Sermons

A Famine of the Word

October 24, 2019 By Ben Zornes Leave a Comment

Introduction

Thirst without water to quench it is a painful experience. Hunger without a meal in sight is a torture. Think of how miserable that dryness of mouth is, or how the gnawing stomach-ache makes you feel. Now, imagine that right in front of you is water that you refuse to drink, and a feast you refuse to eat. What should we call someone like that? An insufferable fool.

The Text

Amos 8:4-14

Hear this, O ye that swallow up the needy, even to make the poor of the land to fail, Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit? That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat? The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works. Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and drowned, as by the flood of Egypt. And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day: And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day. Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again.

Summary of the Text

The Israelites have come to view the festivals and Sabbath feasts as a burden (8:5); they wanted to get back to exploiting the poor and trampling the needy (8:4, 6). The judgement for this injustice and indifferent impiety? Lights out for Israel (vs. 7-9). The jubilant feasts which God had blessed them with––which they begrudged––were going to turn from joyful blessings to bitter curses, from gladness to sorrow, from feasts to funerals (8:10).

Moreover, the feasts and Sabbaths which they begrudged were to be replaced by a famine of not hearing the Word of the Lord (8:11). The Word they had been made to hear through the covenant––i.e. “Hear, O Israel (Deut. 6:4),”––would no longer be heard. Though it would be sought for, it wouldn’t be found (8:12). This is a weighty implication. God is annulling the covenant promise of Deuteronomy 4:29: “But if from thence (the exile/scattering of Deut. 4:26-27) thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul.” Amos is saying that because Israel has broken the covenant, God is no longer obliged to fulfill the promises of the covenant.

A further result is that young men and fair virgins would be weak and faint (8:13), which is precisely the opposite of the attendant blessings which were to be poured out upon a faithful Israel (cf. Psa. 144:12-13). In other words, the blessings of God’s feast––which Israel had grown indifferent to––were going to be turned “inside out”, and quite the opposite would take place. Scattering. Deafness. Frail offspring. Spiritual famine.

The final verse of the chapter is telling: idolatry is really at the root of their indifference and injustice (8:14). God swore (in Deut. 4:31) to not forget the covenant he had made with Israel’s fathers. But Israel has now sworn by the gods of the nations, and worshipped the two golden calves in Dan and Bethel––which Jeroboam had set up at the founding of the northern kingdom (1 Kings 12:28-29). God’s message to His people through Amos was that the people of God would soon enter into a famine of hearing the words of the Lord, and as a result they would fall never to rise!

Unbelieving Israel

Amos was a shepherd and his prophecies are full of agricultural, rustic language. This passage is no different. For a herdsman, a famine is bad news. Your very livelihood is built around your herds having plenty to eat. If your crops die, your flocks will eventually die, which means in due course you will die too. Amos uses this rustic picture of a famine to depict the horrendous judgement that was looming.

Elijah had prayed and the heavens had dried up for three-and-a-half years (cf. 1 Ki. 17; Jas. 5:17). So the average Israelite might be tempted to yawn at Amos’ prophecy of a coming famine as “been there, done that.” However, Amos puts a twist on the impending famine. This famine would not affect their crops or herds. Rather, it would devastate the flock of Israel. The spiritual not the physical condition of the people would be impacted by this famine. They were about to find that the covenant they had broken was now a barren covenant.

Whereas being without bread and water would be a dreadful thing for any nation, being without the word of the Lord is a thousand times worse. By the Word of the Lord were the heavens made, and now, God’s chosen people, who were called out by His very voice, would no longer hear that life-giving Voice. They would no longer rejoice in His word “as one that findeth great spoil (Ps. 119:162).” Job once said: “I have esteemed the words of his mouth more than my necessary food (Job 23:12b).” So this judgement of never hearing the words of the Lord, for the Israelite, was far worse than a famine of mere bread and water. God’s Word was life-giving food, and now it was going to be forever withheld from Israel. No wonder the young men and fair virgins would faint and fall.

At Christ’s trial, after Jesus declares Himself to be the divine Son of God (sitting in judgement over the Jews), the High Priest tore his robes (Mk. 14:63), which was expressly forbidden for him to do (Lev. 21:10). At the trial of Stephen (the first martyr), the Jews “stopped their ears (Acts 7:57).” In these two examples we see that when the Messiah (the Word made flesh) came, the Jews not only rejected Him, but they did so in such a way as to make it clear that their ears had indeed become deaf to the voice of their Lord. They spurned to hear the Word of God made flesh, and so for the last two-and-a-half millennia they have had a famine of hearing the words of the Lord.

As one insightful commentary put its, “The fulfillment of these threats commenced with the destruction of the kingdom of Israel, and the carrying away of the ten tribes into exile in Assyria, and continues to this day in the case of that portion of the Israelitish nation which is still looking for the Messiah, the prophet promised by Moses, and looking in vain, because they will not hearken to the preaching of the gospel concerning the Messiah, who appeared as Jesus.”

Indifference, Injustice, Idolatry

Why? Why such a severe judgment?All because of their indifference towards God’s covenant blessings and curses, their injustice towards the poor and needy, and their idolatry. These three sins––indifference, injustice, and idolatry––are seen in Amos’ prophetic warning, and they are inextricably linked. If we grow indifferent to the covenant obligations of God’s Word, it is because idols have captured our attention, and the practical effect of this will be injustice towards the poor.

When you treat God’s promised blessings with indifference it is the fruit of covenant unfaithfulness. You’ve been ogling false gods. You’ve been trusting idols to be there for you. You’ve been singing their praise, thinking that in them is life. But idols always fail. They always betray you. Notice that out of the root of idolatry grows the fruit of lovelessness towards God and neighbor. You begin to take God’s mercies for granted, and you begin to abuse Your neighbor.

God’s Word to You

Our nation has fallen into idolatry. We worship money, sex, power. And it shows up in our indifference to the blessings which God has given, and in the way in which we treat the poorest amongst us. This culture-wide backsliding shows up at every level. So, look in the mirror. Is there an idolater there? If so, it is likely that you’ve grown indifferent to God’s commanded blessings, and you’re beginning to abuse your neighbors.

God’s blessings are a two-edged sword. For those who receive them by faith, they lift you up to heaven with exceeding joy. For those who receive it with unbelieving indifference, eager to get back to using and abusing their neighbor, the blessing of God’s Word is an anvil which will sink you into the depths of damnation. The food of God’s Word is a feast to the faithful, but it is a famine to the unfaithful.

Today, God’s Word is being proclaimed to you in sermon and in sacrament. Christ is held up as a refuge for wayward sinners. So, as the Gospel writers might put it, if you have ears, hear. God is speaking His Word to you, and His Word is now a Man, Jesus the Christ.

A Song for Exiles

August 4, 2019 By Ben Zornes Leave a Comment

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Introduction

We live in what some have termed a “post-Christian America.” We’ve rapidly abandoned our Christian heritage as a nation. Sincere Christians across the West might feel like exiles. But like the Jewish exiles in this Psalm, we have no one but ourselves to blame for the calamities that have befallen us. There are many symptoms that show that we are sick: addiction to debt ($38k), killing our unwanted babies, squishy self-help sermonettes in our churches, prominent seminaries publicly proclaiming that God is trans, queer, non-binary. The only way of return from such an exile is the faith displayed in this Psalm.

The Text

By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. How shall we sing the LORD’S song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy. Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof. O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us. Happy shall he be, that taketh and dasheth thy little ones against the stones.
Psalm 137

Summary of the Text

Jeremiah likely authored this Psalm, and sent it to the exiles to comfort them and stir them up to hope in God’s justice (Lam. 2:20, Jer. 51:24-26). This Psalm begins in an idyllic setting, but ends with a grisly scene. The first number in this “musical” is a scene of weeping exiles in the canal gardens of Babylon; weeping because of the fond memory of Mount Zion, the city of God, the mountain of praise (v1). The instruments of praise are on the shelf (v2). Their Babylonian captors make a jeering request for a Jewish folk song; and they want it sung with a smile (v3). The Jews reply that singing the Lord’s song in a foreign land is a bridge too far (v4). It would be like the person who murdered a beloved friend asking you to sing that friend’s favorite song. The memory of Jerusalem invokes grief for all that had been lost. Thus, they call down curses upon their playing hands and singing voices should they forget Jerusalem’s joys and glories (vs.5-6).

Then we come to the crescendo. The bass drum of retribution begins. First, Edom is imprecated; for they had egged on the Babylonians during the destruction of the holy city (cf. Oba. 1:15). Then Babylon herself is brought into the crosshairs of holy justice. The white-hot heat of holy anger is aimed at that wicked nation (vs. 7-9).

Sighing and Crying

The Jews were exiled because of their repeated idolatries. The prophets had warned them––time without number––to turn from this wickedness, lest all the Deuteronomic curses come upon them (Dt. 28:53-57). The prophets had echoed the horrific warnings: “Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished (Isa. 13:16)….And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend in the siege and straitness, wherewith their enemies, and they that seek their lives, shall straiten them (Jer. 19:9).”

These Exiles are in the nuclear wasteland of all those warnings coming true. Now what? What should God’s people do when they see Jerusalem in ruins because of their own stubbornness, rebellion, and pride? To top it off, how should they respond when the Babylonians want a toe-tapper?

When saints––through their own sin––find themselves in calamity, three options arise. You could simply become Babylonian. Or, you could appease the world’s mocking invitation to sing little ditties of false joy. Or you could weep. Sigh and cry over the abominations that precipitated your downfall (Ez. 9:4). Weep over your sin, your family’s sin, your nation’s sin. Weep over the consequences of the sin. Then…remember.

Remember to Sing of God’s Goodness

Jerusalem was a praiseworthy city (cf. Ps. 48). The Psalms frequently rehearse the joys of praising God in His holy temple, “I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness (Ps. 84:10).” But here they are in the tents of wickedness.

When you find yourself in exile you must not forget the goodness of God. In Zion is hope for salvation, forgiveness for sin, communion with God. But many people––when faced by calamity––forsake the church. If you find yourself in the wasteland of the consequences of your sin, despair often whispers, “Don’t go to church, you’d be a hypocrite, and besides, you’re not worthy of Zion’s joys.” But that’s the point. None of us deserve to enjoy God’s goodness. But in His church we find the Lord Jesus: proclaimed in Word and Sacrament.

True grief over sin never puts the instrument into the case. Notice that the exiles had hung their harps up, but then they call down curses upon their hands and voices if they failed to remember the songs of praise for the Holy City. After the Deuteronomic blessings and curses are pronounced, God promised a gracious deliverance for repentant exiles (Deut. 30:1-6) Faith runs to the Promise giver, to cry out for His promised mercy. Godly sorrow rushes back to the songs of comfort, songs of hope, songs of vengeance. Wait, vengeance?

Remember to Sing of God’s Justice

Some exegetes bend over backwards with red-faced embarrassment at the imprecatory portions of this Psalm. These are perhaps the most vivid and shocking verses in the entire Psalter. We can either try to sandpaper the text, or delete it, or we can sing it without flinching. Part and parcel of repentance is learning to love what God loves and hate what God hates. The Babylonians wanted a happy-clappy song, and they got one.

The Babylonians had mercilessly executed their conquests with savage vehemence. They had dashed babies upon the rocks, ripped open pregnant women, and ruthlessly razed cities to rubble. The wickedness which they had sown was soon to be reaped. When Darius besieged the Babylon, the Babylonians “winnowed” the city by strangling women and young children to make provisions last. The imprecation of Psalm 137:9 was fulfilled by the very ones upon whom it was pronounced. Spurgeon notes, “It came to pass that the man who had destroyed his own children thought himself happy to be rid of them that he might maintain the fight.”

So while the Babylonians had fulfilled this Psalm’s imprecation in one sense, it is God Himself Who fulfills it another sense. God is the avenger of the righteous. God will bring justice upon the heads of all evildoers (cf. Dt. 30:7). The curses which come upon God’s people because of their disobedience, will––if they repent––come upon their persecutors.

Blessed be the Lord God who through His sovereign hand rules history and avenges His elect speedily (Lk. 18:7-8). “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord (Rom 12:19).” This Psalm is an example of mature faith. Here is faith that can handle the power tools of imprecatory prayers for vindication.

You Must Sing

The world wants you to join in their song. If you refuse that, they want you to sing the Lord’s praise for the sake of their amusement. But worship is warfare. Singing is our sword. Sing we must, else the true saint will burst.

So, when in exile, will you sing of God’s goodness and His justice? Will you cling to His promise of returning to every man according his works (cf. Ps. 62:12)? Or will you faint in that season, and join in the discordant merriment of wicked men? Or settle for singing God’s songs with triteness? The irony of this Psalm is that the exiles at first refuse to sing, but the Psalm itself is to be sung!

God’s people must learn to weep over the consequences of their sin; but this must incite them to rush back to all the joy and goodness which God offers to the repentant. Then, they must learn to sing with these exiles and the martyrs under the throne: “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth (Rev. 6:10)?” In other words, whether in exile or not, you must learn to sing of the cross: God’s mercy given to repentant sinners, His justice satisfied.

Within The Ranges

April 29, 2019 By Ben Zornes Leave a Comment

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Introduction

The Apostle Paul commanded the Corinthians to: “Watch ye, stand fast in the faith, quit you like men, be strong (1 Cor. 16:13).” The greek word there is a wonderful one: andrizomai. It means, “be a man.” God commands the bride of Christ to “man up.” We are to be watchful, vigilant, courageous, and strong. This is one way of saying the Christian life isn’t for pansies or pushovers.

Even in the love song of Solomon the groom describes his bride in military language: “[You are] fair as the moon, clear as the sun, and terrible as an army with banners (Sg. 6:10).” Christ calls His church to be valiant, to fight against sin, to fight for their faith, and to do so manfully.

The Text

2 Kings 11 –– And when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal. But Jehosheba, the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him from among the king’s sons which were slain; and they hid him, [even] him and his nurse, in the bedchamber from Athaliah, so that he was not slain. And he was with her hid in the house of the LORD six years. And Athaliah did reign over the land. [ . . . ]

Summary of The Text

King Jehoram of Judah killed all his brothers (2 Chron. 21:4); he was married to Athaliah, daughter of Ahab & Jezebel (2 Ki. 8:18); all of Jehoram’s sons were killed in a raid by the Arabians, except Ahaziah, the youngest (2 Chron. 22:1). Elijah had prophesied of the downfall of Ahab’s kingdom and line (1 Ki. 21:21-29). Several years later, Elisha anointed Jehu king of Israel, then tasked him with wiping out Ahab’s line, in accordance with Elijah’s prophecy. When Jehu hunted down King Joram––Ahab’s son, and current king of Israel––Ahaziah happened to be chumming around with Joram (his brother-in-law); so Jehu assassinated both of them (2 Ki. 9:23-27).

Athaliah’s reign is introduced in such a way as to make the reader feel like everything is all out of whack. It doesn’t follow the expected pattern for the introduction of a new ruler for Israel or Judah. After her son’s death, the annihilation of her father’s dynasty, and the execution of her extended family she asserts herself as ruler of Judah, likely an attempt to preserve her father’s legacy. Her power grab begins by destroying all the royal seed (11:1). David’s line was in grave danger and would have been destroyed had not Jehosheba––the wife of Jehoiada the high priest––stolen the youngest son of Ahaziah, Joash, and raised him in the temple for six years (11:2-3).

When Joash was seven, Jehoiada hatches a plan to restore the rightful king to David’s throne. He conscripts a band of trustworthy leaders, swears them to secrecy, and then shows them the king’s son (11:4). His plan to protect young King Joash while overthrowing the usurping Athaliah involved forming a barricade of bodyguards to surround the temple on a Sabbath day (11:5-8). This scheme was put into action; David’s weaponry was brought out of the treasury; Jehoiada crowned Joash, gave him a copy of the covenant, anointed him, and they all made a noticeable ruckus (11:9-12). Athaliah hears the cries of “God save the king,” rushes to the scene (unfortunately for her, without any bodyguards), sees her grandson, rends her clothes, and cries, “Treason (11:13-14)!” Jehoiada commanded she be executed (outside the temple), along with any that tried to defend her, and his orders were followed (11:15-16). Then a covenant renewal ceremony takes place between the Lord, the king, and the people, followed by a purge of all the Baal paraphernalia (11:17-18). Joash is then seated on David’s throne, and the people rejoice (11:19-20). The narrative then returns to the expected way of introducing a new ruler (11:21).

The Lord Has Sworn

Psalm 132:11 promises, “The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.” So, when you read through this soap opera, you might think, “Boy, I hope God has an insurance policy on this promise of His!” Athaliah went about to destroy the seed which God had promised would forever sit upon the throne of David. Further, this threatened the even more ancient promise to Eve. Here was a little baby, about to be slaughtered, upon whom hung Israel’s only hope for the promised Messiah.

Oftentimes, God’s promises feel like they are hanging by a thread. He has promised to forgive our sins and cleanse our conscience; but we still feel the grime of guilt and shame. He has promised to lead us in triumph over our sins (2 Cor. 2:14); but we stumble again to that same temptation. He has promised to give us a Spirit of power (2 Tim. 1:7), but we remain timid and fearful. He has promised to deliver us from our enemies (Ps. 18:3), but anxiety, lust, arrogance, and laziness hound us at every turn.

God promised David that his seed would sit on the throne forever, so when Athaliah comes to power that promise seems like a long shot. It’s precisely at the moment when faith seems most improbable and inadequate that God delights to introduce a new character to the story. Out of nowhere comes the woman, Jehosheba. If Bunyan had been tasked with naming the characters of this story, he couldn’t have done any better; Jehosheba means, “The Lord has sworn.” Faith does not concern itself with circumstances, it concerns itself with the Lord of the covenant. Faith doesn’t look at the bleakness of the situation and conclude, “Well does anyone have directions to the nearest Baal temple?”

What is Your Range?

Your body is the temple of the Holy Spirit (1 Cor. 6:19). Christ’s Spirit dwells within you (Rom. 8:11). But sin wants to claim the throne that belongs to Christ, and it wants to kill the rightful king. Sin can attempt this in you as an individual, but also desires to take the throne within communities. In other words, growing in holiness, and fighting against sin is a group project where we’re graded individually. Do not think that you must try grow in godliness on your own, but also do not think that you can get holy just by being around other saints. We must fight alongside each other and labor to see Christ formed in each of us individually and corporately.

Husbands, parents, business owners, pastors, and presidents are to be like a barricade around that which they are called to preserve, while staunchly opposing the entrance of evil. If there’s sin in your marriage, family, business, or country you must scheme to apprehend it at the first opportunity, take it “without the ranges,” and slit its throat. You must not allow sin “within the ranges.” The rebel Queen must be dethroned, the rightful king must be enthroned.

Be Like David’s Son

King David chased down lions, bears, and Goliaths in order to preserve the flock which God gave him (1 Sam. 17:34-37). Christ chased down a dragon, ripped you from its deadly jaws, and restored you to His flock. You are to do the same for the flock you’ve been given. You must be like Jehosheba and Jehoiada, risk everything to preserve the life of the King within the temple, and you must not get queasy when that means the execution of the unlawful tyrant of sin. Andrizomai. Ruthlessly hunt down any sin which vaunts itself against the true king, while trusting in God’s sovereign hand of providence to hover over it all. Notice that while Jehosheba and Jehoiada act courageously, we are led to be reminded of God’s covenantal promise and thus see God’s hand as being the primary actor in these events. You are to grow in godliness in much the same way, you must not be passive, but remember that all your activity to dethrone sin and exalt Christ are ultimately governed by God’s gracious and almighty hand.

This story begins with a covenant that seems to be on the brink of being broken. It ends with that covenant being renewed. Faith is often assaulted, but faith is always vindicated: a covenant king receiving the praise of joy of His covenant people. When Athaliah makes a claim to what is rightfully Christ’s, do not rest, do not cease, do not delay to lay hold of God’s covenant promise. Then watch God bring about an unexpected deliverance. The serpent’s seed will be crushed by the seed of the woman.

Purging Out Evil

October 18, 2018 By Ben Zornes Leave a Comment

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Introduction

Adam was exiled from Eden. Cain was driven from God’s presence. The flood purged the earth of man’s corruption. Sodom was destroyed by heavenly fire. On the night of Passover, yeast was purged out of Hebrew homes. Nadab and Abihu were burned alive by divine fire for offering strange fire. Achan was stoned then burned for keeping consecrated items. Thirty-one kings were wiped out of the Promised Land. Israel was exiled into Assyria, while Judah was carried off captive into Babylon for their many idolatries. And lest we think this is just the “mean God” of the Old Testament, that same God struck down Ananias and Sapphira, Paul commanded the excommunication of unrepentant brothers, and of course the Bible ends with a marked warning that unbelievers “shall have their part in the lake which burneth with fire and brimstone: which is the second death (Rev. 21:8).” The lesson? God drives out sinners from His presence.

The modern evangelical tendency is to skim over doctrines such as this, and fall all over themselves to emphasize how gracious, merciful, and loving God is. In so doing, we are running frantically around with the cure that no one realizes they need. Edwards’ Sinners in the Hands of an Angry God, was not a message about how cute and cuddly Jesus is. It wasn’t a “Jesus is my home-boy” message from your average youth pastor. It was a blazing proclamation that God would judge unrepentant sinners. Once, when leaving a Colorado Rockies baseball game, a street preacher was shouting out to the passing crowds, “Jesus Saves.” To which one tipsy smart-aleck replied, “Then where’s my money.”

The Text

Deuteronomy 13:5

And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.

Summary of the Text

Moses recounts (Dt. 5) how Mt. Sinai burned with divine fire when the Law was given. Jehovah was a holy God. Though He was covenanting with Israel, He was still a God who would not endure sin. The Law not only restrained evil-doers and reflected back to man his sinfulness, but also graciously revealed the means for man to enjoy fellowship with God through the sacrifices.

Deuteronomy is basically Moses’ sermon series on the Ten Commandments. Throughout this book Moses clarifies which violations of the Law could be punished with death, and more importantly, why. Deuteronomy 13:1-5 covers the first through third commandments regarding false gods and idolatry. Deuteronomy 21:21 & 22:21 deals with the fifth commandment of dishonoring father & mother. Additionally, murder (Deut. 19:13, 21:9), adultery (Deut. 22:22-24), bearing false witness (Deut. 17:6-7 & 19:19), along with theft, slave-trading, and kidnapping (Deut. 24:7) are all to be punished––potentially––with execution. His customary concluding phrase “thus shall thou put away the evil from the midst of thee” gives the underlying reason for the execution.

Not Only the “What” but the “Why”

God is not merely giving capricious dictates to His people. His dictates are accompanied by doctrine. He doesn’t give them the “what” without quickly adding the “why”. Another example of this is in Leviticus, where we find the frequently used summary phrase: “Ye shall be holy: for I the LORD your God am holy (Lev. 19:2).”

Deuteronomy’s “why-phrase” means to burn up, consume away, to eat up as with fire, to destroy; which happened whenever a sin offering was made. The animal was consumed by the fire. However, in executing a convicted evil-doer, the Israelite community became means whereby the fire of God’s wrath against such sin consumed away such a sinner. Executing––or exiling (1Ki. 22:46 & 2Ki. 23:24)––evil-doers is to be done in order to remove evil from God’s congregation.

Now For Some Particulars

Moses is quite measured in making it clear that the death penalty was not to be carried out through kangaroo courts, or through vigilante mobs. The provision for conviction demanding two or three witnesses shows that “due process” is a biblical doctrine. Further, this means that God’s Law would rather allow a guilty man to go free than for an innocent man to be unjustly punished. After all, in the light of the law, every individual is revealed to be guilty. Every day of human history, God has let guilty sinners go free. However, in the Law, God commands that innocent animals be sacrificed for the guilty. Ultimately, the most innocent man who ever lived was sacrificed so we who are guilty could go free.

We should never lightly take a life; but there are instances where an evil-doer’s life was forfeit through gross disobedience to God’s Law. God alone has the prerogative to take a life. However, He has put the sword of justice into the civil magistrate’s hand, and He has stipulated what instances are permissible for the civil magistrate to execute wicked men. We must not slip into thinking that this is merely a “vestigial organ” of the Old Testament. Modern attempts, even in Christian circles, to get rid of the death penalty is merely an example of us thinking we know better than God does as to how society should be ordered. An instance of this is that Washington state’s Supreme Court recently “ruled that the death penalty is unconstitutional and converted to life in prison all pending death sentences in the state.”¹https://www.huffingtonpost.com/entry/washington-death-penalty-unconstitutional_us_5bbf6d7be4b0bd9ed557cb8b This is one of the main points which Paul makes in Romans 13. The civil magistrate is God’s deacon (or servant/minister) of justice, executing God’s wrath upon criminals in order to preserve the peace and holiness of the entire community.

False teachers were sure to arise to entice God’s people from pure worship of the True God. Whether this false teacher was a scintillating prophet with signs and wonders, a near family member, or an entire city, the congregation must not pity false teachers. If anyone endeavored “to turn you away from the LORD your God (Deut. 13:5),” he was to be destroyed.

False witnesses who tried to indict someone on a phony charge, undermine the very foundation of true justice, and thus whatever they sought to have happen to the accused came upon them. Rebellious sons, and unchaste daughters were a danger to covenantal faithfulness and thus were to be executed for the sake of the purity of the whole congregation. Rapists, adulterers, slavers, and murderers were––if found guilty by the mouth of two or three witnesses––to be punished with death. Why? Because Israel was to be a holy nation in which God dwelt; as such, sins which threatened the stability and purity of the whole nation could not be tolerated.

Paul employs this Deuteronomical phrase when telling the Corinthians that they needed to excommunicate the man who had taken his father’s wife, “Therefore put away from among yourselves that wicked person (1Co. 5:13).” While Corinth was a sexually debauched city, Paul rebukes the Corinthian believers for turning a blind eye to the fornication they could deal with. How could they ever think to conquer Corinth with the Gospel, if the Gospel hadn’t conquered them? They needed moxy to oust the wicked man, but instead had shown temerity. Faithful justice always requires courage.

Mortify Your Flesh

What God commanded to take place for corporate Israel is intended to take place in the individual life. Sinners must die for their sin. Jesus takes these laws, and rather than dialing back the intensity, He turns up the heat of conviction. “Ye have heard it said…but I say (Mt. 5:21-22).” “If your eye causes you to sin…pluck it out (Mt. 5:29).” Look at your heart. A murderer is there. A thief is there. An adulterer is there. A slave-trader is there. An idol is there which looks like the god known as You. You must die. If you’ve broken the law at even its most minuscule point, you are a lawbreaker (Jas. 2:10), and the wages of your sin is death (Rom. 3:23).

In comes the Gospel mandate: the flesh must be “purged out”. The old man must be crucified (Rom. 6:6). You must mortify your flesh (Rom. 8:13). You must put off uncleanness (Col. 3:5, 8). How? The only way to deal with yourself is by faith in the Lord Jesus. He was driven outside the camp, burned up, hung on a tree as a curse, in order that every lying, murderous, adulterous, conniving, scheming sinner might find their death in His death.

References [ + ]

Calvary’s Law

September 5, 2018 By Ben Zornes Leave a Comment

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Introduction

Most parents, at some point, experience giving clear instructions to their children, and then, as soon as they’ve left the room, hearing the children misbehave. The apparent absence of the parent revealed the rascals for who they are. Whatever is in a tea bag comes out only when it’s put in boiling water. The hot water revealed what had always been there.

The Text

Deuteronomy 5:22-33

These words the LORD spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me. And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders; And ye said, Behold, the LORD our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth. Now therefore why should we die? for this great fire will consume us: if we hear the voice of the LORD our God any more, then we shall die. For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it. And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever! Go say to them, Get you into your tents again. But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do them in the land which I give them to possess it. Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not turn aside to the right hand or to the left. Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess.

Summary of the Text

The “second giving” of the Law took place in territory east of the Jordan river; this land had previously been inhabited by the giant kings: Og & Sihon (Deut. 4:44-49). Moses summons the congregation to not only hear the Law, but in hearing it, be compelled to obey it (5:1). The covenant the Lord made with them applied equally to this generation (5:2-3); Moses reminds them that the Lord made this covenant “face-to-face” with them, and they requested that Moses function as their mediator (Deut. 5:4-5). He then repeats the Ten Commandments (5:6-21).

Moses then returns to an expanded narration of how the Lord spoke personally to the congregation at Horeb, and how this elicited their request for a mediator. Moses describes the awful scene of darkness & fire descending on Sinai when God wrote the Ten Commandments, and spoke them to the elders of the people (5:22-23). After hearing the Lord’s voice, the congregation declared their reverence for the glory of the Lord (5:24); but, fearing for their lives, they request that Moses become a mediator for them, promising to listen & obey what God spoke to them through him (5:25-27). The Lord says they have spoken well, and expresses––in human terminology––a longing that they would live with such reverence at all times (5:28-29).

God grants their request, sending the people back to their tents; but Moses is commanded to stand by God to hear His commandments, in order to then instruct the people (5:30-31). Moses then comes to the application part of his sermon: obey the Lord––no veering to the right or left––and thus enjoy the blessing of life which God promised (5:32-33).

The Fear of the Lord

You’ll never find a section of the local Christian bookstore devoted to the fear of the Lord. But Solomon tells his son, “The fear of the LORD is the beginning of knowledge: but fools despise wisdom & instruction (Pro. 1:7).” The reason foolishness abounds in the modern church is that we have minimized the holy terror which God’s Law is intended to strike within us. Spurgeon points out that “If the giving of the law, while it was yet unbroken, was attended with such a display of awe-inspiring power, what will that day be when the Lord shall, with flaming fire, take vengeance on those who have willfully broken His law?”

The Israelites beheld the mere outskirts of the Lord’s infinite holiness, and they feared for their lives. Modern believers can often drift into a sort of chumminess with God, never reflecting on the great power, grandeur, holiness, and sheer “otherliness” of the Lord. If we would be wise we must learn the lesson which thunders from Sinai: fear God.

This is what the Law is intended to teach us. First, the Law is a restraint on evil; in this way the Law functions as God’s border patrol for mankind. Secondly, the bright holiness of the Law functions to reflect back to mankind his deadness & depravity; it is like a mirror which shows us the truth about ourselves.

Reverence in Lip & Life

God approves of the Israelite’s request for a mediator. But He goes on to express in visceral terms, that He longs for the people to have such a heart at all times. We know that while Moses is on Mt. Sinai for forty days––fulfilling the mediatorial role the people requested––they turn to worship a golden calf (Cf. Ex. 32). The reverence they expressed with their lips was entirely disconnected from reverence in their life.

Jesus once rebuked the Pharisees for exactly the same inconsistency, “Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me (Mk. 7:6).” The requirement of worshipping God with reverence is not somehow “lifted” in the New Testament; it is heightened! We are receiving an unshakeable & eternal kingdom, and we are adjured to “have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire (Heb. 12:28-29, Cf. Heb. 4:1).”

The Mediator of a Better Covenant

The outer rind of the Law is, in one sense, passive; it simply is intended to restrain evildoers. The inner shell is a hard husk which reveals our unrighteousness; it’s supposed to make you feel miserable. But the pith of the Law is that it reveals the life found in Christ.

The glory displayed on Sinai preceded the Israelites’ cry for a mediator. Indeed, we all shall one day stand naked before the pure light of God. All of our excuses, justifications, and lies we told ourselves and others laid bare. The horror of seeing the dingy gray of your sinfulness in light of the white holiness of God should compel you to cry out for a Mediator. As John Newton’s hymn puts it:

Let us love and sing and wonder. Let us praise the Saviors name.
He has hushed the Law’s loud thunder, He has quenched Mount Sinai’s flame.
He has washed us with His blood. He has brought us nigh to God

The Law was always about giving life to dead sinners (Lev. 18:5). But God intends to give you that life, not through your paltry attempts to fulfill His Law, but all on the basis of a perfect Mediator. One who stands in your stead, and when He speaks to God the Father it is this, “This one is mine.” Moses mediated a temporal covenant which was a schoolmaster to lead us to Christ, who would fulfill all the righteous demands of the Law, and offer justification on the basis of His obedience. The Law threatens, “Obey or die.” The Gospel replies, “Believe and live.” Sinai’s Law was glorious indeed; it showed the depth of your infinite need. Calvary’s Law is simply this: by grace you are saved through faith.

To the Victor Go the Spoils

July 30, 2018 By Ben Zornes Leave a Comment

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Introduction

Our culture is infected with oath-breaking, reneged campaign promises, defaulted debts, divorced marriages, & fake news. Promises are only as good as the promiser. The Gospel promise is salvation from sin & eternal life. It insults the idolatrous religion of self-sufficiency. It tears down & defiles the altars of works righteousness. It fills the believer with swagger. And the world despises it. So, should we believe it?

Summary of the Text

Believing that Jesus is the Christ & being born of God are inseparable, you can’t have one without the other. The new birth results in both love for the Father who begot you and love for all those whom the Father begets (v1). Loving God’s people flows from love to God & obedience to His Word (v2). Loving God means obeying God. This doesn’t make God a dystopian tyrant, because His commandment—to believe upon His Son—results in our eternal life & joy (v3, cf. 1 Jn. 1:4). Whoever is born again is assured of their victory over the world, because they trust in Jesus—who has conquered sin, the devil, the world (vs.4-5).

The incarnation & death of the Word has Trinitarian fingerprints: the Father sent His Son, & the Spirit bears witness to the truth of this Gospel (vs. 6-8). God Almighty is witness to the eternal Sonship of Jesus; this doctrine wasn’t cooked up in the lab of man’s cranium (v9). Refusing to trust that Jesus is the Christ makes God out to be a liar, because God has testified that eternal life is given only through His Son. Without Jesus you do not have life (vs.10-12).

John repeats his slogan: all this is written that your faith––and assurance of eternal life––may be strengthened (v13). The practical cash-out of this assurance is that we can pray like Calvinists (vs. 14-15). Prayerful intercession for a brother in sin isn’t a hopeless cause; however, a warning is here: rejecting Jesus as the Christ is a sin that most certainly ends in eternal death (v16). Unrighteousness is sin, but Christ is our promise of cleansing (cf. 1 Jn. 1:9), our assurance of eternal life, & our salvation from the wicked one (vs.17-18). The world’s humanistic doctrine ensures it remains in league with the wicked One & his wickedness. Only through the light of Christ can we behold the truth of our union with the true God, the source of eternal life (vs. 19-20). All other saviors are idols. So John adjures his little children to forsake idolatry’s many forms (v.21).

Water & Blood

John is rebutting the rising heresy of Cerinthus: the eternal Christ merely came upon Jesus at His baptism, and left him at the cross. If Cerinthus was right, the water & blood from Jesus’ side meant the man had died, but his death was pointless & retained no promise of resurrection or eternal life.

The Jews knew that covering for sin & entrance into God’s presence were only through the ceremonial washings & bloody offerings of Moses’ Law. John sees in Jesus the fulfillment of the Law’s ceremonies & offerings. John is the only Gospel writer who recorded how after a soldier pierced Jesus’ side, blood & water came pouring out (Jn. 19:34). John pauses to add this commentary:

He that saw it [John] bare record, and his record is true: and he knoweth that he saith true, that ye might believe. For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. And again another scripture saith, They shall look on him whom they pierced (Jn.19:35-37).

This episode was a big deal for John. It not only showed that Jesus was a real man who had really died. It also revealed that His death was pregnant with redemptive meaning. The questions which the OT raised were answered by Jesus’ death. He was the Passover lamb (Ex. 12:46). He was the fulfillment of Zechariah’s cryptic prophecy (Zec. 12:10).

The Jews quibbled & puzzled over what in tarnation Zechariah could have meant. Surely he didn’t mean God was pierced by the sins of His people. How could you even pierce God? John’s eye-witness account of Jesus being pierced by the spear, cinches up this question. Contrary to Cerinthus, it wasn’t a phantom on the cross. It was a man who was also God. He was the final sacrifice for sins. All who look upon Him find salvation & life. John bore record that you (the reader) might believe; and then bear record yourself.

Living Like a Martyr

We think of a martyr as someone who dies for the faith, but that only describes what happens to a martyr. It doesn’t tell us what a martyr is & does. A witness (martys) declares what it is they have witnessed (martyreō)––that is their testimony (martyria); a martyr testifies regardless of personal consequences. John is bearing witness to the fact that “the life was manifested (1 Jn. 1:2).” But John makes it plain that his testimony is second fiddle to the witness of the triune God. In believing upon Jesus for salvation & eternal life, it is not man’s witness, but the witness of God which we believe (1 Jn. 5:9-10).

John calls Jesus Christ “the faithful witness/martys (Rev. 1:5).” Jesus washes us from our sins in his own blood, He makes us kings and priests unto God & his Father (cf. Rev. 1:5-6). Those who trust in Him are joined with Him, made new, & are made witnesses of the miraculous power of His life, death, resurrection, & ascension to all dominion. Christians live like living martyrs. We declare the power of the Gospel. No matter the cost. John is joined by Paul in making this clear: our testimony doesn’t come from us, nor is it about us. “You are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart (2 Cor. 3:3).” Our witness is carved on our heart by the Spirit.

The Victory Lap

The Word was made flesh (Jn. 1:2) that He might destroy the works of the devil (1 Jn. 3:8). But since we fight a sore loser, we’re told that we’ve “already overcome, in order that [we] may fight more courageously & more strenuously (Calvin).”

As John concludes this letter of assurance, he takes us on a victory lap of what Jesus—the Word made flesh, the true Christ, Whom the Father sent to be our Savior, Propitiation & eternal Life—has done for you. “For whatsoever is born of God overcometh (nikaō) the world: and this is the victory (nike) that overcometh (nikaō) the world, even our faith. Who is he that overcometh (nikaō) the world, but he that believeth that Jesus is the Son of God (1 Jn. 5:4-5)?”

Your union with God is not dependent on your ability to solve the problem. Your salvation from sin & hope of obtaining eternal life are found in a man who was God in the Flesh.John doesn’t hand us the chalk, fold his arms, & watch to see if we can solve the theological calculus problem on the board. Your union with God is not dependent on your ability to solve the problem. Your salvation from sin & hope of obtaining eternal life are found in a man who was God in the Flesh. Your salvation is in Christ, who was the eternal Word, the life, the propitiation, the life, the Spirit Who indwells you, the Father Who secures you.

What does it mean to be born again or born of God? It means you believe that Jesus is the Christ. How can I be sure? Because God Almighty––Father, Son, Spirit––says so. What about the penalty of my sin? It is covered. What about when I die? You are given eternal life. What if I sin again after believing in Jesus? Look to Jesus, only, ever, always. Are you sure about all this? John’s answer, “Oh, yeah!”

More than Just Forgiveness

July 16, 2018 By Ben Zornes Leave a Comment

Introduction

Certain people have the uncanny ability to drive you crazy. It’s tempting to box them out of our lives, so we won’t have to deal with their antics. Forgiving someone again & again is an unappealing course of action as it means they’ve offended you again & again. However, there’s someone you’re very good at forgiving & treating with great delicacy even though they’re a good-for-nuthin’ scoundrel. That someone? Yourself!

The Text

Matthew 18:21-35

Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

Summary of the Text

After teaching on the process for progressively rebuking a brother who has sinned against you (Mt. 18:15-20), Peter raises the question of how many times should an offending brother be forgiven…“seven times (v.21)?” Jesus’ response shows that keeping a scorecard of your brother’s offenses is contrary to the true spirit of forgiveness. The number he gives is clearly meant to indicate that you’re to forgive your brother regardless of the number of times he offends (v.22). These numbers hearken back to the vengeance protections against Cain & Lamech (cf. Gen. 4:15 & 23-24).

Jesus illustrates with a parable in three scenes. The first episode is that of a king taking account & forgiving a servant who begged for clemency; even though he owed an insurmountable debt of 10,000 talents (vs.23-27). It would take 20 years for a day-laborer to earn 1 talent. Thus, this servant owed the equivalent of 200,000 years of labor. We’re talking billions of dollars. The second episode sees this same servant hunting down a fellow-servant who owed him 100 days’ wages––not a negligible amount. The forgiven servant refuses to forgive his fellow-servant who was indebted to him. He throws him into prison until the debt is repaid (vs.28-30).

In the third episode, this news travels back to the king who––in great wrath––rebukes the pitiless servant, reverses his decision, & turns him over to tormentors until his debt is paid in full (vs. 31-34). Jesus’ concludes this parable by warning that His Father will do likewise unto those who do not––from the heart––forgive their brother (v. 35).

The Root of Our Forgiveness

We learn from this parable, that the Father, expects His forgiveness to be imitated. Paul’s epistles repeat this:

Ephesians 4:32

Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.

Colossians 3:12-13

Put on therefore, as the elect of God, holy & beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, & forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

The root of our forbearance (i.e. patience) & forgiveness of each other is rooted in the Gospel of Christ’s forgiveness of us. The implication in the parable is that our debt to God can’t be “worked off.” Our only hope is gracious forgiveness.

The “imitative” quality of our earthly forgiveness carries boulder-sized ramifications. Imitating God’s forgiveness means that an unbeliever is incapable of truly forgiving as they are unable to imitate God without the new birth. It also means that a child of God who refuses to forgive is going to be all tied up in knots because they have clearly not grasped how great a debt God has forgiven them.

A Variety of Pseudo-Forgiveness

While we must hold one doctrine firmly––that our salvation is secure––we must hear the profound warning which Christ attaches to unforgiveness.

Matthew 6:12, 14-15

And forgive us our debts, as we forgive our debtors. […] For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

As Jay Adams shrewdly pointed out: “Refusal to forgive is a decision for vengeance.” Since our forgiveness is imitative of Christ’s forgiveness, unforgiveness indicates a lack of grasping what the Father has done for you. Man always connives to avoid God’s clear command for seeking & giving forgiveness. Christ’s warning about unforgiveness should make us wary of “wild-flowers of forgiveness” that look pretty from a distance, but are, in fact, destructive weeds.

First, modern psychology treats forgiveness therapeutically. You endeavor to drudge up forgiveness-feelings in order to feel better about yourself. In this approach, reconciliation is of no concern. Along this vein, we often think we need to search for forgiveness feelings before forgiving. Biblically, forgiveness is a promise, an act of the will to “remember not” (cf. Ps. 79:8). Forgetting is passive, whereas “remembering not” is active.

A second imposter is the common apology. “I’m sorry” is different from “I was wrong, please forgive me.” Apologizing is offering a defense not seeking forgiveness.

Sweeping things under the rug is a third pseudo-forgivness. This is just loveless apathy. If you truly would imitate Christ, you must not let things slide, but address them for the sake of the relationship. In fact, this opens to us operate in the realm of objective truth rather than subjective feelings. Ken Sande summarizes this well, “Forgiveness is not excusing. Forgiveness is the exact opposite of excusing. The very fact that forgiveness is needed & granted indicates that what someone did was wrong & inexcusable.”

A Glory Beyond Forgiveness

Forgiveness is not an end in & of itself; it is a means unto something far grander. The arc of all history shows that God’s aim in redeeming mankind is more than merely forgiving him for his crimes in Eden; God is preparing a Garden City whose glory outshines the sun. God is restoring what was lost in Eden, but in an incomprehensibly glorified way.

In our earthly relationships, this means that merely forgiving the offense is not the end goal. A restored & glorified relationship is the goal. In essence, forgiveness is a means to a more glorious marriage, friendship, relationship.

All the various weeds of pseudo-forgiveness––which are all of the genus known as bitterness––will quickly overshadow & strangle the fruits of grace. Thus, keeping short accounts with your fellow-servants is vital for the health of the garden of your life. Bitterness would turn your garden into an eyesore. Redemptive grace takes your garden & glorifies it into a full-fledged farm with a gourmet restaurant.

When we forgive the 100 pence our brother owes us, our imitation of what God has forgiven us is on display. In this way, you not only enjoy the blessings of a restored relationships & clear consciences; you also enjoy the great privilege of displaying to the onlooking world the reconciliation found in the Gospel: God the Father reconciling Himself with fallen man through Christ. We mustn’t forget: our overarching aim––in forgiving our brother––is glorifying God.

Love & War

June 5, 2018 By Ben Zornes Leave a Comment

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Introduction

What pops into your mind when you think about “conversations” over doctrine? Chances are, “love” isn’t what comes immediately to mind. Shepherds love sheep by fighting wolves. Kings love citizens by fighting invaders. Husbands love their families by fighting the seduction of the workplace & the adulteress (or the smartphone, golf course, ATV outings with the guys). Fences make the obligations of love clear.

The Text

1 John 4:1-21

1 Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: 3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 4 Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. 5 They are of the world: therefore speak they of the world, and the world heareth them. 6 We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error. 7 Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. 8 He that loveth not knoweth not God; for God is love. 9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. 10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins….

Summary of the Text

John doubles down on why Christians have assurance of salvation: Jesus Christ is King & Conqueror (cf. 1 Jn. 3:5, 8). So, John gives a litmus test for whether a spirit is true or false: antichrist doesn’t confess that Jesus Christ is come in the flesh, the Spirit does (vs.1-3). Though false teachers are intimidating & often convincing, those born of God walk with confidence, because Christ dwells in them & so they’ve overcome antichrist (v4, cf.3:8 & 5:4-5). False teachers speak what the world wants to hear, because they are of the world (v5); but those who know God discern the Spirit of truth by listening to the Apostles’ witness (v6), which is how to tell right from wrong, doctrinally.

Christians are to love each other; which can only be done by those who know God, for God is love (vs.7-8). God’s love––being preeminent––was manifested in sending His Son to be both our life (v9), & our propitiation (v10). This is the spur for Christian imitation of His love (v11).

God is Spirit, and unseen. But, Christians loving one another,(which we can see) reminds us that God isn’t just a “force,” He’s personal: by dwelling in us, & His love being perfected in us (v.12). Because the Spirit bears witness that the Father sent the Son to save the world, our love for each other becomes an assurance that we dwell in Him, and He in us (vs. 13-14).

Only those who confess that Jesus is the Son of God dwell in God and God in them (v15); this is how you know & believe that God loves you, by dwelling in the love He showed us in sending His Son (v16). Any fear of the judgement is waylaid because our union with God’s Son, means that God looks at us & sees Jesus (vs. 17-18, cf.2:28). But we must get the order right, God loved us first (v.19). Receiving God’s love––as manifested in Christ––logically leads to the commandment to love our brother who is right in front of us (vs. 20-21). The chapter begins with discerning between spirits (true or false), & ends with discerning between brothers (obedient or disobedient).

Doctrine & Love

A loving community & a commitment to faithful doctrine aren’t at odds. Notice John’s rehearsing the same themes, “Here’s the Gospel, now do it.” Here’s the doctrinal foundation, now go live out the relational implications. Here’s what you should believe, now believe it in action. Here’s the root, now bear the fruit. Here’s God in the flesh––Jesus Christ––your lone salvation, your Mediator, your Messiah, now imitate & declare that love.

John––like a New York taxi driver telling you about the Yankees’ latest win––jumps up & down on the importance of Christ’s incarnation. He weaves this doctrine into its real world relational cash-out. Believe a false gospel? Trust in a false savior? You will murder your brother. Only God in the Flesh can save us from our sins and restore our fellowship with each other. Only the Messiah can intercede for us before the Father and reconcile us with each other. Only Jesus can unite us with the Father and with each other.

False-christs can create a pseudo-community, but certainly not forever (and usually not for long). Disinterested gods stay up on Olympus, never coming down to fellowship with us. Earthly saviors can give us pseudo-community, but never eternal life. An impersonal First Cause might theoretically give us life, but never communion.

Giving What is Best

This is no “pass the peace pipe” kind of love. It’s a life-giving, sin-covering love. Both grace & mercy are on display here. His love gives and forgives. This love has, as its foundation, God’s character & nature. It’s rooted in the love of the Trinity. The Spirit’s message is that Jesus coming to earth should make us see that the Father loves us (vs.13-14). In essence, God gave us Himself. His love, then, is the bedrock for our ethics.

So, how should a husband love his wife? A mother her children? A slave his master, or a master his slaves? A Jew a Gentile? Does it mean you give yourself? Yes & no. Love aims to give supreme happiness to the object of love. You & I are pretty lousy & will never bring complete joy to those we love. However, you are to give yourself––in Christ & by His Spirit––to those you are called to love. You give Him. After all, you don’t have anything better to give.

God in the Flesh is Love

We can know God (cf. 1 Jn. 2:3), & know the love of God, by looking at one thing. Not by looking to our own inward experience (i.e. feelings) (1 Jn. 3:20-21). Not by looking to philosophical gymnastics to discover metaphysical realities (i.e. reason). Not by putting our love for God (i.e. good works) on the scales. We hear God’s love by how He spoke to us in the person of His Son (cf. Heb. 1:1-2). We see it in the flesh & blood of the man from Nazareth. We know it because this is what the Spirit teaches us. We experience it because His love in & through Christ has made us new, & we now love & are loved by our brethren in the same manner.

The message which John received & is declaring to Christians––so that their joy might overflow (1 Jn. 1:4)––is that the one true God is not the mere force of the Universe, but is a personal God. This God has spelled out His love for us––with big, neon letters––by sending His Son to become a man; suffering in the stead of Adam & his sons, that all who believe in Him might obtain forgiveness of sins & eternal life. This was the Gospel which all the Apostles proclaimed:

“Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, & gave him glory; that your faith & hope might be in God (1 Pt. 1:20-21).”

“[Our salvation] is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, & hath brought life & immortality to light through the gospel (2 Tim. 1:10).”