“About this we have much to say, and it is hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you need someone to teach you… More
In the Valley of Vision: A Collection of Puritan Prayer’s, a prayer named Man’s Great End begins with the following words, “Lord of all being, there is one thing that deserves my greatest care, that calls forth my ardent desires, that is, that I may answer the great end for which I am made – to glorify You who have given me my being…truly, life is not worth having if it be not improved for this noble purpose.”In other words, our lives only matter if they serve the great purpose of the glory of God. Therefore it would be right to say that the glory of God is more important than our comfort. Right? Isn’t this a statement one we would all agree with? Of course we would. But, are there not some consequences to this statement that make us a bit uncomfortable? Yes the glory of God is the most important reality in all of life, but would we still believe that if God saw fit to glorify Himself by allowing suffering to come into our lives? We want to say “Yes!” but an honest assessment of our hearts may reveal a different answer and bring us to our knees in repentance.
In Job 1:1-5 we we’re introduced to a world where everything has a shiny veneer, a world where everything runs as it ought to run, where the great are also the godly and the good. But as v6 begins we see that this well ordered world is about to given to a very real and uncomfortable level of disorder. But in the disorder we’ll see one thing clearly. In God’s world there is a godly man who is great and, wonder upon wonder, when all of his greatness is taken away he continues to be a godly man.This shows us that, to Job, God is worthy of worship because of who He is apart from anything He’s done for us. By remaining to be godly Job gives us a breathtaking preview of another man who would walk this road of suffering for us, Jesus Christ.
In 1:6-2:13 there are four scenes to witness:
Scene 1: Heaven (1:6-12)
v6 begins “Now there was a day…” and what a day it was! The events of this day would change Job’s life forever, and the ironic thing about it is that throughout the book of Job we never read of Job being made aware of the events of this day (which is itself a reason why Job couldn’t have written this book himself). We read that the sons of God, meaning the heavenly court or the divine council, came to stand before God. That they came to present themselves before God and stood before God shows us that these supernatural beings, though higher than men, are lower than God. Only God is on the throne and that these beings come when summoned shows us as much. It also prohibits us from believing this scene is something similar to a sort of Mt. Olympus scene where gods of equal power converse about how to run this world. This scene is nothing like that. Here only God is God, only God is in rules, and only God wields authoritative power in this gathering. All those present are the ones through whom God governs the world. No doubt, this is a meeting that makes any earthly governing body look puny in comparison.
Now, we do not know the guest list for this meeting but we are told in v6 of one individual who was present, Satan. We also do not know if he was a regular attender at these meetings or a regular member of the divine council, or if he was something of an uninvited guest or a kind of meeting crasher here. Whatever the case is, God speaks to him saying in v7, “From where have you come?” Remember God is God. He will not learn anything that He does not already know in Satan’s answer. In this sense God’s question to Satan here is similar to God’s question to Adam in Genesis 3:9 where God called out to Adam, “Where are you?” This was meant to reveal to Adam the weight of his own folly and sin, that he was hiding from the God who made him. The question was not meant to tell God something that he didn’t already know. So, that God asks Satan this question shows us that God already knows his reply and already knows that Satan is up to no good.
Satan’s response confirms this, “From going to and fro on the earth, and from walking up and down on it.” This is a slippery answer, similar to the answer a teenager would give his parents when they ask what they’ve been doing all day. “Nothing, just stuff.”The answer reveals that there’s more to the story that the individual in question doesn’t want to share. Clearly then Satan is up to something but God is aware his slipperiness and aware of his plans to attack one of His own. So He states in v8, “Have you considered My servant Job?” God then repeats in v8 what we’ve already seen in v1. He is blameless, upright, fearing God, and turning from evil. Commenting on v8 Christopher Ash says, “These fateful words, singling out Job as conspicuously genuine and godly, are to prove devastating in their consequences for Job.” Just as Jesus heard about His friend Lazarus being sick and waited two days for him to die before coming to help, so too, God, being very pleased by the life of Job, is the One who points Satan in the direction of Job.
But Satan believes something different about Job. That he’s not as holy as he may appear to be. In v9-10 Satan accuses Job before God saying he’s godly and upright because God has hedged him in so tightly, blessed the work of his hands so greatly, and increased his possessions so vastly. This is why Job is really godly, not because of who God is but because of what Job can get from God in return.More so, Satan says in v11 that the only way to publicly establish if Job truly loves God or not is to take away this hedge, remove his greatness, and eliminate all his prosperity. Satan’s intentions here are horrible for sure, but do not miss that they’re correct. Now, God already knows what Job would do if all he has were removed, but no one else does. So its true that the only way to publicly prove to the watching world that Job loves God for God and not just for what he can get from God is to take away all he has. Flip the story around for a moment. If Job were a holy poor man, wouldn’t it be similar logic to give him riches to be sure that his holiness wasn’t just the result of his poverty? Indeed it would.Either way, rich Job becoming poor Job or poor Job becoming rich Job, the root of Job’s love toward God will be exposed and all will see if it’s genuine. So, in v12 God gives the terrible instruction and permission, “Behold, all that he has is in your hand. Only against him do not stretch out your hand.” So Satan went out from the presence of the Lord.”
Pause here. We do not like the idea of God permitting Satan to attack Job, but that is what happens. For all his hatred Satan is doing something here for the glory of God.
Do you see it?
In a deep way it is necessary for it to be publicly seen by the watching world that God is worthy of worship apart from His gifts and blessings given to men. So ironically God uses Satan to play a role in this. It’s a role of opposition to be sure, hostile and hateful, but a role nonetheless that God wields for His own glory. Do not think Satan is God’s equal and the two of them are now locked in an epic chess game over the true affections of Job. No, God is God. He knows the end from beginning, and more so, He ordains all things that come to pass.
All of this teaches us that Satan is nothing more than ‘God’s Satan’ as Martin Luther was fond of saying. He’s only able to go where God allows him to go. So when, in the governance of all things, God sees fit to glorify Himself through the devil, He does so, and we perhaps remember our first thought again – God’s glory is more important than our comfort. Job got a first hand lesson in this, Christ got a first hand lesson in this, and we ourselves (though I’d say in a vastly lesser manner) must remember this every time we suffer in any way, shape, or form. That more is happening than meets the eye, and that God is always leading us well.
“…Christians of all times and places have professed that Christ himself is the center of our preaching, our gospel, and our theology. Christianity is Christ…Our first allegiance is not to a set of eternal truths, as in Buddhism or Platonism, but to a person who lived in history to save us and who lives eternally as our heavenly High Priest.”
Christianity is Christ. Every passage, every person, and every exploit from “Let there be light…” to “And night will be no more…” was either working toward this thirty-three-year window or pointing back to it. At least that is what the Apostle Paul believed when he penned “When the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.”
The angel Gabriel’s announcement, in Luke 1:26-38, concerning the conception of the Christ has this same end in mind; namely, the baby to be born is the Christ promised from long ago, the Center of Things. The point of God’s announcement is not Mary, it’s not Christmas, but Christ. Packed into the announcement is God’s pronouncement that this child is the Christ as seen in 1) The timing of His birth, 2) The location of His birth, 3) The means of His birth, 4) The family tree of His birth, & 5) the method of His Conception
The Timing of His Birth
As provided for us in the passage preceding, there would be born before Him a forerunner who would “make ready for the Lord a people prepared” (vs. 17). So, when Gabriel visits Mary to inform her of God’s intentions it should be no surprise that we find God declaring His intentions “In the sixth month…” (vs 26). Given the prophetic fulfillment of Malachi 3 & 4 concerning this forerunner, believers can take confidence in the timing of Jesus birth.
The Location of His Birth
A red-flag should rise when we hear that God sent Gabriel to virgin in Nazareth (Luke 1:26). The Messiah was to be born in Bethlehem (Micah 5:2) and this young teenage girl was almost 100 miles north of God’s designated place of birth for the Christ. Of course, having Luke 2 we read how God moved the desires, intentions, & plans of Rome’s emperor and by His divine hand the Christ from Nazareth would be born exactly where God required. God Almighty moves the heart of the kings and turns it as He wills; He needs not the king’s approval or cooperation.
The Mean of His Birth
In spite of liberal theologian’s attempts to discredit the virgin-birth prophecy of Isaiah 7:14, Luke, Matthew, and Mary herself confirm that God’s intended meaning of Isaiah’s prophecy was that the impossibility of virgin birth would meet the Omnipotent King of Creation. “This took place to fulfill what the Lord had spoken by the prophet…” (Mt. 1:22). If God declared it would be, of course, it would come to be for who could “thwart his plans?”
The Family Tree of His Birth
Gabriel announces that the virgin-born boy would be “the Son of the Most High” and the offspring of “his father David.” This multi-layered proclamation assures the Christian that this Messiah would be both God and man. That Jesus’ family tree would be of divine origin and yet still retaining true humanity. He would need to be both “God-with-us” (Immanuel) and “us” so that “He might become a merciful and faithful high priest in service to God, to make propitiation for the sins of the people.” God’s announcement given through his messenger Gabriel confirms, both, Christ’s deity and humanity, permitting Christ to become both the Just and the Justifier.
The Method of His Conception
Luke 1 provides for us a trinitarian movement in the conception and incarnation of Jesus the Christ. Believers can take great confidence as they see the Father’s plan (vs. 26), the Spirit’s power (vs. 35), and the Son’s presence (vs. 32,35) all working in perfect harmony bringing us to “the fullness of time” (Gal. 4:4). Reminiscent of God’s creative majesty in Genesis 1, the Spirit of God overshadows the emptiness of Mary’s womb, much like He hovered over the emptiness of a formless world, and from the Father’s eternal plan, the Eternal Son takes on material being. “For nothing will be impossible with God” (Lk 1:37). From creation ex nihilo to conception in a virgin from Divine origin, nothing is too hard for God (Jeremiah 32:27).
God’s word to Mary, from Gabriel, is a repository of faith-strengthening truth that encouraged and emboldened both the original recipient, Mary, and generations of believers for 2000 years. May we feast upon God’s faithfulness and he strengthens our faith in His Truth, Jesus Christ.
 John Frame, Systematic Theology
 Genesis 1:3
 Revelation 22:5
 Galatians 4:4-5
 Hebrews 2:17
This past Sunday was my final Sunday as the Interim Pastor of Riverside Baptist, the church that I have been serving on staff for the last five. It was a bitter sweet Sunday filled with computer problems, angry letters, amazing worship, wonderful prayers, and one last meal together around the Lord’s Table. It was a small and perfect encapsulation of my life at Riverside. However, the part that I want to focus on is the over arching text of my final Sermon: Ephesians 2:1-10. This was the same text I first preached at Riverside as an intern over 5 years earlier and is my favorite text of scripture. In this text we are reminded of who we are apart from Christ, how amazing His grace and mercy is towards us, and finally how we are to live because of this amazing grace and mercy. It was this text that brought the whole day together in my time of ministry, for it is the reality of who I am as a believer and more importantly who my God is and what He has done in me.
So let us glance once more at this beautiful text and be reminded.
We Were Dead
And you were dead in the trespasses and sins 2 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— 3 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.
Every believer must remember this important part of who we were before Christ: we were dead in Sin. Paul makes no caveats, he doesn’t say we were mostly dead, or that we were in a dire place, no he lays out the plain truth we were dead, no hope, no breath. Our Spiritual life was non existent, it was dead due to it’s natural place as a child of wrath seeking to live and serve the desires of the flesh and the natural progression of sin in the world. Paul is speaking to believers here, immediately following chapter one where he spoke of the sovereign and electing working of God towards those who would be His. Here its is plain that Paul doesn’t wish these believers to be unaware that though they were chosen and set apart, before the work of God in them they were on their own and they were dead.
It is an important aspect of the Christen life that we never forget that before faith became a reality, our only joy and direction in life was to live by the world’s rules, whether that be in abject sin or even a form of moralism, we followed the courses of this world and the philosophies that entangle it. We of our own accord and nature were not interested in God, even those who would come to faith, in their hearts hated God and were enemies with Him. Here Paul is also reminding us that when we look at those in the world around us we should not despise them, but rather have sympathy on them for their eyes are blind to the truth, just as we once were without Christ. Verses 1-3 of chapter two are a wake-up call to us when we get puffed up in ourselves as believers and lose sight of the reality of verse four, BUT GOD.
We Now Live
4 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.
Maybe the greatest pairings of words in all of scripture appears here in this text: But God. These two words set into context all of human history and in the case of Ephesians our salvation. Here Paul makes it plain we were dead, there was no life for us to achieve, we could not change our reality. We liked and enjoyed our reality. But God entered in and removed the veil of ignorance that had surrounded our eyes, and in that moment, He gave us eyes to see. By His mercy He transformed our souls from death to Life, In Christ. It is God who has granted us life, not ourselves. We deserved the exact opposite of the gift given to us. God showed mercy, favor despite human demerit, toward us.
Now the root of this mercy is clearly seen to be the work and person of Jesus Christ. It is in Christ that this mercy becomes visible, it is in His life, death, resurrection and ascension that we see His power in an new and eye opening way. In Christ we have been raised, in Christ we have been seated, In Christ what was hopeless and dead, now breathes and lives. He did this to show the world who He is and to show those whom He has chosen His mercy for all to see, we are His. We were given life when death is what we deserved, we were given hope, when the pit was our bed, we were blessed beyond words, because our God is gracious and loving God, but this grace and mercy is not meant to now leave us in our sins, no it is rather transformative.
We Now must Walk
8 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. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
The word of Christ that has set us free from sin and death and given us new life has done so with a purpose and that is to display to the world around us the great riches and mercy of God towards us. We were not set free from sin and death so that we would wallow all the more in it, nor were we set from the condemnation of the world to go and seek condemnable things. Now we have become the workmanship of God, we have become His new creation, His poem, His masterpieces. We have been transformed by the Grace of God through faith, which you did not contribute to, you were dead. He gave us faith, He joined us with Christ, He lavished mercy on us, He made us new, we are but the recipients of a lavish love that is beyond measure, and the biblical response and over flow of this love and new spiritual life is to walk in accordance with it.
Paul concludes this section of the book of Ephesians by reminding us of the very first argument he made in this section; when we were dead we walked according to this world, but now that we are alive God has laid before us a new path for us to walk. Paul focuses on the reality of walking in the faith and living out the reality of what that looks like. Through out the rest of the book he will highlight what the Christian faith looks like and how we are called to live this out day by day, because we were purchased with such a high a cost and forgiven more than we could ever imagine forgiving others of our own accord, because we serve a great and merciful God, we have not been saved by our works, but by Christ to do His works towards the world.
So why was text was so impactful for me on my last day of preaching ministry probably for a while. Because in this text I am reminded that we walk the course God sets before us to do the work He has instructed us to do. We did not save ourselves to live for ourselves or to seek our own advantage but to walk in God’s path and trust the one who saved us from the eternal grave that He will lead us rightly. So in every step we trust Him who gave us life.
On June 8, 2014, I preached an overview sermon on the book of Matthew to launch our series of preaching through this book. After 166 sermons, this past Sunday, April 29, 2018, marked the completion of that journey. There are many wonderful lessons I learned over the course of preaching this first Gospel in the New Testament. Consider these reflections with me:
Length of a sermon series does not equate faithful preaching
I want to be clear that just because it took me nearly 4 years to preach through Matthew does not mean that I would say that a book series must be multiple years. Some churches will not be accustomed to a lengthy series and some pastors might not feel comfortable going that slow through a book. In Matthew, I slowed down in chapters 5-7 as I explored “The Sermon on the Mount” while sometimes preaching two miracle narratives together. The pastor must learn his congregation. Yet, he should hope that the congregation’s appetite for expository preaching will increase.
The people at New Testament Baptist Church are awesome!
There is no way that I could have preached Matthew the way I have were it not for the support, patience, and endurance of the flock I pastor. Their hunger for expositional preaching deepened the further we journeyed into this book. I am so thankful for the way in which I saw their appetite for the Word developed.
Matthew starts and finishes with a resounding theme blasting in our ears: “Jesus is the Son of David, Son of Abraham meaning He is the Christ, the Covenant Promise, the Son of God, the King!” Immanuel came to us and He still is with us! In days of unbelievable turmoil politically and culturally, the church must fasten itself closer to the reality of who our King is. Paraphrasing John Piper, kings and presidents will be dust and forgotten in eternity while King Jesus rules and reigns. Let us not be hopeless! He is ever with us! All authority is given to Him and He sends us with His authority to our neighborhoods and to the nations! He is building His kingdom and He will accomplish His purpose. “It is all about Jesus” dare not be a meaningless cliché but the marrow that gives us life!
The NT teaches us how to read the OT
By God’s providence, the first book in the New Testament provides Christians an excellent blueprint and grid for how we read the OT. As Christians, we do not read the OT as if we are Intertestamental Jews in the years of silence. We are New Covenant citizens! Matthew 2 teaches us how a passage like Hosea 11:1 finds fulfillment in Christ for Christ is the True Israel. Matthew 12 shows how Jesus is the Suffering Servant of Isaiah’s prophecy. Matthew cites or alludes to numerous OT passages teaching the early church and us that we read the OT with Christ always in mind and the gospel of redemption to be the tapestry with different threads making it up.
Hope for the Pagans
Matthew is considered to be the most “Jewish” of the 4 Gospels but the hope for the Gentiles is a constant theme. The genealogy of Jesus in chapter 1 contains Gentile women who were a part of Jesus’ ancestry demonstrating redemptive hope. Matthew 8 tells the story of the Roman centurion who comes to Jesus. What a blessed promise when Jesus says the Gentiles will come and sit with the Hebrew patriarchs in the Father’s kingdom! The Great Commission closes Matthew with the gospel to be carried out to every corner. In the most “Jewish” Gospel, the promise of grace to pagans is found over and over. The New Covenant Jesus inaugurates by His blood and sacrifice purchases and forms a kingdom not just of ethnic Israel but the True Israel: Jews and Gentiles in union with Jesus Christ.
Much more could be said but I encourage you to read Matthew! Read it in one setting and be prepared to be amazed by King Jesus! Fellow pastors, I exhort you to preach through this book soon! You will find yourself amazed by the precious jewels that you uncover week after week!
Sola Scriptura! Soli Deo Gloria!
Victorian author Thomas Carlyle once said, “Job is the grandest book ever written with pen.”[i]In the introduction to Job the recently published Systematic Theology Study Bible says, “Job is a literary and theological masterpiece. It combines surprising narratives and heated conversations that test the mettle of its main characters. The book’s goal is wisdom, which here and other OT books amount to balanced living based on a proper understanding of God and people.”[ii]And lastly, in the introduction to Job the also recently published Spurgeon Study Bible says, “The book of Job teaches that suffering comes to everyone, the righteous and unrighteous alike. God does not always keep the righteous from danger or suffering. Ultimately God controls all of life’s situations, including limiting the power of Satan. God’s comfort and strength are always available to the trusting soul.”[iii]
First, Job is a very long book, forty-two chapters to be exact. And while we are very familiar with the beginning and end of the story, most of us have no idea what to do with the middle. But ask a question here at the start, ‘Why is Job so long?’ Perhaps the answer is that God wants to take us on a journey. A journey that will take some time. Through this journey God intends to make you into a different person. How? By entering into, becoming familiar with, and being unsettled by the suffering of Job. And learning that when suffering is in view, there is no easy answer. There is no quick fix. So rightly handled, Job cannot be distilled to a few sermons and general application. You must enter it and listen carefully. But not only is Job’s suffering in view, Christ’s suffering is also in view. Indeed without Christ’s suffering coming into view in Job’s suffering Job would only be a record of unanswered agony.[v]
Second, Job is poetry. Other than chapter 1, 2, and 42 all the rest of Job is poetic and we must remember that. Poetry always has a personal take on something, aiming not just at the head but at the heart of the reader. Because of this on one hand poetry is well suited to speak to the needs of the whole person. But on the other hand we must recognize that poetry doesn’t often sum things up in neat and clearly defined categories. Rather it tends to slowly work on us, revealing deeper and deeper layers as we dive deeper into it again and again. Christopher Ash on this very point says, “You cannot ‘do’ Job as a one-day tourist might ‘do’ Florence.”[vi]
As you can imagine there have been many commentaries, books, sermons, and songs produced from these forty-two chapters. A glaring omission in most all of them is Christ. How are we to see Christ in Job’s suffering? To see this, I’ve chosen Christopher Ash’s commentary to be our guide. It is careful, compelling, and Christ-centered. I encourage you get a copy of it and read it devotionally at some time in your life. I promise, you’ll find it very worth your time.
So without further ado, let’s look into Job 1:1-5.
If I were to ask you ‘What kind of world would you like to live in?’ what would you say? We’d eventually all come around to similar answers I think. We’d like to live in a world where that isn’t fallen, a world where the wicked don’t prosper and the good aren’t trampled on. Our friends across the pond in the U.K. have a saying to describe a gathering or meeting of important people. When talking about it they say ‘the great and the good were there.’ Isn’t that the kind of world what we want? Where the great men and women leading our world always do good, governing with justly and humbly? This well run world is what we find as Job begins.
Job lived “…in the land of Uz…” We don’t know much of Uz in Scripture. We read of it in Lamentations 4:21 which says, “Rejoice and be glad, O daughter of Edom, you who dwell in the land of Uz…” So from all we can gather it seems Uz was a city in Edom, a pagan land east of the promise land. Notice here not mainly where Uz is but where it is not. It isn’t in Israel and Job’s story never really comes into anything having to do with Israel at all. Most think Job was a contemporary of Abraham so remember the Jewish people hadn’t become a people yet, they weren’t enslaved in Egypt yet, God hadn’t given His Law yet, and He hadn’t brought them into the promis land yet. Before all these things, here is a man named Job who should’ve known almost nothing of God, yet truly does know God, trusted in God, and worshipped God.
Of all the things we hear of Job in v1-5 one of the most important things we hear of is his godliness. v1 says it, Job was, “…blameless and upright, one who feared God and turned away from evil.” This same word that shows up here as blameless is used elsewhere in Scripture. In Joshua 24:14 it is translated as sincerity. In Judges 9:16 it is translated as integrity. God calls Abraham to walk in this blameless way in Genesis 17:1, and in Psalm 119:1 we find that blessing will come to those whose way is blameless. So when Job is in view, what you see is what you get. This is the opposite of hypocrisy, a pretending to be something outwardly while knowing it’s a different story inwardly. Centuries later Paul had to counsel Timothy on how to pastor those who “…had the appearance of godliness but denied its power” (2 Tim. 3:5). Job is refreshing for us to see, for he has the appearance of godliness because there was real godliness about him.
He feared God and turned away from evil meaning verticallyhe had a true devotion/love for God. He was an upright man meaning horizontallyhe was honest and moral in his dealings with others. Job was a man you could trust to give you counsel and a man you could trust to do business with. Job was a man with true piety, and is certainly an exemplary model for Christians in all ages.
In v2-3 we learn Job has seven sons, three daughters, 7,000 sheep, 3,000 camels, 500 oxen, 500 female donkeys, and many servants. From these things there is only one conclusion we can arrive at, Job “…was the greatest man of all the people of the east.”
Seven sons was seen as something of a goal to aim at. Naomi’s friends describe Ruth as “…being more to you than seven sons” (Ruth 4:15). When the formerly barren Hannah has children she praises God saying in 1 Samuel 2:15, “The barren has born seven!” The number seven symbolizes a complete number, and in this culture sons were not only a help with daily work but were also a promise of an extended family lineage. What more could you want then seven sons? Well, how about daughters? Three of them to be exact, which is also seen as a number of completion. Job’s quiver is full and his life is blessed for it. And in addition to his children we see him having an enormous amount of possessions. When you combine all his animals and servants that manage his entire estate we come to see that Job is a man of great wealth and power. So great and so powerful that there is no one like this man in all the east.
On this point Christopher Ash says of Job in his commentary, “Job was, on a regional or local scale, what Adam was meant to be on a global scale – a great, rich, and powerful ruler.”[viii]Pause on this and note. Job was enormously blessed by God, and Job was immensely faithful. But we also notice that there’s another thing about Job we see in v4-5 that shows us more of the story.
In v4-5 we see that each time his sons and daughters got together for one of their birthdays, a festivity, or a feast day Job grew anxious. He would call each of them to his house for a ceremony. Rising early in the morning he prepare a burnt offering for each one of them. As God’s people would come into being, be rescued from Egypt, and be given God’s Law, they were commanded to do burnt offerings as well. This offering was an expensive ceremony, where a whole animal was burned up in fire. The fire symbolized God’s anger toward sin, the animal symbolized the sinner, and that the fire would then consume the animal entirely symbolized what God would do to sinners for their sin unless redemption occurs. As Job did this for each one of his children, perhaps he pointed to it and said, ‘This one is for you’ until all his children would be represented in their own offering. Seeing this we can rightfully ask, ‘Why go to all this trouble and expense to do this after each family get together?’ v5 tells us, Job would think, “It may be that my children have sinned, and cursed God in their hearts.” Job had a deep integrity that is clear, but he isn’t so certain about his children. This, Job did continually.
So, in v1-5 the stage set for what is to come. In v1-3 we meet the man himself and in v4-5 we see what he did continually. “This sets a happy scene with one shadow. The happiness consists in a good man being good, a pious man being a prosperous man. It is a picture of the world being as the world ought to be, a world where the righteous lead. It is ironically a world where the prosperity seems to be true.”[ix]The shadow is that even in this seemingly perfect setting something dark lurks beneath the surface. Job is anxious about it after every family gathering. Even in this perfect scene we learn two great truths. First, in the best and most materially abundant of environments the possibility still exists for men and women to curse God in their hearts. Second, only sacrifice – bloody, gory, wrathful, substitutionary, atoning, sacrifice – can cover such sinful hearts.
I recently read that about 68% of Americans own pets. That’s a high number. I would assume that number drastically increases, however, if you were to ask what percentage of Americans have ever owned a pet. It seems that all of us have owned at least one pet at one time or another. For some of us it was a dog, for others it was a cat, while yet others had a hamster, lizard, or goldfish. The bad thing about owning a pet, though, is that those pets die (especially goldfish) far too soon. A pet’s life typically lasts 10 to 15 years, if you’re lucky, and then it’s over. When your pet dies you might bury it in the backyard, go to the animal hospital to have disposed of, or in the case of a goldfish flush it down the toilet. These are normal things to do when your pet dies. What is not normal is to bring your pet back around to your house and take if for a walk, or feed it, or spend time playing with it after it has died. That would be abnormal. In fact, that would be insanity. When a pet has died we treat as if it has died. We don’t take it back out for walks.
I think we would all agree that a person who digs up a dead dog and begins to play with it or take it for a walk has lost their mind. Well, every time we sin, we are essentially digging up our dead sinful self and dragging it around with us.
The Bible teaches us that if we have trusted in Jesus as our Savior, it is because a drastic change has taken place inside of us. So drastic, in fact, that the Bible says that we have died and been raised to new life in Christ (Colossians 3:1,3; Romans 6:2-11). By the grace of God, we are new creatures with new desires, “the old has passed away; behold the new has come” (2 Corinthians 5:17). If the old has passed away, we are to bury it. We are to put away that sinful behavior (Colossians 3:8) and live for God (Romans 6:11).
There is a new King of our heart and a new commission on our life.
We are to set our “minds on the things that are above” (Colossians 3:1) and “put to death, therefore, what is earthly (sinful) in us” (Colossians 3:5). By grace we have been saved from the enslavement of sin, and by grace we are to put away the sin that remains – burying it far away.
As grotesque as is the image of a man walking (literally dragging) his dead dog down the road, it is far more horrendous that a Christian would dig his old sinful self out of the grave and begin dragging him around, and yet that is what we are doing when we sin.
Thankfully, Romans 6 tells us that we have been raised with Christ by the glory of the Father so that we can walk in newness of life. This new life is in Christ and it far outshadows the old life. When we fill our minds with Christ and seek Him, the old self becomes less alluring.
Let’s attune our hearts to King Jesus and walk with Him while we leave the old self behind.
Now over the last few years there has been a growing cry in some evangelical circles against what has been called “a celebrity culture” that drives pastoral conferences, and to a degree I will admit this is true, but I would ultimately challenge the assumption that it is the names on the preaching schedule that make these pastoral conferences so challenging and reinvigorating. Over the last few years I have been to a variety of conferences and workshop for both the purpose of honing the crafting aspects of pastoral ministry and being engaged by brothers and sisters serving around the world for edification. This Past week myself and a few other members of the Publican’s spent the week at Together for the Gospel (T4G) and I want to take a moment and highlight how this gathering is far more than celebrity worship culture in the church, and more a tool for equipping and encouraging the Saints.
Pastoral Worship Through Song
It may surprise a lot of people but on any given Sunday pastors can get distracted during the singing of the word. Now we know this should not be the case but each week there can be any number of fires to put out or the Holy Spirit for some reasons wants to hit you over the head with your sermon points again right in the middle of a Mighty Fortress is our God. So we get a lot of our vocalized undivided attention to singing probably when no one else is around. Here this is not the case. At T4G there was the undistracted singing of some of the great songs of the faith and new by 12,000 brothers and sisters in Christ. In these moments the soul is refreshed, and new life given to words that have maybe become more repetition in our minds than the power declaration of the good and great God we serve. Reminding us again of His great love for those we serve, allowing us to be reminded of how much more powerful these songs can be when sung again with our local brothers and sisters.
So don’t hear me wrong this is nothing compared to the reality of a local body singing to the Lord. In the Local body when the words to songs like Blessed by Your name are sung by believers who know are going through great trials, it reminds you on a deeper level of the work of our Lord, or to see a family sing out in Joy to the Lord following the Birth of their child, can’t be repeated in a 12,000 person gathering, but from that 12,000 person gathering I appreciate those in my local church more.
Bonding & Burden Sharing
On a similar note, one of the great things about this event is the opportunity to build on relationships with other pastors. This is more than simple networking, these are relationships where we pray for one another and year after year connect to see, in person, how one another is doing. Thanks to the advent of our technological age there is a reality that we can do this every day, and for many of us we do. However there is still just something about sitting down at a coffee shop with a brother you have prayed for and talked to over the years and actually be able to throw and arm around them encourage them and then be equally encouraged or at time rebuked in return. For some in pastoral ministry it can be a lonely place especially those who serve in more rural areas of the country or in neighborhoods where there are not many other ministers to be encouraged by the Lord’s work. Opportunities like these give an opportunity for them to meet and partner with others whom they may have never come across and be encouraged and build up to continue running the race, and loving their flock.
Lastly what I especially found helpful in this years conference was the preaching that challenged us to lives of holiness and a pursuit of that with all of our hearts. Did I enjoy every sermon equally, no, but I did find every sermon encouraging, challenging or thought provoking. Each man who brought the word of God brought with it a conviction that it is the word of God that changes lives and it is through the indwelling of the spirit that we are changed to pursue holiness in every aspect of our lives. Those who followed the conference online or through twitter may have even seen some of the “controversial sermons.” I personally loved them and maybe that’s because they forced me to think even for a moment differently that what I thought before. It asked me to look to Scripture for my worldview and just assume for a moment that I have been subconsciously shaped by the culture more than I would like to admit. What made these sermons stand out above that was the immediate backlash, which reminded me that even we shepherds are still sheep in the end, we do like to bit when we don’t like what we are hearing, but if we as pastors are not being challenged in our biblical thinking and being taught to disagree well, no wonder the church feels no pangs about being as equally angry a mob as the world. I hope at the end of the Day I seek to understand and in understanding not give an inch on the Gospel while showing the hope and joy of Christ to my neighbors.
As an aside: For those without a denominational home this is in many ways one of the best type of denominational meetings you could attend. While I personally love a good day filed with point of orders, motions and out of orders, I prefer the Word of God given through song, deed and word, and that is what I experienced this past week and hope that others did as well.
The sermons and panels can be found at T4G.org
The previous year’s Music can be streamed from Spotify: https://open.spotify.com/album/6fvhku1FBjF21nCu7c6aBP?si=VpPAh_h1QpSgAzP0JZ-eeQ
Let’s face it. Not every pastor is gifted in the same way. Some pastors are extraordinarily gifted preachers, delivering mainly “home runs” each week. Other pastors will only preach a “home run” sermon once a month, yet may be strong in the area of pastoral care and counseling. Meanwhile, a third category of pastor may not be the best preacher or the most caring and compassionate with his people, but he may excel in leading the body of Christ forward like none other. We can probably see in our own pastors one of these qualities rise above the others.
Every church wants a pastor who excels in all three areas: preaching, pastoral care, and leading. A problem arises, however, when church’s assume their pastor will fill out in these areas equally. The reality is, many churches expect more from their pastors than they would from any other human being in their lives. While pastors are called to be living examples to the flock and set apart from this world, they are still fellow sheep smack dab in the middle of their own sanctification. When churches expect their pastors to be golden-mouthed pulpiteers, Mr. Rogers-like companions, and dynamic vision-casters, they are looking for something in a man that can only be found in the Son of Man. Only Jesus is the perfect preacher (Prophet), shepherd (Priest), and leader (King). We see this in Matthew 12.
In Matthew 12, Jesus highlights the fact that He alone perfectly fulfills each of these roles. In order to tell us who He is and what He came to do, Jesus ties together the three offices which held the entire Old Testament together: that of the prophet, the priest, and the king. Each of these three offices was instituted by God and serves as a representative of God to His people. Yet Jesus explains that he came not to fulfill only one of them, but all three.
“Something greater than the temple is here”- Jesus is the Great High Priest who makes atonement for our sins
Jesus begins in verse 6 by staring down Israel’s flawed religious leadership. When the Scribes and Pharisees ridiculed Jesus for leading His disciples to break the Sabbath, He called Himself the, “Lord of the Sabbath” and even said, “Something greater than the temple is here.” Jesus knew that the temple was the place where God dwelt and the place where blood sacrifices for sin were made. By saying, “Something greater than the temple is here.” Jesus was showing them that a new day in salvation history had come and that God’s people could now approach Him solely on the basis of Christ’s person and work.
This means Jesus and Jesus alone is our Great High Priest who has made atonement for our sins. We have no need to make sacrifices and approach a certain man to enter God’s presence once a year and hope this atones for our sins. The once-for-all time sacrifice of Christ has been offered and we are cleansed of all sin through faith in Him. This frees us up as Christ’s people to rest in His priestly office instead of expecting it’s total fulfillment in our local pastor. Your pastor may not be as personable as you’d like, but that’s okay, as long as he is aiming for more Christ-likeness in that area.
“Something greater than Jonah is here”- Jesus is the Prophet who speaks God’s Word to us
In verse 41, Jesus returns to this theme of His fulfillment of the three Old Testament offices. He moves from a focus on the office of priest to that of prophet. Jesus amazingly connects Jonah’s experience to His upcoming death, burial, and resurrection. Then, Jesus says that a new day has come regarding the office of prophet. Jonah was a prophet with many sins, and Jesus uses Him to point out that this office of prophet had never found a perfect officeholder. But now the perfect Office-holder was here and that means Jesus perfectly delivers God’s Word to His people. Jesus not only is the perfect preacher and, “The prophet who is to come” (Deut. 18:15), but He is also, “The Word made flesh” (John 1:14). Throughout the gospel accounts, people were constantly remarking that Christ taught, “As one who had authority” (Mark 1:22, Matthew 7:29). After appearing to the disciples on the Road to Emmaus, the men remarked: “He opened to us the Scriptures” (Lk. 24:32), then in verse 45 we’re told, “He opened their minds to understand the Scriptures.”
This means that Jesus speaks God’s Word to us clearly and accurately, so we can trust His every word. This also means it should be our ambition to know nothing except, “Jesus Christ and Him crucified” (1 Corinthians 2:2). When we know Jesus is the, “Word of Life”, we will heed Him when He says, “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock” (Matthew 7:24, italics mine). We will then not be discouraged if week after week, our local pastor only delivers a “base hit” with an occasional “home run.” We can be content sitting under our pastor’s preaching so long as this broken mouthpiece delivers the Word of God to us.
“Something greater than Solomon is here”- Jesus is the King who reigns in our hearts forever
Then, in the very next verse, in Matthew 12:42, Jesus mentions Israel’s wisest king, Solomon, and shockingly says, “Something greater than Solomon is here.” It is surprising enough that Jesus claims prominence over the temple as the true Priest, and supremacy over the prophets as the true Prophet; but to say that He is, “greater” than the greatest of Israel’s kings is huge. Jesus is claiming that His rule and reign and His wisdom excel that of every other human to walk the face of the earth. No mere man holds a candle to the perfection that shines forth from Christ.
This means that Jesus and Jesus alone is worthy of our soul’s total allegiance. We are freed up from looking for flawless leadership in our local pastor when we have bowed our hearts to the King of kings. Since Jesus is leading us to the Promised Land of Glory and has “prepared the way” for us by means of His cross and resurrection, we are content when our local pastor does his best to lead us. We don’t need to reject our pastor’s leading when he obviously has sought God’s best for us and is aiming to lead us forward in holiness. We can submit to our pastor’s leadership because we know he is merely trying to get us to follow Christ.
I am not saying pastors should not strive for excellence in preaching, shepherding, and leading. I believe the strongest pastor is the one that humbly repents of his shortcomings and sins and seeks to grow in grace in each of these three areas. My point is, Christ’s sheep should not seek for something in a man when they should find it in the God-Man. When church members find Christ to be their true Prophet, Priest, and King, they don’t get upset when others fail to fill these positions. Rather than finding fault in their flawed leaders, these church members rejoice as they see the light of Christ shining through the “jar of clay” that stands before them each Lord’s Day. Your pastor may never be a C.H. Spurgeon or a John MacArthur, but they are another instrument God has raised from the dust to sound forth for His glory.
May we all as Christ’s sheep follow our Good Shepherd, even as we submit to His flawed under-shepherds. And one day, all sheep and under-shepherds, will bow at the feet of, “The great Shepherd of the sheep”, the Lord Jesus Christ (Hebrews 13:20b).
In John 12:24 Jesus says, “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.”
Think about those who heard this. Perhaps the Greeks who came in v20-22 heard Jesus say the hour of His glorification had come in v23 and thought it meant something else, that Jesus was about to set up His dominion on the earth and crush Israel’s enemies once and for all. To them, v24 would’ve been confusing and disappointing.[i]‘What? The hour of your glorification has come and you’re speaking of dying?’ What Jesus implicitly stated with the donkey in His triumphal entry He now explicitly states here in an agrarian paradox. For Jesus, the way to fruitfulness lies through death, the way to gain lies through loss, the way to glorification lies through humiliation. Or to say it another way, like the seed whose death is the germination of life for a great crop, so too Jesus’ death produces an abundant harvest.[ii]When you hold a kernel of wheat (or an acorn) in your hand you cannot see all that is in it. It looks rather small and unimpressive but it contains a world of life on the inside. How does all that world of life get out? By the kernel being shoved beneath the ground. Then, and only then, life breaks forth out of it for all to see as new plants burst upward out of the ground. By speaking like this in v24 Jesus is saying that by dying He will bear much fruit. He will be plunged beneath the ground in death and put in the tomb. From the appearance of things this will look very unimpressive and disappointing. But this death will cause the life within Him to burst forth from the grave in resurrection power which in turn causes more resurrection fruit to come forth all over the globe.
v24 is about Jesus and what will soon happen to Him. When Jesus goes on further to v25 He applies this same principle to those who follow Him. “Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.”
Jesus is saying the way to truly love life is by losing it and the way to truly gain eternal life is by hating our life in this world. This is the cost of discipleship, this is the cost of following Jesus, this is self-denial. This principle is the secret of the Christian life. Spiritually speaking, do you want to be rich? You must become poor in spirit. Do you want to be first? You must be willing to be last. Do you want to lead? You must be willing to serve. Do you want to live? You must be willing to die.[iv]Or perhaps think of it like this. Our conversion is a twofold event. On one hand it is as bright as dawn for we have been born again, raised to walk in new life, filled with the Spirit, and are now adopted children of God. On the other hand it is as dark as night for a death has occurred. Not the death of anyone else, no, the tombstone has our own name on it for our old nature has died. This means our will, our agenda, our plans, our desires, our loves, and ultimately our whole life is over. Someone may think, ‘Well geez, isn’t becoming a Christian by free grace?’ Of course it is, salvation is free indeed, but it costs us everything. Until you come to the end of yourself true life in Christ cannot begin. Are you willing to do this? If not, you have no part with Christ. If so, you’ve learned the secret of the Christian life. That by dying to self and dying to sin you have found out who you really are and discovered your true identity, not in yourself but in Christ.
Many these days are now reading blogs like this and attending healthy churches because they want their theology reformed, but how few want their lives reformed as well! We must learn anew. The character of Christ must also be the character of all those in His Kingdom. Like Jesus, our greatest gain comes by loss.
Lady Jane Grey is a mammoth historical figure in the Protestant Reformation. She, only being a teenager, caught wind of Reformation teaching and began teaching it to others. The local catholic priest heard of this and set up a debate with a catholic theologian to squash efforts and embarrass her, but to everyone’s shock she not only held her own, she presented the teachings of Scripture with such accuracy and fervor that she persuaded more than half in attendance that day. For this she was to be executed. And as the day came she gave her Bible to her sister Katherine with a note inside it that said, “If you with good mind read it, and with earnest desire follow it, no doubt it shall bring you to an immortal and everlasting life…my good sister…deny the world, defy the devil, despise the flesh, and delight yourself only in the Lord…with whom even in death there is life.”[v]
May God make us more and more like Lady Jane Grey.
The family unit in America is clearly devolving to state a meaninglessness and despair. Marriage, parenting, the discipline of children both formative and corrective, and the flow and function of the family unit are deteriorating and leaving the masses questioning, “What’s happening to society.” Sadly, this is true inside the visible church as well. Author and theologian Douglas Wilson penned these appropriate words concerning the signs of our time:
“A short walk through the marriage and family section of the local Christian bookstore easily demonstrates that modern Christians have a tremendous interest in the subject of marriage and family. But this booming marriage business (books, conferences, seminars, marriage counseling) is really a sign of disease and not health…We are like terminal cancer patients, fervently researching alternative treatments, hoping against hope that something can be done. Desperate for happiness in our relationships and discontent with what God has given us, we are imploring the experts to show us the way out…The foundation of a godly [family] is the same foundation for all godly living—in everything we are to seek the glory of God.” 
This is a sobering assessment of the state of the family; even inside Christ’s Church.
Luke’s inspired description of Zechariah & Elizabeth, the faithful parents of Christ’s Forerunner, I believe, paints for us today a model of the faithful family. Clearly, God will use anyone for any purpose that He has ordained. But wouldn’t it be wise of us to place ourselves in the path of God, prepared in advance with the willingness and availability for His use? Of course. Just how did Zechariah and Elizabeth do this and how can I follow their example left for me?
Both Righteous Before God, Walking Blamelessly
Any serious student of Scripture understands that any righteousness that a naturally fallen man or woman has in their fallen state is righteousness not their own. As Martin Luther would come to describe it later, Zechariah & Elizabeth held an “alien righteousness.” These two had been justified by God, declared to be in right standing positionally, by His grace through faith. Notice that this “righteousness” was not a superficial righteousness or a perceived righteousness but they were righteous “before God.” What joy the faithful family can have knowing they “before God,” in Christ, they stand pardoned, relieved of their guilt! If a family is to enjoy intimacy with God, while being used by God, it starts here.
Notice that the faithful family is a family that goes beyond a mere profession of faith but lives out that faith daily. The family Zechariah & Elizabeth’s began when they said “I do” was a family marked by “I do” toward God’s Word and placement in their lives. They were said to have been “walking blamelessly in all the commandments and statures of the Lord” (Luke 1:6). This was a family committed to the daily maintenance of faith combined with daily repentance from sin toward God.
To find Zechariah & Elizabeth being used by God for a great work should be no surprise. The faithful family unit has been ordained by God to be one of the primary mechanisms through which He works. Take for example, Adam & Eve and the protoevangelium entrusted to them; or Noah & his family, their work and God’s salvation through them; or Abraham with Sarah (not Hagar), Isaac (not Ishmael), and Jacob (not Esau); and the list could go on and on. God establishes faith in families, strengthens faith within families, and then works from that faith of families; to the praise of His glorious grace” (Eph. 1:6). However, God has invited us to participate in this process with Him. Just how do we do that? By following in Zechariah and Elizabeth’s footsteps.
Marry Within the Bounds God Provides
Zechariah, the son of Aaron, married Elizabeth, a daughter of Aaron. Simply stated: Believers are not permitted to marry outside the bounds of the believing community. This command is clear from the Old Testament commands of God to the people of Israel not to intermarry with the pagans around them to the New Testament command not to be unequally yoked. Dads, this is primarily your responsibility in rearing up your children. Moms, your role is to support and reinforce your husband’s leading of the children as ,together, you steer your children’s decisions in relationships. That sounds crazy in our culture, but then again most biblical principles will. Pastors, your job is steer mom and dad, preaching the whole counsel of God and shepherding mom and dad as they shepherd their children. This is the foundation of the faithful family, for if one spouse is not in the faith there can be no foundation for covenantal continuity.
Live Within the Bounds God Provides
Zechariah and Elizabeth were walking blamelessly, daily pursing Christ righteousness and kingdom. They were able to do this because the knew Word, lived the Word, and gave their lives to serving the Lord. If the Word of God is not the centerpiece upon which your family is built, currently standing, and to where you turn for direction you cannot expect 1) God to hear your prayers (Luke 1:13), 2) Expect God to use us for great works (Luke 1:15), or 3) Expect our children and their future families to stand firm or follow the Lord (Luke 1:15-17). The faithful family will live within the bounds God has provided.
Live With a Repentant Heart
Zechariah was not a perfect man. Even having been delivered a message directly from the throne room of God Most High (Luke 1:19) he still doubted. And he had reason to doubt if was looking to himself. God promised an old man and an old woman, well past child-producing or child-bearing years, a son. However, after being disciplined by the Lord for his doubting (Luke 1:20), Zechariah was quick to repent when naming his promised, miracle baby boy (Luke 1:57-66), and just as quick to praise the God who gives for His great mercy.
This gives me great hope for me and my family. Zechariah, the righteous, blameless, servant, doubter, who God used to advance Christ’s Kingdom. May the Lord find me and my family fit for His service as well.
 Reforming Marriage, pg. 13, 14
When we look at the world around us it is easy to become angered and at times lash out either through the internet or through our everyday interactions, yet when we come to scripture this is the exact opposite of the reality of Biblical teaching, especially when it comes to human institutions. I think this is especially true in an American context were rebellion is in our blood, and independence and division reign. However for a believer this should not be the case, we are a people under the lordship of Christ and trust in him as our defender and ultimately as the one who judges the world and its leaders. This is exactly where Peter in His first epistle address fellows Christians.
13 Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, 14 or to governors as sent by him to punish those who do evil and to praise those who do good. 15 For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. 16 Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. 17 Honor everyone. Love the brotherhood. Fear God. Honor the emperor.
1 Peter 2:13-17
This text is a challenging one as the Apostle began to deal with the reality of what it means to live a life that exemplifies the gospel. It is easy to say: “be holy as God is holy”, or to talk about how we should walk as Children of God, but the actual reality of what that looks like can get murky at times, or at least we sometime like to think it is. Peter here, while talking to 1st century Christians living under the oppressive rule of Rome, has some very real and challenging things to say about how we live out the faith in the midst of injustice. In particular he dealt with how Christians who are pursing God and proclaiming the true hope of the Gospel will respond to the governing authorities over them, especially those that they feel were unholy and wicked.
Unlike what we may think or even at times hope in our individualistic tendencies, Peter encourages us to be “subject to ever institution.” This comes from our understanding first and foremost that our Lord is God and everything that happens is governed and under his control, as such we know that our vindication is in the Lord’s hands. Therefore we should listen to and follow the rules of the governing authorities around us, so long as it doesn’t infringe on the proclamation of the gospel. The government’s job is to punish evil doers while proclaiming justice, we must be found to be the most excellent of citizens, especially in how we speak and how we act, from the way we treat local government ordinances and officials to the way we speak of all federal officials regardless of their affiliations. There is no one party that is specially ordained by God over another when they are in office. If under the reign of Nero or Tacitus these commands were true, then under both a Republican or Democratic these commands are true.
Secondly we are reminded that the reason we are able to be subject to human institutions is because our ultimate freedom is from God. We are not following blindly the course of this world or living blind lives to the reality around us. Rather, because of Christ, we are able to live our lives more boldly, even when following the law around us. We can live in such a way that it causes other to question our motivation, not in a negative way, but a positive one. The scriptures do give us reminders that our service will always be to God, just as Daniel in Babylon, but where the government isn’t forcing us to literally worship at the feat of Baal, let us serve God and those around us well, not giving into the temptations to slip back into the sinful nature that surrounds us. Let us not use our freedom in Christ to dive headlong into sinful ventures.
Finally this is all a lasting reminder to treat the people around us with honor, in such a way that they may see the greatness of the God we serve. Peter’s final exaltation brings us back to those foundational truths: Love God and Love your neighbor. Her he shows us that as believers we should show everyone the same honor and respect due them as image bearers of God. Everyone deserves to be honored as the greatest of our governing leaders are.
Only from honoring everyone at this base standard do you see the gift that the family of God is, for we take it to a whole new level inside the church. Here we don’t just show honor and respect we show a deep and abiding love that comes from being a family. A family committed to the Worship of God, who has set us free and given us a new home. So the highest form of adoration is for God alone.
We can submit to human institutions because we fear the Lord and lovingly worship His Son who gave himself freely under the hand of wicked men as a payment for our sins. We can suffer injustice because he suffered injustice. We can worship in the midst of pain because he worshiped in the midst of pain, and we pray that through our lives the world that hates us will see Him and like the soldier by the cross on the day of His crucifixion she that Truly Jesus is the Son of the Living God.
In his instructions to Titus, Paul writes that ministers are to “teach what accords with sound doctrine” (Titus 2:1). The pulpit ministry that upholds and follows biblical exposition heeds these words of Paul. The pastor preaching the Scriptures verse-by-verse by using the historical-grammatical-theological/redemptive hermeneutic feeds his congregation. Theologically-rich, biblically based hymns are also a means by which the congregation is taught sound doctrine.
I would like to recommend a further means why which the preaching of sound doctrine can be faithfully taught in the corporate gathering of the saints each Lord’s Day. The 4 “Cs” are a way in which the congregation celebrates biblical truths, theology, and ecclesiastical bonds with the past. These four “Cs” are: creeds, confessions, catechisms, and covenants. Each of these is rooted in the Scripture: 1. an expression of doctrinal beliefs, 2. a reminder of the importance of church membership, and 3. a guide believers in the instruction of the faith.
Perhaps you have heard that Baptists have “No creed but Christ” or “No creed but the Bible.” Some have boldly asserted these phrases to celebrate what they perceive as a Baptist distinctive: anti-creedalism. But Baptists are not anti-creedalists. While it is true that Baptists rejected creeds as a litmus test for citizenship, since Baptists abhor a state church, Baptists never disowned creeds as though they had no importance in the life of the church. Baptists have always held to Christian orthodoxy as expressed in the Apostles’ Creed, Nicene Creed, and the Athanasian Creed. Both Particular and General Baptists affirmed the use of creeds. The Baptist Orthodox Catechism, edited by the Particular Baptist, Hercules Collins, says the Nicene Creed and Athanasian Creed ought to be taught. In The Orthodox Creed, the General Baptists affirm and encourage Baptists to learn and teach the aforementioned creeds. The early Southern Baptist theologian, B.H. Carrol, affirmed the importance of creeds, when he wrote: “The modern cry: ‘Less creed and more liberty,’ is a, degeneration from the vertebrate to the jellyfish, and means less unity and less morality, and it means more heresy.”
Why should Baptist churches use the historic, ecumenical, orthodox creeds in corporate worship? These creeds provide biblically faithful and understandable defenses and explanations of the Trinity, the hypostatic union of Christ, and other central tenets of the Christian faith.
How should Baptist churches use these creeds in corporate worship? I recommend that churches consider using the creeds at the after they celebrate the Lord’s Supper. Reciting the creeds together will remind the congregation of the essential doctrine that unites them, but it will also remind them of the link they have with those who have gone before us in the Christian pilgrimage. As all churches are commanded to celebrate the Lord’s Supper until Christ returns as an expression of union and communion with Christ, the creeds reinforce the universal communion of all churches of Jesus Christ by reinforcing the essentials of orthodoxy.
Founders Ministries has many excellent resources on confessions of faith. The public reading of confessions of faith is of practical use in corporate worship. Either the leader behind the pulpit or the entire congregation may read an article or paragraph from one of the historic Baptist confessions during congregational worship to teach the church sound doctrine and to express praise and worship to God for such wonderful truths. The New Hampshire Baptist Confession of Faith and the Abstract of Principles are excellent confessions that can be read systematically by article. The 1689 London Baptist Confession of Faith often explains its doctrines in longer form and thus might require the reading of multiple paragraphs and it could take a little longer. In any case, reading sound confessions in worship and explaining them teaches the church sound doctrine. Additionally, as a pastor preaches through a book of the Bible, he might come upon a theological truth that is particularly well-articulated in a confession of faith, and he could use a confessional definition in his sermon. Utilizing confessions of faith contributes to the sound doctrine being taught to the people. This will also equip them to explaining the faith to others.
In 1855, C.H. Spurgeon gave an explanation as to why the 1689 was reprinted and the importance of confessions:
This little volume is not issued as an authoritative rule, or code of faith, whereby ye are to be fettered, but as an assistance to you in controversy, a confirmation in faith, and a means of edification in righteousness. Here the younger members of our church will have a body of divinity in small compass, and by means of the scriptural proofs, will be ready to give a reason for the hope that is in them.
Consider the exhortation given by Spurgeon: employ confessions to train believers in the faith.
Some in Baptist life think that only Roman Catholics use catechisms. But that notion reveals a lack of knowledge about Protestantism in general and Baptist history in particular. Baptists employed catechisms from the very beginning. An Orthodox Catechism edited by Hercules Collins in 1680 and The Baptist Catechism of 1692, perhaps edited by William Collins and Benjamin Keach, reveal the emphasis Baptists put on training in the Scriptures. In Southern Baptist life of the 19th century, both James P. Boyce and John A. Broadus wrote catechisms to teach Baptists sound doctrine. C.H. Spurgeon modified The Baptist Catechism and also produced a catechism for his church.
Parents should use catechisms regularly in the home as a tool for training up their children in the Lord. Catechisms are also great tools to be used in corporate worship. For example, the leader could ask the congregation a catechism question, and the congregation could read the answer from the worship guide, which has the Scripture references printed there as well. Families could then use the worship guide during the week to review and learn the catechism’s question and answer. Catechisms are wonderful tools of memorization. A case might be made that Baptist young people are unable to defend their faith when it comes under assault, partly because Baptists have neglected catechisms over the past century. It is nothing short of heartbreaking that men and women sitting in Baptist churches for 50 years are unable to explain in a simple way the tenets of the biblical faith. Once again, consider the counsel of C.H. Spurgeon:
In matters of doctrine, you will find that orthodox congregations frequently change to heterodoxy in the course of thirty to forty years, and it is because too often there has been no catechizing of the children in the essential doctrines of the Gospel. For my part, I am more and more persuaded that the study of a good Scriptural catechism is of infinite value to our children.
If you grew up in a rural Baptist church in the South, like I did, you attended a church that had a “Church Covenant” on the wall, but the document was never taught, enforced, or even acknowledged. That is a tragedy because the doctrine of the covenant is one of unifying themes of the Bible from Genesis to Revelation. Church membership is covenantal. In a time when membership has become meaningless and even non-existent in many Baptist churches, I submit that church covenants need to be restored and used. Does it mean anything to be a member of your church? Baptists historically have used covenants to teach and strengthen the covenantal bonds among members in a local church. Timothy George describes the early Baptist covenants this way:
Common themes which resound through the various church covenants . . . include a commitment to doctrinal fidelity, the maintenance of family worship, mutual prayer and watchfulness over one another, financial support for the church, the faithful administration of the ordinances and discipline of the congregation together with the public worship of God, and an openness to receive further light from God’s revealed Word.
Historically, Baptist churches would often recite their church covenant before taking the Lord’s Supper together. Communion has direct links to church membership and church disciple. A congregation that reads the covenant together beautifully reminds everyone of the sacred vows that they have taken to Christ and of the oaths they have made to each other. Churches may also find it useful to read the church covenant at the business meeting to help promote the blessed ties shared among members.
You might not be in a position where you can implement all of the “Cs” in your context immediately. Be patient. Incorporate their usage prudently. Explain to the church why they are important. You might begin with catechisms in a Sunday School class or teaching through the church confession on a Wednesday night. Expose your people to these rich documents that are built on the Bible, linked to church history, distinctively Baptist, and promote church unity. In his opening convocation at The Southern Baptist Theological Seminary in the fall of 1993, Dr. Albert Mohler made this remark about the Abstract of Principles: “The Abstract remains a powerful testimony to a Baptist theological heritage that is genuinely evangelical, Reformed, biblical, and orthodox.” Brother pastors and laymen, let this be the heritage taught and passed on in our day!
This article originally appeared on Founders.org.
History has known many grand entries.
The triumphal entry of Jesus into Jerusalem is one such entry. After the dinner party His friends threw for Him, beginning in John 12:12 we see the events that unfolded on the next day. Passover was once again approaching and Jesus decided to come into Jerusalem, being fully aware and already knowing that the chief priests and the Pharisees had put a price on His head. We read in John 12:12-13 that those who had come into the city to celebrate the feasts leading up to Passover heard of His coming and went out to greet Him.
Now, in the Jewish year three occasions held a prominent importance. Passover, Pentecost, and Tabernacles. While Tabernacles was the most festive and joyous feast because it was a celebration of the end of harvest, Passover was, without a doubt, the most solemn occasion of the three. Here they remembered the Exodus liberation when the blood of the Lamb covered, protected, and saved them from the angel of death. Because Passover was such a cherished event for the Jews, almost every Jew from the nation would come to Jerusalem for it. The historian Josephus points out to us that on average around 2.7 million Jews would come to the city for the occasion.
So when we read that the large crowd heard Jesus was coming into town and then see this large crowd going to out to greet Jesus on His way into town in, do not imagine a small band by the side of the road making their way to greet Jesus. Picture it as it was. Near 2.5 million people vying for a spot close to the road to get a look at this Jesus who taught great things and did great things as well. So in He came and this massive hoard of people “…took branches of palm trees and went out to meet Him, crying out, ‘Hosanna! Blessed is He who comes in the name of the Lord, even the King of Israel!’”
Notice they brought palm branches with them. Question: palms are nowhere prescribed in any of the feasts of Israel, so why did they get them and bring them to the roadside? Answer: because of what they meant. 200 years earlier the Maccabees, after much struggle, finally and fully removed the wicked tyrants of the Seleucid empire who desecrated the temple and restored the true worship of God once more. After this removal and restoration took place they people celebrated with music, dance, feasting, and the waving of palm branches. From that point on the palm became a national symbol of military triumph the eventual liberation the Messiah would bring.
See then what these people were saying by bringing the palms with them. They thought Jesus would do to the wicked Romans what the Maccabees did to the wicked Seleucids. They thought Jesus would at any moment stop, blast the trumpet, and call the nation to pick up arms against Caesar. They thought Jesus would be their conquering King who would crush their enemies once and for all. This is seen in all the ‘Hosanna’s’ they cry out as well. Hosanna means ‘save now’ and it comes from Psalm 118 where we find the following, “The stone that the builders rejected has become the cornerstone. This is the LORD’s doing; it is marvelous in our eyes. This is the day the LORD has made; let us rejoice and be glad in it. Save now (Hosanna!), we pray, O LORD! O LORD, we pray, give us success! Blessed is he who comes in the name of the LORD!” (v22-26a) They were indeed looking for salvation from Jesus, but they were looking for it militarily. They were indeed looking to Jesus to redeem them, to deliver them, but they missed what His redemption and deliverance was truly about. That they added that last bit on about Jesus being the true ‘King of Israel’ shows that they wanted Him to be their King and usher in a new kingdom, and King He was and a Kingdom He would bring! But He would not be the King nor bring the kingdom they wanted.
Because He so disappointed the military desires of the people they would soon usher this so called king to a throne they would construct for Him, a throne made of wood, in the shape of a cross.
Jesus further illustrated these things with what He did next. In John 12:14-15 we read, “And Jesus found a young donkey and sat on it, just as it is written, ‘Fear not, daughter of Zion; behold, your King is coming, sitting on a donkey’s colt!’” The quote is a combination of two Old Testament passages, Isaiah 40:9 which says, “Go up to a high mountain, O Zion, herald of good news; lift up your voice with strength, O Jerusalem, herald of good news; lift it up, fear not; say to the cities of Judah, ‘Behold your God!’” And Zechariah 9:9-10 which says, “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your King is coming to you; righteous and having salvation is He, humble and mounted on a donkey, on a colt, the foal of a donkey. I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and He shall speak peace to the nations; His rule shall be from sea to sea, and from the River to the ends of the earth.”
Having read these two passages which John has combined in v15 and knowing what kind of king the people were rejoicing in with palms as He came into the city, see what these two Old Testament passages put forward to us about the special kind of king Jesus came to be. These passages do not speak of a conquering King riding His war horse into the city, eager and ready to rouse he nation to revolt once again. No, these two passages speak of leaving fear behind, taking up great joy, and rejoicing loudly. Why? Because as they look and behold the King who is coming with righteousness and salvation, they see that He is a King like no other! He is humble, riding on a donkey not a royal steed, bringing peace to all nations in His global kingdom. By coming into the city in this way Jesus further deliberately demilitarizes the vision of a war bent king by coming as the Prince of Peace. He wasn’t the king they expected, but He was the King God had long ago appointed. This continues to show us how a crowd that cheered Him so loudly here on Palm Sunday could mock Him so wickedly on Good Friday.
If there ever was a picture to keep in your mind about who Jesus is, it is this one. He doesn’t come raging in fury bent on revolt riding a royal steed, but comes meek and lowly riding on a donkey bringing peace to the world through His gospel. If ever there was a picture to keep in your mind of what the Church is, it is this one. The gospel is a gospel of peace not of worldly power. We don’t spread the gospel of peace to this world with sword, might, or human strength, but with gentleness, humility, and peace. In this way the Church exists in this world to reflect the character of God to this world.
Indeed, Jesus is a King unlike any other, and He leads and builds His Church to be a people unlike any other.
As John 11 ends and the chief priests came to agreement that they needed to kill Jesus, we saw Jesus leave the city and go to Ephraim to be with His disciples. As John 12 begins in v1 we see Jesus return to Bethany six days before the Passover to be with His friends again. John reminds us that Bethany was where Jesus raised Lazarus from the dead. And because He came His friends Mary, Martha, and Lazarus threw Him a dinner party.
Now, we don’t see a guest list here. It could’ve been just the four of them or it could’ve included many people from the village who had been at the tomb when Jesus resurrected Lazarus. We do see what the three friends were doing though. Martha is doing the serving, Lazarus is doing the eating and reclining at the table no doubt enjoying being alive, and Mary, well Mary does something so extravagant that it caused quite a stir. John tells us in v3, “Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped His feet with her hair.”
We see an action like this and are a bit confused because this custom seems a bit distant from us. In their day expensive ointments or perfumes like this were often used and poured on someone’s head for special days whether it be a wedding or a festivity of some kind. In describing this event John seems to go out of his way here to point out that this action was fantastically expensive.[ii] Mary grabbed perfume, not just any perfume but expensive perfume, not made from any old plant by the side of the road, no, this stuff was made from pure nard, and she poured all of it out, a whole jar of it. In v5 we learn more, that this much of that kind of perfume costs 300 denarii, which was a year’s salary to a common worker. This is the equivalent of $40,000 today. In a few seconds, in one pour, it’s all gone. Some conclude from this that these friends must have been wealthy to be able to afford perfume like this. If they were they show a good example of not hoarding riches but using riches for good and godly purposes. But we don’t know of their wealth or lack thereof, the perfume could’ve been a family heirloom, something of a prized possession in the home.[iii] Whatever their economic status was, that she used this whole costly jar up in this moment showed what she truly valued.
This action was not only fantastically expensive, it was action was fantastically humble. Mary didn’t anoint His head but His feet. Bathing wasn’t as common then as it is today and streets were not as clean then as they are today. Taking these things into account and adding the heat of the day into the mix, you can only imagine how nasty and smelly feet were back then. Because of this when one entered someone’s home either a slave or they themselves would have to wash their feet so nothing would get tracked in. To attend to ones feet in this day was the duty of the lowliest of slaves.[iv] This act is all the more striking because in this day a Jewish woman wouldn’t normally let down their hair in public, to do so was seen as a mark of loose morals.[v] Recall that John the Baptist once said he was unworthy to even untie the sandals on Jesus’ feet (1:27). That Mary attended to Christ’s feet and wiped them off with her own hair, was her own way of saying the same thing, and it indicated that she was gladly willing to not only freely give to Him what was very costly to her, she was also willing to do the lowliest of tasks for the sake of Christ.
Charles Spurgeon, seeing how each of these three show their inward devotion to Christ outwardly, once said, “The children of God do not always feel moved to serve the Lord Jesus in the same fashion or to express their love to Him in precisely the same manner.”[vi] Martha served, Lazarus reclined, and Mary, what an example we see in Mary, she gave sacrificially and served humbly. Mary’s love for Christ was extravagant and her actions remind us that it is always appropriate for an extravagant display of devotion to Christ. Perhaps Mary was thinking of Isaiah’s vision of beautiful feet, “How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, “Your God reigns” (Isaiah 52:7).[vii] Perhaps she looked at Christ, who He was, what He was doing, what He was teaching, and concluded that He was worthy, worthy of everything she had.
Here’s my question for you: what could you and I possibly do that would be too extravagant in honoring Jesus, too extravagant in praising Him, too extravagant in giving Him glory?
Is there an offering to big?
Is there a song to loud?
Is there a study too deep?
Is there a heart to happy?
So, what are you, right now, giving to Christ that shows your love for Him? What could you, right now, give to Christ that shows your love for Him? Is it extravagant? Is it costly? It is sacrificial? When it comes down to it, if we know Jesus we’ll recognize that in Him we have more than any earthly possession could ever give us. This frees us to give extravagantly, not only to one another, but back to God as well.
When we see the result of Mary’s very visible devotion in v3b, that the whole house was filled with a pleasant aroma, we cannot help but think of the pleasant aroma of gospel grace that every church and every heart as we serve one another sacrificially and humbly.[viii]
May this be true of us.
[i] Richard Phillips, John 12-21 – Reformed Expository Commentary, page 72-73.
[ii] Leon Morris, The Gospel According to John – NICNT, page 576.
[iii] Phillips, page 73.
[iv] Morris, page 576.
[v] Morris, page 576-577.
[vi] Spurgeon Study Bible, notes on John 12:2-3, page 1444.
[vii] Wolfgang Musculus, John 1-12 – Reformation Commentary on Scripture, page 437.
[viii] Johannes Brenz, John 1-12 – Reformation Commentary on Scripture, page 439.
1 Peter 3:8-12
Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing. For “Whoever desires to love life and see good days, let him keep his tongue from evil and his lips from speaking deceit; let him turn away from evil and do good; let him seek peace and pursue it. For the eyes of the Lord are on the righteous, and his ears are open to their prayer. But the face of the Lord is against those who do evil.”
In today’s post I wanted to take a moment and look at how Peter wrapped up His discussion on living life in a broken world, specifically by focusing on how we as a church should live together. In this way Peter instructs us again how we are to be treating each other in the family of God and our overarching motivation found in the blessing of God. To help us see this Peter encourages each of us to have attitudes, actions, and ambitions, that reflect the life we have been called to live.
In regards to our attitudes verse eight lays out five key attitudes, unity of mind, sympathy, brotherly love, a tender heart, and a humble mind, that should be easily seen and identified in the church. At the center of this list of attitudes lies the call to brotherly love. It is structurally from this point in the middle of the list that we see the other four turn and move together as one. For Peter the act of loving one another in the church is a key way in which we are able to be sustained in a world that may reject us. The church should be a safe haven for believer to be free from the persecution and hostilities that exist in the world around us. It should be a place where that familial love is common and put on display.
From this familial love we are able to have unified and humble minds. The purpose of these two show us that we as believers should be heading in the same direction with the same goals and theological understanding of who God is and what Christ has done. If we are moving in the same direction and are unified in mind then we will be humble in the means. We won’t expect each other to be clones of one another, but rather we will see each other as walking day by day in the grace of God growing in holiness, and we will seek to encourage and help one other along the way. For from the mind we will engage our emotions showing both sympathy and tender heartedness. We won’t just mentally want one another to grow we will emotional invest in that growth. We will invest in each other’s victories and failures. We will open our lives to one another so that we may as one rejoice and mourn. For the attitude of believers towards one another involves our minds and hearts.
After looking deeply at our attitude Peter quickly turns to our actions. Unlike with our attitudes,Where peter focused on the positive encouragements, with our actions he begins with the negative steps that we fall into daily. Peter reminds us that as believers our actions are supposed to be mirrors of Christ (2:22-24), therefore when people turn on us and revile us we do not respond in kind, nor when evil is raised up against us do we fight back an eye for an eye. No, rather according to the Word of God we return evil with a blessing. Those who would speak evil against us we speak forgiveness over them. Those who would wish to bring evil upon us; we will joyfully seek that the good of God be poured out on them. This is because when Christ was reviled, suffered and was killed, He did not seek their destruction; rather He called out for them to be forgiven. We are called to be a blessing to a dying world, not just through our thoughts but by our actions. Those who would seek us ill must be the primary recipients of the blessing we have received from God, for while we were enemies of His He died for us.
So from our attitudes and actions we see the ambition of a Christian is to love life and see good days, not by human means but by divine mercy. Peter closes this encouragement by quoting Psalm 34 which deals with how we may fear the Lord and grow in holiness. For Peter sees in this Psalm the very encouragement the broken and suffering people of God need to be reminded of, that God is with them and loves them. He has given them the means to walk in holiness and the spirit to accomplish the goal. Therefore, let us turn from evil (repent) and do good. Let us be a people who pursue the peace of God through our attitudes and actions and as we do let us rest faithfully in the knowledge that our prayers are heard and the Lord is with us.