an increase in my gratitude to God for sun, but when the sun comes up at 4am and goes down at 10pm, I don't mind finding some dark.

Our future as God's people is brighter than any southern California imagination.

The sun shall be no more your light by day, nor for brightness shall the moon give you light; but the LORD will be your everlasting light, and your God will be your glory. (Isaiah 60:19)

This comes near the end of Isaiah's prophecies, and John's vision near the end of Revelation picks up the same thread. God will be the everlasting light, our everlasting light. There will be no night. It will be all glory all the time.

John began to describe what he saw about the New Jerusalem coming down in verse 9 of chapter 21. He saw the walls, the gates, the measurements, the materials, all with radiant glory. Now John moves to some of the internal features of the city, and four significant things are not found.

No Temple (verse 22)

An angel invited John to see in verse 9 and took him to a high mountain in verse 10. He sees here in verse 22, and again at the start of chapter 22. He starts with an astounding absence.

And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb.

The word temple typically refers to a sacred location where God/a god met with worshippers. After the (temporary tent) tabernacle, the Jews had two separate temples (the first built by Solomon and destroyed by Nebuchadnezzar, the second temple rebuilt by Zerubbabel after the exile and destroyed by the Romans in AD 70). Ezekiel saw an eschatological temple (Ezekiel 40-48), and the Jews “consistently affirmed the hope of a final, material temple structure on a scale greater than any before” (Beale). Either that temple is rebuilt around and during the Millennial kingdom (and not carried over into the new heaven and new earth), or, as others claim, the City-Bride in Revelation 21 is the temple.

But why would Ezekiel’s vision center on the temple and then John go out of his way to say that he saw no temple?

Note that the people are the city, and God dwells with them (verse 3). Then God Himself is the temple, and men enjoy His presence. He is the Lord God the Almighty (ὁ παντοκράτωρ) and the Lamb. Again the divine nature of the Lamb is put in the spotlight.

There is no temple made of materials or of men, which argues against a spiritual application of Ephesians 2:20-22. That really is a fantastic passage, which figuratively describes the church as the dwelling place of God. But in Revelation, the redeemed are a City, the wall around the city has apostle foundations, but that does not make us the eternal temple, and in fact, John says explicitly that God Almighty and the Lamb are the temple.

No Sunlight or Moonlight (verse 23)

When it comes to the light of the world, God and His Son are it.

And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb.

The city itself is lit by the glory of God, and we'll see in the next couple verses that the glory shines for the benefit of others outside of the city.

The phrase has no need has caused some to say that there actually will be a sun and moon in the new creation, but that they won't be light sources, or at least they won't be depended on as light sources. Perhaps. But the day/night cycle will be no more according to verse 25 (and compare that with the original assignment of the sun and moon in Genesis 1:14-18), and repeated in 22:5 - “And night will be no more. They will need no light of lamp or sun, for the Lord God will be their light….” Since God's glory will be on display, there's no on/off switch. Our glorified, resurrected bodies will be ready for going all day.

God wraps Himself as it were with light (Psalm 104:2); He dwells in unapproachable light (1 Timothy 6:16). Jesus said He was “the light of the world” (John 8:12). We give thanks to God for qualifying us to share in the inheritance of the saints in light (Colossians 1:11).

Perhaps because the perfect fulfillment of submission is now seen between the Lamb and His Bride, the sun and moon are mentioned as no longer necessary as additional, external illustrations.

No Closed Gates (verses 24-26)

Verse 24 picks up with the light, but explains what will be happening with the light.

By its light will the nations walk, and the kings of the earth will bring their glory into it, and its gates will never be shut by day--(for) there will be no night there. They will bring into it the glory and the honor of the nations.

The first question is who are those who live outside the city? The redeemed of the Lamb are the City-Bride, those who live in and are part of the city, and all the rebels were thrown into the lake of fire. These cannot be a new group of unsaved men.

John does not provide their identity in Revelation. The most satisfying idea is that the kings and these nations are believers (whose names are written in the Lamb’s book of life, verse 27), who were saved and lived to the end of the thousand years but who were not deceived by Satan. They will be transformed for eternal life, but they will not have died and then returned (Thomas).

Kings bring in their glory and honor, their grandeur, their drip, as told in both verse 24 and 26. God's glory lights up the new earth, and men, who are now glorified image-bearers, are bringing what they've made to Him as glory. It’s not just that they walk around in an entourage, they bring wealth and riches and gifts.

This also suggests the ideas of work, production, economics, (international) trade, high (and low) quality goods, and not zero sum, since nations will "walk" by the light outside the city. It's not all glory inside leaving no glory outside.

Bringing in glory will be like tribute, in a way, yes, but satisfying tribute. The nations, drunk with Babylon’s offers, used to bring her gifts. This is not tribute imposed by the Almighty to remind these kings who the true king is, as if they resented the special place of the Lamb. Their work, and their work product, is a means of their worship.

As Isaiah 60:19 was repeated, the descriptions here repeat a few other verses in Isaiah 60:

Your gates shall be open continually; day and night they shall not be shut, that people may bring to you the wealth of the nations, with their kings led in procession. (Isaiah 60:11)

No Unclean Thing (verse 27)

But nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb's book of life.

Verse 27 doesn't mean that there will be both truth-doers and false-doers around, but the false-doers exist outside the city. The statement emphasizes what is completely other than our experience, and certainly for Jews who knew their history, city and temple. At this point it is all clean, all the time.

It also functions as an exhortation to all who hear the words of this prophecy: you must love and serve the Lamb or you will have no place in this glorious future.

Conclusion

As with much of the Apocalypse there are too many details that become problems for those who think this passage is describing the church. A future state (because it certainly doesn’t apply for the present state) of the church doesn’t need sun or moon? The church won’t need closed gates? The church will at some point only have those who are truly saved in her midst?

Here is glory the saints won't have to hide from, contrasted with Moses who asked to see God’s glory, and he had to be hidden in the cleft of a rock while God passed by and Moses got to see God’s back (Exodus 33:18-23).

Charge

We are promised a future of light. In his first letter, John wrote that when we walk in the light, as He is in the light, we have fellowship with one another. When we walk in God's light, we will be walking in fellowship. Might as well get started enjoying it now.

Benediction:

Finally, brothers, rejoice. Aim for restoration, comfort one another, agree with one another, live in peace; and the God of love and peace will be with you.

The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. (2 Corinthians 13:11, 14, ESV)

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Revelation 21:9-21 Series: Just Conquer #60

Introduction

When God decided to create something other, when He made the world and all that is in it, His purpose was to show His glory. The end for which God created the world is to show off His greatness, which, considered from our angle would be difficult, because there is no greatness like His greatness. He is infinite, and so every one of His attributes is connected to that infinitude. Even His communicable attributes are unique to Him because they are perfect. No one communicates like Him. No one is as righteous as Him. No one is as joyful as Him. No one loves like Him.

He has done, is doing, and will do whatever shows His glory. It is revealing itself, and connects with His nature, that He is glorified by our understanding of God's glory and, as Jonathan Edwards points out, by our delight in God's glory, and also by sharing His glory with His people. God doesn’t preserve His glory in a gallery behind glass over which we “oooh” and “aahh,” God portions out His glory in us. The OT concept of glory (kavod) was weightiness, and God is refining His people to be gold. The NT concept of glory (doxa) was brightness, and God is polishing His people to be radiant like diamonds.

Beautiful brides are often said to be radiant, and we see in Revelation 21 the Bride of the Lamb. Cities are sometimes said to be radiant, and we see in Revelation 21 the City of the Lamb. The City-Bride is adorned for her Husband (21:2), the City-Bride is made glorious by her Husband (see also Ephesians 5:25-27). The City-Bride, and this is John's eye-witness testimony, comes down from heaven "having the glory of God, its radiance like a most rare jewel" (21:11). The City-Bride is a place and the people, and she is glorious with and for God’s glory.

God allocates radiance all over and among His people. The descriptions and dimensions on display all work toward the glory of the Lamb, who is repeatedly referred to in this section (seven times from 21:9–22:5) as He dwells with a radiant people.

For whatever is challenging about this part of John's vision, and there are a lot of pieces to the vision, the coming of the City is not gradual through millennia. This is not church history, it is not a vision of the spread of the gospel to the world. In its context, judgment is finished, all the unrepentant are in the lake of fire, and even Death is dead. The radiance shines in the new heaven and new earth, a new dispensation. In a broader context, the Bible refers to the final parts of our salvation, our resurrected bodies and our perfect blamelessness, and here we are. This glorified state is not the process of our sanctification, it is the end of it.

One beseeching before we look with John at the angel's tour of the city. There are some exalted, not-of-this-world sort of descriptions to be heard. What you must not do is punt your belief over the symbolism side because someone might laugh at you for believing what the sentences say. This also means that you must not be one who laughs at those who don't think everything is merely a symbol because it seems silly to you. If you want to make a case for maximum symbolism as the proper interpretation, do so, but for better reasons than what you think "can't" be.

That is a dangerous standard, especially in light of passages such as Isaiah 55:9. It’s like saying God couldn't have created the entire universe in six 24-hour days. God can't be three Persons yet one God. There couldn't have been a global flood. Jesus can't be fully God and fully man. God wouldn't have taken on flesh and then died; that's foolish, it's a scandal. Brothers, there is no gospel and there is no glory apart from truths that don't "fit" our human wisdom. One man's ludicrous is another man's salvation (1 Corinthians 1:18, 22-23).

For that matter, the "it's symbols all the way down” approach does not unveil, it veils, which is the opposite of the name of the book Revelation. Even more than that, it often denies the very words that are written. I listened to some messages where the preacher argued that a literal reading is unreasonable and then went on to explain that "and the sea was no more" (21:1) can't mean that there won't be a sea for fishing, and later he said that "the city has no need of sun or moon to shine" (21:23) obviously doesn't mean there won't be a sun and moon. Pressing symbolic language too far can become a justification for denying Scripture no matter how beautiful you say it is. Believe God's Word.

The City's External Features (verses 9-11)

At the beginning of chapter 17:1-3 an angel came to get John, took him to the wilderness, and showed him the vision of a woman. That woman was Babylon, a flashy harlot, to be conquered by the Lamb (17:14). Another angel, perhaps the same one, gets John again, takes him to a mountain, and shows him another woman, the radiant Bride, to be married to the Lamb.

Then came one of the seven angels who had the seven bowls full of the seven last plagues and spoke to me saying, "Come, I will show you the Bride, the wife of the Lamb." And he carried me away in the Spirit to a great, high mountain, and showed me the holy city Jerusalem coming down out of heaven from God, having the glory of God, its radiance like a most rare jewel, like a jasper, clear as crystal.

The Bride was introduced in Revelation 19, and mentioned again at the beginning of chapter 21. Now she is also called the wife, because she has been united. Like Ezekiel was taken in the Spirit to a high place (Ezekiel 40:2), John is taken to a high mountain on the new earth to see the "new Jerusalem, coming down out of heaven from God" (21:2).

She has the glory of God as her clothing. This glory shines (φωστήρ), and it is not skin deep like the prostitute, though the surface sparkle is legit. The radiance is compared to jasper, which unlike our current jasper is more than likely a reference to opaque precious stones, even diamonds. The light bounces and plays and paints the scene, clear as crystal.

The City's Wall, Gates, and Foundations (verses 12-14)

Three external features are mentioned: the wall around the city, the gates in the wall, and the foundations of the wall.

It had a great, high wall, with twelve gates, and at the gates twelve angels, and on the gates the names of the twelve tribes of the sons of sons of Israel were inscribed--on the east three gates, on the north three gates, on the south three gates, and on the west three gates.

That the walls have a symbolic emphasis is clear, because there are no more enemies at this point on the new earth. That the walls have symbolic significance does not mean that the wall is only a symbol. The details explain/clarify, they do not make it enigmatic/cryptic.

We'll see a measurement for the wall in the next paragraph, the first focus is on the gates. Each gate is watched over by an angel. If all the enemies are in the lake of fire, why the watchers? Good question. But if the gates are symbols of ways into the church, are the watching angels also symbolic? Symbols of what? If the angels are not symbols, why are the gates symbols but not the angels? It’s better to take the vision as John saw it.

The twelve tribes fit one name on each of the twelve gates, not all twelve names on all twelve gates, comparable to (though not the same as) Ezekiel’s vision which named each gate separately in Ezekiel 48:30-34. Just as the camp was organized with gates in the OT, so all four directions allow access from any side.

And the wall of the city had twelve foundations, and on them were the twelve names of the twelve apostles of the Lamb.

Along with the sons of Israel are the apostles of the Lamb. We aren’t told whether it was Judas' replacement, Matthias, or Paul. But the Twelve were a group, with names, not just symbols of another group.

Ephesians 2:20 does talk about how the church is built on the foundation of the apostles and the prophets. It's really surprising how many interpreters conclude that Revelation 21:14 is the same truth pictured. But Ephesians 2:20 doesn’t talk about gates and foundations, only foundations, and that would mean that the OT representatives are also foundations, making 24, not 12. Even more, the gates are sons of Israel, not prophets. The foundation in Ephesians 2:20 is a figure of speech, but that does not make it the same in Revelation 21.

Israel and the Church are together, as represented by the Tribes and the Apostles, but also still distinguishable.

The City's Measurements (verses 15-17)

Another section starts here as the angel returns to view. And the one who spoke with me had a measuring rod of gold to measure the city and its gates and walls. The angel provides information not distinguished by sight alone.

John himself had a measuring rod in chapter 11, but it wasn't gold, and he was only measuring the temple. This is the city in which there is no temple (21:22), which is also significant for those who try to connect Ezekiel 40:3-5 to the measurement, where Ezekiel measures a temple, not a city.

The city lies foursquare; its length the same as its width. And he measured the city with his rod, 12,000 stadia. Its length and width and height are equal. He also measured its wall, 144 cubits by human measurement, which is also an angel's measurement.

The shape was not only square (τετράγωνος - four-cornered), but a cube, since all three dimensions measure the same, length and width and height. A perfect cube was also the same of the inner part of the temple (1 Kings 6:20, a 20 cubit cube). 12,000 stadia would be somewhere between 1,400 to 1,500 miles. Different commentators liken these 2 million square miles to whatever geographical features are nearest them (e.g., from the Pacific Coast to the Mississippi River, Thomas). This would give the city a volume of about 3,375,000,000 cubic miles.

This is according to the standard cubit of human measurement but measured by an angel.

Even with verbal clarification on size and the standard used, a bunch of interpreters conclude how impossible a city this size would be. Because it's so obviously silly (to them), 12,000 must be a symbolic number of completion, to go along with the symbolic cube of perfection, so symbol all the way down.

As for the wall, it's only 144 cubits. And even though it's proportional as a multiple of 12, 216 feet tall is way too small to be of any significance, compared to a 1,500 mile (7 million feet) high city. Even if it's 216 feet thick (as the NIV includes) instead of tall, isn't it just dumb?

So, great, then where are we? And why bother with a measuring rod, and also say that this is by human measurement?

The cube does reflect completion and perfection, and it is part of God allocating radiance actually.

The City's Materials (verses 18-21)

The city is radiant. And every kind of jewel adorned it.

The wall was built of jasper, while the city was pure gold, clear as glass. The foundations of the wall of the city were adorned with every kind of jewel. The first was jasper, the second sapphire, the third agate, the fourth emerald, the fifth onyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst.

The fact that the wall is made of jasper means “its purpose is not defense but rather radiating the glory of God” (Osborne).

There is a possible connection to the various jewels that the high priest wore in his breast-piece (Exodus 28:17-20). Eight of the stones referred to in Revelation are mentioned in Exodus, and perhaps the other four could be related. As stones went along with each month, and as stones represented each tribe, so these stones would represent all the people.

And, yet, these are not the stones of the gates, which had the names of the 12 tribes of Israel, these are the foundations, which have the names of the apostles, which requires switching the symbolism to make the representative point. Or, the variety and brilliance of the most precious sorts of stones make up a radiant foundation.

The final two materials are about the gates themselves and then the streets.

And the twelve gates were twelve pearls, each of the gates made a single pearl, and the street of the city was pure gold, transparent as glass.

The gates were made of a single pearl. The gates weren't measured for height; if they were the entire height they would be 216 foot tall. Silly, right? But why? Who says a pearl in the new earth can't be so large?

We sing about streets of gold. This gold is so golden that it's free from any impurity that would color it, so as glass. To our symbolism committed friends, this represents what?

Conclusion

Israel and the Church are God’s people, the Bride of the Lamb, and God has allocated radiance for them, His own glory to clothe them.

The believing remnant is likened to jewels in the Old Testament. In Malachi 3:16–17, it is said of those who fear the Lord and meditate on His name, “‘They shall be Mine,’ says the LORD of hosts, ‘on the day that I make them my jewels.’ (KJV); think the Jewels of Anniera in The Wingfeather Saga. We are adorned as jewels, as a glorious bride in a glorious city.

Charge

This world is not our home. What should we do until we get home? We are often out of place, out of step, out of favor. So, as those who are wise, make the best use of the time because the days are evil (Ephesians 5:15-16). As those who are trained in the words of the faith and good doctrine, train for godliness, which holds promise for the present life and also for the life to come (1 Timothy 4:6-8). In the evil day, having done all, stand firm (Ephesians 6:13).

Benediction:

But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. Therefore, my brothers, whom I love and long for, my joy and crown, stand firm thus in the Lord, my beloved. (Philippians 3:20–4:1, ESV)

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Revelation 21:1-8 Series: Just Conquer #59

Introduction

What is your greatest longing? What comes to your mind when you imagine the best future you can? For most of us I’m assuming that the Bible animates most of that picture, as it should. We have a “scent of a flower we have not found, the echo of a tune we have not heard, news from a country we have never yet visited” (Lewis, “The Weight of Glory”). The future will also only be better for a certain sort of person.

The future includes a great reckoning. All those who have done wrong—by perfect God’s standards and according to His omniscient records—will be judged by their works. All those who’ve done wrong and have not been redeemed by the Lamb will stand before the great white throne and be sentenced to the second death, to eternity in the lake of fire. This is the final state for every conscious being in the universe who will not love and be loyal to Jesus Christ.

All those who do trust and serve Jesus anticipate (and hasten 2 Peter 3:12) that day of judgment because then Jesus’ name will be exalted above all, and also our testimony for Jesus’ name and whatever suffering we endured will be finished and rewarded. The righteous look forward to the reign of righteousness that Jesus will establish. But our desire that every wrong will be acknowledged and punished is not the ultimate point. There is more longing than for justice, even more than longing for the end of our troubles. Our longing is to be home with God.

Revelation 21 begins to describe what that will be like. From Revelation 21:1 through 22:5 John gives perhaps the most detailed vision of “heaven,” of eternal life, found anywhere in Scripture. Our experiences now make it difficult to conceive of the positives (Peter has a similar list of what our inheritance is not in 1 Peter 1:4). But while all things will be new, they will not be entirely disconnected from now.

Before we get to seeing these glories, I admit I was surprised to learn that the general agreement among Bible readers about the final judgment does not carry over into chapter 21. I thought we were mostly back on the same page, with judgment and followed by the new heaven and new earth still in the future. It turns out that some believe that chapter 21 takes us back to the first century and that the new is actually coming now. Here is just one example (from someone I have otherwise learned a lot):

“I take the first heavens and earth as the Judaic aeon and the new heavens and earth as the Christian aeon, and these two aeons overlapped—the latter beginning at Pentecost, and the former ending with the destruction of the Temple in AD 70…. Church history is the time it takes for this bride to walk down the aisle.” (Douglas Wilson, _When the Man Comes Around_)

So,

“The process of world evangelization is the process by which God is making all things new, which is the declaration He makes in this passage.” (ibid.)

This is not how I believe the new is connected to the now; the new is not now but still then.

The language in these verses, even as the images connect with other prophetic visions from the OT and earlier in the NT, reveals a climactic and cataclysmic remaking, not a gradual and generational remodel. This is even quicker than the original six-day creation, and certainly not thousands of years of gospelistic-evolutionary development on earth.

There are two key points in these two paragraphs, the Then (verses 1-4) and the Now (verses 5-8).

The Then (verses 1-4)

In the previous paragraph John saw "earth and sky" flee away from God's presence as men were called to the judgment seat. Now John describes the replacement. And I saw heaven-a new kind, and earth-a new one. For the first heaven and the first earth went away and the sea is not any longer (verse 1).

The Bible opens with, "In the beginning God created the heavens and the earth" (Genesis 1:1). The creation story is about the universe, visible and invisible (Colossians 1:16), and was creation ex nihilo, out of nothing. That “heaven" didn't stand for a system nor did "earth." It was space, place, dirt, and water, thrones and dominions, all things. So here is the new heaven and the new earth, the scene for eternal life. The Lord revealed this purpose even in the Old Testament:

“For behold, I create new heavens and a new earth, and the former things shall not be remembered or come into mind. (Isaiah 65:17)

It is new not merely remodeled, replaced and yet recognizable, and the fulfillment of creation’s longings for freedom from corruption (Romans 8:18-23).

That the sea was no moreis surprising if for no other reason than that our current earth’s surface area is 75% water. But the sea has an unruly, uninhabitable relationship, and has been a source of fear and death to men. Even in Genesis 1:1, when the water did not have any boundaries yet, darkness was over the face of the deep and the earth was tohu va bohu, “without form and void.” This new earth will be different from the start.

The new earth gets a capital city. And I saw the holy city, the Jerusalem-a new one, coming down out of heaven from God. In the second half of verse 2 we will see an additional description, and the metaphor gets mixed. In the first part of the verse is a new Jerusalem called the holy city. While the Lord promised an anointed King who would rule in the old Jerusalem, a promise fulfilled in the Millennial Kingdom (Revelation 20:1-10), even that was not the full and final center for God's rule. More will be defined and described about the city in verses 9-27, even spilling into chapter 22. The new Jerusalem is only mentioned here and in Revelation 3:12 (even though there is a Jerusalem “above” in Galatians 4:26 and a “heavenly” Jerusalem in Hebrews 12:22).

In the second half of verse 2 the New Jerusalem is not only a place but also people. Without providing a subject change, the city is coming down and having been prepared as a bride, having been adorned for her husband. There are three participles, the the last two are both perfect tense and passive voice. Someone else already prepared/adorned in the past with continuing effect. The city-bride comes to earth.

Isaiah 62:3-5 refers to Israel as a bride, so this bride is all the saints in unity, while also they are peoples, plural (verse 3), from “every tribe and language and people and nation” (Revelation 5:9).

That a city could be a woman could be a place and could be a people should not surprise us since chapters 17-18 were about Babylon, the harlot, who was both a city and citizen rebels. This bride is truly glorious and she is holy, in covenant with and faithful to her husband.

A great announcement comes in verses 3-4. It is not by God but about God; God Himself speaks in verse 5. But this voice has authority, and it is not just good news, it is the greatest.

"Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people(s), and God himself will be with them as their God."

“He Himself, the God, with them, will be!” (αὐτὸς ὁ θεὸς μετʼ αὐτῶν ἔσται)

Is there a better hope? God walked in Eden with Adam and Eve, and it was this intimacy that they lost when they sinned. As God chose a people for Himself in the OT He centered His presence in the temple, but “the holy of holies” was only available to one man one day a year. His glory was the shekinah, the “tabernacled,” which is related to the Greek word for "dwelling" in verse 3 (σκηνώσει). Then God in Jesus "dwelt among men" (John 1:14, using a different form of the same verb) and His glory was displayed. Then the Spirit dwells inside every believer as a guarantee of our eternal inheritance (Ephesians 1:13-14, see also 21:7).

But for all of us now, this is by faith. It is real, but it is not now what it will be in the resurrection. To take our current salvation experience as the meaning of Revelation 21, to say that this new earth is among us and coming among us more every day in the church age, is to collapse the promises. His tabernacling among His people on the new earth will be a new experience.

So will the description in verse 4. He will wipe away every tear from their eyes, and death will not be any longer neither mourning neither wailing neither pain will be any longer, because the first went away.

A fulfillment of Isaiah:

He will swallow up death forever; and the Lord GOD will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the LORD has spoken. (Isaiah 25:8 ESV)

Even during the “thousand years” there will be death. There will be less death, with more peace than wars, and lives will be longer. But until the last battle is over and the dead raised to judgment and Death itself cast into the lake of fire, death will be an enemy. Death causes fear. Death is expensive, trying to avoid it even more so. Death brings grief. Even Christians know the pain and suffering related to broken bodies. Then there will be work to do, but the threats will be gone.

The Now (verses 5-8)

Here is a divine application. While John's vision is of the future, God Himself speaks in a way that encourages and warns us now. It will be unnecessary for those in the resurrection to know these words; they will already be experiencing them.

And he who was seated on the throne said, "Behold, I am making all things new." This is God's work, and part of His plan. Also, he said, "Write this down, for these words are trustworthy and true" in reference to the first four verses. It's not just that John got distracted by the glories of the vision, it's the attention God wants on this part of the unveiling.

And he said to me, "It is done! I am the Alpha and Omega, the beginning and the end." God is the Lord of history, from A to Z, and in between. Every notch on the timeline is His, including the Great Tribulation and Armageddon and the Millennium and new heaven and earth. Past, present, and future belong to Him.

"To the thirsty I will give from the spring of water of life without payment." This echoes Isaiah 55:1-2. This is the ache of the soul, the heart's thirst for God like a deer pants for water (Psalm 42:1-2). And God says, Come and drink. Stop slurping dust in broken, empty cisterns (Jeremiah 2:12-13). All this can be yours forever in Him. But it is only in Him, and you must cling to Him.

"The one who conquers will have this heritage, and I will be his God and he will be my son." For the last time in Revelation we see ὁ νικῶν, the one victory-ing. To just conquer means to hold out for this new earthly glory rather than the first earthly glory.

But the cowardly, the faithless, the detestable, murderers, sexually immoral, sorcerers, idolators, and all liars, their portion will be in the lake, the one burning with fire and sulphur, which is the second death.

It's quite a list, and it begins with a contrast between the one overcoming and the one underwhelming, the winning one and the running away one, the conqueror and the cowardly. The coward leads the list, an unusual location for him. This, along with the messages to the churches, warns that even among professing believers there is the possibility of compromise and apostasy.

The rest of the vices could be among those in the church, and obviously those outside of it. They are all outside the redeeming work of the Lam. Though they couldn't save themselves by being the opposite, these evil works will be judged and the end of all is the second death, the eternal separation from God.

Conclusion

Then will be better than now in every way, and also, how we live now matters for then. The kind of people who will be “at home” in the new heaven and new earth, the kind of people who will be “at home” with God dwelling among them, are the people who love fellowship with God now, who believe and rejoice with great joy in Christ by faith. We have been made new creations, and we long for Him to make all things new.

The Apocalypse has aimed here, all of the Bible has aimed here, our hearts—as believers—are aimed here, not as escape but as “the outcome of our faith” (1 Peter 1:9) and when we know fully, face to face (1 Corinthians 13:12); He will be our God and we will receive our inheritance as His sons.

At present we are on the outside of the world, the wrong side of the door. We discern the freshness and purity of morning, but they do not make us fresh and pure. We cannot mingle with the splendours we see. But all the leaves of the New Testament are rustling with the rumour that it will not always be so. Some day, God willing, we shall get in. (Lewis, “The Weight of Glory”)

Charge

In a future day, in the new heaven and new earth, God will wipe away every tear and sin and death will no longer be the rule. But we, as new creations, are the exceptions for now. Be not cowardly but unafraid, be not faithless but loyal to the Lamb, love your neighbors, let no worldly thing have your highest affection, and tell the truth. This is the way of the ones who conquer.

Benediction:

May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. (Colossians 1:11–12, ESV)

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Revelation 20:11-15 Series: Just Conquer #58

Introduction

We have come to the end of human history on earth as we currently experience it. We are almost at the end of the book of Revelation, and we have just considered the last battle (20:7-10), which turned out to be lopsided to the hilt against the rebels and the devil. We have also come back, after a long journey between chapters 4-20, to a place in the Apocalypse wherein there is a lot of agreement among the various reading approaches to the book. This is John's vision of the final judgement, after which comes the new heaven and the new earth.

The final paragraph of chapter 20 does tie up some loose ends from earlier in the chapter. In particular John mentioned that "the rest of the dead did not come to life until the thousand years were ended" (verse 5), in contrast to those who experienced the first resurrection and who would not face the second death. Now we see those dead resurrected, what by implication would be called the second resurrection, and they are those over whom the second death does have power (verse 6).

Satan has been judged and cast into the lake of fire, where he joins the antichrist and the false prophet. While the antichrist and the false prophet primarily plied their deceptions and destructions during the Great Tribulation, Satan has been a murderer and liar since the beginning (see John 8:44). The antichrist was just favorite embodiment, but the "seed of the serpent" are all those who have rejected the Ancient of Days and His anointed Son. All of them will be brought before God's throne and sentenced to eternal punishment in the lake of fire.

There are two related parts that John sees.

The Consummation (verse 11)

This is it. The final reckoning is about to take place as the final moments of the time-space universe as we know it occur.

And I saw a great white throne and him who was seated on it. This is after the thousand years, after the judgment of devil. There is no need for a trial for him or for further evidence to be presented against him; his end had already been decided.

Others will come before the throne of judgment, and calling it great emphasizes it's majesty and white emphasizes it's purity and splendor. It is God's throne, and according to Daniel 7:9 it is the Ancient of Days, God the Father, seated on the throne. But there are other indications in Scripture that judgment has been given to the Son (John 5:22; 2 Corinthians 5:10), and earlier in Revelation the Lamb is “in the midst of the throne” (Revelation 7:17). That the Father and Son (and Spirit) act in unity is not questioned.

From his presence earth and sky fled away, and no place was found for them. This is quite a statement. It prepares for "a new heaven and a new earth, for the first heaven and the first hearth had passed away, and the sea was no more" in 21:1. It makes me think of the un-creation scene in _The Last Battle_ when the stars are called home, but of course Lewis’ vision was fictional, and the whole scene is difficult to comprehend. The scriptural language is astounding: “The heavens will vanish like smoke, the earth will wear out like a garment” (Isaiah 51:6).

Some non-Pre-Millers question why Christ would rule for a thousand years on earth only undo that earth. But without getting too meta about the physical, it is God's creation to do with what He wants, and location and chronology are tough for our minds to relate with glorified bodies and eternal existence. Jesus Himself said that “heaven and earth will pass away” (Matthew 24:35), and Peter wrote about when “the heavens will be set on fire and dissolved” (2 Peter 3:12). We take those descriptions seriously even though our apprehension is currently imperfect.

The Condemnation (verses 12-15)

Before getting to the new hotness, the old and unholy must be dealt with. Such a judgment belongs with the nature of God Himself. He is holy, holy, holy (Isaiah 6:3) and must “repay each one for what he has done” (Revelation 22:12).

And I saw the dead, great and small, standing before the throne. This is the "dead" who came to life after the thousand years. They are resurrected from Hades, from the temporary place of judgment, to face the the Judge, and eternal judgment. All are accountable. None are too big to get out, none are too small to be overlooked.

The dead are brought from wherever they are, the sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. It is interesting that these three appear to be related: the sea, Death, and Hades. Death and Hades have been mentioned before in Revelation, first when Christ holds their keys (Revelation 1:18), then with Death as the rider on the pale horse and Hades following (Revelation 6:8). They not only contain the dead like the sea, but they will be thrown into the lake of fire. Everything about their descriptions shows them to be personified powers, and the imagery in Scripture points to the pushing of beings rather than ideas.

The sea isn't punished, and seems to be mentioned as a place where other dead bodies would have been lost, and of particular interest for bodies drowned and “buried” at sea.

Books were opened, and the dead were judged by what was written in the books, according to what they had done. These are divine records, the unabridged and unerring biographies of the deeds of men (the opening of “books” is also mentioned in Daniel 7:10 following the Ancient of Days on the throne). While God reveals that He accounted all men unrighteous in Adam, God also reveals that He assigns judgment based on what men do (Romans 5:12, 15). Works always reveal what is in our hearts, and the hearts of rebels lead to sins, of some kinds and at varying levels.

Verse 13 repeats the same standard, and they were judged, each one of them, according to what they had done. Though they are all thrown into the lake of fire, this does not necessitate that all the punishment is the same. All the punishment is awful, yes, so it’s not as if there is a “better” place to be in the lake of fire. But even if all that was different were the consciences of men, the justice of God means that there will be different degrees of punishment “according to what they had done,” even if we don’t know exactly what it looks like (and can appreciate the imaginative effort in Dante’s _Inferno_).

There was a distinguished book among the books: Then another book was opened, which is the book of life. John has already referenced the book of life previously (13:8, 17:8), and it has also been called "the book of life of the Lamb who was slain” written before the foundation of the world." It is not a book of deeds, but a book of names. It appears to be the names of all the redeemed, and therefore the names of all those elected by the Father and given to the Son. While the works of the saved are considered, it is not the works that save. Those in the book of life are not there because of what they did but because of what the Lamb did for them.

The second death has no power over them (see again verse 6), and this is because they've been given new and eternal life in Christ. They have believed in Him, and so they have not only been raised with Him spiritually but their bodies were raised to reign with Him before the Millennial Kingdom. They will know everlasting joy in the presence of the Lamb in the new heaven and new earth, going further up and further in to glory. Much of chapters 21 and 22 are about this.

But the last enemy must be eliminated. Then, Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. For those who think that fire is merely symbolic, it does beg the question why the enemies would be resurrected first and then sent to this punishment?

Death and Hades were mentioned together as two separate riders in Revelation 6. They are presented here as characters, perhaps as demonic agents, even though we usually think of Death as a state of being and Hades as the intermediate place for the dead. It is unusual to say that a concept and a location are throw into the place of final punishment, but perhaps they are thrown into the lake as in their purpose is completed.

And if anyone's name was not found written in the book of life, he was thrown into the lake of fire.

Conclusion

We are of a race that expects that judgment. God has “put eternity into man’s heart” (Ecclesiastes 3:11).

These are the ends: judged according to our works and punished in the torments of the lake of fire forever and ever, or, redeemed by the Lamb's work and brought to worship Him forever and ever. How do you know which group you're in?

The requirement is not to determine if you are in the Lamb's book of life, the call is to repent and believe in the Lamb. Only after that do you make your calling and election sure (2 Peter 1:10). Do you believe in the Lamb? Do you love Him? Do you seek to obey Him because you love Him? Do you desire His return?

Death is not our friend. Death has been dealt a death blow (Hebrews 2:14), death cannot have the victory (1 Corinthians 15:55).

He will swallow up death forever; and the Lord GOD will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the LORD has spoken. (Isaiah 25:8 ESV)

Charge

The apostle Peter wrote about when “the heavens will be set on fire and dissolved,” and how “we are waiting for new heavens and a new earth in which righteousness dwells” (2 Peter 3:12-13). There is no mistaking what sort of people we’re to be: holy and godly and hastening the coming day of God (2 Peter 3:11). “Beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace” (2 Peter 3:14).

Benediction:

[May you] grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen. (2 Peter 3:18 ESV)

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Selected Scriptures Series: Centers and Circumferences #16

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Revelation 20:7-10 Series: Just Conquer #57

Introduction

One of the greatest, tongue-in-cheek, self-defeating but still quite edifying quotes is from Friedrich Hegel about history: "The only thing we learn from history is that we learn nothing from history." Applying the observation to itself we would not learn this reality, but it does remind us that we're not good at seeing. As Solomon sagely wrote, that “what has been done is what will be done” (Ecclesiastes 1:9), including the pattern of not noticing patterns.

For about six thousand years, that being the approximate length of human history, human beings have been rebelling against God. It started with Eve, and Eve's disobedience is especially archetypal (a recurring motif) because she was deceived by the ancient serpent, Satan (Genesis 3:13, 2 Corinthians 11:3). Once Adam joined her in that sin, all mankind was considered unrighteous and every person is born unto rebellion, that is, with a bent to go his own way. Previous to those bites, Adam and Eve were not carriers of rebel DNA, but now the devil has material to work with.

For six millennia there has been enmity between the seed of the woman and the seed of the serpent (Genesis 3:15). We may not want it to be so simple, but there really is only worship and obedience to God the Father through our Lord Jesus Christ, or there is a "fiendish parodying" with "endless manipulations" and "deceptions" all for the purpose of establishing "the devil's illusions (of) of a social 'reality'" (Joe Boot, _Gospel Culture_, location 535). While this has been true for all time, it will take its ultimate form in the Great Tribulation when the dragon delegates authority to the beast and the nations are deceived. They will put on such a show, but it is destined to end in fire.

At the end of Revelation 19 we saw the Second Coming of Christ to defeat the nations in the battle of Armageddon. At the start of Revelation 20 we saw the devil bound for a thousand years and then the reign of Christ on earth with His resurrected saints for a thousand years. During the Messiah's Millennial Kingdom there will be those who experienced the first resurrection and there will be others who have not died. I believe many of those non-resurrected humans living in the Kingdom will be Israelites, and I believe that there will be some who are from other nations that were not participants in the battle of 19:17-21 who "come quietly," so to speak, into honoring the One who rules on the throne in Jerusalem. Jesus will govern on earth, Satan will be bound in the pit, and the earth will be full of the knowledge of God (Isaiah 11:9).

But...Revelation 20:7-10 tells us what happens at the end of the thousand years. With a hat tip to C.S. Lewis, we now come to The Last Battle. And the lesson we will learn is that even with a divine King ruling in perfect truth and justice, the hearts of men will rebel. If there's one thing we learn from history, it's that men are rebels.

There are five parts to this paragraph.

Satan Unbound (verse 7)

For the sixth time in seven verses the millennium is referenced. And when the thousand years are ended, Satan will be released from his prison.

The NASB translates, "when the thousand years are completed," a little better nuance than ended, because of two things. First, the verb is a form of teleo, related not just to something being over, but something being brought to its objective, its telos. Second, we were supposed to be looking for this end due to the last part of verse 3: "until the thousand years were ended (the same form of teleo). After that he must be released for a little while."

The "must" is a divine must. It could be translated, "it is necessary." But who decides what is necessary? And is there a reason that binding and then releasing for a short time is essential?

God is clearly the one writing the story, and in His plan He purposes that Satan be removed from earth so that he cannot be busy with his deceptive work and then be released from his prison (another indicator that it is not just restrictions on his power but elimination of his presence) to deceive again, as the next verse states. And the reason appears to be to make the point as starkly and strongly as possible: no matter how much time goes by, not only the devil, but men do not want to submit to God.

Men Deceived (verse 8)

Satan will be released, perhaps by the angel or perhaps by God Himself, and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle.

Upon release he has two purposes, or it may be one mission with the means he knows best, his “spiritual gift.” He comes out to deceive the nations and to gather for battle, or in stages, he deceives them into gathering.

A thousand years has not changed the devil's mind; he is still hell bent on using image-bearers and dragging them with him in rebellion against their Maker. And, a thousand years has not changed the nature of man; he is still susceptible to lies and manipulation and will hope against reality that Jesus can be rejected, again. It is the ultimate fulfillment of Psalm 2.

Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, saying, "Let us burst their bonds apart and cast away their cords from us." (Psalm 2:1-3)

This is the history of the heart of man. This will be the final hurrah, which turns out to be only is his final humph.

Gog and Magog are names used in Ezekiel 38-39 to describe the opposition to Israel, and Gog was the king while Magog was the land of Gog (Ezekiel 38:2), (though there was a son of Japeth named Magog (Genesis 10:2)). The context in Revelation 20:8 itself gives the clue that they are not limited to two persons or to a person and a place, but are a way to describe the nations that are at the four corners of the earth.

This refers to Gentiles, and we'll see in the next verse that they assault Jerusalem. This final showdown was prophesied, as is the final outcome. Their number is like the sand of the sea, and though so many men were killed and became bird-food in the battle at the end of chapter 19, that does not mean that every person on earth was in that war. With a thousand years of peace and prosperity around the earth, it should not be surprising that a hoard of human rebels could make up a new army at the end of the millennium. If the battle depended on numbers, it appears that the advantage is to Gog and Magog.

Jerusalem Attacked (verse 9a)

The last battle occurs at a different location than the battle at Armageddon (Revelation 16:16). And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city.

The beloved city is Jerusalem. This is the location of the throne of the King of David, and was prophesied as the place where the nations would concentrate their forces. If, as I've pointed out, the Jews have been gathered back to Israel, then they would be the camp of the saints.

At that time Jerusalem shall be called the throne of the LORD, and all nations shall gather to it, to the presence of the LORD in Jerusalem, and they shall no more stubbornly follow their own evil heart. (Jeremiah 3:17)

Alternatively, this is a metaphor for persecution of the church: “The church is now and will be the true Israel in the midst of whose camp God’s presence tabernacles” (G.K. Beale). “So after a long period of gospel glory, Satan is permitted one last attack on the object of his malice, which is the Christian church” (Douglas Wilson).

For those who recently read Ezekiel in the Bible Reading Challege, you may have noticed that in chapters 36-37 Israel is restored to the land and then a war involving Gog and Magog follows in chapters 38-39. The Pre-Miller understands a literal fulfillment of passages such as Isaiah 62:1-4, especially 4. “For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not be quiet…You shall no more be termed Forsaken, and your land shall no more be termed Desolate.” And then the devil deceives men into assaulting the blessed.

Rebels Consumed (verse 9b)

At Armageddon the armies were "slain by the sword that came from the mouth" of the Rider on the white horse, from the mouth of Christ (Revelation 19:21). Following that, the birds of prey feasted on the flesh. A different method, but with similar dispatch, defeats the army here. But fire came down from heaven and consumed them. No effective resistance at all is mustered, and, no effort by the saints is required to put them down.

Fire came down when king Ahaziah sent groups of 50 out to Elijah in 2 Kings 1:10-14.

If 19:19 and 20:9 are the same battle, as non-Premillennialists must interpret, then these are two ways of talking about the same event, which, to some, is not “an event” anyway, but a picture of regular successful defense by the church. That makes descriptions “such as fire came down from heaven" dramatic, and it makes "consumed" overkill. The Pre-Miller understands one battle before the thousand years and a second battle, this last battle, after the thousand years.

Devil Punished (verse 10)

Before the thousand years began the beast and the false prophet were thrown into the lake of fire (19:20). Then third member of the unholy Trinity was bound for the millennium, then released, and now he joins them.

And the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever.

The description sure makes it sound as if the beast and the false prophet were there already, which fits with the progressive nature of the paragraphs.

That said, “But all three can be seen as thrown into the fire at the same time” (Beale). I don’t know how that conclusion is reasonable, but it is made by some.

After this the devil is not mentioned any more in Revelation; the “ultimate bruising of his head (Genesis 3:15)” (Thomas). The final rebellion has been occurred and the only thing remaining in human history is the last judgement, which we'll see in 20:11-15. This is the devil’s destiny.

Conclusion

We are beholding the Lord wrongly if we read Revelation and are being transformed into a more fearful people. We should be more like Elijah on Mt. Carmel and less like Elijah running from Jezebel.

God loves the rebels out of their rebellion, otherwise rebels will be glad for any opportunity to rebel.

The cultural and political implications of this millennial lesson are significant and relevant. When Jesus reigns on earth, when perfect justice is done, when great earthly blessings are given, and resurrected saints are knowable and visible, it will still only be the elect who love to submit and serve Christ. Others may enjoy the greatest period of common grace on earth, they will be its beneficiaries, but a growing resentment in some will be a sufficient target for the unbound devil to deceive them into attacking Christ.

This does not mean that Christians should keep Christ out of the public sphere. It means that we must trust Christ to make us fruitful as we acknowledge His name and call others to do the same. But if He does not call men to Himself, they will come to resent Christ and those who bear His name. That is true now and will be during the millennium, because if there's one thing we learn from history, it's that the heart of man is easily deceived into defiance against God.

Charge

Honor your father and your mother; such is a commandment with promise. Resist the devil, and he will be frustrated. Ask God to enlarge your heart so that you may run in His ways.

Benediction:

Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word. (2 Thessalonians 2:16–17, ESV)

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Revelation 20:1-6 Series: Just Conquer #56

Introduction

Many years ago at a Shepherds' Conference I heard John MacArthur describe the work of John Calvin in a way that planted a mental seed which still bears fruit every week as I study the Bible. John Calvin wrote his _Institutes of the Christian Religion_ fairly early in his life (27 years old). He continued to revise it, editing and adding, for the next two decades until his death. His work explained the theology that the Reformers believed, and were willing to die for. By the time Calvin's earthly ministry was finished, he had also published verse-by-verse commentaries for almost every book of the Bible. MacArthur commented something to the effect that Calvin dragged his theology through text after text of Scripture which sharpened his theology and kept it driven by the Word.

At a different level, we all have some sort of "theology" when we come to read whatever book we pick up, including the Bible. With the Bible, though, we want to constantly, intentionally, submit ourselves to it. We don't need to claim that we come without any assumptions, but we must be willing to have our assumptions challenged, if not rebuked and corrected, depending on what we read. It is a process, and that's good. God's revelation was progressive, so is our understanding of it.

One reason I wanted to preach through the Apocalypse is because I wanted to drag my own notions of eschatology through every seal, trumpet, and bowl. It's true, I also wanted to drag you all (and your theological assumptions) along together. Being honest with our assumptions is tough, and it is even tougher to willingly barrage those assumptions with questions to see what still stands. Preaching through Revelation has been the most difficult series for me, not necessarily because of the apostle John's visions, but because of trying to consider some of the interpretations of those visions by those with a different approach.

This can be done charitably, not building figurative bunkers about eschatology. Some of my closest friends are wrong.

It's also been difficult because eschatology seems to be one of the most dualistic doctrines by default. What I mean is, the way I've heard Revelation talked about is more for bunker-builders than bold conquerors. If the world is going to hell in a handbasket, as is often talked about, then we should hunker down until the rapture. But I wanted to drag my Kuyperianism through these chapters to see what would come out.

As we like to say, we are Reformed and still reading Revelation (ha!). No, we’re “Reformed and still reforming,” which includes reading the verses in Revelation for themselves, which promise blessing (Revelation 1:3), rather than assuming what they can't mean because of our "theology." Also, for what it’s worth, John Calvin never wrote a commentary on Revelation. Who knows what might have happened if it had been otherwise.

We've looked at the first two paragraphs in Revelation 20, paragraphs that repeatedly refer to the “thousand years.” Satan is bound for a thousand years (verses 1-3), some group of people are resurrected and are said to reign for a thousand years (verses 4-6). After the thousand years, Satan is released for a little while and then is finally defeated (verses 7-10). I have mentioned some of the categories, but have tried to drag us through the verses first.

If the eschatology of Revelation were a vision chart, and Jesus is the big “E” on the top line, we have some among us who’ve never looked closely at any of the lines below, and others who are arguing over the fine print of copyright information. And great. Today I want to get a higher perspective with some of the theological categories, show how they are understood to fit in Revelation (and a “thousand” millennial misunderstandings, which shows that I realize a “thousand” can be figurative), and then finish with some of my pastoral burden for why it matters.

The Millers

Perhaps you've heard this before, I don’t know who first said it, that the Millennial Kingdom is 1,000 years of peace that Christians like to fight about.

The millennium refers to a thousand. I don't have exact figures, but whole denominations defend that a thousand means a thousand and other denominations say that thinking that a thousand means a thousand is indefensible.

At the beginning of our study in Revelation I gave four approaches to the book: Preterist, Historicist, Idealist, and Futurist. These do not directly map onto the three main explanations of the millennium, but they are often related close. Usually the Historicist and the Idealist think 1,000 is symbolic, and the Preterist must think it's symbolic since we're in the millennium now. I don't know if there is any benefit to being a Futurist who isn't Premillennial, but, for example, Abraham Kuyper is a Futurist A-millennialist.

What’s different about each of these millers? Is it okay to be any one of them?

A Postmillennialist typically believes that the thousand years is symbolic of a long time, perhaps thousands of years. For example, Doug Wilson, who is probably the most well-known Postmillennialst in our group, teaches that the "thousand years" is the time between Christ's first coming and His second coming. When considering Revelation 20, the dragon is bound now, and Christ’s second coming is post/after the thousand years. The “first resurrection” is spiritual life, and the reigning with Christ includes political and cultural gospel-progress and success. Some Postmillennials think that a "golden age" of the kingdom, where the gospel has more widespread acceptance, is still to come, and they call that time the millennium. But it's still not a 999+1 years, and it still happens before Christ returns.

There are good things for the Post-Millers, especially in their emphasis on the power of the gospel and the Lordship of Christ over all things, along with obeying Christ as Lord with a generational mindset.

An Amillennialist typically believes that the thousand years is symbolic of a long time, and is currently in effect as well, both with great blessings and great trials. (Kuyper is odd, believing that the "thousand" is still future, but that it may only be a few days.) The emphasis for an Amillennial is that Christ is currently reigning (with all authority, Matthew 28:18), seated at the right hand of the Father (Hebrews 8:1; 12:2), and that both gospel fruit and wicked rebellion will increase until some point in the future when God ushers in the eternal kingdom. There will be no “thousand years” before the new heavens and the new earth. All those who have died in Christ are reigning with Christ, we who are still alive on earth and those who have died with Him in the heavenly places.

There are good things from the A-Millers, especially in their emphasis on the authority of Christ and the need for faithfulness to Christ amidst suffering.

A Premillennialist typically thinks that the thousand years is not a figure for a long time, but that "thousand" is the shorter way to say ten centuries or one-hundred decades. A Pre-Miller understands the Rider on the white horse to come and defeat the kings of earth and then establish His reign on earth. They take chapters 19 and 20 consecutively, battle on earth then kingdom on earth then a final battle on earth then the new heavens and new earth. At the beginning of this thousand years, believers will be resurrected with their glorified bodies and will participate in the reign on earth.

There are (at least) two subsets of Premillennialism: Historic and Dispensational.

Historic Premillennialism holds that the thousand years is future, not symbolic, and that the focus of Christ's reign will be the church. Most likely the church will go through the Tribulation, and then the church will be the primary vehicle or institution through which Christ reigns during the millennium. Many of the early church fathers were Premillennialists of this type, including Augustine, until he turned toward Amillennialism and the church followed him in that for a thousand (and more) years.

Dispensational Premillennialism holds that the thousand years is future, not symbolic, and that the focus of Christ's reign with be the nation of Israel. Most Dispensationalists think that the church will be raptured before the Tribulation (note that there is no talk about "church" after Revelation 3, though there are Mid-Trib and Post-Tribers, too), and then "all Israel will be saved" (Romans 11:25) and Jesus will reign from the throne of David in the city of David, Jerusalem.

Every Miller Can’t Be Right

Both Post-Millers and A-Millers share a symbolic take on the "thousand years,” which is because both Post-Millers and A-Millers share a (mostly) symbolic take on the book of Revelation. Both Post-Millers and A-Millers think that Revelation repeats, or "recapitulates," such that, for example, the battle in 19:17-21 and the battle in 20:7-10 are the same, that the battle is spiritual, and that the millennium is in between (20:1-6) only as a vision, not as an actual kingdom.

Pre-Millers get defensive about overly-sprititualized interpretations (arguing that a "thousand years" is plain), about non-sequential reading of the book (i.e., battle, binding, resurrections and reigning, battle).

As a Dispy Pre-Miller, I believe that it takes less gymnastics to accept it in the order it's presented and with the more "surface" or “natural” reading, even while acknowledging a high amount of figurative language in John’s visions. And while we all believe that God is faithful to His promises, a Dispy Pre-Miller is distinguished from all of the other categories in terms of God’s love and plan for the nation of Israel.

A Thousand Ironies

I also believe in a double-irony (not a literal thousand). The first irony is that a Dispy takes "covenant" more consistently than most capital-C Covenantalists. The second irony is that most Dispies live inconsistently with their own theological consistency.

As for a more consistent hold on the covenant, Dispies maintain that when God said "all Israel will be saved" that God meant Israel, the nation, not a redefined group (see especially Jeremiah 31:31-40). I keep reading about "replacement" theology, where the church replaces Israel. Some want to call it "fulfillment" theology rather than replacement, so they say that the church is the fulfillment of the promises. Others reject the label "replacement" because they say that Old Testament Israel was the church in an earlier stage of God’s redemptive plan, so it's the same thing, so the New Testament church can't “replace” it.

But a Dispy says that the gospel is the power of God to salvation for the Jew first, that God's promises to the nation of Israel that were unconditional and that are unfulfilled must be fulfilled otherwise God's faithfulness is in question (which is the reason for Romans 9-11). He promised Israel new hearts, land, a rebuilt city, He promised them blessing. He promised them the Messiah in flesh, and the throne will be in Jerusalem.

A number of the visions in Revelation fit with the fulfillment of promises to the nation. The 144k are from the tribes of Israel (7:1-8), distinguished from the “great number from every nation, from all tribes and peoples and languages” (7:9). The two witnesses are in Jerusalem (11:1-13). There are some of the "woman," who is identified as Israel, who are spared from the pursuit of Satan (12:1-6, 13-17). The final battle (20:7-8) is outside of Jerusalem. The fulfillment of God’s “new covenant with the house of Israel and the house of Judah” (Jeremiah 31:31) is upheld and exalted by Dispies.

Dispies have failed badly, however, and ironically, to be Kuyperian.

To the degree that Augustine turned to Amillennialism in the 5th century he also promoted dualism. He blamed his move on bad-apple Pre-Millers. Eusebius and Augustine were repulsed by visions of gratuitous, gluttonous behavior in the thousand years kingdom as apparently taught by some.

But why would glorified, let alone sanctified believers, abuse the good gifts? The Israelites were not too spiritual for Deuteronomic blessings. The kingdom conquerors in Hebrews 11:33 didn't wish they had been the ones sawn in two, as Hebrews 11:37.

Dispy Pre-Millers have built too many eschatological bunkers, and read our rapture novels. We have been dualists, watching for the figurative rapture helicopter out of the figurative Vietnam of tribulation. We have the principle that God will show His faithfulness through spiritual and material blessings on earth in history, but we often do not live in practice consistently with our principle.

Ironically, the Pre-Millers, who are supposed to not love symbols and spiritualization, have defined themselves out of any material and physical blessings, while still expecting it, reserving it, for Israel. The Post-Millers have taken physical and left out Israel. The A-Millers leave out Israel and physical.

Conclusion

Just as Arminians must reckon with words such as “elect” in the Word, so Christ’s reign is called a “thousand years” no matter how we try to define it. The millennial categories provide alternatives for how to understand the “thousand.”

As for consistent Dispy Pre-Millers, we share the optimism of the power of the gospel with the Post-Millers, we share the concern over the increase of evil on earth with the A-Millers. And a future kingdom of saints reigning with Jesus does not eliminate current responsibilities of the saints for Jesus.

A Kuyperian Dispensationalist magnifies his ministry in order to make the Jews jealous (like Paul described in Romans 11:11, 13-14) with the result that they would turn to Christ. Here is the place and now is the time for us to glorify the Lamb as He blesses us in our succeeding and in our suffering, and we trust that God has ordained to use us in part to turn Israel to her Messiah for when He returns to reign on earth.

Charge

By His grace you have turned to the sun and the Son, you have considered your jealous-making ministry in the story of human history on earth, you have been made fat in faith. What grace He has given, and now He promises His powerful grace as you go.

Benediction:

May [you] have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen. (Ephesians 3:18-21, ESV)

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Selected Scriptures Series: Centers and Circumferences #15

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Revelation 20:4-6 Series: Just Conquer #55

Introduction

The study of the end times is not just a study of prophecies but of promises. The result of such study is not just (hopefully) a more detailed accuracy about what is going to happen but a deepened hope in what God is going to cause to happen. He is a God of promises, a God of hope, and He is always faithful to His Word.

From the beginning of our study in the book of Revelation I have maintained that the major "problem" with Revelation, if it really should be called a problem, is that all the things John saw and wrote about have not happened exactly the way that John saw and wrote about. All of the approaches to the Apocalypse wrestle with this fact and propose different ways of handling it.

But this is a larger problem than the descriptions and promises found in the last book of the Bible. There were many promises in the Old Testament that were fulfilled when Christ came, but not all of them. Jesus Himself taught about some things that have not happened yet, and this is a feature not a bug in the Bible. In this dispensation we live by faith not by sight. However much God's Word provides understanding, the point is that we should believe whatever God says. Learn the lessons He teaches, including the lesson of leaning on Him and not our own understanding. He is faithful.

God has given a lot of revelation about His reign on earth. He is sovereign by nature, cannot be anything but sovereign, and this is more certain than a triangle having three sides. God rules, has ruled, and will rule. Before He ascended Jesus said that all authority had been given to Him by the Father (Matthew 28:18), and He sits at the Father's right hand (Hebrews 12:2). This God who rules is the God who reveals the His rule will be embodied on earth, and “the earth shall be full of the knowledge of the LORD as the waters cover the sea” (Isaiah 11:9). God promised such a kingdom to Abram (Genesis 17:1-8), that would come through Judah (Genesis 49:8-10), as a son of David (2 Samuel 7:12-16). There would be a King to rule over all the earth from His throne in Jerusalem.

This has not happened yet.

That reality has been variously explained, and there are two broad categories of explanation. It is happening, but in a spiritual sense, or it will happen more than in this spiritual sense.

If we are going to give ourselves to serve this God, if we are going to follow the commands of Christ, if we are not going to be ashamed of Him and His words, if we are going to refuse compromise with the world, if we are going to suffer as those who believe in Him without seeing Him, we ought to give full attention to what He says about what He's going to do. It is not an overstatement to call His promises an issue of life or death.

Last Lord's Day we considered John's vision about the binding of the devil for a thousand years (Revelation 20:1-3). While it is supernatural, it is not fanciful or fictional. The purpose and duration of Satan's time in the pit relates to this next paragraph (20:4-6) which views the thousand years without the devil’s deceiving work among the nations.

There are significant interpretive questions about these three verses. There is significant disagreement, with downstream implications, about the interpretation of these verses. Let's reread them and see what promises there are to be celebrated.

Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also, I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and who had not worshipped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years. (Revelation 20:4-6)

Three times the phrase for a thousand years qualifies the duration. It was used twice in the previous paragraph for the binding-time of Satan, it will be used once more in verse 7 as a summary marker, "when the thousand years are ended." As I said last week, this is the Millennium (from the Latin word mille meaning “thousand”). The reason why we refer to the Millennial Kingdom is because two of the three uses of for a thousand years in verses 4-6 speak about reigning with Christ, the Messiah, the Anointed King. This is a period of Christ's reign, and of some group with Him.

It is tempting to leave the paragraph and bring in other theological categories, or even other Scripture passages, both of which are worthwhile in their place, but neither of which are required just yet. Let's look at the text in front of us first.

Along with the reigning Christ, who else do we meet here? An angel and Satan, as affecting the nations, were the main characters in the previous section. Here John sees 1) those seated on thrones, 2) those who share the first resurrection, and 3) those who are resurrected but not in the first resurrection. Both of the first two groups have authority to judge and reign with Christ and cannot be affected by the second death, the last group is resurrected for sake of the second death.

Two related questions arise. What type of resurrections are these? And where is the judging and reigning (by the resurrected) taking place?

We can work from what we know. The second death is eternal death, which means that the first death, not explicitly referenced here, but by implication, is physical death. Anyone whose name is not found in the book of life experiences the second death (20:15), but before that, the (physically) dead are "raised" and brought before the "great white throne" (20:11). This raising is what verse 5 describes: the rest of the dead did not come to life until the thousand years were ended. So everyone is raised physically, those who are part of the group called the rest are raised to face the second death.

What is the first resurrection? The ones who experience the first resurrection were souls who came to life. They are those who cannot be affected by the second death, and they come to life at a different time than the rest who are affected by the second death. They are also the ones who reign with Christ for a thousand years.

Every clue in the passage itself points to a physical resurrection and therefore a physical reign.

This is the promise for those who would not submit themselves to the beast while living on earth. This is the promise for those who actually were willing to give up their physical lives. The promise is not simply that their faithfulness on earth, which caused them their life on earth to end, would result in their reward of reigning with Christ in heaven. This is not merely a spiritualized reward.

It is a common interpretation to say that the first resurrection refers to Christian regeneration, that is, to spiritual resurrection (Augustine seems to have been the first to promote this view). As we'll see in a moment, what that allows is for a spiritual reigning as well as making the thousand years a symbolic reference.

But not only does this make the vision about two different kinds of resurrections, the first spiritual and the second physical, it makes the promise for living without compromise a promise of salvation. Yet it is those who are saved, as in, already spiritually resurrected in Christ, who resist the beast. The first resurrection occurs after the beheadings/martyrdom, so if the first resurrection is spiritual, then the martyrdom results in spiritual life. In other words, they died for Christ before becoming spiritually alive. That misses the entire point of this promise.

When the souls...came to life, these are already spiritually saved souls who get their new physical bodies. Which also means that when they came to life and reigned with Christ, this reigning must be more than spiritual as well. If the thousand years is happening now, between Christ's comings (as Douglas Wilson and many others maintain) then the reigning must be spiritual. That perspective creates more problems.

John saw thrones, and seated on them were those to whom the authority to judge was committed. We are not told the explicit identity of the ones sitting on these thrones, but the movement of this part of the end times points to their authority being on earth (contra Wilson). Christ defeated His enemies on earth (19:17-21), Satan is bound away from the earth (21:1-3), so why would the thousand years of reigning, as opposed to the reign of the beast, not also be on earth? Whereas John had previously seen elders sitting on thrones in heaven (4:4), these thrones represent authority on earth.

Because the ones on the thrones are distinguished from the ones who had been beheaded for the testimony of Jesus...who had not worshipped the beast or its image, we have reason to think that the ones with authority are the same group as those who were in the army of the Rider on the white horse (19:14). Based on promises given earlier in the book of Revelation, these are the saints who lived and died before the tribulation, and the beheaded were those who lived and died during the tribulation.

The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. (Revelation 3:21)

It is not only the martyrs, both groups are blessed. Blessed and holy is the one who shares in the first resurrection. They receive their resurrected bodies and are certain not to succumb to the power of the second death, and they will be priests of God and of Christ, and they will reign with him for a thousand years.

Such a reign of Christ on earth with His resurrected saints fulfills prophecy after prophecy (see for example Exodus 19:6,; Isaiah 61:6; Zechariah 14:9), beginning in the Old Testament and affirmed in the New Testament. While it has always been true that God is King over all the earth, God established a covenant with David that David's son would sit on a throne in Jerusalem and rule the nations (2 Samuel 7:16). So many Psalms anticipate not just the recognition of the Anointed one's spiritual worth and spiritual authority, but of the Anointed one's coming and defeat of enemies and blessing of His people.

Rise up, O judge of the earth. Understand O stupid people! (Psalm 94:2, 8)

But not everyone agrees with this.

The mention of the saints’ resurrection in 20:4–5 probably is a reference to their share in Christ’s own resurrection, which gives them power to rule spiritually over the devil. (Beale)

Having entered into glory, they continued to live on, and they participated in the reign of Christ over all the nations of men. (Wilson)

Rushdoony takes the view of many amillennialists that the first resurrection is a figurative way of referring to the regeneration of the believer, whereas Benjamin B. Warfield held the view, also found among some amillennialists, that the first resurrection is the entrance into heavenly joys and that these verses present a picture of the souls of the redeemed safe in heaven. (_4 Views_)

Such interpretations just don’t fit.

I cannot comprehend what Abraham Kuyper thinks would be so boring about such a future kingdom. Due to what's seen in verses 7-10, when Satan is released for a short time and we find that some are on earth who are still capable of being deceived into rejecting the good reign of King Jesus, there is plenty of plot to work with. If we're going to play that game, how many Christians have been bored thinking about their eternal rest, strumming harps on the sidewalks next to streets of gold? It's possible to make anything "uninteresting" if we try, but God's plan, and the fulfillment of His promises down to the jot and tittle, is definitely not going to upset us.

Conclusion

We are not in this kingdom, we are before it, and Christ will come before it, which is what it means to be a Premillennialist. The judging and reigning is not ecclesiastical or spiritual but civil and historical, just as the war was at the end of chapter 19 was on earth, and even as the dragon could no longer deceive the nations.

I plan to preach a part two of this paragraph next week, with a brief breakdown of the attempts to square it with eschatology perspectives. I mean, I haven't even shown one chart yet.

We are still praying as the Lord taught us, “Your kingdom come, your will be done, on earth as it is in heaven” (Matthew 6:10). And God has promised: The LORD will come and all the holy ones with Him (Zechariah 14:5),

And the LORD will be king over all the earth. On that day the LORD will be one and his name one. (Zechariah 14:9)

Charge

We make promises because God makes promises. We keep promises because God keeps promises. We imitate Him by giving our word and we imitate Him by following through on our word. But this is not only parallel behavior, as in a mirror. His faithfulness doesn't just show us how, His faithfulness blesses our how. His promises don't just give us ideas, His promises and His faithfulness and His joy make us strong.

Benediction:

Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. (Hebrews 10:23–25, ESV)

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Revelation 20:1-3 Series: Just Conquer #54

Introduction

Of the reasons that I chose to preach through the book of Revelation, a fair summary would be that I thought it would be good for us. It's not that I have end-times fever. There was a decent amount of eschatology talk among us before 2020, and it's easy to see how numerous events, and some of the commentary on those events, have promoted heightened apocalyptic awareness. I thought Revelation would be good before all of that.

I thought it would be good because many Christians disagree about the end-times within orthodoxy, among denominations, and even within our relatively small flock. That is fine because it is good practice to lock arms with some with whom we may lock heads. The way we learn to get along is not by ignoring all the tricky or difficult or personal subjects. This mindset is out of step the society around us, which makes it unique and important, even if not easy.

Another reason it's good practice is to read the book of Revelation itself. It is possible to have very strong convictions based on very little details like those "without understanding either what they are saying or the things about which they make confident assertions" (1 Timothy 1:7). Evolution is a great story, until you have to answer all the questions. COVID-19 has a higher survival rate than the COVID vaccine promises, and the prevalence of masks means that our culture has a high immunity from paying attention. My point is that it's easy to get uptight about eschatology without wrestling with the inspired prophecy. Maybe we can't answer every question, but we ought to try our best.

We also want to practice not being embarrassed. Revelation is revelation for our blessing and for our boldness. It is written that we might see the parody and envy of the false trinity, that we might recognize the tactics of deceit that are already at work today, let alone that will dominate in the Great Tribulation, and that we might love the Lamb and spend our lives for Him, even if it costs us our temporal comfort.

The book of Revelation corroborates from beginning to end that we have no need to be embarrassed about holding fast to Christ, to the Word of God, and to all that He has told us. His first coming scandalized the expectations of many, it won't be surprising if the details about His second coming do likewise.

So I'm about to get us to look together at the Millennium. Of the 22 chapters in the Apocalypse, chapter 20 may provoke the most emotions (though the 666 and mark of the beast are particular attractions). There are camps based on the Millennium, and you should have an idea about them, not because this is a seminary class, but because we should all want the profit from this part of God's inspired word, equipping us for every good work in our part of God's story.

It's okay that people have questions, and there will be more questions about the Millennium answered in the upcoming paragraphs. Also some of the difficulty comes from a failure of asking enough questions or being satisfied to easily with a "sense" or a system rather than what can be seen.

Let's read verses 1-3, observe what is written, then see if we can interpret what sort of bind the dragon gets into and what the thousand years means.

Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while. (Revelation 20:1–3)

Verse one introduces the prophet's vision, And I saw, that introduces us to the first main character, another angel. Though we are not told his name, the descriptions of where he came from, what he carries, followed by his conduct in verses 2-3, show him to be a supernatural individual. He's not a human messenger, and nothing suggests that he represents a human or a collective group (especially of humans).

He is coming down from heaven. Scenes have shifted between earth and heaven in Revelation. We are getting another act on earth, even as the flesh on earth was eaten by the birds in the previous paragraph (19:17-21). The angel is holding two things: a key and a chain. The key opens and closes the “abyss” (NASB), the bottomless pit, from which demons came out in Revelation 9:1. The chain is used in the next verse.

The second character is re-introduced in verse 2, with all the names and descriptions used for him previously in the book: the dragon, that ancient serpent, who is the devil and Satan. The dragon is his most frequent title in Revelation (Thomas), a devouring creature, having lost a war in heaven to Michael and been thrown down to earth (Revelation 12:7-8). The ancient serpent identifies him as the creature as far back as Genesis 3 in the Garden of Eden, also the one who has tried to sweep away the Messianic people (Revelation 12:15). The devil is the accuser (Revelation 12:10), and Satan is his name. Jesus was tempted by the devil; God's people have been hunted by the devil (Revelation 12:15). The devil is “the deceiver of the whole world” (Revelation 12:9), and he gives his delegated power to the beast in order to deceive the nations (Revelation 13:2). He is also a supernatural individual, connected to lies and sinful rebellion, not merely a figure of an evil force. He is the ultimate face of evil, and he does not easily give up.

There are five things the angel does to the devil: 1) seized, 2) bound, 3) threw, 4) shut, and 5) sealed.

A couple things come together here that need to be considered. Is this binding a symbol? If yes, a symbol of what?

If Satan is not a symbol, then why would his being bound be a symbol? The objection is that angels are spiritual beings, including Satan, so some interpreters say that clearly an actual chain wouldn't be effective; chain must not refer to a chain. And likewise, pit can't be a place that contains spiritual beings, and there would be no door to shut and a seal would be useless.

As for the binding, does the angel limit the dragon's influence, or eliminate the dragon's influence? Some interpreters think Satan is like a dog on a long chain, even if the chain is metaphorical.

But seized, bound, threw, shut, and sealed are too graphic and emphatic to apply to today or even to be satisfied as putting a damper on his deceiving. The location is different than earth, the locking keeps him away from the nations on earth; shut de door on the devil. “The text does not say that Satan will deceive the nations less than he did in the past—it says that he will deceive the nations no longer” (Waymeyer). This is a real bind, as in, the dragon seems to be in a real bind, and the descriptions put the interpreter who takes it all as symbols in a real bind.

Look at the purpose of the binding and im-pit-ting: so that he might not deceive the nations any longer.

Deceiving the nations has been part of Satan's work through the beast and false prophet since he was thrown down from heaven (chapter 12:9). That deception has taken a variety of forms, and had varying levels of success. But those who read the binding as limiting, rather than eliminating, either think that we are currently enjoying this reality (most amillennialists) or that this will be a gradually recognized state on earth as the gospel spreads with success (postmillennialists). Here’s a postmillennial example:

“The devil was the spiritual being that gave the beast its great power. So when he was bound, this meant that he would not be able to prevent the successful evangelization of the Empire, which in fact he was unable to prevent.” (Douglas Wilson. _When the Man Comes Around_)

While there is no doubt that the world was changed in radical ways when Jesus took on flesh, and when He dies and rose from the grave, Easter was not the angel’s chaining of the dragon. The apostles continued to acknowledge Satan's authority and work on earth post-Jesus' resurrection (Satan is “the god of this world” 2 Corinthians 4:4; “the prince of the power of the air” Ephesians 2:2, “the evil one” with “flaming darts” Ephesians 6:16, and more). How can Satan be bound and in the pit now, and prowling about like a lion seeking prey (1 Peter 5:8)?

Is it simply that he can't deceive "the nations"? Are we supposed to think that he can't deceive governments but he can deceive persons? That would give us a new way of presenting the gospel and a new word: an angel-who is Jesus-chained up Satan so that Congress won't believe lies, though, of course, you still might.

The end of verse 3 adds a limit to the binding: After that he must be released for a little while. To do what? If he’s merely restricted, we’re supposed to believe that released is merely a dramatic word for less restricted. We find out in verse 7-8 that he is released to deceive the nations again. The dragon’s time in the pit didn’t diminish his wrath. It's more interesting to think about why this is necessary (that he must be released), but before that theological question, we're supposed to think that the first coming of Jesus changed the devil's deceptive global influence and also that this happened chronologically before all the problems of chapters 6-19 (since they all happened post-resurrection)?

The kings had just gathered to make war against the Rider. They had been deceived into it, so chapter 16:13-16. How did that happen, though, since chapter 20 says Satan couldn't do that very thing?

Or, the alternative is that this binding by an angel Satan hasn't happened yet. We are still anticipating it.

Which gets us to a phrase used six times in the chapter. It is a piece of eschatology that's only found in Revelation 20, at least in these specific terms: the thousand years.

• bound (the dragon) for a thousand years (verse 2)
• until the thousand years were ended (verse 3)
• reigned with Christ for a thousand years (verse 4)
• until the thousand years were ended (verse 5)
• reign with him for a thousand years (verse 6)
• when the thousand years were ended (verse 7)

The Latin word for thousand is * mille (the VLG has per annos mille). The Greek word is χίλια (chilia*), which gave rise to the pejorative term Chialists. The meaning of the 1,000 years is where Premillennial, Postmillennial, and Amillennial (or “inaugurated millennialism” Beale) come from. There are sub categories and nuances within each, but broadly, a Premillennialist believes that Christ returns in the final parts described in chapter 19 and reigns for a thousand years on earth. A Postmillennialist thinks that the return and reign of Christ happens after the millennium, which probably just means a long time. An amillennialist understands the time between the first coming and the second coming as the millennium, no matter how many calendar years it ends up being. Here is an amillennialist explanation:

“the descending angel in 20:1 introduces a vision in vv 1–6 going back before the time of the final judgment in history, which was just narrated in 19:11–21. The time span of the vision will be seen to extend from Christ’s resurrection until his final parousia.” (Beale)

Christ restrained Satan at His resurrection and is reigning now in heaven in the spiritual realm and the saints with Him, and to a lesser extent through Christians in the church on earth. The binding of Satan is a reduction on his work, but not a removal of his presence, because evil increases alongside the spread of the gospel.

Usually Post- and A- have a symbolic reading of 1,000 and the Pre- usually understand it as measurable by the almanac. If it is symbolic, the thousand years could actually mean thousands of years (as Beale), or it could mean a few days (Kuyper, see his quote below).

We will need to deal with the millennial implications of resurrection and reigning as well as location of that reign in the next paragraph (verses 4-6). But for now, consider, is every number in Revelation literally useless, as in, no use for the cardinal number?

Many (beloved) interpreters point to Psalm 90:4 (and 2 Peter 3:8) to show that a thousand years is figurative.

For a thousand years in your sight are but as yesterday when it is past, or as a watch in the night. (Psalm 90:4)

But that observation about God's eternal nature is impressive because the 1,000 years is a knowable, countable time. It takes over 14 lifetimes to get that far (unless you lived before the flood like Methuselah). To God's existence it is a drop in the bucket.

That is not the same thing as saying that God doesn't count. Numeric prophecies about sojourning in Egypt, exile in Babylon, were true in years. Specific details about the first coming of Jesus were demonstrable (even if confusing to the first ones who heard), why not His next coming? What is absurd about an actual millennial binding of Satan and ruling of Jesus?

Before I finish for today, I thought I would take opportunity to point out that two of the men who God has used most to help me understand the world are decidedly opposed to what I’ve said already about what will happen in the world. I’ve already given one alternative provided by Doug Wilson, here’s another:

“I take the one thousand years of Satan’s binding to be a symbolic representation of the Church age, from the time of Pentecost to the Second Coming. The one thousand years represents the fullness and completeness of Christ’s reign, not a literal one thousand times around the sun.” (Douglas Wilson)

Abraham Kuyper has nothing good to say about Chialists, even though he is a futurist amillennialist, as in, he thinks most of Revelation is yet to happen, just not like it says. In his commentary on Revelation Kuyper writes that Chialists offer an “untenable representation,” that is, an impossible to hold or defend position. He claims the only way to interpret 1,000 as ten centuries is to “set aside” the context or treat the rest of Revelation “as though it had not been written.” There is “literally nothing (that) would have happened and nothing would have been accomplished to justify this uncommonly long delay.” It makes it a “futile interval,” and “ten centuries of long, if uninteresting history.” Kuyper was not merely an amillennialist, he was a committed anti-Chialist.

“We can not reckon here with years, yet, if for one moment we might indulge in a play of imagination, we might readily picture to ourselves that the binding and incarceration of Satan were to last but a few days….Thousand then merely means that there is no more reckoning with human data.” (Kuyper)

This is all good, though, because we can talk about it to recognize different positions, including those that are very critical of our own. We can talk about it and recognize that we don't have to agree with someone on everything to be blessed by them. We can talk about it because Satan is our enemy and accuser and deceiver, not brothers in Christ who love Christ and the glory of Christ and the Lordship of Christ who claims sovereignty over every thumb's width in the domain of human existence.

Conclusion

At the start of Revelation 20 we see Who: an angel and the dragon. What: binding and sealing in the abyss. Where: from earth to the pit. When: a thousand years. Why: no deceit among the nations.