The True King

Related to our text for tomorrow, from Don Carson:

The kings and rulers and presidents of this fallen world order exercise their authority out of a deep sense of self-promotion, out of a deep sense of wanting to be number one, out of a deep sense of self-preservation, even out of a deep sense of entitlement. By contrast, Jesus exercises his authority in such a way as to seek the good of his subjects, and that takes him, finally, to the cross. He did not come to be served, as if that were an end in itself; even in his sovereign mission he comes to serve—to give his life a ransom for many. Those who exercise any authority at any level in the kingdom in which Jesus is king must serve the same way—not with implicit demands of self-promotion, confidence in their right to rule, or a desire to sit at Jesus’ right hand or his left hand, but with a passion to serve.

Small wonder, then, that Pilate could not figure Jesus out. Jesus claimed to be king, but he had none of the pretensions of the monarchs of this world. Small wonder that for the next three hundred years, Christians would speak, with profound irony, of Jesus reigning from the cross.

So here is the first irony in Matthew’s presentation of Jesus’ crucifixion: the man who is mocked as king—is the king.

From Scandalous: The Cross and Resurrection of Jesus

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The Chief End of Preaching

Martyn Lloyd-Jones:

What is the chief end of preaching? I like to think it is this. It is to give men and women a sense of God and His presence.

Pray that your preacher has this today and gives you this tomorrow.

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The Guilty Goes Free

In the sermon this week, I won't be focusing as much on the part of Barabbas in the text, except as it serves to demonstrate the hard hearts of the people who chose him to be released rather than Jesus.

David Mathis reflects on Barabbas as highlighted in the gospel of Luke:

In his 23rd chapter, Luke leads us sinners, in his careful wording of the narrative, to identify in this significant way with Barabbas. As Jesus' condemnation leads to the release of a multitude of spiritual captives from every tribe, tongue, people, and nation, so also his death sentence leads to the release of the physical captive Barabbas.

In verse 15, Luke quotes Pilate to establish Jesus' manifest innocence: "Look, nothing deserving death has been done by him." Then he confirms Barabbas' guilt in verse 19, as "a man who had been thrown into prison for an insurrection started in the city and for murder."

In verse 22, after the mob has called for Jesus' crucifixion for a third time, Luke emphasizes Jesus' innocence again in the words of Pilate: "Why, what evil has he done? I have found in him no guilt deserving death." But unconvinced, the crowd continues to demand the death of Jesus and, wonder of all wonders, the release in his place of the manifestly guilty Barabbas.

So Pilate "released the man who had been thrown into prison for insurrection and murder, for whom they asked, but he delivered Jesus over to their will" (verse 25). Here's the first substitution of the cross. The innocent Jesus is condemned as a criminal, while the criminal Barabbas is released as if innocent.

And still today, because of the willing substitution of the innocent Jesus, Barabbases like us go free.

Next Sermon - Matthew 27:1-26 on 03/28/10

Here is the text for the sermon this coming Sunday.

Matthew 27:1-26

¹ When morning came, all the chief priests and the elders of the people took counsel against Jesus to put him to death. ² And they bound him and led him away and delivered him over to Pilate the governor.

³ Then when Judas, his betrayer, saw that Jesus was condemned, he changed his mind and brought back the thirty pieces of silver to the chief priests and the elders, ⁴ saying, “I have sinned by betraying innocent blood.” They said, “What is that to us? See to it yourself.” ⁵ And throwing down the pieces of silver into the temple, he departed, and he went and hanged himself. ⁶ But the chief priests, taking the pieces of silver, said, “It is not lawful to put them into the treasury, since it is blood money.” ⁷ So they took counsel and bought with them the potter’s field as a burial place for strangers. ⁸ Therefore that field has been called the Field of Blood to this day. ⁹ Then was fulfilled what had been spoken by the prophet Jeremiah, saying, “And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, ¹⁰ and they gave them for the potter’s field, as the Lord directed me.”

¹¹ Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said, “You have said so.” ¹² But when he was accused by the chief priests and elders, he gave no answer. ¹³ Then Pilate said to him, “Do you not hear how many things they testify against you?” ¹⁴ But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.

¹⁵ Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. ¹⁶ And they had then a notorious prisoner called Barabbas. ¹⁷ So when they had gathered, Pilate said to them, “Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?” ¹⁸ For he knew that it was out of envy that they had delivered him up. ¹⁹ Besides, while he was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that righteous man, for I have suffered much because of him today in a dream.” ²⁰ Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus. ²¹ The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” ²² Pilate said to them, “Then what shall I do with Jesus who is called Christ?” They all said, “Let him be crucified!” ²³ And he said, “Why, what evil has he done?” But they shouted all the more, “Let him be crucified!”

²⁴ So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; see to it yourselves.” ²⁵ And all the people answered, “His blood be on us and on our children!” ²⁶ Then he released for them Barabbas, and having scourged Jesus, delivered him to be crucified.

To God Be the Glory

Could this be your testimony? If not, why not?

What would have to change in your life to take into account the things this man has learned through his cancer?

The Story of Zac Smith from NewSpring Media on Vimeo.

Giving Us What He Wants

Ben Patterson:

Prayer is more that a tool for self-expression, a means to get God to give us what we want. It is a means he uses to give us what he wants, and to teach us to want what he wants. Holy Scripture in general, and the Psalms in particular, teach us who God is and what he wants to give.

When the members of his synagogue complained that the words of the liturgy did not express what they felt, Abraham Heschel, the great philosopher of religion, replied wisely and very biblically. He told them that the liturgy wasn’t supposed to express what they felt; they were supposed to feel what the liturgy expressed. To be taught by the Bible to pray is to learn to want and feel what the Bible expresses—to say what it means and mean what it says.

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Denominational Map of the USA

Click to expand. It's interesting-- our state is a bit of a crossroads.

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"I Never Made a Sacrifice"

David Livingstone is famous for being a great explorer, but it is perhaps less well known that his goal was exploration for the sake of Christian mission. Here's how he described his work:

For my own part, I have never ceased to rejoice that God has appointed me to such an office. People talk of the sacrifice I have made in spending so much of my life in Africa. . . . Is that a sacrifice which brings its own blest reward in healthful activity, the consciousness of doing good, peace of mind, and a bright hope of a glorious destiny hereafter? Away with the word in such a view, and with such a thought! It is emphatically no sacrifice. Say rather it is a privilege. Anxiety, sickness, suffering, or danger, now and then, with a foregoing of the common conveniences and charities of this life, may make us pause, and cause the spirit to waver, and the soul to sink; but let this only be for a moment. All these are nothing when compared with the glory which shall be revealed in and for us. I never made a sacrifice.

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Marriage in the Form of Divorce

Wendell Berry:

Marriage, in what is evidently its most popular version, is now on the one hand an intimate ‘relationship’ involving (ideally) two successful careerists in the same bed, and on the other hand a sort of private political system in which rights and interests must be constantly asserted and defended. Marriage, in other words, has now taken the form of divorce: a prolonged and impassioned negotiation as to how things shall be divided. During their understandably temporary association, the ‘married’ couple will typically consume a large quantity of merchandise and a large portion of each other.

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Our Righteousness?

Tim Chester:

We need to repent not only of our sin but also of our “righteousness” when we think of it as our righteousness, which we do to prove ourselves and which we think makes us better than other people.

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Sheer Grace

Mark Galli:

...I've heard the following in sermons and read it in books by respectable evangelicals: "You are unique and valuable. You were worth so much to God that he was willing to die to redeem you, so you could be in his family." And this: "We are worth the price God paid for us, the death of his Son."

But of course this gets it exactly backwards. Unfortunately, in an attempt to convey the radical love of God, such well meaning Christians actually sabotage it.

For if we have some measure of intrinsic value to God, a number of things follow: First, it is our value, and not God's love, that forces God's hand. He looks at us and sees something of value, and being a reasonable fellow—one who knows and appreciates things of value—he pretty much has to redeem us. The love of God is not given freely in mercy to the undeserving, but instead to the deserving—because, after all, we are of infinite worth! God would be a poor judge of character if he did not choose to die for us.

Second, if we had intrinsic worth, then it is hard to imagine why Christ would have had to die for us. We are already people of "infinite worth"—what's there to die for? Instead, you'd think Christ would come to earth to pay us homage. You would think his mission might have been to tell us about our infinite worth, and to makes sure we not only get that point but also live it. The mission of Christ would be educational and moral, but it would hardly need to be salvific.

Third, it would be hard to know what it means when the Bible talks about—and it talks about this stuff a lot—our being God's enemies, in rebellion against him, deserving of death. The ideas that swirl around our supposed infinite worth, of course, emphasize that we're mostly victims, trapped in a nexus of sin and death. God sees people of great value chained by circumstances beyond their control and comes to the rescue. God becomes a big brother helping the innocent but infinitely valuable lost, and not a merciful savior of the very people who are his enemies.

*****

So in one sense, our instinct—that we are valuable—is right and true. But Christ did not die for us because we are valuable; we are valuable because Christ died for us. It is not for us to say to one another, "Worthy are you!"—which is the mantra of a great deal of modern psychology. Instead, we turn to God and say, "Worthy are you, O Lord our God!" (Rev. 4:11).

This is good news indeed. Life is not about us, about living up to our potential, proving our inherent worth, and all the other exhortations used in motivational rhetoric—what a burden all that is! Instead, life is about living in gratitude, the unworthy basking in the gift of sheer grace.

The Church Is Growing

From a secular magazine, here's a story of an upsurge in evangelical church attendance in the historically irreligious New England state of Maine. I include this here because the story mentions an Evangelical Free Church and quotes a district superintendent.

The three Sunday services at Calvary Chapel regularly draw more than two thousand people. Turnout is similar ten miles away at Bangor Baptist Church, which has on its grounds two radio stations and the largest Christian school in the state. A few exits down Route 95 in Waterville, Faith Evangelical Free Church — originator of a popular YouTube series of skits based on the TV show The Office — also draws large crowds. Indeed, attendance at the state’s evangelical churches has swelled in recent years as mainline denominations have continued to struggle. According to a 2008 survey by the Pew Forum on Religion & Public Life, 37 percent of those Mainers who identify as Protestant now consider themselves evangelical.

The numbers, say religious experts and church leaders, suggest a surge of interest in Bible-based Christianity, particularly north of Portland. “It appears that there’s some sort of revival going on in central Maine,” says Ves Sheely, district superintendent of the Evangelical Free Church in New England. Sheely, who travels the state as he makes the rounds of the association’s sixty member churches, has observed new churches opening and attendance at existing ones rising. “I see an increased openness to spiritual life, here more than in other parts of New England. I see evidence of a new interest in Jesus.”

Others concur. “There is a trend of people going back to church here, especially to the more literally Bible-based churches,” says Jerry Mick, pastor of Bangor Baptist, where the nine hundred-person average weekly attendance reflects a 20 percent increase in two years. In the Bangor area alone there are more than forty churches, close to half of which are evangelical — including Nazarene, Baptist, Assembly of God, and non-denominational. Such religiosity is all the more notable given that the Pew study showed only 59 percent of Mainers are “absolutely certain” God exists, compared with 65 percent of those in the Northeast and 71 percent nationally.

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Don't Be Afraid

Russell Moore, after the big healthcare vote:

“Now these three abide: anger, outrage, and fear—and the greatest of these is fear.”

That’s not in the Bible.

*****

Most of us don’t preach “hellfire and brimstone” sermons anymore, on hell and God’s judgment. But hellfire is exactly what Jesus said we should fear. “And do not fear the ones who can kill the body but cannot kill the soul,” our Lord tells his disciples. “Rather fear him who can destroy both soul and body in hell” (Matt. 10:28).

Jesus not only teaches this; he lives it. Jesus doesn’t fear the crowds attempting to stone him. He doesn’t cower before Pilate. He isn’t afraid of the Sanhedrin. He’s confident and tranquil, even when he’s being arrested. But when he faces drinking from the cup of judgment of his Father, he sweats drops of blood.

If we were half as outraged by our own sin and self-deception as we are by the follies of our political opponents, what would be the result? If we rejoiced as much that our names are written in heaven as we do about such trivialities as basketball brackets, what would be the result?

So if what you’re afraid of is a politician or a policy or a culture or the future of Western civilization, don’t give up the conviction but give up the fear. Work for justice. Oppose evil. But do it so that your opponents will see not fear but trust, optimism, and affection.

“So now faith, hope and love abide, these three; but the greatest of these is love” (1 Cor. 13:13).

Fear God and, beyond that, don’t be afraid.

The Day Before Sunday

Please pray for your pastor and other preachers as they prepare for the Lord's Day.

A Continual Feast

Ray Ortlund points us to an old Puritan:

Richard Baxter, in A Christian Directory lists seven benefits of delighting ourselves in God. Updating the language a little:

1. Delight in God will prove that you know him and love him and that you are prepared for his kingdom, for all who truly delight in him shall enjoy him.

2. Prosperity, which is merely the small addition of earthly things, will not easily corrupt you or transport you.

3. Adversity, that is, the withholding of earthly delights, will not much grieve you or easily deject you.

4. You will receive more profit from a sermon or good book or conversation you delight in, than other people, who don’t delight in them, will receive from many such opportunities.

5. All your service will be sweet to yourself and acceptable to God; if you delight in him, he certainly delights in you (Psalm 149:4; 147:11; 1 Chronicles 29:17).

6. You will have a continual feast with you, to sweeten all the crosses of your life and provide you with joy greater than your sorrow in your saddest condition.

7. When you delight in God, your created pleasures will be sanctified to you and warranted in their proper place, which in other people are idolatrous or corrupt.

Lord, “you are good and you do good” (Psalm 119:68).

No Theological Impact

Earlier this week, the United States Court of Appeals for the Ninth Circuit ruled in favor of allowing "In God We Trust" to remain on our nation's currency and coinage, and for "Under God" to remain in the Pledge of Allegiance. But the reason they gave was that the phrases had "no theological impact."

Al Mohler gives a helpful commentary here. This is his conclusion:

The court is arguing that the phrases in question are not really theological statements at all, presumably because if the court found theological significance in the phrases it would have been led to rule otherwise.

This legal logic is recognizable, but so is the theological dimension of all this. The court has ruled, in effect, that the language of these contested phrases represents what is rightly called “civil religion.” In essence, civil religion is the mass religion that serves the purposes of the state and the culture as a unifying force — a rather bland and diffused religiosity — an innocuous theology with little specificity.

Christians must never confuse civil religion with the real thing. When our fellow citizens recite the pledge, it is not to be taken as a statement of personal faith in God. In that sense, Christians are rightly concerned that we make clear what authentic faith in God requires and means. Confusing civil religion with Christianity is deadly dangerous.

On the other hand, Christians are well aware of the constant danger of idolatry, and no entity rivals a powerful government in terms of the idolatrous temptation. In that sense, it is healthy and good that we employ language that relativizes the power and authority of the state. It is both important and healthy that our motto places trust in God, and not in the state. And the knowledge that the nation exists “under God” is no small matter.

So, we should welcome the decision of the Ninth Circuit panel but not read too much into the decision or the language at stake. Another legal challenge is always right around the corner. The task of defining true faith in God falls to us right now.

Family Man

This is a good complement to the previous post, and more uplifting.

"Family Man" from Trevor Little on Vimeo.

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Sobering Statistics

Tim Chester claims that pornography has become an epidemic.

Here are some stats that back up this claim …

• Every second, 28,258 Internet users are viewing pomography and $3,075.64 is being spent on pomography
• The pomography industry is larger than the revenues of the top technology companies combined: Microsoft, Google, Amazon, eBay, Yahoo!, Apple, Netflix and EarthLink
• There are 4.2 million pomographic websites, which is 12% of all the websites on the internet
• Every day there are 68 million (25% of the total) search engine requests for pomographic terms
• 42.7% of internet users view pom
• The average age of first exposure to pomography is 11 years old and 80% of 15-17 year olds have had multiple hard-cor e exposure
• The 35-49 age group is the largest consumer of internet pomography
• 47% of Christians say that pomography is a major problem in the home
• 17% of women struggle with pomography addiction and 70% of women keep their cyber activities secret
• The USA produces 89% of all pomographic web pages (Germany are the next biggest producer, producing 4% of all pomographic web pages)

Looking at the Lord's Supper

Last week's sermon centered on the Last Supper and our practice of the Lord's Supper.

Michael Green says this is what we do each time we come to his table:

We look up in adoration. Whenever we eat the Lord’s Supper we remember God’s mercy and grace as the loving Father sent His beloved Son to die on the cross for sin.

We look back in commemoration. Whenever we eat the Lord’s Supper we remember that Christ came into this world to save sinners. He lived a life without sin, yet He was rejected by His own, beaten and ultimately killed for our sake. Through His death, Jesus paid the penalty for sin and liberated those who trust in Him from the bondage of sin.

We look forward in anticipation. Whenever we eat the Lord’s Supper we are eating and drinking in anticipation of the great marriage supper of the Lamb, where a place has been reserved for all those who belong to Christ’s family.

We look outward in proclamation. Whenever we eat the Lord’s Supper our actions proclaim the Lord’s death until He comes.

We look inward in examination. Whenever we eat the Lord’s Supper we reflect upon our own lives, asking the Holy Spirit of God to expose our own sins, so that we might come into the presence of Christ with clean hands and pure hearts.

We look around in consideration. Whenever we eat the Lord’s Supper we are forced to look around at our brothers and sisters in Christ being reminded that we are sitting at the table as a family.

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Leaving the Real World Behind

William Saletan relates the story of a South Korean couple who were so engrossed in caring for their virtual child online that they ignored their real child, who died of malnutrition and dehydration.

Maybe this is just a weird story about a sick couple on the other side of the planet. But look in the mirror. Every time you answer your cell phone in traffic, squander your work day on YouTube, text a colleague during dinner, or turn on the TV to escape your kids,you're leaving this world. You're neglecting the people around you, sometimes at the risk of killing them.

The problem isn't that you're a bad or weak person. It's worse than that. The problem is that all of us are susceptible to being drawn into other worlds, and other worlds are becoming ever more compelling. In the old days, imaginary friends had to be imagined. Now you can see and interact with them. In cyberspace, they exist. They're more alluring and less flawed than your friends in the physical world. And thanks to artificial intelligence and three-dimensional graphics, they're becoming quite lifelike.

That's the real horror behind the Korean story: The balance of power between the worlds is shifting. Here and there, virtual reality is gaining the upper hand. The clearest evidence is death. When people consumed by the digital world begin to die and kill in the physical world, flesh is losing its grip. It still defines our deaths, but it no longer defines our lives.

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