sermon

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.

Unction and Seduction

January 30, 2018 By Ben Zornes Leave a Comment

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Introduction

“Ye shall be as gods (Gen. 3:5).” These words which seduced Eve, are just as seductive today. Sinful man lusts for god-hood apart from the God-head, and desires salvation apart from the Savior. When there is a poisonous snake in the garden a loving father warns. The warning is proof of His love, and evidence of his covenantal relationship with his children.

The Text

1 John 2:18-29 — Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. But ye have an unction from the Holy One, and ye know all things. I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. And this is the promise that he hath promised us, even eternal life. These things have I written unto you concerning them that seduce you. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

Summary of the Text

John opened this epistle with a divisive doctrinal claim: Jesus was the Christ, God in the Flesh (1 Jn. 1:1-2). Jesus––John goes on to show––is our only means of union with God and eternal life (1 Jn. 1:2-3); the only way to cleansing from and forgiveness of sins (1 Jn. 1:9); Christ is our Advocate and propitiation (1 Jn. 2:1-2). It is only by knowing God through our covenant head that we are brought to enjoy God’s love (1 Jn. 2:3-5), thereby being enabled to love our brethren (1 Jn. 2:10), and to “love not the world,” which is “passing away (1 Jn. 2:15-17).”

John warns against false teachers, who were in some way associated with the early church, but were not of the true church. These false teachers were the fulfillment of the prophesied Antichrist (vs.18-19). By contrast, true Christians are anointed ones and know the simple, Gospel truth (vs.20-21).

John describes the false doctrine as the flat denial of Jesus as the Christ; this teaching would be the tell-tale sign that the false teacher is the antichrist. Whoever believes or teaches this false teaching does not have the Son, and therefore does not have the Father either (vs.22-23). Those who acknowledge—or confess—the Son, also have fellowship with the Father (v.23, cf. 1 Jn. 1:3).

John admonishes fidelity to the apostolic doctrine which they had received “from the beginning” (v.24). Continuing in the Son assures believers of the Father’s promise of eternal life through the Son (v.25). While false teachers are seducers (v.26), true believers have received an inward and abiding anointing which instructs them of the truth, and guards them from believing the lies (v.27). Those who abide in Christ may be confident that Christ’s coming is both a vindication for the righteous, and an assurance of the new birth (vs.28-29).

Devilish Seduction

Too often the Gospel plays second fiddle to eschatological speculation. The mere mention of the Antichrist might lead some to trot this text into the eschatological boxing ring in order to prove who this figure is. However, John’s intent here is primarily evangelical, and thus we see how the Gospel informs and shapes John’s eschatology. John vibrantly motions us towards evangelical faith in Jesus Christ as the ground for assurance, the grid for discerning false teachers, and the guide for eschatological conclusions.

The Antichrist was clearly a false teacher; those who adopted these teachings could rightly be called antichrists. I think it likely that John has the heretic Cerinthus in view. He distinguished Jesus the man, from the person of Christ, and taught that Jesus was not conceived by the Holy Ghost, Christ came upon Jesus at His baptism, and left him at the crucifixion. Jesus was merely a man that Christ used. He also taught that salvation was found in strict adherence to the Mosaic Law.

John saw that old world was passing away (1 Jn. 2:17), the Lawless One’s lawlessness had a chokehold on unbelieving Israel, and Christ had defeated Satan’s empire (1 Jn. 3:8). The Gospel of Jesus Christ was rattling loose eschatological implications. Antichrist was not an invader, but a seducer. During the first century, sorcery was common amongst Jewish communities (Acts 8:9, 13:8, 19:19); Judaizers taught that Jesus was insufficient for salvation, and Gentiles couldn’t be saved without circumcision (Acts 15:1). The Jews––motivated by envy–– frequently threatened violence against the early church (Acts. 17:5). Unbelieving Jews refused to place their faith in the Messiah God had promised the Israelites. Rome was wary of this new Way which claimed a new King as the only true way of Salvation, and began to persecute the church like a vicious beast. While simultaneously, pagan Gentiles were streaming into the Church, joining believing Jews, and the covenant promises to Abraham were being fulfilled.

Christ’s Unction

In baptism, we receive a visible sign of our union with Christ, and the promise of new birth and regeneration. Christ, the Anointed One, anoints his chosen ones in baptism, and they are then known as anointed ones. The Spirit of Antichrist seduces followers, being thus deceived, they are rightly called antichrists. In essence, you become like what you worship and you bear your covenant name.

You either trust in Christ, and thus enjoy all His benefits, or you are seduced by the lusts of this world and the lies of antichrists to trust your idols. Antichrists teach a false christ, and thus offer false salvation. Financial security, social reform legislation, “family values,” and health food fussiness are all idols of our day. Closer to home, trying to have the image of a Christian marriage and family without having evangelical faith in Jesus as the aroma of the home is idolatrous.

The unction we’ve received has marked us out as those who have been set apart and anointed. We have been united with the Anointed One, the Messiah, and we now enjoy all the benefits of His Mediatorial office. His death is yours. His resurrection is yours. You are seated with Him in heavenly places (Eph. 2:6). He has given gifts to men (Eph. 4:8). Thus, His Wisdom is yours. His discernment is yours. His righteousness is yours (2 Cor. 5:21). He has the power of endless life (Heb. 7:16). All of it is yours, by faith and trust in Him. He is the head of the new creation, those who trust in Christ are joined with Him in the joys of Kingdom reign.

This union with the Father through His Son is the only remedy for anger filled homes, porn-poisoned marriages, rebellious children, financial woes, and bitterness-riddled relationships. Union with God through the Incarnate Christ brings us into His new creation wherein we are known by our love to the brethren (1 Jn. 2:10, John 13:35). You’ve received Christ’s unction, you are called by His name, so abide in Him, trust in Him, love like Him, walk in His righteousness, and do not be seduced by false saviors. Remember, John wrote all this so that your joy may be full (1 Jn. 1:4).

Brimful with Joy

July 24, 2017 By Ben Zornes Leave a Comment

Introduction

Sorrow and regret are our daily companions. We grieve over loved ones who have died, we regret missed opportunities and sinful failures in our past. We are content with fleeting pleasures of this world, consuming them with selfishness, and so even our joys are turned to sorrows; and, to bring us to the edge of utter despair, certain death awaits us all. Death which would seem to render everything in life meaningless. Does life have meaning? Can death be cheated? Are joys and pleasures just a cruel illusion? Or are we made for more?

The Text

1 John 1:1-4

That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full.

Summary of the Text

John opens this epistle by bearing witness that life has been manifested in a person: “the Word of Life” (vs. 1-2); in this person is found “that eternal life which was with the Father.” These verses take direct aim at false Christologies; and what John proclaims here about Christ was offensive to both Jewish and Greek mindsets. The pluralistic Greeks would be offended that John took their philosophical terms and claimed to have found the truth in the person of Jesus Christ. The monotheistic Jews would be offended that John taught that Jesus, a historical man, was God in the flesh, their long-awaited Messiah.

Appropriately, John opens with a bang. The “logos of zoe” was manifested in flesh (had been seen, heard, touched), was God’s Son, and was the man Jesus Christ. Bearing witness to what the Apostles had seen and heard in Jesus Christ–the Word made Flesh (Jn. 1:14)–was the basis for fellowship between believers, whether Jew or Gentile. This introduction ends with quite the crescendo when John declares that all of this is written with the intention that their (and our) joy may be full (v.4).

Fellowship not Fraternity

While the Apostles had seen and heard Christ, many of their hearers had not. The obvious temptation was to uncertainties and errors regarding the Messiah. If you weren’t an apostle could you really have fellowship with Jesus? Was Jesus really God, or just a man God used? Was Christ really a man, or just God appearing as a man? It is in declaring Jesus Christ to be the Word of Life incarnate as a man that John intends to dispel these doubts and thereby gather all believers into the real fellowship which we have in Christ.

Our fellowship is no mere fraternity of humans. Rather, because of our union with Jesus Christ–the mediator between God and man–we have fellowship with God. Christian fellowship is not based on commonly held beliefs; it isn’t a country club. John Calvin once pointed out, “The ungodly have also a mutual union between themselves, but it is without God, nay, in order to alienate themselves more and more from God, which is the extreme of all evils.” Our fellowship is a spiritual communion of the saints through Jesus Christ which binds us into one body (Rom. 12:5, Eph. 2:16). It is in this fellowship with God by Christ that we are also reconciled to our fellow man (2 Cor. 5:18-21).

Imagine how the Gentile believers might have felt as they tried to sort through the promises given to Israel; they probably wondered if they were on the “outs” and therefore not really the people of God. On the other hand, for Jewish believers–who saw Jesus as the promised Christ–there was certainly confusion as to what they should expect (as it regarded the Law of Moses) of their new Gentile brethren, and what it meant that believing Gentiles were considered God’s people. This sets up John’s later emphasis on assurance (1 Jn. 3:19) and love for the brethren (1 Jn. 5:1-2); both Jews and Gentiles needed assurance that it was in Christ, and only in Christ that we might have fellowship with God and each other, on the grounds of the Gospel message of grace, new birth, and love for those begotten of God.

Joy: Endless, Boundless, Free

The story of mankind is quite simple. God is supremely happy in Himself. Man was made by God to enjoy God. Through sin, man was severed from fellowship with God, and therefore plunged into the deepest depths of sorrow. Through Christ the joy of fellowship with God is promised and restored.

The aim of this epistle is that your joy might be full. Though Christ we find the joy of sins forgiven, the joy of reconciliation with God and our fellow man, the joy of earthly pleasures becoming subservient to the highest pleasure of experiencing God’s joy in us as His redeemed children, the joy of God’s promised blessings coming upon us. All these joys are poured out upon us because the Word of Life was manifested in the person of Jesus Christ. The promised Christ took on flesh and became a man named Jesus. This is your salvation.

“And of his fulness have all we received, and grace for grace (Jn. 1:16).” Fullness, not morsels. God promises more than just a token measure of joy; rather, those who hear and heed this Gospel receive the fullness of the super-abounding richness of grace upon grace. This is why the Angel told the shepherds, “Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people (Lk. 2:10).” This is why Luke closes his Gospel with this description of Christ’s disciples after they beheld Christ’s ascension “And they worshipped him, and returned to Jerusalem with great joy (Lk. 24:52).” This is why “there was great joy in that city [of Samaria] (Act 8:8)” after Philip preached to them the Gospel. This is why the Psalmist declared in anticipation of the Messiah’s reign at the Father’s right hand, “Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore (Ps. 16:11).” This is the pith of God’s promise to Abraham, “in thee shall all families of the earth be blessed (Gen. 12:3).”

So when man wonders about the meaning of life and death and asks, “Does any of it have meaning, and where can I find lasting joy?” The Gospel answers, “Yes.” In the Word of Life made manifest we are offered eternal life. Therefore, death does not have the last word and can be welcomed as a servant ushering us into greater joy and blessedness. True joy and lasting pleasures are found in the glory of God alone. Calvin points out: “He, therefore, has at length made a proficiency in the Gospel, who esteems himself happy in having communion with God, and acquiesces in that alone; and thus he prefers it to the whole world, so that he is ready for its sake to relinquish all other things.” It is right and fitting for us to use the most overflowing superlatives to describe this. As one hymn-writer put it: “Joy, rich and endless joy! High Heav’n the praise prolong; Let holy joy all tongues employ and fill the world with song (C.S. Nutter).” God’s pleasure and joy in Himself, is now bestowed upon us because of our covenant union with the man Jesus who was the Christ.