Anticipating the Lord of History

It’s been several years since I posted anything in this space, and even longer since a regular posting has been in the offing. But today I was encouraged by the thought that, after receiving some feedback in the past few weeks, that these posts are occasionally helpful to folks interested in studying the scriptures and even other matters of a political or theological nature. So in light of that, I’m going to post below a sermon I preached this morning on Luke chapter 1. I hope its enjoyable and enlightening for anyone stumbling across it online.

PJ Wenzel

Welcome to the advent season!  Advent season – the celebration of the arrival of Jesus.

During this advent season, we’re going to be looking at several key figures in the birth narrative of our Lord, with the purpose of walking in their sandals a bit. To see that they were not only narrative furniture in the story of Jesus, but men and women whose lives furnish us with examples of how Jesus’ advent changed them, and how the Gospel transformed their lives and hearts.

Zechariah was one such man.  We’re going to walk through the first part of Luke 1 together, I’m going to read some of the story with you, and because it’s a longer passage, I’m going to make some contextual comments along the way, and then we’ll examine the story from a few different angles. 

So…Luke 1 beginning in verse 5, please follow along with me…

[5] In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah. And he had a wife from the daughters of Aaron, and her name was Elizabeth. [6] And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. [7] But they had no child, because Elizabeth was barren, and both were advanced in years.

Zechariah was a priest from the line of Aaron. Aaron was the brother of Moses, and in the Bible it is through Aaron’s line that the priesthood would be maintained. But not only is Zechariah from this tribe, so is his wife, Elizabeth. It was said in those days that a woman of excellent character was “fit to marry a priest.” But here we learn she is not only righteous in character but is also of the lineage of Aaron, and this would have been thought a double blessing for Zechariah.

Note also that these are older folks. Just like Abraham and Sarah, they are old and unable to have children. From Sarah to Hannah to Elizabeth, again and again in Scripture there is a theme that the Lord delights to show his power and grace in the barren womb. God being glorified in the midst of suffering is also a major Biblical theme, and in the stories of women like Elizabeth, the two themes are beautifully and powerfully woven together. Now, verse 8…

[8] Now while he was serving as priest before God when his division was on duty, [9] according to the custom of the priesthood, he was chosen by lot to enter the temple of the Lord and burn incense.

By this time there were so many priests that the line of Aaron was divided up into 24 different divisions, and even those divisions were so populated that if you were chosen for the honor of offering prayers in the temple like this, it’s the only time you’d be able to do it in your lifetime. One and done. This is a once in a lifetime opportunity for Zachariah – so he is thinking that this is the apex of his ministry on earth.

[10] And the whole multitude of the people were praying outside at the hour of incense. [11] And there appeared to him an angel of the Lord standing on the right side of the altar of incense. [12] And Zechariah was troubled when he saw him, and fear fell upon him. [13] But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John. [14] And you will have joy and gladness, and many will rejoice at his birth, [15] for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb. [16] And he will turn many of the children of Israel to the Lord their God, [17] and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared.”

[18] And Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.” [19] And the angel answered him, “I am Gabriel. I stand in the presence of God, and I was sent to speak to you and to bring you this good news. [20] And behold, you will be silent and unable to speak until the day that these things take place, because you did not believe my words, which will be fulfilled in their time.”

[21] And the people were waiting for Zechariah, and they were wondering at his delay in the temple. [22] And when he came out, he was unable to speak to them, and they realized that he had seen a vision in the temple. And he kept making signs to them and remained mute. [23] And when his time of service was ended, he went to his home.

Now it was expected that when Zachariah came out of the Temple, he was to stand in front of the people on the steps of the temple and offer to them a blessing. He was to bless them verbally before the Lord. So when he came out and couldn’t speak, he also couldn’t perform this blessing.  Finally we read…

[24] After these days his wife Elizabeth conceived, and for five months she kept herself hidden, saying, [25] “Thus the Lord has done for me in the days when he looked on me, to take away my reproach among people.”

This is the word of the lord. You may be seated. 

There are three different angles to this story we’ll examine:

  1. The first is the art of waiting on God’s timing
  2. The second is ultimate reality belongs to God
  3. The third is restoration for the glory of God

(waiting, reality, restoration)

The art of waiting on God’s timing

I’ve read in so many devotions and so many greeting cards now that the theme of “anticipation” has become a permanent part of my Christmas vocabulary. Growing up we even celebrated Christmas by doing an advent devotional as a family and putting ornaments on a “waiting tree.” 

To be perfectly candid, I didn’t really care for all the waiting and anticipation in the lead up to Christmas. As a kid it wasn’t the decorating and the devotional evenings that I anticipated, it was Christmas morning! Just in case my parents weren’t sure of my feelings, I’m sure I conveyed my righteous anticipation by asking a million questions about presents and refusing to sit still for any length of time.

Despite my mom’s noble efforts, it wasn’t until later that I began to appreciate the themes of “anticipation” and “waiting” and how they reflect the longing of Israel for their Messiah.

Here at the beginning of our advent season together is the perfect time to reflect on those themes, especially as we look at the lives of Zechariah and of Elizabeth. Focusing in a bit more on Zechariah this morning.  

Luke tells us a few important things about this couple: They were righteous, they were old, they were barren, and they were serving the Lord.

When you are young, there are certain dreams you have, which, being young, you assume will just fall into place as life goes on. There is a certain naiveté, ignorance, and maybe even a touch of arrogance about how we start out our lives as adults. But as time wears on, we begin to see that what we assumed about life, what we took for granted would just happen, doesn’t always fall into place the way we thought it might. Am I right?

Francis Schaeffer once said in the context of an essay on art, that for the Christian, our entire life is our greatest work of art, more than anything we ever do with our hands or produce with our minds.  I’m certain that many of you would agree with Samuel Rutherford that we owe a great deal to the file and the hammer of our Lord, but that process of refinement is painful. And perhaps no struggle is more personal and more painful for a married couple than the struggle of infertility.

Now it is not my purpose or intent to open fresh wounds this morning. But here at Veritas while we’ve praised God on many occasions for the great blessing of children in the church, we’ve also wanted to acknowledge and love on those in our church family here who haven’t yet been blessed with a child, or have walked a long and faith-testing road to parenthood. I can attest, with many others I’m certain, how encouraged and built up in the faith I have been by the godly example of the men and women of Veritas who have walked through the difficult seasons – not only of infertility, but of the loss of children. I praise God for your tenderhearted and steadfast example which brings glory to God.

So church we know a little about what these two people have gone through. But when we meet Zechariah and Elizabeth here they are older, and seemingly they have reached a point where giving birth to a child was a distant dream, one that has long since disappeared like a mirage in the desert of Judea.

Now Luke, our author, is a physician by trade, and a very meticulous author. And when he conveys a thing under the superintendence of the Holy Spirit, I believe we should take careful note.  He says that this couple was righteous. That they were following all the laws of the Lord.

As they waited. As they anticipated. As they dreamed, as they lived day in and day out – what did they do?  They obeyed.

Friends, this is the first thing our souls need to take away from this account: waiting on the Lord is active. It is not stultifying, it is not siloed, it is not paralyzed.

The Bible is replete with story after story of Godly men and women who waited for the Lord. David practically made it the theme of his life. As in Psalm 27:

Wait for the LORD;

                        be strong, and let your heart take courage;

                        wait for the LORD! Psalm 27:14

or in Psalm 25:

                        May integrity and uprightness preserve me,

                        for I wait for you. Psalm 25:21

Waiting is abiding. Abiding is obeying. Obeying is glorifying the Lord in our lives through word, heart, and deed.

If we want to know what it means to wait I can think of no better passage than John 15 where our Lord told us… “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.” John 15:5

Notice that there is a “doing” here. Waiting on the Lord requires us to abide in His power while doing His work until He brings about His will for our lives in His own timing, by His own power for His own glory.

At this time in Israel’s history, there were thousands of people waiting for a savior. Para-military uprisings among the Jews were becoming more and more frequent, and the people longed for freedom as a nation once more.

This was a national anxiety felt in the hearts and realized in the daily lives of every Israelite.  Zechariah and Elizabeth were serving the Lord as they waited on Him, and as they prayed for a son and for freedom from Roman oppression.

Now…one of the tremendous marks of a life that waits upon the Lord is that of prayer. A life of waiting on Jesus is a life marked by prayer for the Father’s will to be done.

And in our passage today, we read that it was the angel Gabriel who visited Zechariah in the temple. Gabriel shows up at other points in redemptive history. In Daniel chapter 9 we read of how Daniel was praying to God on behalf of his people.  He was confessing the sins of Israel and appealing to God to rescue them from hands of their enemies and to restore them back to the land – because they were in exile in Babylon at this time. He ends his prayer like this:

Now therefore, O our God, listen to the prayer of your servant and to his pleas for mercy, and for your own sake, O Lord, make your face to shine upon your sanctuary, which is desolate. [18] O my God, incline your ear and hear. Open your eyes and see our desolations, and the city that is called by your name. For we do not present our pleas before you because of our righteousness, but because of your great mercy. [19] O Lord, hear; O Lord, forgive. O Lord, pay attention and act. Delay not, for your own sake, O my God, because your city and your people are called by your name.” Daniel 9:7–19

And after this Gabriel comes to him with a remarkable message. He says this:

“O Daniel, I have now come out to give you insight and understanding. [23] At the beginning of your pleas for mercy a word went out, and I have come to tell it to you, for you are greatly loved. Therefore consider the word and understand the vision.” Daniel 9:22b–23

I love this passage! As Daniel waits in exile he is praying, he is obeying the Lord, and the Lord wants him to know that he is “greatly loved.”  As you wait upon the Lord, as you pray to heaven for help in your distress, in your anxiety, in your pain, you, too, are greatly loved.

Waiting involved faithful and active obedience and prayer.

One of the most significant things about our passage today is that it exemplifies how God’s timing often brings us blessings that we could never have imagined. We pray for something over and over for years, but only later realize that in God’s mercy and timing, he withheld that gift in order for something more amazing.

While we may not understand – even in this lifetime – the full extent of what his timing means, we can realize that this is how he works in our waiting.  

Daniel was praying for the restoration of Israel and asking forgiveness for the sins of the people.  Gabriel gave Daniel the vision of 70 weeks – a vision even more amazing and of a higher magnitude than his mind could have asked for. A vision which anticipates not only the restoration of God’s people to their homeland, but how events would culminate in the arrival of a Prince. A prince who would be “cut off” in a sacrificial death for the sins of his people.

God delayed the birth of a son for Zechariah and Elizabeth because he had something special planned.

Daniel asked for a lot but got much more than he bargained for, and timing that he probably wasn’t expecting. So it was with Zechariah. And that is what we’ll see next…

The next thing we’ll consider is the nature of ultimate reality. Ultimate reality belongs to God.

As the priest on duty that day, Zechariah was to be offering prayers on behalf of the nation. So he is in the temple, in the outer area of the holy of holies – only the high priest went in the holy of holies and he did that only once a year – so he’s in this outer area praying. 

Gabriel arrives and tells Zechariah that his prayers have been heard. 

What prayers?

Our minds immediately go to the prayers he and Elizabeth must have prayed a thousand times over the years: prayers for a child.

But his prayers in the temple were more likely prayers for the salvation and redemption of Israel. As I mentioned before this is likely the most important day of Zechariah’s life until now, and he has been training for this, and would want to fulfill his priestly responsibility to the letter, and that meant offering prayers on behalf of the nation.

But the beautiful thing about the answer from the Lord is that it fulfills both the prayers of Zechariah and Elizabeth for a son, and the prayers of the nation for deliverance. In sending this couple a baby, God is sending the forerunner of the great Savior of Israel, and of the world!

John is to be the herald of heaven’s great King who would visit this world on a mission of salvation.

Only God can weave such amazing answers together. We read this and marvel at all God is doing in this story.  But was that the reaction of Zechariah?  No…

How does he react?

In verse 18 he questions Gabriel saying “How shall I know this? For I am an old man, and my wife is advanced in years.”

From his words alone you cannot detect all of what is in this man’s heart. But apparently Gabriel knew enough to know that Zechariah had an unbelieving heart because he says “because you did not believe my words” (vs 20).

What seems strange about this reaction is that here is a man who had been praying for years and years for a son. Here is a man whose wife had longed for a child. How many conversations, how many knowing glances shared over the breakfast table? How many shared moments of pain and frustration?  And here – here is the answer to all his prayers. Decades worth of desires!  And he doesn’t believe. He sees the glory and power of the angel – there can be no doubt about the authenticity of this messenger’s identity. We read earlier, in fact, that Zechariah practically wet himself when the angel appeared! He knows this is a messenger from God!

It can’t be a proximity problem. He is not isolated from the faith community or the outward reminders of his heritage. In fact, he is surrounded by the trappings of his faith. He has the priestly garments on. He’s inside the temple. He’s only steps away from the holy of holies! 

Why the unbelief?  How is it possible that he can doubt!?

(PAUSE)

Let me tell you what I think is going on here. 

Zechariah’s “worlds are colliding”, to quote George Costanza.

His perception of reality, his construction of what is possible, is bound up in the plans, desires, and perspectives of his heart.

What a message for us today. Awash in post-modernism, we hear and read again and again that truth is what you make it. Reality is defined by your own perspective.  So important is this worldview that technologists are in a rush to give us power to create our own AI worlds accessible by simply strapping on a headset.

But ultimate reality belongs to God. You cannot make your own truth. You cannot create your own reality.

Live in your fairy land all you want, eventually that bubble will burst on the rocks of God’s sovereign truth, either in this life or the next.

Zechariah wasn’t a post-modernist by any stretch of the imagination. Yet his reality, his expectations, and the norms which he has set as the lens through which he saw how life works, how God works, were being brought into contact with the plans of the Lord of life and history.

I’ve found that the nature of my own perspective, when not governed by faith based in the Word of God, reveals itself as extraordinarily brittle in times of testing. This is what Zechariah was learning. He had set limits on what God could do; laws by which he expected God to act. And the weight of God’s plans were snapping the feeble bridge of his expectations.

Look at Gabriel’s reaction, he says “I am Gabriel. I stand in the presence of God, and I was sent to speak to you and to bring you this good news.”  He proclaims this gospel, this good news, and hears the words from Zechariah and he’s like “Wait. Wait…what!?” 

Gabriel is trying to reconcile what he lives day in and day out with this man’s reaction, and it just…doesn’t compute.  “Do you know who I am – I see your knees knocking, so you must have an idea.  I mean…I just came from the heavenly throne room…”

There is some discontinuity between what Gabriel knows as true and what Zechariah is willing to believe is true.

Of course, to us, in hindsight, Zechariah’s unbelief looks nonsensical against the backdrop of God’s revealed plans. But…

…we have to ask ourselves…What happens when our prayers aren’t answered in a way we expected? What happens when (in his mercy) God withholds the answer for years? How do we react when circumstances in our lives unfold in unexpected ways?

Do we look for the hand of Providence in the details of life?  Or do we recoil in bitterness and unbelief? 

We may be surrounded by the trappings of faith, and in this season that’s even more the case, and yet have such a contracted and minimized view of the power of God that we look at our lives and say “no…its hopeless. I’m a mess and there’s nothing that can fix this.”  Are we allowing our own narrow view of life’s road to hem in our perspective on God’s capabilities?

Friends, God does not simply stitch together the mess of our lives in order to salvage some kind of decent ending to the narrative.  He is busy in the details.  He is superintending all of reality. Upholding the world by the word of his power, he supervises and intercedes for those who he “greatly loves.”

It’s a wonderful blessing – a good thing – to be surrounded by the people of God and to regularly find ourselves here in this building. But let’s not let our surroundings, our culture, and our doubts construct an artificial view of God. A small view of God. A proud view of God that’s based on our own plans and objectives, rather than faith in his providence, timing, and power.

God’s word calls us to deeper waters: 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. (Prov 3:5)

Now let’s look past the reaction and to the heart of the message from Gabriel, and how it is “good news” – not only Zechariah, but the whole world.

Restoration for the glory of God

Remember how I said that after the priest would finish their prayers in the temple it was their job to go out and bless the people? Well, the Lord’s messenger puts the kibosh on that. It is as if God is saying “I will not have an unbelieving man speak to my people this day. Not today. Today is the beginning of a special new work.”

For years the people of Israel had been led by shepherds who Jesus would later describe as serpents and sons of Satan. But light is breaking through the darkness, and in a sign of things to come, every tongue will be stopped, and every eye will behold the majesty of Jesus.

Zechariah was a righteous man who stumbled into unbelief.

But this wasn’t to be the end for Zechariah. 

The message that Gabriel brought was “good news” – good news that went beyond the hopes and dreams of this righteous couple. Their son was born for a very specific mission.  Listen to the hints dropped by Gabriel.  Look again at verse 16…

And he will turn many of the children of Israel to the Lord their God, [17] and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared

That last line may be the most important. It echoes the words of the prophet Malachi, and indicates that their son John will prepare the people of Israel for someone – and that someone is their Messiah! 

Now as the story continues. Turn with me to verse 57 and we’ll read this together…

Luke 1:57–80

[57] Now the time came for Elizabeth to give birth, and she bore a son. [58] And her neighbors and relatives heard that the Lord had shown great mercy to her, and they rejoiced with her. [59] And on the eighth day they came to circumcise the child. And they would have called him Zechariah after his father, [60] but his mother answered, “No; he shall be called John.” [61] And they said to her, “None of your relatives is called by this name.” [62] And they made signs to his father, inquiring what he wanted him to be called. [63] And he asked for a writing tablet and wrote, “His name is John.” And they all wondered. [64] And immediately his mouth was opened and his tongue loosed, and he spoke, blessing God. [65] And fear came on all their neighbors. And all these things were talked about through all the hill country of Judea, [66] and all who heard them laid them up in their hearts, saying, “What then will this child be?” For the hand of the Lord was with him.

Zechariah was restored to speaking once again.

The long months which held him in mute frustration had also humbled him, and increased his faith, so that when the time came to declare before his friends and nearest relations what the will of the Lord would be for his son, his lips found themselves equal to the restored tenderness of his heart.

And in such a small village, this would have been a major event – especially given the circumstances surrounding John’s birth. Before the New Covenant, before Pentecost, God’s people did not have the gift of the Spirit permanently indwelling them. But this child had been filled by the Holy Spirit from before birth! He even leapt in Elizabeth’s womb when Mary came to visit.

Gabriel had said that all of this would happen according to God’s timing.

And I wonder how many moments in the intervening months Zechariah had pondered the timing of God in the events of his life and the life of his people.

His life has been blessed with a baby boy – one who Jesus would later call the greatest man ever born of a woman (Luke 7). Now able to speak, we read that, full of the Holy Spirit, the first thing that Zechariah did was sing out with the following words:

Look at verse 68…

[67] And his father Zechariah was filled with the Holy Spirit and prophesied, saying,

            [68] “Blessed be the Lord God of Israel,

                        for he has visited and redeemed his people

            [69] and has raised up a horn of salvation for us

                        in the house of his servant David,

            [70] as he spoke by the mouth of his holy prophets from of old,

            [71] that we should be saved from our enemies

                        and from the hand of all who hate us;

            [72] to show the mercy promised to our fathers

                        and to remember his holy covenant,

            [73] the oath that he swore to our father Abraham, to grant us

            [74]     that we, being delivered from the hand of our enemies,

            might serve him without fear,

            [75]     in holiness and righteousness before him all our days.

            [76] And you, child, will be called the prophet of the Most High;

                        for you will go before the Lord to prepare his ways,

            [77] to give knowledge of salvation to his people

                        in the forgiveness of their sins,

            [78] because of the tender mercy of our God,

                        whereby the sunrise shall visit us from on high

            [79] to give light to those who sit in darkness and in the shadow of death,

                        to guide our feet into the way of peace.”

Luke adds his own narrative note, so that we are prepared for what will come in the next part of this amazing story…

            [80] And the child grew and became strong in spirit, and he was in the wilderness until the day of his public appearance to Israel.

Now, throughout church history we’ve called Zechariah’s song of praise and prophesy the Benedictus, which is simply the Latin translation for the first word he speaks: “blessed.”

Zechariah has been restored and his faith strengthened and he wants to give God glory. But more than that, God has filled him to deliver a message.  The good news that Gabriel announced 9 months prior was not simply that he and Elizabeth would have a son, but that God was sending his own Son, and that John’s role is to proclaim the coming of Israel’s Messiah! 

The day is almost at hand.  The wait is almost over. The promises made to David, Abraham, and the prophets of old would be kept.

Zechariah declares that God will be faithful to the promises he made to Abraham. Nations will be blessed. The seed of Abraham will continue in the adoption of people from every tribe, tongue, and nation into the family of God. And God will begin his work of re-creation and renewal by making men and women – his image bearers – into new creations in the model of his son Jesus Christ.

9 months prior in the temple Zechariah would have prayed for the salvation of Israel.

Here, inspired by the Spirit, he declares a salvation not linked to earthly political redemption or military conquest, but of spiritual redemption from sin. Verse 77 is key “to give knowledge of salvation to his people in the forgiveness of their sins.” 

Zechariah says that without the light of life we are walking in the darkness and on the precipice of death’s door. He links light and life and peace directly with the forgiveness of sins and relational restoration with God.

For the people of Israel, certainly for Zechariah, the promises of God were coming into tighter focus, even as their own perspectives on God’s plans were widening.  

You might say that while the occupation of Rome was uppermost on the minds of Jews in his day, what Zechariah’s people really needed was a political solution of another magnitude. They had bigger problems. Diplomatic relations between themselves and the King of kings needed restoration. Zechariah says here that the solution was going to be provided in a “knowledge of salvation” by a “horn of salvation” – more specifically, in the strength of the unbreakable life of the embodied Word of knowledge: God’s own Son. (Acts 2:24 and John 1)

For those of us who have been in a season of waiting, a season where it seemed like our lives are in limbo, the story of Zechariah and Elizabeth offers not only comfort, but also a reorientation of our expectations, a reminder of who holds history in His hands, and an opportunity to repent.   

Zechariah was told that everything he had desired for both himself and his people was about to be fulfilled, and though he was found in unbelief, though his entire world was turned upside-down, God in His mercy restored Zechariah for His own glory.

Praise God that His plans for our lives do not stop at the door of our heart’s natural capacity to believe. Praise God that His mercy and providence does not wax and wane on the ebb tide of our emotions, and the short-sidedness of even our best-intentioned plans.

The beautiful thing that we see in the life of Zechariah is that he didn’t get everything he wanted the way he wanted in the time he wanted it. Praise God for that! Praise God for his withholding of the blessings we think we want now – even good things which we know are good things, God sometimes withholds in order to bring us into an even greater plan for our good and his Glory.

Let me mention to you a final word friends.

If you are finding yourself without hope in a season which is supposed to be all about hope, you’re in the right place. This is a message for you.

Anticipation is a theme running throughout the Christmas season, and this seasonal slogan finds its origin in Zechariah’s day (and before) when the people of Israel were anticipating a Messiah, a leader, a savior.

But God being rich in mercy, because of the great love with which he loved us did not rescue us from political oppression or social unrest. He rescued us from ourselves. He rescued us from His wrath. He rescued us from our sins so that we may be brought into his kingdom, into his family.  He did this in his own time. And it looked nothing like what was expected.

Friends we no longer have to wait for salvation. The wait is over.  The great message of Christmas is that salvation has arrived! The Sunrise from on high came to live amongst us. He made himself the lowest of low in order to raise up those who were sitting in darkness. As Isaiah says, “The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone” (Is. 9:2).

That light, that sunrise from on high, is Jesus. Jesus Christ, the son of God, came to rescue a fallen race – you and I no longer wait for salvation – we can receive that now.

I love the gospel of John. He begins his gospel by declaring that the Word of God, the light of the world has come to save men. This is what he says:

The true light, which gives light to everyone, was coming into the world. [10] He was in the world, and the world was made through him, yet the world did not know him. [11] He came to his own, and his own people did not receive him. [12] But to all who did receive him, who believed in his name, he gave the right to become children of God, [13] who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. John 1:9–13

Christmas is the celebration that our waiting is over, we can have full forgiveness of sins, by believing that Jesus is who he says he is. That celebration, which begins with our reconciliation to God through faith in Jesus, will be consummated when the great King returns in his time with glory and splendor.

It’s my prayer that you are encouraged by the story of Zechariah, and how God overcame his unbelief, to use him as an instrument of praise and glory. He desires to do the same thing in your life and mine.

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Forgiveness and Repentance in Luke 5

Last week I had the privilege of teaching on a portion of Luke 5 that I found really challenging.  The authority of Jesus is clearly shining through the passage, and the response to His work is just as clear.  We simply can’t respond in a neutral way to this man.  If you look at what Jesus is saying, He’s clearly calling us to repent and follow.

I hope you enjoy the notes!

PJW

The Son of Man has Authority to Forgive You

5:17 On one of those days, as he was teaching, Pharisees and teachers of the law were sitting there, who had come from every village of Galilee and Judea and from Jerusalem. And the power of the Lord was with him to heal.

The Context

Now Jesus is still presumably in the region of the Galilee. In 5:1 we read that He was “standing by the Lake of Gennesaret” which is another name for the Sea of Galilee. Also in verse 12 it says the “he was in one of the cities, there came a man full of leprosy” and one can assume these cities being described are part of the Galilee region. We know He isn’t in Jerusalem, because verse 17 says that people came from every village of Galilee and Judea and from Jerusalem. Therefore it seems safe to assume given these clues and the general flow of Luke’s gospel, that this passage occurs during the height of Jesus’ ministry as He walked around the small towns of the Galilee.

The Power of the Lord was with Him

In an important editorial note, Luke mentions that Jesus has been empowered with the Lord’s power to heal. This undoubtedly references the work of the Holy Spirit in the life of Jesus, and specifically in these days as He walked through the region of Galilee healing men and women by His words, and His touch.

I think its important to realize that Jesus was filled with the Spirit of God, and that throughout His ministry it was the Spirit who worked through Him to heal.

In fact, if we turn the Bibles back just one chapter we’ll read that Jesus began His ministry in a similar fashion:

And Jesus returned in the power of the Spirit to Galilee, and a report about him went out through all the surrounding country. (Luke 4:14 ESV)

And…

And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read. [17] And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written, [18] “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, [19] to proclaim the year of the Lord’s favor.” (Luke 4:16-19)

This all serves as the context of Jesus’ ministry. He did nothing that could not be described as Spirit-driven.

Now, in the following two accounts I think we’re going to see two main overarching truths:

  1. Jesus is Lord of all and has the authority to heal bodies and forgive sins because He is the Son of Man.
  2. Jesus’ mission on earth wasn’t neutral – it’s impossible for us to encounter Jesus and not respond in some way, and the response He’s calling us to is repentance.

Now, the passage…

5:18-19 And behold, some men were bringing on a bed a man who was paralyzed, and they were seeking to bring him in and lay him before Jesus, [19] but finding no way to bring him in, because of the crowd, they went up on the roof and let him down with his bed through the tiles into the midst before Jesus.

For those who have grown up in the church this is likely a very familiar story. I remember the children’s church papers with the pictures of a man being lowered down through the roof of a small house – much to everyone’s amazement. In fact, when watching reenactments and movies on the scene, it always seemed like the people were more amazed at the fact that the friends lowered him down through the roof than what Jesus had to say!

How were they able to do this in the first place? Well, roofs were very often flat, and most were composed not of tile or concrete but of mud and grass. It would have been fairly easy to scrape away the mud from this roof and get their friend lowered inside. Furthermore, since these roofs were replaced (out of necessity) once a year (at least) it wouldn’t have been like they were destroying personal property in the way we would picture them doing so today.

5:20 And when he saw their faith, he said, “Man, your sins are forgiven you.”

Recently I was in Israel and had the opportunity to interact with several folks of Jewish background as we toured around the country. One discussion about this passage came to the fore and our Israeli tour guide remarked that it was the faith of this man’s friends that must have saved him. And, upon a cursory reading, it may seem that this is so. But one only needs to take a scan of the entire NT as a whole to understand that it is the faith of the individual – not any representative – that saves.

And our passage here doesn’t preclude orthodoxy in the least. For Luke tells us that “when He say their faith” the word “their” is likely to include the man who is sick. In fact, it must include that man for the passage to make sense.

Jesus is moved by men and women who cast their hopes on Him. There was no misconception, denial, or kidding about the state of this man. He was paralyzed. His life was miserable, and a shadow of what it should have been. He didn’t live each day fooling himself into thinking he wasn’t paralyzed. His condition was obvious and desperate and he knew it well enough to do whatever was necessary to improve his lot.

It is this attitude of desperation, of holding nothing back, that moved the heart of our Savior.

5:21 And the scribes and the Pharisees began to question, saying, “Who is this who speaks blasphemies? Who can forgive sins but God alone?” [22] When Jesus perceived their thoughts, he answered them, “Why do you question in your hearts? [23] Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Rise and walk’? [24] But that you may know that the Son of Man has authority on earth to forgive sins”—he said to the man who was paralyzed—“I say to you, rise, pick up your bed and go home.”

What is the issue here? Why are the Pharisees so upset? Because this man Jesus was claiming to be able to forgive sins. It’s one thing to heal a man using medicine. In fact, its something great if a prophet heals a man with power from God Himself! But – BUT – it is another thing entirely for that prophet, for that mortal man, to arrogate to himself that which only belongs to God.

This man Jesus, this dude from Nazareth, this carpenter’s son, just uttered blasphemy, they say. And…they would be right, wouldn’t they? It is wrong for any man to claim for himself the ability or privilege or right to forgive someone else’s sins. Who made them the judge, or the arbiter? Who wronged them that they might extend forgiveness? What business is it of theirs?

All of these are valid concerns if —- IF —- Jesus isn’t who He said He was.

However, Jesus’ actions and word prove His identity. This is a man who – while they question His right to divine judgment – exhibits divine knowledge by READING THEIR MINDS!

There should have been sirens going off at this point. Red flags ought to have been hoisted before their tired synapses.

For this is how God would also prove in the OT that He was indeed God. He was show His superiority over idols, for instance, by explaining His divine omniscience and then calling on the block of wood to do the same. Here’s an example from Isaiah:

Set forth your case, says the LORD; bring your proofs, says the King of Jacob. [22] Let them bring them, and tell us what is to happen. Tell us the former things, what they are, that we may consider them, that we may know their outcome; or declare to us the things to come. [23] Tell us what is to come hereafter, that we may know that you are gods; do good, or do harm, that we may be dismayed and terrified. [24] Behold, you are nothing, and your work is less than nothing; an abomination is he who chooses you. [25] I stirred up one from the north, and he has come, from the rising of the sun, and he shall call upon my name; he shall trample on rulers as on mortar, as the potter treads clay. [26] Who declared it from the beginning, that we might know, and beforehand, that we might say, “He is right”? There was none who declared it, none who proclaimed, none who heard your words. [27] I was the first to say to Zion, “Behold, here they are!” and I give to Jerusalem a herald of good news. [28] But when I look, there is no one; among these there is no counselor who, when I ask, gives an answer. [29] Behold, they are all a delusion; their works are nothing; their metal images are empty wind. (Isaiah 41:21-29)

Jesus says in effect, “I know your thoughts and I am endowed by divine prerogative to forgive whomever I will. In fact I can do so in whatever way I will. I can say whatever words I wish. It’s not in the words, its in my superior authority and will that whatever I should wish to come to pass does simply because I think it to be so.”

THAT is why the Pharisees are mistaken. They didn’t realize they were talking to GOD in the flesh.

5:25-26 And immediately he rose up before them and picked up what he had been lying on and went home, glorifying God. [26] And amazement seized them all, and they glorified God and were filled with awe, saying, “We have seen extraordinary things today.”

There are two important fruits we see in the lives of those touched by Jesus. First, men whose lives have been changed by Jesus are obedient to Him. They don’t slave under His law, but rejoice to obey His Word. Secondly, they give glory to the God who brought them out of darkness and into marvelous light. God deserves glory for His work in our lives.

This is exactly what we see in these two verses.

The first thing this man does is “immediately” rise up and obey the Lord Jesus. This is indicative of all believers who come to love the Lord Jesus. This man is a picture – a physical picture – of what happens in the hearts and minds of men who are born again by His Spirit.

Obedience is the fruit of regeneration. Those who love Jesus love His law. They hear the Master calling and they are quick to obey. Why would this man not obey? Jesus has done more than He could ever ask. The first command he receives, therefore, he obeys!

Secondly, when God does something in our lives and the lives of those around us it is right to marvel. It is right to praise Him and to be amazed.

In verse 26 it says that “amazement seized them all” – and their reaction is to give glory to God.

SIDENOTE: One of the ways you can easily recognize a false prophet comes in whether or not they give glory to God or take the credit for themselves. Tragically, history is full of men like Mohammed who elevated themselves to a point far beyond what is Biblical or appropriate. The results have been devastating – hundreds of millions populate Hell’s cauldrons who once thought Mohammed something grand. Such will be the fate of any who fail to recognize the Son as Supreme and repent before Him.

All you whose lives have been touched by Jesus rejoice and give Him glory, for as Fanny Crosby said in her hymn ‘To God be the Glory’:

Great things He hath taught us, great things He hath done,
And great our rejoicing through Jesus the Son;
But purer, and higher, and greater will be
Our wonder, our transport, when Jesus we see.

Now, onto our last section…

5:27-32 After this he went out and saw a tax collector named Levi, sitting at the tax booth. And he said to him, “Follow me.” [28] And leaving everything, he rose and followed him. [29] And Levi made him a great feast in his house, and there was a large company of tax collectors and others reclining at table with them. [30] And the Pharisees and their scribes grumbled at his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” [31] And Jesus answered them, “Those who are well have no need of a physician, but those who are sick. [32] I have not come to call the righteous but sinners to repentance.”

What Jesus knew about the physical state of the paralytic He also saw in the heart of the tax collector Levi. The paralytic was a physical example of the disastrous condition of mankind. Since the fall our lives have been marred by sin – both physically and spiritually.

Each of these hemispheres of decay are represented for us in the passage above – both illustrating man’s need, and Jesus’ solution.

I mentioned before that there are two key points we have to take away from this passage, and I’ll bring your attention back to them now:

First…Jesus is Lord of all and has the authority to heal bodies and forgive sins because He is the Son of Man.

The Son of Man has the ability to look inside your mind – He knows your evil thoughts. He knows your selfishness. He knows your crookedness, your stinginess, your self-righteousness. He knows it all. Because He has the power to know it all. He is God. But He also has the ability to forgive it all.

In fact, if you’re here tonight at this prayer meeting/Bible study, you are most likely a Christian. One of the beautiful truths about the Christian faith is that we worship a God who wants to forgive us. This is the overriding characteristic of this passage is it not?

Look at the contrast between the world as represented by the Pharisees, and God who is the Lord Jesus Christ. Jesus’ heart is forever bent toward seeking and saving the lost. That was us – it could be you! The Pharisees are like the world – they grumble when you are saved, they grumble when you are satisfied in Christ, they grumble when your guilt melts away like ice cream on a hot summer day! They HATE that you’re forgiven and have the gift of peace in your life. They hate that you’ve found peace and a hope for tomorrow.

Not Christ – His heart is ever on your spiritual well being. He is calling, He is tugging, He is nurturing, He is pleading with you. He invites men like you and me to come and surrender and be healed.

Which leads us to the Second point…Jesus’ mission on earth wasn’t neutral – it’s impossible for us to encounter Jesus and not respond in some way. You can’t read this story and just say “well, that’s interesting.” It doesn’t work that way.

Well what kind of response does a Christian have to this? What do you think? When you read about these men who are healed and who dine with Jesus, what is your heart telling you? What did Jesus tell them? How did He tell them to respond? What was it about them that was similar?

These men couldn’t have been more different. One’s rich, one’s poor. One’s a powerful tax collector, the other is a weak and lowly member of society. One probably has no true friends (since he’s seen as a traitor to his people), the other has friends close enough to do whatever it takes to help him. The common characteristic is this: They both had a humble and repentant heart.

Jesus is calling us to the same. He’s calling us to repentance: “I have not come to call the righteous but sinners to repentance.”

Conclusion

If you are here tonight and are a Christian, you need to remember what Christ has done for you – you were the paralytic, you were the tax collector. You were DEAD. You were lost. You were bound for Hell, friend.

John Owen sums up the problem we have so well:

How can we possibly believe the promises concerning Heaven, immortality, and glory, when we do not believe the promises concerning our present life? And how can we be trusted when we say we believe these promises but make no effort to experience them ourselves? It is just here that men deceive themselves. It is not that they do not want the Gospel privileges of joy, peace and assurance, but they are not prepared to repent of their evil attitudes and careless life-styles. Some have even attempted to reconcile these things and ruined their souls. But without the diligent exercise of the grace of obedience, we shall never enjoy the graces of joy, peace and assurance.

We need to be like that paralytic in our walk with Christ. Obey – immediately obey. Rejoice for what He has done in your life, take up that bed, and get to work – go live life and share eternal life with others. Unless you are too ashamed…to which Paul says this:

For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. [17] For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” (Romans 1:16-17)

The mark of a Christian is grateful obedience and surrender. It is the realization that you would be bound for eternal Hell had Jesus not supernaturally said to your heart, “follow me.”

Let us search our hearts tonight and repent of our lackluster faith. Let us rekindle the gratitude we once had for our Savior and diligently seek to obey Him each day.

Weekend Reading: June 13, 2014

Lot’s of variety out there in terms of interesting stories and news articles this week.  Lot’s going on in the political and religious world, and in foreign affairs as well.  It was a busy week!  So here are the articles I found interesting that you might want to check out as you sip coffee or hangout between US Open or World Cup matches:

Requiring Obedience of Your Kids – John Piper addresses the need to require obedience.  Sounds basic, right? Well, maybe another perspective here helps drive home the importance of this “basic” need.

U.S. House Majority Leader Eric Cantor gets trounced by unknown Tea Party candidate – there are probably a gazillion stories out there on this, and the political aftershock, blame game, power shift, and other repercussions.  Needless to say, its a big deal.

How should we pronounce Augustine’s name?  A short little article to check out if you’ve ever wondered about this.

Where does your food come from??? – I found this series of maps absolutely fascinating (even though I couldn’t make it to the end of the article!).

What Russell Moore learned – Great (short) blog on what Moore has learned from 20 years of marriage.

Beowulf for a new generation – In case you didn’t hear this, JRR Tolkein’s translation of Beowulf has been released….my copy arrived this week!

The War on Boys – I posted this on Facebook a while back, but its worth a look. Good perspective on why boys are being punished in schools for…well…being boys.

What every dude needs to know about buying suits – This is a follow up to a conversation we had casually last Sunday!  Enjoy!

How memorizing Scripture helps in a Chinese prison…and elsewhere – my good friend Matt Parker sent me this one, and its short but sweet.

The Southern Baptist Convention – the SBC met this week for their annual meeting.  Here’s 9 things to know about the SBC.

It wasn’t but a few days ago (so it seems) that the Memorial Tournament was in Columbus.  If you enjoyed the tournament, check this article out to learn how Jack built Muirfield and started the whole thing (begins on page 28).

The Clinton’s were broke? – Hillary Clinton is out with a new book and as part of the media circus she’s mentioned that she and former President William J., were both broke after leaving the White House.  It take a lot of dough to maintain all those multi-million dollar homes and expensive cars…

Insights into Deuteronomy

I’ve been blessed to simultaneously be reading Tom Schreiner’s excellent work ‘The King in His Beauty’ while also reading through the Old Testament with friends as part of a reading group.  I was so appreciative of how Schreiner handles the story in Deuteronomy that I wanted to transcribe about a page of it here so you can enjoy this as well.  And if you’re interested in reading Schreiner’s book, you can get it HERE. 

This is a section about God’s call for Israel to obey Him – what that means, and what it looks like. This is not the entire section, but selected portions of pg.’s 86-88. 

Obedience in Deuteronomy is expressed with a variety of verbs, since one verb cannot capture the nature of the obedience demanded. As House says, “Israel must display total allegiance to God.” Repeatedly Moses commands Israel to keep (samar) the Lord’s commands (e.g. 4:2, 6, 40; 5:1, 12, 29, 32; 6:2, 3, 17 etc.). The commands are not simply to be contemplated and meditated upon. They must be put into action; they must be “done” (asa) (e.g. 1:18; 4:1, 5, 6, 13, 14; 5:1, 27, 31, 32; 6:1, 3, 18 etc.), for they speak to the issues of life in the market and in the family and in the courts, signifying one’s complete and utter devotion to the lordship of Yahweh…The call to do what the Lord commands must not be construed as legalistic or external. Israel’s obedience shows whether they are truly devoted to Yahweh.

The fundamental issue, then, is whether Israel really knows Yahweh as its Lord. True obedience to Yahweh is expressed not merely in outward obedience but in love…Not surprisingly, the message of Deuteronomy is expressed in 6:5: “You shall love the Lord your God with all your heart and with all your soul and with all your might…

Love is not a pious feeling; it is an affection that results in concrete obedience to the Lord. Loving the Lord cannot be separated from fearing Him, walking in His paths, and serving Him (10:12).

Love and fear are not ultimately polar concepts in Deuteronomy. Those who love the Lord fear Him (4:10). Those who fear the Lord will never depart from keeping His commands (5:29; 6:2, 24; 13:4; 17:19; 31:12).

Indeed, the Lord calls upon his people to serve him “with joyfulness and gladness of heart, because of the abundance of all things” (28:47). Israel must serve the Lord with glad-hearted obedience, since he has lavished his kindness upon them.

Truly listening to the Lord and hearing Him results in obeying Him, and hence many English versions translate the Hebrew for “listen” as “obey.”

What is the function of such a diversity of expressions for obeying the Lord? They communicate the comprehensiveness and richness of what it means to obey the Lord. Following the Lord is captured by terms such as “doing,” “keeping,” and “hearing.” Obedience to the Lord must be concrete and practically worked out in everyday life. But obedience is not exhausted by such terms, for there is the danger of thinking that obedience is mere external conformity to the Lord’s will. True obedience involves affection – loving the Lord and clinging to him, finding him to be the praise and joy of one’s life. Still, such love and loyalty are never abstracted from walking in His ways. Israel indicates that it lives under Yahweh’s lordship by doing His will and obeying Him.

What amazes me about this analysis of Schreiner’s is that God never changes.  He still expects the same things from His people.  The major difference between the New Testament understanding of these truths and what we read in places like Deuteronomy is not what God wants from His people, but rather how He helps us carry it out.

In the New Testament we see that God has empowered us to love and obey because He has sent us His Holy Spirit – this is how we are to accomplish His will, through power that is not in us, nor of/from us but from God.  The consequence is that people will recognize this behavior and say “he must be a Christian” – there will be recognition by the world that we love because that love comes from God.

Jesus sums this up in John 13-17.  I’ll leave you with a few of those verses:

A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. 35 By this all people will know that you are my disciples, if you have love for one another.” (John 13:34-35, ESV)

“If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Helper, to be with you forever, 17 even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you. (John 14:15-17, ESV)

“But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me. 27 And you also will bear witness, because you have been with me from the beginning. (John 15:26-27, ESV)

Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. (John 16:7, ESV)

Christ our Great High Priest

Below are the notes from my sermon last night.  I preached on the priesthood of Christ and you’ll find the notes in sermon format.

Christ our Great High Priest

December 8, 2013

Key Points

  • The inadequacy of the old covenant sacrifices
  • The purpose of Christ’s priesthood: once-for-all sacrifice and mediator for His chosen people
  • Christ’s death inaugurated a new covenant adequate to deal with our sins
  • The new covenant entails a spirit led life of Christ-like obedience

We’re going to look tonight at how Christ, in his office of High Priest, has once and for all made a perfect sacrifice for mankind, and how that sacrifice was Himself.

This is part two of a three part series on the offices of Christ; those offices are prophet, priest, and king. During this season we want to both celebrate what was anticipated, and what is.

We want to stir our minds and hearts up again to worship God for the destiny that He had for this child, His Son. Though He was born in a lowly way, He would be called greatest of all men.

Though He came from an obscure part of the world, yet He would fulfill hundreds of Old Testament predictions. And though He was poor, and came from a poor family, He would offer the richest gift in redemptive history.

In short, we are studying these offices of Christ because we need to be reminded that the incarnation of Jesus Christ was the beginning of the most significant work ever done on this earth – yet it was just the beginning.

So let us begin by reading from our text for this evening, which is Hebrews 10:1-18. Follow along with me and see how Christ is our great mediator and high priest.

Reading of Text and Opening Prayer

First things first: What is a priest’s role in the Bible? The priest (under the Old Covenant) was one who represented the Israelites before God.  I mentioned last week that the prophet was one who represented God before His people, and this is just the opposite.  Perhaps you are starting to see that the role of Christ is to be both our representative to God, and also the Father’s representative to us.

The Old Testament priest would yearly offer sacrifices for the atonement of the people, and he would also offer sacrifices throughout the year for specific individuals who came to the temple with their gifts.  We’ll examine this role as we get into the text…

The flow of the Text is like this (cf. Lane):

1-4: The inadequacy of the law’s repeated sacrifices
5-10: The OT sacrifices have been superseded by Christ’s sacrifice
11-14: The Levitical priests have been superseded by Christ’s priesthood
15-18: The supremacy/adequacy of the New Covenant

  

Exegesis of the Text 

PART 1

The inadequacy of the law’s repeated sacrifices 

10:1 For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near.

This section of Scripture (10:1-18) is really the encapsulation of two chapters of instruction and explanation about Christ’s sacrificial role, and in many ways these 18 verses serve as a summary statement of that teaching. [i]

Christ as Antitype

This idea of the law being a shadow is important to remember.  In theological terms we call this “typology”, and when something in the OT is a shadow, or a glimmer of the fulfillment in the NT, we say that we have a “type” in the OT and the “antitype” in the NT.  In almost every instance of an OT type, we find the antitype fulfilled in the life and ministry (person and work) of Jesus of Nazareth.

What the Spirit is saying through the author of Hebrews is that the “law”, especially as expressed in the sacrificial system of the OT, is a “shadow” a “type” of something that was “good” that was still “to come.”

That “good thing” is Jesus ChristHe is the “true form of these realities” and the fulfillment of the sacrificial system, and in a broader way, the law as a whole.

Puritan Pastor and Theologian John Owen said:

For he himself first, principally, and evidently, was the subject of all promisesHe was the idea in the mind of God, when Moses was charged to make all things according to the pattern showed him in the mount…every thing in the law belonged unto that shadow which God gave in it of the substance of his counsel in and concerning Jesus Christ.

This is what Paul meant when he said, “These are a shadow of the things to come, but the substance belongs to Christ” (Colossians 2:17, ESV).

And so the author of Hebrews is telling us that all of the OT sacrifices pointed forward to Christ and found their terminus in Him.[ii]

The Problem: Never Perfected

The bulk of this verse tells us that we have a dilemma on our hands.  The OT Jews were continually breaking the law by sinning, but their sacrifices never perfected them.  There was nothing happening to them spiritually internally. They were not a regenerated people, and the sacrifices they were making did not have the power to regenerate them.

What was the result?  The Israelites continued in their rebellion – they loved the world more than they loved God.   What they needed was not only a sacrifice that would legally put away sin once and for all, but a Priest who would represent them to God when they sinned[iii] (But, as we’ll see, God gave His children even more…)

William Lane says this of the OT sacrifices, “Their ineffectiveness in this regard exposed a fundamental weakness in the cultic provisions of the old covenant. The law was effectively precluded from becoming the organ of salvation.”

10:2-3 Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins?  But in these sacrifices there is a reminder of sins every year.

Now the author begins to build a case for his assertion that in Christ’s ministry as our priest we no longer need the OT priesthood, or the sacrificial system that it entailed. He does this by showing that if these sacrifices were really efficacious, then people’s consciences would have been made clear of sin…however, that wasn’t the case.

That Horrid Reminder!

And so, those OT sacrifices were only temporary, and they needed to be continually redone. They symbolized the continual sin of God’s people. Here in verse three, specifically, you have the allusion to the Day of Atonement, which was simply a shadow of the true Day of Atonement that occurred 2,000 years ago on the cross of Calvary.

This Day of Atonement was a day in which the Jews would offer sacrifices in the holy of holies once per year. It was a day designated for fasting (Leviticus 23:26-32) and the confession of sins (Lev. 16:20-22).

Owen comments, “…the Jews have such a saying among them, ‘That on the day of expiation all Israel was made as righteous as in the day wherein man was first created.”

But the reason the author of Hebrews brings it up here is because those Jews who say that these sacrifices were making them righteous were fooling themselves.  This verse(s) is “a candid acknowledgement that the sacrifices offered each year lacked ultimate efficacy” to cleanse the conscience (Lane).

Not only were the sacrifices ineffective, but also they were a “reminder” of sins every year![iv] That means that in the OT the Day of Atonement was a day of mourning and reminder of the guilt of sin.  And certainly that was a rightful thing to do, to mourn over sin.  We too ought to mourn over our sins (Matthew 5:4). But unlike the Jews, when we look at our day of atonement, we are reminded of the reason we have for celebration!  We look at the cross and rejoice because our sins have been forgiven, once for all. Our conscience can rest easy.

A decisive cleansing of the conscience is a prerequisite for unhindered access to God, and this has been achieved only through the sacrifice of Christ” (Lane). 

10:4 For it is impossible for the blood of bulls and goats to take away sins.

What’s the Point???

And if you’re like me, you read this and are asking: “well why in the world would they do all this sacrificing in the first place?  I mean, if it wasn’t going to work, what was the point?”

Well the answer is that the whole purpose of the Levitical system of sacrifice was not to take away sins, but rather to point a coming Rescuer who would later take away sins.

Owen, in his classic 17th century charm, reminds us that the point of these sacrifices was three-fold:

  1. As a reminder of the seriousness of sin (as mentioned above),
  2. As a schoolmaster to lead us to Christ
  3. As a way to display His wisdom and design for future salvation: “These things do evidently express the wisdom of God in their institution, although of themselves they could not take away sin.”

Each time the Israelites made a sacrifice – and especially on the Day of Atonement – they were forced to encounter the holiness of God, and the reality of their own sinfulness. It drove them to repentance and taught them to hope in a future deliverance from the bondage of sin.[v]

Paul explains this in Galatians when he says, “So then, the law was our guardian until Christ came, in order that we might be justified by faith (Gal. 3:24).”

And this is why Christ is so much better. And it is also why He had be both divine and human. If He was not fully human in His advent, it wouldn’t have truly been a sacrifice.  If He wasn’t divine, He would have had to continually make the sacrifice!

In sum, because our sin is an offense against an eternal God, payment must satisfy the demands of His eternal character.  This is why it had to be Jesus, the God-man, whose divinity made the sacrifice worthy to blot out our transgression – not simply because our sins were “eternally bad” but rather because they offended an eternally holy God.[vi]

Thankfully the Spirit doesn’t stop there…

 

PART 2

The OT sacrifices are superseded by Christ’s sacrifice 

10:5-7 Consequently, when Christ came into the world, he said, 

“Sacrifices and offerings you have not desired,
but a body have you prepared for me;
in burnt offerings and sin offerings
you have taken no pleasure. 

Then I said, ‘Behold, I have come to do your will, O God,

as it is written of me in the scroll of the book.’”

The Spirit here attributes this quote to Jesus, who is citing Psalm 40.

First, notice the Trinitarian work involved here. It is the Spirit writing the book of Hebrews, it is Christ quoting the Spirit’s inspired work of the Psalms, which says that He, Jesus, is prepared to submit to the “will of God” the Father.

No Pleasure

Now when He says that God took “no pleasure” or that He had “not desired” these sacrifices, what He means is not that God was not pleased in the obedience of the people per se, but rather that the people were misapplying the reason for the sacrifices.  In other words, the sacrifices were never intended to expiate sins, but rather point to the One who would. [vii]

John Owen gives a great parallel example: God commands us to obey Him and that obedience in the New Covenant pleases Him, for sure.  But that obedience of good works of love and kindness to our neighbor is not appropriately applied to our salvation. For good works are expressly said NOT to be the source of salvation in Scripture; so too with the Israelites and their sacrifices.  They misapplied them toward an end that did not suit them.[viii]

And that is what compels God to say ‘I take no pleasure in these sacrifices.’

Anticipating the Incarnation

We can sense the anticipation of the work of the Messiah here. Not simply the anticipation of a Rescuer, but of a great High Priest whose body was prepared by God for sacrifice before the foundation of the world – a sacrifice which will supersede all of the sacrifices that have been repeatedly offered until this point in time.  This is the hope we celebrate at Christmas – the reality of the incarnation.

I love how Athanasius grabs a hold of the reality of the incarnation here and works out what it means for the victory of Christ as our priest and sacrifice, “…this is the reason why he assumed a body capable of dying, so that, belonging to the Word who is above all, in dying it might become a sufficient exchange for all…He put on a body so that in the body he might find death and blot it out”![ix]

Christ coming into this world was not “plan B.”[x]  God wasn’t surprised by the Fall of Adam, and God purposefully designed the OT sacrificial system to point forward to His Son.  The Father always wants to exhibit the Son. He is essentially always saying, “consider my Son”, “look at my Son”, “this is my Son in whom I am well pleased.”[xi]

As we celebrate the birth of Jesus tonight, we ought to be driven to worship by the fact that the Father ordained that this baby, born in utter humiliation[xii] in order to die in utter humiliation, would do so in order to achieve extreme glorification.  His low point was also arguably the point at which He glorifies the Father the most. That’s how God thinks.  That’s how OTHER He is from us.  His ways and thoughts are FAR above our own.

10:8-10 When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), [9] then he added, “Behold, I have come to do your will.” He does away with the first in order to establish the second. [10] And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. 

The Old Covenant is “Done Away With” 

Catch this here: it is the “will” that is the latter, and the “law” that is the former. And so it is God’s “will” that the Son come to earth in that body prepared beforehand in God’s plan and mind, that He would become the fulfillment of the law and offer that sacrifice.  That “once for all” sacrifice.  The merit of Christ’s sacrifice is here on display as eminently more worthy and glorious than that of the OT sacrifices prescribed by the law.

“Sanctified”

Now what does this word “sanctified,” mean? It means two things:

  1. Consecrated or “set apart” for salvation and service to God in this new covenant arrangement.
  2. It can also mean “purified” or “cleansed”[xiii] – but the two ideas usually come together in one meaning – set apart for holiness unto good works.

Christ has purified us from sin by His sacrifice, but He has done so in order that we will obey Him (He is preparing us for obedience which only comes from the Spirit and the Spirit is a sign of the New Covenant’s inauguration).

Lane comments on the action part of “sanctified”: “Christ’s self-sacrifice fulfilled the human vocation enunciated in the psalm. By virtue of the fact that he did so under the conditions of authentic human, bodily existence and in solidarity with the human family, the new people of God have been radically transformed and consecrated to his service.”

Not only has the payment for sins been purchased by our great high priest, but the sacrifice He made inaugurated an age of obedience – His great act of obedience was the climax of a life of obedience and began an era of obedience from his people – not by our own might or strength, but his own indwelling work in us.  He continues his work in and through His new covenant people while ruling from heaven’s highest throne.

Paul expressed it this way:

For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (Ephesians 2:10)

PART 3

The Superiority of Christ’s Priesthood 

10:11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. [12] But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God,

The Supremacy of Christ’s Priesthood

Now we move from a specific discussion of the sacrifices into the office of priest itself, specifically the inadequacy of the Levitical priesthood, and the supremacy of Christ’s priesthood.

I love how Martyn Llyod-Jones says,Every one of the offerings made by the priests pointed forward in some way to Jesus Christ and what He would do in perfection.”

Note here how instead of referencing that Day of Atonement, which we had read about earlier, the author is referencing the daily sacrifices.  These too cannot take away sins. Also we see that these Levite priests “stand” continually making the sacrifices, whereas Christ has “sat down at the right hand of God.”  This sitting down symbolizes the once-for-all work that He did. There’s no need for continually making more sacrifices because His sacrifice was “once for all.”

These priests had to always be on the ready for whenever anyone would come in to offer their sacrifice for sin. So, as Owen says, “there was no end of their work.”

Christ’s work is, however, much more final than this.  Once His work was done, He sat down at His Father’s right hand with no need of rising to continue on in the sacrificial duty.  As Jesus Himself says in His High Priestly Prayer:

I glorified you on earth, having accomplished the work that you gave me to do. (John 17:4)

This, no doubt, testifies to the superiority of the New Covenant.  Christ’s Priesthood and the covenant He inaugurated is better in that His sacrifice is better.  It was everlasting, and was of infinite worth because of the infinite worthiness of the One who offered it.  Yet, as we will see, it was not a universal sacrifice, but a particular one for a particular people.  His intention was not to offer a sacrifice for all of humanity, but for all those whom He came to save – His bride.

Christ’s Intercession for Us

Now, Christ whose sacrificial work is completed has continued on in his mediatorial work – another part of His graciousness and love poured out on our behalf.  And this happens in the throne room of God.

For though (as I just mentioned) His sacrifice was once for all, yet His intercession for us continues, as this verse indicates. That is what verse 12 ought to bring to mind, and it is primarily that which John 17 displays to us in a magnificent way now, seated at the right hand of God, He continually intercedes for us.  Paul makes this crystal clear in Romans 8:

Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. (Romans 8:34)

Lane says, “Jesus’ place in the presence of God enables him to exercise in heaven the ministry of the new covenant. This is the basis of the assurance extended to the community that they possess now full access to God.” 

Christ’s Work vs. Our Work

Perhaps one last thing to take away from this passage is the fact that the efforts of man can never rival the work of Jesus Christ.

Our salvation rests upon the work of Jesus Christ and Him alone.  That is why Paul says, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast” (Ephesians 2:8-9, ESV).

Now what is the solution to this?  What “work” do we do that affects anything for us? Jesus has the answer:

Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.” 28 Then they said to him, “What must we do, to be doing the works of God?” 29 Jesus answered them, “This is the work of God, that you believe in him whom he has sent.” (John 6:27-29, ESV) 

When we look at Christ’s priesthood, we will see again and again the sufficiency of His work, and it contrasts in our minds (does it not?) that those in the Catholic faith who have sought to add on to His work and His ministry are in grave error.  They have denied the effectiveness of His mediatorial role by adding layers of intercession, from the local priest to the saints who came after Him. They have denied the efficacy and once-for-all nature of His sacrifice by insisting on crucifying Him again at every Mass for the last 1500 or so years.  It is important that we see these distinctions.  There is no room for addition to His work – by anyone. 

10:13 waiting from that time until his enemies should be made a footstool for his feet.

This verse is taken from Psalms 110:1 and it is anticipatory of the eschatological promise that one day Christ will bring consummation to His kingdom.

Philip Hughes says it well that, “Future judgment (of Christ’s enemies) is only the application of the final judgment that has already taken place at Calvary.”[xiv]

And to be honest, I don’t know if you can put it anymore plainly than this!  If you are trying to say that someone is “supreme” then there is no better way to say it than to say that all of those person’s enemies shall be made a footstool for them!

It reminds me of the story of Roman Emperor Valerian.  When he became Emperor he renewed persecution against Christians throughout the Roman Empire. Any leaders within the church were to be punished immediately with death. Others were to be moved to the empire’s vast estates where grains were grown (especially in Northern Africa) and enslaved, or forced to dig in the mines.  Interestingly, Valerian died in 259 A.D. fighting against the Persians (persecution stopped almost immediately after he died).  Valerian was captured and killed and then skinned, and stuffed for use as a footstool for the Persian king!  The result was that fear of the Christians spread throughout the Roman Empire because many people blamed the Christians for this outcome and were fearful that by persecuting Christians worse things could come upon their Empire.[xv]

Christ is indeed ruling now.  And we look forward to the day when He consummates the victory He achieved on the cross over sin and death, for on that day all “his enemies” will be completely vanquished. 

10:14 For by a single offering he has perfected for all time those who are being sanctified.

So finally here we see the antithesis of what verse one says – namely that the people couldn’t be perfected under the old covenant.  Therefore we have “the rejection of the ineffective ministry of the Levitical priests in favor of the effective ministry of the eschatological priest enthroned in the presence of God” (Lane).

We have talked a great deal of Christ’s priesthood, therefore look with me carefully at two more things.  1. There is a particular people who are being sanctified and 2. Those who are being sanctified are “perfected for all time.”

Note here that the author of this epistle is writing with a group of people in mind. It is not the whole world who is sanctified, rather it is a certain group of people. Who are those people? They are the elect of God. They are His children. They are the subject of the atonement – they are those for whom Christ died.

Secondly, these men and women for whom Christ died are “perfected” for “all time.” “Perfected” simply alludes to “sanctified” or “cleansed” as we talked about when examining verse 10.  This is what we would call “positional sanctification”, and it means that in the eyes of God the Father we are pure, we are righteous and holy. Why?  Because of the righteousness of Christ. Christ’s blood covers us, and causes us to be perfect. How long will this occur? “For all time.”

In Romans 8:30 Paul tells us that once Christ’s love has been set upon us, we are never able to be separated from that love:

…those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

Paul talks about those who are “glorified” as past tense.  Not because it has happened in space and time, but because of the certainty that it will happen.  In the eyes of God, it is as good as done because when He promises something He always keeps His word.

PART 4

The (supremacy) adequacy of the new covenant 

10:15-16 And the Holy Spirit also bears witness to us; for after saying,

“This is the covenant that I will make with them
after those days, declares the Lord:
I will put my laws on their hearts,
and write them on their minds,” 
 

The Supremacy of the New Covenant

The author is saying that Christ’s supremacy in both sacrifice and priesthood are both part of a new covenant – a better covenant enacted on better promises as was stated earlier in the book:

But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. For if that first covenant had been faultless, there would have been no occasion to look for a second. (Hebrews 8:6-7)

More than simply the unparalleled sacrifice and priesthood of Christ, the new covenant gives us something more, namely the indwelling presence of the Spirit who “bears witness to us” and writes the laws of God upon our hearts.

So no longer do we need OT sacrifices – we have Christ.  No longer do we need OT laws – we have the Spirit and the Word incarnate.  Christ has fulfilled and superseded every promise and every type of the OT, and He has given us a new covenant marked by the giving of His Spirit and the obedience of His people – people who can actually love God and others. We are a regenerated people; a royal priesthood of believers; a people called after His own name.

So what is it that characterizes new covenant people for whom Christ died?  Quite plainly, what characterizes the Christian community is the work of the Spirit on our hearts, the fruit of which we see in the lives of those whom He came to save. 

10:17 then he adds,

 “I will remember their sins and their lawless deeds no more.” 

10:18 Where there is forgiveness of these, there is no longer any offering for sin.

First I just want to note the use of the word “lawless” here because it is a very strong word. We forget sometimes of the descriptors that the Bible uses for those who are not believers.  Before you were a Christian you were a “rebel” a “lawless” one (Rom. 6:19), an “enemy of God” and a “dead” man spiritually.  I mention this because its against this backdrop that we must view Christ’s sacrifice, and it makes it all the more valuable as we reflect on these final truths in verses 17 and 18.

Now, the purpose of verse 17 is to tie in the forgiveness of sins with the commencement of the New Covenant. The author is saying here that one of the features of living in the New Covenant is that, along with the law of God being written on your minds and hearts, you Christians will also have your sins remembered by God “no more.”[xvi]

It is the capstone to the blessings we experience as New Covenant believers that we are no longer held in bondage to our sin experientially (vis a vis the holy spirit’s indwelling work), but we are also loosed from the grip of sin legally as well.  So that on the Day of Judgment, we can stand before God knowing full well that He will not count our sins against us.

Therefore, as the chapter began by driving home the inadequacy of the Old Covenant sacrifices, and the nature of the OT saints (that they disobeyed), now we are told of the complete adequacy of the sacrifice of Christ and the new covenant it inaugurates.

No longer will God remember our sins, no longer will we need to go through the painful guilt-laden process of animal and grain sacrifices.  There has been a perfect sacrifice by a perfect high priest.  That sacrifice was the Lord Jesus Christ who offered up His body – He was both the sacrifice and the sacrificer, and now lives in heaven interceding for us as our mediator and priest in the throne room of God. His work: ultimate. His supremacy: indisputable. 

Conclusion

We have reason to celebrate this Christmas.  Christmas marks for us a reminder of the humility and mystery of God, who in the course of His redemptive plan stooped to empty Himself, to set aside His divine glory and take upon Himself the flesh and frailty of a human being.  This season is a reminder of that humility and His ultimate mission – to seek and save the lost.

The message of this passage is clear: If you are sitting here tonight content to believe the false premise that your own merit will somehow grant you a spot with Christ in eternal bliss, then I’m here to tell you that you are sadly mistaken.  Jesus Christ is the only One whose righteousness is worthy to open those doors of heaven. He will not deign to admit any who do not call upon His name and trust in HIS righteousness and His sacrifice alone.  If you find yourself in such a position tonight, then I would beg you to heed the message of the Bible – repent of your sins, and turn to the Lord Jesus Christ who is the only one capable and worthy of saving you.

Closing Prayer

Appendix 1 – Christ’s Antitypical Role as Priest

Peter Gentry and Stephen Wellum, two Baptist Scholars from The Southern Baptist Theological Seminary have great insights into Christ’s antitypical role:

…the old covenant is an entire package, within the law-covenant many typological structures are developed which ultimately find their antitypical fulfillment in Christ and the new covenant…

Of course, related to the institution of the priesthood is the entire tabernacle-temple-sacrificial system. All of these institutions not only serve as a means by which Israel may dwell in the land and know God’s covenantal presence among a sinful people. But also point beyond themselves to God’s greater provision of atonement in the servant of the Lord (see Is. 52-53) who will fulfill and eclipse the role of the Levitical priest (Heb. 5:1-10:7-10), bring the tabernacle-temple to its terminus in himself (see, e.g., John 2:19-22), and by his new covenant work achieve full atonement for sin (see Jer. 31:34; Heb. 10:1-18).

Also in his 4th volume on the book of Acts, Martyn Llyod-Jones has several pages of commentary on Acts 7 where he discusses typology, specifically Mosaic typology.  It is really fantastic. He makes allusions to Hebrews 10 there as well.  But here are some of his great quotes from that passage:

Now the word type is interesting. A type is that which foreshadows or forecasts or represents beforehand something that will happen later, which is called the antitype. And, of course, in the Scriptures the type points to the great antitype, Christ.  The use of types is an essential part of the teaching of the whole Bible – it can be said that the Old Testament is a great book of types – and we cannon understand the Bible truly unless we understand this teaching.

The sacrifices and offerings and rituals were all types. They are representations of what would happen in the Lord Jesus Christ.

Every one of the offerings made by the priests pointed forward in some way to Jesus Christ and what He would do in perfection.

…the very exodus of the children of Israel, the deliverance from Egypt into Canaan, has always been recognized as a great type of the salvation that God would send one day in the person of the Messiah whom He was going to raise up.

Before you dismiss Christianity and the message concerning the Lord Jesus Christ as just being an ancient religion, something concocted by men – as we are being told by the humanists and others – you should read the Bible and watch typology – this foreshadowing, this prefiguring of Christ, and the correspondence between the types all the way through. And you will see that there is this one great continuing message from beginning to end.

This purpose of God is a purpose of salvation and deliverance. That is what the types mean.

Appendix 2 – The Chiastic Structure of the Passage

According to Theologian William Lane there is some “symmetry” to this passage – what today’s theologians would term a “chiasm.”  I find these helpful in understanding the flow of the passage, and how the writer is making their argument. In fact, I’ve really based my sermon around these breakdowns, and have seen that most other commentators on the book have broken the section down in this way as well.

A. The inadequacy of the provisions of the law for repeated sacrifices (10:1-4)
B. The repeated sacrifices have been superseded by the one sacrifice of Christ in conformity to the will of God (10:5-10)
B. The Levitical priests have been superseded by the one priest enthroned at God’s right hand (10:11-14)
A. The adequacy of the provisions of the new covenant, which render a sacrifice for sins no longer necessary (10:15-18)

Appendix 3 – The Reason for OT Sacrificing

I really found this to be an interesting study – I had asked myself time and time again “why go through all the machinations of the sacrifice if it wasn’t going to work???”  Soon I began to learn the reason why – it was the obedience (working through faith) of the Israelites to God’s command that He wanted.  Specifically, faith in God that He would redeem them efficaciously one day. They looked forward in faith, and sacrificed in faith.  Their obedience was an outgrowth of this faith and the fear of God.

Because I didn’t get to fit all the thoughts and quotes re: this into the main body of the sermon, here are the rest:

The way that the Old Testament sacrificial system worked is spelled out throughout the book of Leviticus.  Many of the sacrifices that were offered were done so daily, or on a regular basis as different sins occurred within Israel.  But I think what the author of this text in front of us has in mind is more specifically the Day of Atonement.

One of the questions I asked myself as I was thinking on this passage was: if the people were continually making sacrifices for the sins they committed throughout the year, why do a corporate yearly day of sacrifice?  I think the answer lies in the fact that the sacrifices were more about reminding the Israelites of their sin and pointing them to Christ than actually expiating sin (as we have seen above).  So the Day of Atonement was a yearly gathering to remember the sins of the entire congregation (to paraphrase Owen).[xvii]

God didn’t want His people taking sin lightly, and there is always the chance of religion becoming more ritual than true reminder. That really couldn’t happen on the Day of Atonement.  The entire day was based around the reality of Israel’s sin and God’s holiness and mercy.  There was no escaping these truths.

When one goes through the book of Leviticus and sees the kinds of sacrifices that must be made for particular sins, and then reads of the sacrifice for the day of atonement (one goat), it becomes obvious that this sacrifice isn’t enough to cover all the people effectively from an expiation standpoint.  But it is enough to remind the entire congregation of who they are before a holy God. The symbol and the reminder is the key here. These were lessons to lead them to the truth about themselves – they needed a redeemer, they needed God’s Son.

John MacArthur says:

The Levitical system was not designed by God to remove or forgive sins. It was preparatory for the coming of the Messiah (Gal. 3:24) in that it made the people expectant (cf. 1 Pet. 1:10). It revealed the seriousness of their sinful condition, in that even temporary covering required the death of an animal. It revealed the reality of God’s holiness and righteousness by indicating that sin had to be covered. Finally, it revealed the necessity of full and complete forgiveness so that God could have fellowship with His people.

Martyn Llyod-Jones says, “Those sacrifices were by types pointing to the coming of the great anti-type; they did not really deal with sin.”[xviii]

Appendix 4 – The Session of Christ

In verse 12 in our passage the session of Christ is referred to when it says, “he at down at the right hand of God.” In the main body of the sermon it was discussed how this shows forth the finality of his sacrifice (once for all etc.) but it also tells us of His rule and reign over all things. The allusion here reminds us of the fact that Christ came to usher in a kingdom – one that He reigns over right now.

In the process of putting the notes together for this text it became apparent that Psalm 110 was a very important scripture for the author. That Psalm goes like this:

The Lord says to my Lord:
“Sit at my right hand,
until I make your enemies your footstool.”
The Lord sends forth from Zion
your mighty scepter.
Rule in the midst of your enemies!
Your people will offer themselves freely
on the day of your power,
in holy garments;
from the womb of the morning,
the dew of your youth will be yours.
The Lord has sworn
and will not change his mind,
“You are a priest forever
after the order of Melchizedek.”
The Lord is at your right hand;
he will shatter kings on the day of his wrath.
He will execute judgment among the nations,
filling them with corpses;
he will shatter chiefs
over the wide earth.
He will drink from the brook by the way;
therefore he will lift up his head. (Psalm 110, ESV)

Martin Luther, commenting on the Psalm said the following:

For nowhere else is Christ prophesied with such clear, plain words as a priest and an eternal priest. It is prophesied as well that the priesthood of Aaron would be abolished. This psalm is yet again and more splendidly extolled in the Epistle to the Hebrews. It is indeed a shame that such a psalm is not more richly extolled by Christians.

Therefore I wanted to just take a minute and make note of the depth of theology here and the import of this passage. Like Isaiah 61:1-2 is to Luke 4:16-18, Psalm 110 is vitally important to Hebrews 10:1-18.

Bruce Ware writes, “This psalm, then, is fundamentally about David’s Greater Son who will be both King (vs. 1) and Priest (vs. 4), a dual role that none of the previous king of Israel or Judah could play.”

End Notes

[i] Lane says, “in 10:1-18 the writer elaborates the ‘subjective’ effects of Christ’s offering for the community that enjoys the blessings of the new covenant. Christ’s death is considered from the perspective of its efficacy for Christians.”

[ii] Theologian William Lane says, “Its use (“foreshadowing”) suggests that the function of the law was to point forward to that which was perfect or complete…The contrast implied is temporal and eschatological in character; the law is a past witness to a future reality.”

[iii] Lane says, “the reality only foreshadowed in the law is the actual possession of the people of God through the new covenant.”

[iv] Lane says, “The elaborate ritual was intended to accentuate a consciousness of sins. The solemn entrance of the high priest into the Most Holy Place dramatized the fact that sin separates the congregation from God.

[v] Owen says, “Hereby they became the principal direction of the faith of the saints under the old testament, and the means whereby they acted it on the original promise of their recovery from apostasy.” What he’s saying is that the OT saints had a faith directed forward toward (the future) Christ, and the way they exercised that faith was in the carrying out of these sacrifices.

[vi] It was St. Anselm who first really explained the importance of this, and I can see his influence on a quote from John Piper that I think captures the idea here: “We glorify what we enjoy most and (because of sin) it isn’t God. Therefore sin is not small, because it is not against a small sovereign. The seriousness of an insult rises with the dignity of the one insulted. The creator of the universe is infinitely worthy of respect and admiration and loyalty. Therefore failure to love Him is not trivial, it is treason! It defames God and destroys human happiness.”

[vii] It is remarkable how far Owen goes to pound this into the head of his readers. He gives at least 6 reasons why these sacrifices were pleasing to God in their rightful way, but yet not in the manner in which the Jews might have mistakenly thought them to apply (i.e. expiation of sins).  “God may in his wisdom appoint and accept of ordinances and duties unto one end, which he will refuse and reject when they are applied unto another – So he doth plainly in these words those sacrifices which in other places he most strictly enjoins.” Owen then gives what I think is the best example of why this is so form a NT perspective: “How express, how multiplied are his commands for good works, and our abounding in them! Yet when they are made the matter of our righteousness before him, they are as unto that end, namely, of our justification, rejected and disapproved!”

[viii] Owen says, “there was such an insufficiency in all legal sacrifices, as unto the expiation of sin, that God would remove them and take them out of the way, to introduce that which was better, to do that which the law could not do.”

[ix] I actually got this  quote from Philip Hughes’ commentary and shortened it up to fit the sermon. He’s got a lot more here from Athanasius’ De Incarnatione.

[x] Owen calls this, “the federal agreement between the Father and the Son as unto the work of the redemption and salvation of the church.”

[xi] I take this way of expressing the Father’s view of the Son from Bruce Ware – this is sort of a paraphrase from his book on the Trinity.

[xii] Hughes rightly says, “he condescends to our estate in the self-humbling act of incarnation, so that the Psalmist’s words, a body you have prepared for me, receive in him a fulfillment which is ultimate and universal in its evangelical significance. The body prepared for the Son was the body he assumed in the incarnation in which he obeyed the Father’s will, even to the death of the cross.”

[xiii] Philip Hughes says, “It is by that will, and that will alone, that we have been sanctified, that is, cleansed from sin and restored to the holy sphere of God’s favor – not, of course, that the will of God is intended apart from action of God in Christ, for, unlike man who, left to themselves, finds that to will and to perform are all too often two different things, with God to will and to do go together.”

[xiv] Hughes is really magnificent here.  He also says, “The complete defeat of his enemies is assured, for the supreme exaltation by which the redemption he accomplished on earth as the incarnate Son has been crowned spells the doom of every opponent of his authority.”  Wow! Well said!

[xv] Cf. Dr. Shawn Wright’s lectures on Church History, ‘Introduction to Church History’, Southern Baptist Theological Seminary

[xvi] As O’Brien notes, “The perfecting of which our author speaks includes not only the decisive forgiveness of sins or cleansing of the conscience which is the basis of a new relationship with God. Intimately related to and flowing from it is that obedience of the heart which is expressive of a positive consecration to God.”

[xvii] It wasn’t as though their sins weren’t going to be forgiven, for they were in Christ, but the act itself of sacrificing these animals wasn’t taking away the sins it was simply pointing forward to the one who would.

[xviii] This quote is actually from an advent devotional compilation by Nancy Guthrie called, ‘Come Thou Long Expected Jesus.’

Study Notes for 10-27-13, John 14:15-24

Below are study notes for John 14:15-24

14:15-17 “If you love me, you will keep my commandments. [16] And I will ask the Father, and he will give you another Helper, to be with you forever, [17] even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.

“If” You Love Me

Here we see that the prerequisite for obedience to Christ’s commands is a love for Him.  That makes perfect sense, doesn’t it?  I mean, if we are in love with the Lord Jesus, then of course we will want to obey Him!

But the next thing that should come to mind is that we can’t obey the law even if we do love Jesus.  The disciples don’t even get a chance to ask the question, which should be: How are we supposed to follow all of your commands, or even want to do that all of the time? Instead, Jesus anticipates the problem and promises the Holy Spirit to them.  Until now they have had Him as their helper – that is why Jesus says “another” helper.  The first “helper” was Jesus, and the second is the Spirit (later I will explain the term “paraklētos” which is the Greek term translated “helper” here).

If we examine the passage closely, we’ll notice that all the way from verse 15 or so through about verse 26 there is a theme that Jesus develops for the disciples, namely, that the Holy Spirit will come to represent Himself.  Jesus is going away, and He wants to comfort the disciples and prepare them for that absence by explaining not only what they will need to do, but how they are going to do it.

Now the Holy Spirit’s role is obvious from the verses we read here, and what we’ll read below. Here the Spirit is said to help us by causing us to love Christ. You might not see that immediately, but that is the clear implication.  For those who love Christ obey His commands, and because its clear that Jesus knows we need help to obey commands, we must also need help to love Him.  John would write about this in his epistles:

Beloved, if God so loved us, we also ought to love one another. No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.
By this we know that we abide in him and he in us, because he has given us of his Spirit. (1 John 4:11-13)
 
We love because he first loved us. (1 John 4:19)
 

And so it is that the Spirit is the one who creates in us a love for God. He softens our hearts, and speaks softly to us, explaining the great truths of God’s gospel.  Without His initiative, we would still be dead in our trespasses.

Jesus explains here also that “the world cannot receive Him”, that is to say that on our own we cannot receive the Spirit of God. It isn’t up to us who receives the gift of the Spirit. God is the one who sovereignly chooses who He will to abide with. We’ll address this in more depth in just a moment…

You know Him Already

The last thing Jesus says in these three verses is that the disciples already know the Spirit. This is a mysterious thing.  Pastor Scotty Smith writes:

As Jesus continues instructing his disciples in advance of his ascension we enter the most profound teaching about the Trinity to be found anywhere in the Bible. There is much mystery here, but let us affirm what is clearly in the text. The better we know Jesus, the more Trinitarian we will become. The gospel is the means by which we enter the fellowship, love, and joy shared by the Father, Son and Holy Spirit throughout eternity – a staggering thought indeed.
 

Therefore, we should look closely here at what Jesus is saying and marvel a bit…Jesus can say, “You know him” Because, “he dwells with you and will be in you.” Let’s not miss this, because I think it’s a really important statement. What Jesus is saying is that even though they don’t yet have the Spirit living inside of them, they have been with Jesus, and that is tantamount to knowing the Spirit already. For not only is Jesus filled with the Spirit, but when the Spirit comes it will be as if they have Jesus right there with them – only now instead of having Jesus walking the hills of Judea with them, they will have Him in their hearts.

Why is this important?  Because you have that same Spirit, Christian! You have the Lord Jesus’ Spirit living within you, you are the temple of the living God. His mind, His will, His love for you is embodied in the fact that He sent His Spirit to you.  What I mean by this is that He has a plan and a love for you, and He is working that out through the power and person of the Holy Spirit.

To have the Spirit is to have Jesus, and to have Jesus is to have the Father, as we shall soon see…

This is why it is vital to understand that our God is a triune God, and that He is three persons, each with different roles.

14:18-20 “I will not leave you as orphans; I will come to you. [19] Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. [20] In that day you will know that I am in my Father, and you in me, and I in you.

First, I want to note that at the end of verse 18 we see here that Jesus says, “I will come to you.” This just further shows what I mention above about how Jesus Himself is coming to us in the form of His Spirit.  They are not one in the same person, rather, they are so alike in their mind and purpose that we cannot tell them apart.  They are on the same mission, and they are both part of the One Godhead. Having the Spirit is tantamount to having Jesus live within us – that is what Jesus is saying here.

The entire idea is tied up together in verse 20, “I am in my Father, and you in me, and I in you.” That is the whole idea!  This is DEEP water we’ve just wandered into.  But what an amazing thing.  Jesus is teaching us something about the Trinity here, and about how role in the Kingdom. He is saying that His bride, that’s us, will be “in Him” and He will be “in us” just as He is “in” the Father. Don’t miss this. Cherish this. This is such profound, such wonderful truth that you can’t forget it.

What are the consequences?  Well I can think of several, but especially one: if we are that close to Christ and that “in” the Trinity, then surely there is nothing (as Paul writes in Romans 8) that can separate us from His love!  In other words, to separate us from the love of Christ would be like separating Jesus from the Father, or the Spirit from Jesus.  It is unthinkable, in fact, it is impossible.

Adoption and Love

Now, secondly, since we have seen and laid the foundation for understanding how Jesus will be with us, and how it is that we will do those greater works (in and because of the Spirit), we see that there is a side-benefit to having Christ go away…we are adopted into His family!

I think that verses 18 and 20 are closely tied to 21 and 15.  What I mean by that is that Jesus is saying that by loving Him, it shows that you are part of His family. Love is a by-product of family membership. Love happens for two reasons: First, because the Spirit has adopted us into the family by regenerating us to everlasting life and enabled us to love as Christ loves, and secondly, because of His work we have a desire to love. So there is His initiating action here, and our obedient response.  Jerry Bridges calls this “dependent responsibility” because not only to re require Him to start us off on the path, but we rely on His help to stay on the path.

So we see here that love is a mark of family membership.  We love because we are adopted!

Lastly, and more particularly to this passage, I want to note how Jesus says, “because I live, you also will live.”  What He means here is to signify the importance of the resurrection. Because we are “in” Him, that means that when He conquered death, when He arose from the grace, when He ascended into heaven, that we, too, arose and are guaranteed heaven.  Why? Because, again, we are “in” Him.  To be “in” the Lord is to be guaranteed all of the promises that He has earned for us.

Listen to how Paul describes the Spirit’s interaction with our spirit in reminding us of this great promised adoption:

For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” 16 The Spirit himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. (Romans 8:15-17, ESV)
 

Therefore, because He earned life, we get life. Because He was perfectly righteous, we are made perfectly righteous in the eyes of God. Because He broke the bonds of sin and death, we too have been loosed from sin, and will never taste spiritual death.

Think about the significance that the resurrection now has in your mind and your life. If Jesus never rose from the grave, then all of this is moot (1 Corinthians 15:12-19). We’d still be dead in our sins. But Jesus is here saying (ahead of all of this even occurring, mind you) that when He rises from the dead, we too will walk in “newness of life.”  This is what Paul was saying in Romans 6:

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. 5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. 8 Now if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus. (Romans 6:4-11)
 

Later Paul adds:

You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. 10 But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. 11 If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. (Romans 8:9-11, ESV)
 

14:21-24 Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.” [22] Judas (not Iscariot) said to him, “Lord, how is it that you will manifest yourself to us, and not to the world?” [23] Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. [24] Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me.

Here we have once again the reiteration of what Jesus said earlier.  Verse 21 and verse 15 are almost identical. If we love Him we keep His commands.  It harkens us back to the sermon on the mount where Jesus said that those who bare fruit are those who are His.

“Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. 16 You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? 17 So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. 18 A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus you will recognize them by their fruits. (Matthew 7:15-20)
 

The second thing that Jesus says here is that, “my Father will love him, and we will come to him and make our home with him.”  This is very much like verse 20 when He said, “I am in my Father, and you in me, and I in you.”  The idea here is that not only is Jesus in us, but that the Father is also in us.  This would have been enough to blow the minds of the disciples.

NOTE: this passage, along with others, has been historically used to support to filioque insertion in the Nicene Creed which states that the Spirit proceeds from both the Father and the Son. It is this addition that eventually helped create a schism between the Eastern (Greek) and Western (Latin/Catholic) church (the major historically recognized year of this is 1054, even though the problems and disagreements started well prior to this). 
 

We read earlier how Philip said ‘just show us the Father and that is enough for us Jesus!’  And I explained how the Jews thought of seeking the face of the Lord, and the face of God, and how Aaron’s benediction embodied this idea of being blessed by the revealing of God’s face to us one day. The idea derives from the time when Moses learned that no man can see God and live, but was allowed to view God’s “hindquarters” (in anthropomorphic language).  The idea being that God’s face is so glorious and so bright and resplendent that to view it would be too much for a finite creature to handle – we would die instantly.

Now here we begin to see the sweetness of the revelation we have in NT times. Not only has God sent His Son to us in the incarnation, not only did He die for our sins and impute to us His own righteousness, but He has gone a step further still.  He is going to live within us – His Spirit abiding in us! Meaning, as Jesus says here, that the Father and the Son will essentially be using us as their temple on earth.  They will be manifesting their presence on earth through us!

Have you stopped to consider the ramifications of this? We have become to used to the idea of the immanence of God, that we forget who it is we’re talking about here. We forget so easily in our day that this Being who inhabits the believer is the same one who spoke the universe into existence!

If that doesn’t lend some sobriety to your walk with Christ I don’t know what will.  Because Jesus is reminding us here that if we really love Him, you will pursue Him, you will obey Him, you will understand the reality that the God of heaven and earth has deigned to come down and live – in you!

D.A. Carson is right to mention that, in a very strong way, this passage builds on antecedent passages about the Spirit, the one that I want to mention most particularly is in 4:23-24 where Jesus (speaking to the Samaritan woman) says:

But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. 24 God is spirit, and those who worship him must worship in spirit and truth.” (John 4:23-24, ESV)
 

Oh the sweetness, oh the condescension, oh the love of God in this! Can you not see how crucial this is to understand?  God has sought out those who will worship Him in “spirit and in truth” – He is doing this by putting His Spirit within us. He wants us to know Him properly, and for our minds to do this He must be the first to act.  He must take the initiative, and He must powerfully work within us. As we read earlier:

It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. (John 6:63, ESV)
 

Jesus is urging us on here to think DEEPLY about the reality of what is going on here. You must take this seriously and understand the privileges and responsibilities associated with being a Christian. This is a call to loving, awe-filled obedience to your Lord.

Not to the World

Lastly, I didn’t want to skip over what Judas says here because he has a good question. He has heard Jesus say already, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”  So if God loved the “world”, why is it that He won’t manifest Himself to the world?

The answer is that while God loves His creation, He has a special and specific plan of redemption for His chosen sheep. We start with the prerequisite understanding that the world cannot receive Him because the world does not want Him.

And contrary to the rejection of Christ, the world will not have a “choice” to accept the Spirit in the same way they saw the incarnate Christ and rejected Him. For the Spirit’s mission, though a continuation of Christ’s, has different objectives, that is to say that Christ is working to accomplish something new through the Spirit (the next phrase of His redemptive plan), namely the quickening of all those whom the Father has predestined to life and the reside within them, fashioning them after His image, and keeping them (preserving them) until the day Jesus Christ returns or we die and join Him in Heaven.

Be sure of one thing: Jesus knows who will believe and who won’t (see John 6:64), and He will not cast pearls before swine. He will not reveal His glory to all. Those who receive the Lord Jesus and the joy of eternal life are those whom He has chosen, those whom His Spirit has softened and called to Himself.  This is, of course, the work of the Spirit. He is the one doing the softening and calling and regenerating.

The world cannot receive the Spirit, not because the Spirit isn’t the one doing the work, not because the Spirit can’t soften the hearts of men. But simply because the Spirit isn’t going to soften the hearts of all men. He isn’t going to be sent to the whole “world”, but rather to those for whom Christ died.

Study Notes 9-15-13: You Will Deny Me

This post covers the final few verses of John 13. In this section we’ll look at the denial of Peter, and the effectual prayer of our Lord, among other things.

13:36-38 Simon Peter said to him, “Lord, where are you going?” Jesus answered him, “Where I am going you cannot follow me now, but you will follow afterward.” [37] Peter said to him, “Lord, why can I not follow you now? I will lay down my life for you.” [38] Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.

Unperceived Promises

Jesus promises Peter that he will follow him where He is going “afterward.”  This promise is tantamount to Christ saying, “you will be with me in heaven”, and yet the promise of heaven is not yet able to be perceived by the disciple. So dull is his mind to the great heights of the promises of Christ even after three years of walking with Him. This ought to accentuate in our minds the great privilege of having God’s own Spirit dwell within us that we may be able to perceive the great mysteries and promises that He has given unto us.

Though Peter does not yet realize these great promises here, later he will:

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. (1 Peter 1:3b-5)

True Courage is Revealed and Refined by Testing

And so it follows that his complaint is that he ought to be able to go with Jesus wherever it is that He is going. Peter’s remark is sealed by his (supposedly) courageous statement, “I will lay down my life for you.” But as D.A. Carson points out, he is “less interested in the new commandment (in 34-35) than in the departure of their Master.”

Let us learn this, dear friends, from the statement of Peter: untested boldness manifests itself in words, but those who love Christ suffer much and endure much for His cause (Luke 6:46-49, 11:28). As Carson articulates in stingingly honest words, “Sadly, good intentions in a secure room after good food are far less attractive in a darkened garden with a hostile mob.”

Listen again to what Peter says later in his first epistle:

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. 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 1:6-9)

And so it is that through “various trials” your faith will be tested, and that as a result your faith will end in “praise and glory and honor at the revelation of Jesus Christ.” These trials Peter did not realize at the time, but later came to understand the fullest sense of the meaning (both spiritually and physically) of Christ’s command to “take up your cross.”

But let us also learn by Peter’s example not to be arrogant about the trials we face in the future. Who are you boasting in, truly?  Is it Christ, or is it your own experience when you say “I’ve been there and done that; I can handle it!”  It is a great truth that through trials we can have confidence that Christ will never leave us or forsake us.  Indeed, no power or tragedy can come between us and our Lord Jesus (Romans 8:31-39), and yet let us not spit into the wind and foolishly and arrogantly face the unknown in the power of our flesh.

As J.C. Ryle says, “Like Peter, we may think we can do wonders for Christ, and like Peter, we may learn by bitter experience that we have no power at all.”

It is instructive at this point for us to listen to Luke’s account of what Peter said:

 “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.” Peter said to him, “Lord, I am ready to go with you both to prison and to death.” Jesus said, “I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me.” And he said to them, “When I sent you out with no moneybag or knapsack or sandals, did you lack anything?” They said, “Nothing.” (Luke 22:31-35 ESV)

If you feel as though you can carry the cross of the Lord on your own, and do not stop to pray or saturate yourself in the word for the renewal of your mind and heart, you will indeed have no armor of God to protect you from the Evil One and He will “sift you like wheat”!

And so it is that through trials we are tested, and proven true. Thanks be to God for the testing of our faith, that we might know He is truly with us and watching over us.

Why Peter Could Stand, and Why We Can Stand

As we turn to examine Peter’s denial some more, we have to ask the question: what is the difference between Peter’s denial and Judas’ betrayal?  And what kept Peter from being caught up in utter shame and despondency after it was over? Well there are significant differences between Peter’s denial and Judas’ betrayal.  First, Peter didn’t intentionally and methodically betray Jesus.  He fell into sin, but didn’t hatch a plot.  Peter was a true believer, Judas was not. These are the foundational differences I believe.

But there is still another, that is significant and one I want to draw some attention to now. Namely, once the deed was done, why is it that Peter was not completely ruined and anathematized, as it were, from Christ?  Simply this: Christ prayed for him.  It is the sovereign intercessory work of Christ that keeps the feet of Peter from being forever caught in the net of Satan.

The next thing we ought to notice is that in Luke’s gospel Jesus says, “but I have prayed for you that your faith may not fail.” Later in John we read Christ say this as He’s praying to the Father, “I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth.”  (John 17:14-17 ESV)

And so it is both the intercession of Christ’s spoken Word on high on our behalf, and the written word of His Scripture that safeguard His pilgrims!

Look how plainly we are also told by Paul that it is the Word that protects us as a sword to fight the battles that rage around us:

…and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, (Ephesians 6:17-18)

And so we stand by power of Christ’s intercession, and have His Word to help fight off the flaming arrows of the Evil One.  We stand in the “evil day” because He is standing next to us and has given us armor and sword.

You Will Deny Me

Now as we consider more specifically this final verse, I want us to think for a moment what Peter must have been thinking. I imagine a million thoughts must have rushed through his impetuous mind, and he must have felt Jesus’ statement drop like a bombshell in his heart. So quickly and so fervently had Peter just pledged his every loyalty to Christ, only to be put down in such an odious and embarrassing manner, surely it must have cut him to the quick.

There is a great deal to learn from this, but I want to focus on two things:

  1. We do for Christ what He has called us to do, not what we want to do
  2. God who is sovereign over all matters, is sovereign over those which hurt us as well

First, we notice that Peter is overanxious to do what he feels is necessary.  He is ready to die, or to go to prison (as some other gospels record).  And there is at least some truth to this, for as Morris points out, “His use of the sword in the garden shows that he was ready in certain circumstances to face death boldly. There was truth as well as error in his words. But he was not ready to stand for Jesus when all seemed lost. That demanded a different brand of courage and devotion.” But the lesson here is plain: we must not be so impetuous to die for Christ if that is not what He has called us to do. He wants obedience more than sacrifice (1 Sam. 15:22; PS/ 40:6-8; Prov. 21:3). We must be obedient to His calling, and bear the cross He has given to us not to someone else. And you can only know what that calling is through diligent time spent in His word, because it is there that the Spirit speaks to you and you become convicted of what you must obey. This is about obedience, I’m afraid. But the beauty of obedience is that when we love Christ, and are walking in the Spirit, obedience is a lot easier.  In fact, God’s will seems a lot more clear when we’re in step with the Spirit.

We must not seek to gratify the flesh and take on the calling of someone else simply because it seems to be the grand and noble thing to do. For Christ only minutes later would tell the group the following:

I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. (John 15:5)

It may be that you’re not called to preach but to clean. It may be that you’re not called to clean but to evangelize. It may be that you are called to lead a small group or a Bible study, but not yet. Too often we mistake our own passions for the will of God. We frequently want something so badly that we project those feelings onto what we read in Scripture. We must be careful not to rush headlong into something unless we have tested it, prayed about it, sought counsel from godly people about it, and truly have a peace about the way forward.

In Conclusion

Peter was a sort of traitor here, not to the level of Judas, for he didn’t mean to betray Jesus, but he did deny Him in utter cowardice nonetheless. But if you think about it, we are all traitors against God’s law, are we not?  This is what R.C. Sproul called “Cosmic Treason” because we have all sinned against the God of the universe. For instance, consider these passages:

And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, (Colossians 1:21-22)

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)

And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. (Ephesians 2:1-3)

Yet He has chosen some of us traitors to be His children. Though we still continue to fall – if Peter call fall, certainly we can also – He still welcomes us to His cross and His throne. He reminds us that there is no righteousness we have to earn in order to be welcomed into His family – He has already done that for us. That’s the measure of His love for us, that while we were yet sinners, Christ died for us.

And so I want to conclude by listening to Christ’s own words, which drip with such mercy and love that their beauty cannot be denied. Because He has interceded for us, like Peter, we can rest in His work and His love:

 “I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.

Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world. O righteous Father, even though the world does not know you, I know you, and these know that you have sent me. I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.” (John 17:20-21, 24-26)

Study Notes 9-8-13: A New Commandement

This passage of our study on John covers 13:31-35

13:31 When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him.

First, its probably worth nothing that Jesus says, “now”, and that this seems to give us a demarcation between Judas’ presence among them, and this time afterwards when He would give His last instructions and teaching to His disciples.  It is often thought that from verse 31 onward the ‘farewell discourses’ of Christ begin since Judas has now finally left, and only His chosen ones are left.

And as we get into the meat of the text, we see that Jesus is pointing toward an impending event – one that is imminent. R.C. Sproul’s study notes point us to Pauline theology which hangs so much on the shame that Christ was about to suffer in just a few hours from now, and the contrast Sproul notes is how John sees this as an hour of shame, yes, but mostly of glory. Jesus saw His imminent death as a source for His greatest glorification. As John MacArthur writes, “His entire ministry pointed to the cross (Mark 10:45), making it the glorious climax of the life He lived perfectly in keeping with His Father’s will.”

All of this is simply hard to imagine logically. But J.C. Ryle helps frame the problematic contrast between the way we think of “glory” typically, and the way that Christ and the Father had in mind:

This was a dark and mysterious saying, and we may well believe that the eleven did not understand it. And no wonder! In all the agony of the death on the cross, in all the ignominy and humiliation which they saw afar off, or heard of next day, in hanging naked for six hours between two thieves, – in all this there was no appearance of glory! On the contrary, it was an event calculated to fill the minds of the Apostles with shame, disappointment, and dismay. And yet our lord’s saying was true.

The idea that the chosen one, the Christ of God would be glorified was not an unfamiliar one, for as Isaiah said:

And he said to me, “You are my servant, Israel, in whom I will be glorified (Isaiah 49:3).

Yet at the same time we see Jesus use the name “Son of Man” to describe himself.  And so we see that there are two themes colliding that the Jewish audience of the day could not have seen coming together: the Christ will be a man who will bring glory to Him own name, who will usher in a glorious kingdom, but will do so by suffering in humiliation and agony. More than just a martyr, Jesus was actually accomplishing something for His people – freedom and eternal life.

In light of this, I really love Carson’s comments on the nature of Christ’s glorification:

Even in the Prologue, the glorification of the incarnate Word occurs not in a spectacular display of blinding light but in the matrix of human existence (1:14). Now, bringing to a climax a theme developed throughout this Gospel, the Evangelist makes it clear that the supreme moment of divine self-disclosure, the greatest moment of displayed glory, was in the shame of the cross. That is the primary reason why the title Son of Man is employed here.

Pastor John MacArthur says that Christ was glorified in three ways by the cross: “by satisfying the demands of God’s justice for all who would believe in Him”, by destroying “the power of sin”, and by destroying “the power of Satan, ending the reign of terror of ‘him who had the power of death.’”

The Father Receives Glory as well

But not only did Jesus receive glory from the cross, but as He says, “God is glorified in him.”  This means that the Father would also receive glory in the cross-work of Christ. I see this happening in primarily two ways: In the righteous obedience and character of Christ, and in the knowledge of what Jesus was accomplishing for those whom He loved.

You see, God’s character was put on full display as Christ showed that God was holy, faithful, and loved His people. His law had consequences, and yet He was willing to pay the price for our breaking of His law. I hear recently that it’s a habit of Christians to talk as if we need to be guilty for the death of Jesus – that He died for us, and that this deep sense of shame pervades them for their sin. Well this is only a half-correct way to think about it.  Yes we should feel shame for our sins, but Christ did what He did not out of compunction, and not out of duty.  And as Pastor Tony Romano was so keen to remind us recently, God did what He did in sending His Son not out of some cosmic law that says He has to behave this way, but because He finds pleasure in doing so.  God loves to save sinners, and when His Son hung on that tree it magnified who He is! It screams for all the world to see that God is love; and it shouts from the mountaintops that He is just and righteous and holy. For He is God, and there is none like Him.

In Sum…

We often have a difficult time at first glance with some of these ideas. For what has “glory” to do with something so painful and horrific and hanging from a tree all bloody and bruised? What God does is expand our way of thinking. He is offering us a look at Himself.  He is inviting us to behold His character, His majesty there at the cross. The cross confounds our fleshly sensibilities and offers to us another paradigm of thinking: heavenly thinking.

I imagine that for the disciples it would have been difficult to comprehend how these two concepts (glory and shame) fit together apart from the help of the Spirit (which would come later).  We live on this side of the cross, and on this side of the cross we have the privilege of the Spirit’s abiding work within us. This work of His is helping change our thinking to be more like Christ’s thinking (1 Cor. 2:16).”

The same thing eventually happened with the disciples, you know. The suspended disbelief of this group of me will soon turn to faith in action, empowered by the Holy Spirit, that would prove to be of such a deep nature that most everyone in that room would suffer and die for their Lord many years later.

13:32 If God is glorified in him, God will also glorify him in himself, and glorify him at once

The Logical Progression of Glorious Events

Jesus also saw that not only would the Father be glorified, and not only would He be glorified by His actions on Earth, but that soon (“at once”) He would join His Father in Heaven once again and enjoy the glory He had with Him from the beginning. And so this comment “will also glorify him in himself” is an anticipation of His glorification. Jesus trusted and knew that His death would result in ultimate victory.  Jesus was not a fatalist; He did not march to death with no hope for future life. And so we too can face physical death knowing that those chains will never hold us back from the bosom of the Father.

This statement from Jesus therefore shows us that He was looking beyond the cross toward the joy that awaited Him:

Looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. (Hebrews 12:2 ESV)

The way D.A. Carson explains it may be helpful:

Instead of focusing on the glorification of the Son of Man and the correlative glorification of the Father in the Son’s voluntary sacrifice, one may reverse the order. If God is glorified in the Son, it is no less true to say that God will glorify the Son in himself…the entire clause has much the same force as 17:5. Christ’s glorified humanity is taken up to have fellowship with the Father…in the eternal presence and essence of his heavenly Father, partly because by this event he re-enters the glory he had with the Gather before the Word became incarnate (1:14), before the world began (17:5). The entire event displays the saving sovereignty of God, God’s dawning kingdom.

13:33 Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’

“Little children” is a beautiful saying of Christ, and (as Ryle notes) is the only time Jesus referred to them in this way. It reminds us of our adoption into the family of Christ.  In J.I. Packer’s classic book ‘Knowing God’ he devotes an entire chapter on the subject of our adoption.  Packer says that, “Our first point about adoption is that it is the highest privilege that the gospel offers: higher even than justification…Adoption is higher, because of the richer relationship with God that it involves” (pg. 206-207).

That Jesus would offer the disciples this title after just speaking of His impending cross-work seems to me a special and wonderful revelation; a small peak into the blessings to come.

13:34-35 A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. [35] By this all people will know that you are my disciples, if you have love for one another.”

Introduction

A few introductory thoughts to this important passage. First, this “new commandment” is not new in the sense that God had not called His people to love one another in the OT (Lev. 19:18), but rather that this will be a new covenant. In the OT God’s people were never able to keep the commandments. Jesus is saying that this is an entirely new paradigm, a new covenant enacted on better promises (Heb. 8:6-13).  He is going to change not simply the way (or what) we obey, but the fact that we will be able to obey, and will actually desire to obey, and that when we fail we will not need to make sacrifices for our sin – for He is our sacrifice.

Secondly, by issuing the command to love, He is anticipating the coming of the Spirit, which will enable them to actually keep the covenant – in other words, He’s making new creations that will be covenant keepers rather than covenant breakers.

Lastly, this obedience will be so radical (love for enemies etc.) that it could only come from God – it has to be supernaturally motivated. The people called by the name of Christ (“Christians”) will behave in such a way that marks them as something completely “other” (“called out” and “holy”). People will ask, “Why do these people march to their deaths, love their enemies, and speak kindness and love in the face of hate, persecution and scorn?” There will be only one answer: They are Christians.

Not “New”, Yet “New”

This “new command” is not a new “rule” but rather a new covenant, a new way that God is dealing with His children.  As far back as the time of Moses we read that the Israelites were called to “love your neighbor as yourself (Leviticus 19:18).” Yet even the new covenant Jesus is ushering in isn’t something that ought to be totally foreign to these disciples sitting around the room that evening with Jesus. For we read in several places that this new covenant was going to come one day – a brand new covenant with better promises, namely eternal life and righteousness earned by Christ plus sanctification worked out by the power of God’s own Spirit.

Look, for instance at what both Ezekiel and Jeremiah had to say about this great impending day:

 “Therefore say to the house of Israel, Thus says the Lord GOD: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to which you came. [23] And I will vindicate the holiness of my great name, which has been profaned among the nations, and which you have profaned among them. And the nations will know that I am the LORD, declares the Lord GOD, when through you I vindicate my holiness before their eyes. [24] I will take you from the nations and gather you from all the countries and bring you into your own land. [25] I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. [26] And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. [27] And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. [28] You shall dwell in the land that I gave to your fathers, and you shall be my people, and I will be your God. (Ezekiel 36:22-28)

And…

So I prophesied as he commanded me, and the breath came into them, and they lived and stood on their feet, an exceedingly great army. [11] Then he said to me, “Son of man, these bones are the whole house of Israel. Behold, they say, ‘Our bones are dried up, and our hope is lost; we are indeed cut off.’ [12] Therefore prophesy, and say to them, Thus says the Lord GOD: Behold, I will open your graves and raise you from your graves, O my people. And I will bring you into the land of Israel. [13] And you shall know that I am the LORD, when I open your graves, and raise you from your graves, O my people. [14] And I will put my Spirit within you, and you shall live, and I will place you in your own land. Then you shall know that I am the LORD; I have spoken, and I will do it, declares the LORD.” (Ezekiel 37:10-14)

And…

 “Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, [32] not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. [33] For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. [34] And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.” (Jeremiah 31:31-34)

Covenant Keepers

This leads us to the next logical step, which is that in giving us His Spirit, and issuing a new covenant with His people, He has a goal in mind.  He will shortly break the power of death and sin by His atoning work on the cross, but He hasn’t stopped there.  God not only sent His only Son to die in our places, and to give us His own righteousness (2 Cor. 5:21 – double imputation), but He wants to have an intimate relationship with His people.  He has promised to dwell among us.  How is this going to happen?  By sending His Spirit to live within us.

The consequence of this is that He is transforming us from covenant breakers into covenant keepers. Listen to what Paul says:

You yourselves are our letter of recommendation, written on our hearts, to be known and read by all. [3] And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.[4] Such is the confidence that we have through Christ toward God. [5] Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, [6] who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. (2 Corinthians 3:2-6)

Baptist scholar Stephen Wellum outlines the importance of Christ’s obedience in reconciling us to God in the context of the inauguration of this command and the New Covenant, “…this is precisely the problem: God remains faithful to his promises, but we do not. It is only if God himself provides an obedient son – his Son – that the covenant relationship will be what it was intended to be from the beginning.”

Wellum continues:

What is needed is such heart transformation tied to the forgiveness of our sin, literally being born of God’s Spirit, so that human being will fulfill the purpose of their creation, namely, obediently living in relation to their covenant Lord and to each other (KTC, pg. 629)

In the New Testament, the Spirit is presented as the agent who not only gives us life but also enables us to follow God’s decrees and keep God’s laws, thus making us covenant keepers and not breakers (KTC, pg. 648).

Previously we were unable to keep the commands of God, yet we are told by Paul that they were a schoolmaster to bring us to Christ (Galatians 3:24). This new command will be possible because the law will be written on our hearts (Jer. 31:33). This is the great fulfilling of the promise of a time when God would dwell within us and help us to obey. What we could not do in the flesh, God has done for us in the person and work of Jesus Christ (Romans 8:3).

The Coming of the Spirit

It is important to understand that this commandment comes from Christ by was of introducing the rest of what He is going to say to the disciples. The remainder of His conversation (and prayer) in chapters 14-17 is saturated by the promise that when He leaves He will send the Spirit. It is only because of this promised coming of the Spirit that this command, this new covenant, can be taken with joy and not complete consternation and (if they were being honest with themselves) the anticipation of utter failure.

This “new commandment” is the great “royal law” (James 2:8) which Christ has given us, a law which we could not keep if it were not for the indwelling of the Holy Spirit. There is more going on here than we might realize, because as I’ve labored to show, Jesus is saying that he is going to transform us from covenant breakers to covenant keepers, with the goal that we might enter into a relationship with Him, and fulfill the reason for our creation in the first place – what was originally meant for us in the garden, and has been won for us by the work of the ‘Last Adam’, the Lord Jesus Christ (Romans 5).

The Mark of a Christian

Jesus’ words signal the announcement of a new covenant, a better covenant enacted on better promises (Heb. 8:6), and a people whose actions of love will set them apart as a clear distinction from all others in this world.

Now, this is why Jesus says that, “By this all people will know that you are my disciples, if you have love for one another.” This isn’t because of our own wisdom or knowledge, but because the Holy Spirit will be so markedly making a difference in our lives that we will act differently than all other people. It is both a stunning pronouncement on the evil of humanity, and the amazing promise of God’s work within us that “love” for others will be the most pronounced indicator of our inclusion in His heavenly family.

Scripture tells us that God’s people are a holy nation, not geographically, but spiritually (Gal. 6:16). We are a called people, called out of the world (ekklesia), called to be holy, live a holy life (1 Peter 1:15, 2 Tim. 1:19), and called to love each other (Matt. 22:38-40). This love is a sign of the working of the Spirit.

This is what Frances Schaeffer called ‘The Mark of a Christian’ (Sproul & MacArthur both cite Schaeffer in this way) and it is not simply an emotional reaction to His goodness, it is much more. It is an outpouring of His Spirit’s work within us. It controls us. It motivates us to action. And it is these actions that justify outwardly our identification as His children. As John Stott says, “Christian love is not the victim of our emotions but the servant of our will.”  And this “will” has been changed by Him from a will bent on sin and resulting in death, to a will inclined toward the things of God.

One need only look to church history to know that the love which Christ has given His children has driven them to do and say things they never would have otherwise. Peter, the blustering big-talking fisherman became a man who could speak before councils and kings.  He was transformed from a cowardly traitor into a bold proclaimer of the Gospel, and eventual martyr.

Only a supernatural kind of love could possibly affect this kind of change – church history is littered with case after case of this testimony. From Peter and Paul and James, to Ignatius, Polycarp and Justin. Time after time men and women gladly marched to death rather than surrender their affiliation and love for Jesus.

Lastly, but certainly not “least”, it is worth noting that if we are truly filled with the Spirit, we will know we’re never going to be lost. He will preserve us until His return, or our death. What a wonderful assurance! If we are filled with His Spirit, then surely He has adopted us into His family and ushered us into His kingdom.

John tells us in his first epistle, “We know that we have passed out of death into life, because we love the brethren” (1 John 3:14 – also 1 John 2:29, and 3:7 tell us this truth).  This love is a result of the Spirit’s work within us, and the Spirit is given to us when we are born again (John 3).

And as Wellum remarks, “In this age, Christ sends the Spirit to all believers and the Spirit becomes the previous seal, down payment, and guarantee of the promised inheritance of the last day.”  The indwelling presence of the Spirit the guarantee of our inheritance (Eph. 1:14; 2 Cor. 5:5), and the proof that one day Christ will come back and consummate the kingdom He inaugurated 2000 years ago.

Stand and Suffer like Bonhoeffer

Last week I finished Eric Metaxas’ highly acclaimed biography on Dietrich Bonhoeffer. It has been a long time since I’ve committed to reading a biography, and perhaps I wasn’t ready for the book to shape my thinking as powerfully as this one has.

In light of that, I wanted to share a paragraph from the book that I found worth some reflection. The passage comes from one of the chapters on his imprisonment near the end of the book (pg. 463). The excerpt is from a letter to his best friend Eberhard Bethge from Tegel prison; here is what Bonhoeffer says:

When all possibility of cooperating in anything is suddenly cut off, then behind any anxiety about him there is the consciousness that his life has now been placed wholly in better and stronger hands. For you, and for us, the greatest task during the coming weeks and perhaps months, may be to entrust each other to those hands…Whatever weaknesses, miscalculations, and guilt there is in what precedes the facts, God is in the facts themselves. If we survive during these coming weeks and months, we shall be able to see quite clearly that all has turned out for the best. The idea that we could have avoided many of life’s difficulties if we had taken things more cautiously is too foolish to be entertained for a moment. As I look back on your past I am so convinced that what has happened hitherto has been right, that I feel that what is happening now is right too. To renounce a full life and its real joys in order to avoid pain is neither Christian nor human.

Two things really stood out to me. First, there is a difference between godly repentance for real sin, and wallowing in self-pity over possible “mistakes” that led to uncomfortable circumstances. In God’s grace we are able to live courageously and know that when we do run astray of the narrow path He is there to gently usher us back into His forgiving arms. But there is a distinct difference between mourning over a real sin harbored in the heart, and mourning over present circumstances brought on by a difficult decision to stand up (perhaps forcefully) for what is right (especially the Gospel).

What happens in the latter circumstance is that Satan whispers lies to our weary hearts saying, “See, you never would be in this wretched situation if you had just not said that. You should have left well enough alone. Just look at your circumstances! Surely God is punishing you for your actions!”

While the truth is that sometimes doing the right thing can be painful, and that leads me to the second point I see from the letter above: As Christians we are called to some amount of suffering in this life. Indeed Bonhoeffer says that its not even human not to suffer! Not suffering would be either living in a false reality (mentally), or not being human at all. Humans are frail; we are weak. In our comfortable American lives we often forget that we are mortal. Oh sure, we see death all around us, but it doesn’t phase us until it hits close to home…then we become unglued from our iPad or television and the raw and fallen nature of life strikes at our souls with devastating effect. We are tossed in the wind of our stormy circumstances (James 1).

Conclusion…

Bonhoeffer is calling us not to be uncertain of our calling, or the decisions we make to stand up for what is right. You can see him encourage his friend Eberhard not to question the past, and dwell on mistakes made. He is sure that at the end of the day God will resolve all things at His judgment seat. He says “God is in the facts.” The reason he can be so confident about this is because he knows that even if he was not perfect in his stand for right, he knows that God is the great and just judge of all things. He knows that he did what he did out of obedience and love for Christ – not because he expected the consequences to be a wonderful rosy blessing to him during his time here on earth.

This was tremendously encouraging to me. I can rest and work knowing that ultimately Christ’s righteousness is going to be mine, and that if I mess up I’m still covered. Furthermore, I’m not going to sit idly by and allow evil to run rampant all around me without standing up for the truth. Even though I will surely make mistakes, I will not listen to Satan’s lies, but will prayerfully and humbly do my best to speak the truth with the love of Christ. This is my calling as a Christian. And it takes courage, not only to speak in the moment, but to not look back with sinful remorse at what was said because it brought painful life circumstances. My suffering only reminds me that I am His (Heb. 12), and I am happy for the discipline, and for the honor of identifying with the Suffering Servant in this way.

If you have been obedient and spoken up for the gospel, and for Christ and all that is right and good, then do not look with regret at the consequences of your actions. Rather rejoice knowing that you are receiving a small dose of what Christ received during His life on earth, and know that you’ll receive all of what He has in store for you (namely Himself) when you and He meet on that happy day.

4 Goals to Pursue in Parenting

Last week I reposted ‘s article on 5 Dangers to Avoid in Parenting, which was linked from the Ligonier Blog.  Tonight, I wanted to repost the continuation of that series.  Boekestein now gives a few ideas about the “positive” side of the equation.  I hope you find this encouraging as you start your week!

PJW

4 Goals to Pursue in Parenting

Posted: 15 Jul 2013 03:00 AM PDT

 

Near the end of Colossians 3 God speaks his will to people who play a role in six different relationships; Wives, husbands, children, fathers, bondservants, and masters. Only to fathers does God NOT speak a positive command. He simply says, “Fathers, do not provoke your children, lest they become discouraged” (Col. 3:21). Perhaps by doing so, God is accentuating the uniquely devastating problem of parental provocation. Still, Ephesians 6:4 teaches us that there is a clear alternative to provocative parenting.

So, instead of provoking our children to wrath and discouragement how do we bring them up in the training and admonition of the Lord?”

1. Make Jesus Central to Your Family Life

In some “Christian” families Christ is simply not central. Too often we emphasize our own righteousness or the righteousness we expect from our children. How is this ethic different from that in a non-Christian home? We sing, “My hope is built on nothing less than Jesus’ blood and righteousness.” Do we apply those words in our homes?

Christ-centered parenting also means explaining to our children how they can come to Christ. Too often we tell our children to respect us, to obey us, and to grow up. But we don’t help them bring their troubles to, and find healing in, Jesus. Christ said that his yoke is easy; his burden light. He will give rest for our weary souls (Matt. 11:29-30). We need to lead our children to rest in Christ. God forbid that we would make things more difficult for our children than Jesus would.

2. Make Grace Shine in Your Family

Is the most powerful principle in your home grace or law? The law merely tells us what God’s will is and that we must obey it. It is grace alone that teaches us how to please God.

William Hendriksen explains that “Fathers should create an atmosphere which will make obedience an easy and natural matter, namely, the atmosphere of love and confidence.” Our emphasis should be on the positive.

Imagine that on the first day of a new job your trainer gave you only negative instructions. “Don’t ever be late to work, interrupt the boss during his meetings, use the phone for personal calls…” You would eventually wonder, “What AM I supposed to be doing? How do I do my job?” We often lead children to the same exasperation.

Gracious parenting especially applies to correction. Be sure that your children know that you love them as they are, not as you would like them to be. As a good rule of thumb, ask yourself, “What kind of correction is most helpful for me?”

3. Model Repentance before Your Kids

Many children are rarely shown what it looks like to seek forgiveness from others for their sins. We tell them to do it but we don’t show them how. We tell them to “apologize like you mean it.” But we don’t demonstrate what heart-felt sorrow for sin looks like. One way to model repentance is to seek our children’s forgiveness, especially if our provocation has driven them away.

4. Listen to the Advice of Others

Effective parents seek counsel from their pastors and elders, their own parents, and even their own kids. They also take advantage of good books on parenting. Two great helps on spiritual parenting are Shepherding a Child’s Heart by Tedd Tripp and Parenting by God’s Promises by Joel Beeke.

Our children are a sacred trust. Our task is not so much to rule over them, as to lovingly, graciously, train them to fear God. If you have ever worked with concrete you know that you only have a few hours to work it into the proper shape before it becomes immovable. So it is with children. We have just a few years to help shape the spiritual impulses that will guide them through the rest of their lives. We must do all we can to avoid misshaping our children by provoking them to discouragement.