Nicodemus

Joh. 3:1-21

the one who had the facts but not the understanding

A. The Dialogue

1. Nicodemus initiated the conversation v.2

a. We see you have come from God

b. We recognize the signs (miracles)

c. He made the Messianic connection but not the right kingdom connection

2. Jesus’ response corrected him v.3

a. Your eyesight is off - unless you meet this condition, you cannot see the kingdom

b. Jesus responded by stating a requirement Nicodemus was unable to meet

3. Nicodemus, like the Samaritan woman, can’t get past the physical v.4

a. his questions make it plain he’s still thinking temporally

b. shows not only his lack of understanding but also his lack of experiential knowledge of God’s truth

i. a true spiritual leader immediately spots spiritual echoes on his radar

ii. one spiritual leader consulting another should definitely have his radar on

4. Jesus clarifies what he means v.5-8

a. there is more than one sort of birth

b. works of God shouldn’t surprise you!

c. being born of the Spirit is out of your control; you can’t entirely figure it out

5. Nicodemus still isn’t convinced v.9

a. I still don’t get it!

6. Jesus mildly rebukes him v.10-21

a. You’re a teacher of Israel; you should know this stuff v.10-12

i. It’s a little strange you don’t get it even when it’s explained

ii. We’re credible witnesses; I’ve told you about things within your experience,how will you ever get it if I talk about spiritual things outside your experience

b. Here’s my connection with the OT (your knowledge base) v.13-15

i. and why you should get it

What other things could be meant by the circumcision of the heart, commanded by Moses, Deu. 10:16, promised in Deu. 30:6; by the new heart, and the new spirit, promised Eze. 36:26; by the clean heart prayed for by David, Psa. 51:10? A teacher in Israel should from hence have understood the necessity of a new and of a clean heart. Matthew Poole

c. Here’s some solid doctrine for you to sink your teeth into v.16-21

i. Let me instruct you in the reality behind the sign, the antitype of the type

ii. These are the connections between the reality of the antitype and that of human experience

B. The Strategy

1. Understand the individual’s knowledge base

a. the teacher of the Israel - a widely recognized and prominent teacher of Israel

b. not likely to have reached that “position” without a comprehensive education

2. Identify the weak link in their “doctrinal system”

a. here it was ignorance of the true spiritual nature of the covenant

b. for some it is a wrong view of Christ and his deity; failure to accept the Creation record; lack of unified view of the testaments; non-recognition of the need for an “external” savior; etc.

3. Provide a correct application of known truths

a. Pharisees knew the text but blew the application

b. The true Christian can speak confidently from personal experience coupled with doctrinal understanding

Every Sunday school teacher should be able to say, “I know what I am communicating; I have experienced what is meant by the new birth, and the love of God, and the religion which I am teaching.” Albert Barnes

4. It’s OK to take the lead in the conversation

a. Dialogue word count: 420/54/366 - total / Nicodemus (13%) / Jesus (87%)

b. Remember the particular knowledge/personality/position dynamic here

i. Nicodemus was an authority figure, not a shy seeker

ii. Jesus was responding as a master teacher to a student teacher

c. Don’t forget - we’re dealing with individuals on an individual basis

God’s Judgment upon Judah

Isa. 1:10-31

Just as Isaiah’s first prophetic utterance commenced with “Hear”, “give ear” in a way reminiscent of the first Prophet Moses and his song recorded in Deuteronomy 32:1, “Give ear, O heavens, and I will speak, and hear, O earth, the words of my mouth”, so here in verse 10 he arrests the people’s attention once again. Picking up on the idea introduced in verse 9, Isaiah issues a stinging rebuke of both leaders and people, holding them all accountable for their sin against God and his law. “There could have been no more severe or cutting reproof of their wickedness than to address them as resembling the people whom God overthrew for their enormous crimes.” Barnes’ Notes

The sins of Sodom were enormous, sufficient for God to eradicate the twin cities and their inhabitants from the face of the earth and make their names synonymous with evil. Ezekiel 16:49-50 lays out the specific evils for which God condemned them: “pride, lust of the flesh, and unmerciful conduct [at a time of prosperity], were the leading sins of Sodom, and of these, the rulers of Jerusalem, and the crowd that was subject to them and worthy of them, were equally guilty now.” K & D These are the sorts of sins which have their root in a corrupt heart and can easily be present while the individual is externally conforming to the letter of God’s laws, particularly with regard to worship.

A. Hypocrisy rebuked v. 10-15

Pharisaism is nothing new.

From the outside everything looked fine. They went to worship, they paid close attention to meeting the sacrificial requirements by bringing burnt offerings, they made sure the incense was properly blended and burned, they observed all the special sabbaths and yearly feasts. To all appearances they were doing it by the book, scrupulously, …mechanically.

What was the problem? Quite simply, there was a lack of alignment between hand and heart, between action and motive, between their intent in worship and God’s intent for worship. This is an age-old problem, dating back at least to the time of Cain and Abel. At issue is the principle that the worshiper and his sacrifice cannot be separated; it is the sin of the worshiper that is borne by the sacrifice, but only in the presence of faith. Hebrews 11:4 tells us that it was “by faith” that Abel brought his sacrifice and God found it acceptable, better than that which Cain brought. In Hebrews 11:6 the writer goes on to say that “without faith it is impossible to please God”.

Even though the people of Judah were going through the right motions, they were doing it without faith and with unrepentant hearts, exactly as the Pharisees of Jesus’ day did. For that, God rebuked them and told them to stop bothering him, offending him, with their useless worship. In fact, God goes so far as to tell them that he would refuse to look at them or hear them regardless of how persistent in prayer they might be, all because of their willful sinfulness. How tragic that though they offered countless sacrifices, in theory for forgiveness from sin, that shedding of blood failed to remove the blood-stains of guilt from their hands because of their faithless impenitent hypocrisy.

What a potentially chilling thought is expressed here that impinges on us even today: without faith that comes from an upright heart it is impossible to please God especially in worship. May Judah’s plight not be true of us but instead may we come into our Sovereign’s presence with repentant hearts, believing that if we turn from our sin and confess it to Him, he will forgive us, believing that the blood of the Lamb will wash away the blood of sin-guilt from our hands.

B. Plea for repentance v. 16-20

Turn from your wickedness and enjoy blessing again.

How unlike us is God in his gracious pleading with the covenant people. We tolerate someone’s bad behavior or disregard for our well-meaning and insightful advice for just about so long, then we write them off …permanently. “See if I ever give them (fill in the blank) again; I’ll never do it.” But God doesn’t treat Judah that way; instead he pleads with them to turn from, to repent of their sinful behavior and enjoy his smile of favor once again.

In a series of staccato-like bursts, God issues instructions to his people what their course of action should be.

1. Wash up
2. Clean yourselves
3. Remove evil from my sight
4. Stop sinning
5. Learn to do right
6. Promote justice
7. Correct oppression
8. Defend orphans
9. Advocate for the widow

Here we see in detail the practical outworking of Judah’s sinfulness - evil-doing, injustice, oppression, neglect of the defenseless - all areas in which they could improve their behavior whether regenerate or not. Yet in order that there be no misconceptions about their abilities, God put three commands at the beginning of his list that Judah was powerless to meet.

Remember, God has just finished rebuking them for their offensive worship; that puts these commands in the context of worship, sacrifice, and forgiveness. Even for their impeccable attention to ceremony and detail, they were still unclean and unforgiven in God’s view; yet he commands them to remedy that, all the while knowing they are unable to do so even if they so desired. Why? To impress upon them yet again their need for God and his divine intervention in their lives.

Yahweh, the Covenant God immediately commands his people to “Come”, followed by “please”, commanding yet inviting them graciously and lovingly to take advantage of his offer of cleansing and forgiveness. It is as though God said to them, “Think about it; I, your covenant Lord am where I always have been, faithful to my covenant with you. I am ready to forgive, to cleanse you, to do all that is necessary that you cannot do for yourselves so that you can be reconciled to me. Think about it: if our relationship is broken, where must the fault lie?” God’s willingness to pardon left the blame lying squarely on them.

The words God uses for Judah’s sins indicate a dye that is colorfast, one that no amount of washing will ever dilute or remove. But He describes them as if precisely that had occurred, that every last trace of sin’s stain had been removed just as he had previously commanded them to remove their evil deeds from his sight. In each case God is the only one who can accomplish what is required; only he can remove sin and its accompanying stain, only he has the power to declare the individual innocent by virtue of having his sin transferred to the spotless Lamb of God. Once again the Lord places before his people the choice to follow his ways and be blessed, or continue in rebellion and experience His judgment.

C. Social and moral decline v. 21-23

Things lead to things.

Just as Jesus 700 years in the future would weep and lament over Jerusalem, so the Father here exclaims over the tragic state of affairs to be found there. The city once faithful has become unfaithful; the center of justice has become a place where justice cannot be found. In her unfaithfulness, God is referring to the declension in worship; although the Temple still stood in Jerusalem, worship there had become little more than idolatrous motions since the hearts of the people were bound to something other than God.

God’s people did not wake up one morning and for no apparent reason decide to forsake him and go their own way. It was a process over time during which their sinfulness increased gradually as they drifted away from truth and true worship. What was once pure, refined to remove impurities, had slowly transitioned into those very impurities becoming worthless; in another picture, what was once pure and refreshing had gradually become diluted so it no longer resembled its original condition.

Just as this decline in social and moral practices occurred gradually as God’s people drifted away from proper and acceptable worship, so it began with the leaders and worked its way down through the social ranks. Those who had the responsibility to do what was right, to maintain the cause of right, had become contributors to the problem as they both practiced injustice and failed to maintain justice in the city. Those charged with the task of acting as God’s agents to guard and nurture his people were doing just the opposite, acting as adversaries rather than allies of God himself.

D. God’s planned restoration v. 24-31

Divine power is required for change.

Since the trend has been in the wrong direction (no great surprise there!) God must intervene in order to restore his people and their city to its former state of splendor and obedience. While the outcome will be glorious for sure, the path to get there is a painful one: God will deal with his adversaries, he will see that justice is done, he will remove their impurities once again. So there will be no mistaking who it is that brings these purifying calamities on the covenant people, God identifies himself as the Master, the self-existent covenant God who sovereignly rules the armies of heaven, the almighty God who is the true God of Israel.

Although God’s indictment and plans will have fearsome consequences, yet there is a promise of hope embedded in the prophet’s message - it is a promise of restoration and redemption, after a time of barrenness. The Holy City, the church, will be restored to its former position of favor and obedience, a place where righteousness and faithfulness will be the order of the day once again. Those who continue in their rebellion and try to resist will be destroyed; but, a remnant will be preserved as the Holy One of Israel judges his enemies and redeems his true covenant children.

Here we see a message for our own day as well as that of Isaiah’s: those who repent will be redeemed while rebels and sinners will be destroyed. It was obvious to the pious contemporaries of Isaiah that the righteousness required for redemption was not something they possessed. Somehow, from some source still mysterious to them, it must be given to them as well as the accompanying repentance, both a gracious gift from God. As Isaiah continued his prophetic ministry, more of the details would be revealed making it plain that the Promised One, the Messiah would be their means of redemption.

May the Sovereign Lord of the universe keep us faithful to him, that we not drift away from him and come under judgment as his ancient people did.

Safely Home to Glory

Rom 8:18-30

We live among people who want so much, who want it all now. In addition, it should come with minimal effort and little or no discomfort. God forbid I should have to experience pain or hardship, I deserve to be free of those things, it’s my right! Hospitals, doctors’ offices and courtrooms are overflowing with those who seek immediate relief from suffering of one sort or another primarily because they can see no purpose in their less than perfect circumstances.

Yet God’s Word speaks of pain (42), sorrow (102), suffering (106) as an expected part of human experience and as something the believer should anticipate (250x from Gen to Rev). But God doesn’t speak flippantly about this part of life, rather He makes it plain that whether in happiness or sorrow, joy or suffering, He has a purpose, a goal. Everything in Scripture from the Creation story onward points to the Consummation of all things when redemption will be complete.

As Paul fleshes out the answer to his wrenching question, “Who will deliver me from this body of death”, by inspiration of the Holy Spirit he outlines the process by which God delivers his children from the tyranny of sin, transferring them into the Kingdom of Christ and ultimately bringing them, us, safely home to glory. In the first portion of our text, Paul looks at the “already but not yet” aspect of our salvation; he then assures us God has not left us alone in our sanctification; finally, Paul takes us up the steps God has ordained and is actively accomplishing to bring us to heaven and our final glorification.

A. Salvation - already but not yet v. 18-25

1. we are saved and we are being saved

Not only does God’s promise of salvation serve as an ironclad guarantee, allowing us to speak of it as if it were completely accomplished, salvation is something the child of God actually possesses from the moment of his regeneration. John told the readers of his first epistle (1 John 5:13) that he wrote it to them so they might know that they have eternal life and that they might continue to believe.

1 Peter 1:9 speaks explicitly of our faith having a goal, a termination point at which it will have accomplished its purpose and be necessary no longer - the goal is the salvation of our souls. Paul tells us in 1 Corinthians 13:13 that of the three graces: faith, hope and love, that only love will endure; the time is coming for all true believers when faith will become sight and hope realized.

Hope is a hallmark of our faith - confidence in the future, that God will accomplish that which he has promised. But as Paul says in verse 24, hope that is realized is no longer hope; it is illogical to hope for what is already within sight. Since we don’t see it, we are waiting for it eagerly, that is, our full and complete redemption which still lies in the future. God in his sovereign wisdom and providence has given us the Holy Spirit as a foretaste, the firstfruits (verse 23) of what is yet to come; in the meantime the Spirit is one of the means God is using to move us toward the final goal, to carry out the process of our salvation.

2. we do experience real suffering in the Christian life

a. see 1 Peter 1:6-10; to test the genuineness of our faith - not so that God knows, but that we may know; think Abraham and Isaac (v. 7)

b. to increase our trust in God, the one whom we love and believe without having seen ( v.8 ) Especially during those times when we are unable to understand why God is doing what he is, we are driven to those objective truths revealed in Scripture about God and his character, causing us to remember that just as He has been faithful to bring us through everything up to this point, we can and must trust him the rest of the way.

c. see Philippians 3:8-10; to enable us to better identify with Christ, having fellowship in his sufferings; Peter tells us to “rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy.” 1 Peter 4:13

d. to correct us from error when necessary; when we get caught up in doing those things which displease God or break his laws, He will use suffering to show us our need to change. When we get focused on self and our own abilities, God uses difficulties to put us in circumstances where we have rely on his strength instead of our own.

3. our best life is not now, it is yet to come

Although we possess real salvation now, our salvation is incomplete until that time when we are finally and fully redeemed from sin - that is, when we are eternally freed from the corruption of sin and confirmed in holiness. John tells us in 1 John 3:2 “Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that when He appears, we will be like Him, because we will see Him as He is.“

The day is coming when we will be like Christ to the fullest extent we as creatures are able, displaying and revealing his glory as those whom he has bought with an incomparable price, suffering the consequences of our sin in our place. That will be our best life, one enjoyed in the immediate presence of God without the distortions of sin to hinder our view and comprehension of him. In comparison to that, whatever we might suffer in this life doesn’t begin to compare; life then will be so much different, better, glorious, it isn’t even on the same scale as this life.

B. Sanctification - we’re not in it alone v. 26-27

1. we need help in our weakness

God in his loving mercy helps us in our weaknesses; he knows our frame, he remembers we are but dust Psalm 103:14 and thus in need of help. God is the best of Masters - he not only gives us tasks to do, he also provides clear instructions and all the resources we need to accomplish what he expects of us. God has not only provided all the resources, he gives us the best resource, himself, to help bring us safely home.

Our weakness is evident in numerous ways: we still live in a sin-tainted body, subject to temptation and weak faith. We view the world, ourselves, and our circumstances through eyes that need corrective lenses; the remains of sin in our lives distorts our vision so we cannot see clearly as God sees. We are plagued with discouragement, at times with good intentions but weak follow-through. Our loving Creator-Father knows all this and condescends to help us on our way.

2. we have an omniscient intercessor in the Holy Spirit

One major weakness we have is the lack of perfect and complete knowledge. Consequently, we do not always know what we should ask for God to give us. Often we ask for the right thing but at the wrong time or in the wrong amount; at other times we truly don’t know what would be best for us to have because we don’t have all the facts. God not only knows all the facts, he knows specifically what it is that he is working to accomplish in us through our present circumstances. Because of that, God can intercede with God - Spirit with Father - on our behalf, on the basis of perfect knowledge.

3. the Spirit’s prayers are always answered affirmatively

Since the Spirit knows not only our circumstances but also the mind of God 1 Corinthians 2:11, his prayers on our behalf will be answered affirmatively since he always prays in the will of God. There is only one mediator between man and God, the man Christ Jesus but there are two divine intercessors on our behalf. John tells us in 1 John 2:1 that “we have an Advocate with the Father, Jesus Christ the righteous”; here we see in verses 26 and 27 that the Holy Sprit fills a similar and complementary office. It is absolutely certain that when God intercedes with God, God says “Yes”.

C. Glorification - sovereignly ordered steps to heaven v. 28-30

1. we have nothing to fear; it’s as good as done

There are two things to note here: the tense of each verb in the progression, and the subject of every verb. Foreknew, predestined, called, justified, glorified - the simple past tense, referring to God’s decrees by which he ordained all that comes to pass. In each case, God is the subject, the one who is doing the action. Nothing could be more certain: the Sovereign Ruler of the universe has declared through his written Word that He has a plan and a purpose for his people, decreed at the beginning, and being carried out through time and history until its completion in glory. For God’s plan to fail, God must fail, a true impossibility.

2. our destiny is certain - conformity with Christ

“Holy practice is the aim of that eternal election which is the first ground of the bestowment of all true grace. — Holy practice is not the ground and reason of election, as is supposed by the Arminians, who imagine that God elects men to everlasting life upon a foresight of their good works; but it is the aim and end of election. God does not elect men because he foresees they will be holy, but that he may make them, and that they may be holy.” Jonathan Edwards, Charity and Its Fruits

To be made holy is to be made like Christ, as completely like him as is possible for creatures to become; that is the goal and purpose of every grace God bestows on us, whether the grace of redemption or suffering or spiritual knowledge and understanding. Yes, we live in the here and now and we have a purpose to fulfill in this life; but the big goal in the big picture is in the next life, living life eternally as we were designed to do from the start. All of this life is preparation for the next life and God intends that we will look like and be a proper member of the family, His family, when we arrive.

3. every step in our progress has our glorification as its ultimate end

Given the context here in Romans 8, it is not just God’s calling, election, and justification which have our glorification in view; it is the troubles and suffering he brings into our life. Each and every detail of our lives are sovereignly ordained to make us holy, to make us like Christ, to fit us for heaven and God’s presence. When we remember that the end of our faith is complete redemption in glory, when we recognize that all of our circumstances are God-ordained to bring us safely to that redemption, our attention will be focused on the face of Christ and our desire to be like him.

To be done with the labors and trials of this life, to be safe in heaven and near the God we love, experiencing in its fulness the gift of his grace, that truly will be glory for us.

Judah’s Sinful Condition

Isa. 1:1-9

The Prophet’s Theme: The Holy One of Israel - Redeeming Judge Isa 1:24 Isa 1:27

o 20 occurrences of “the Holy One of Israel”

o 114 Messianic prophecies, more than any other book including Psalms

God’s message through Isaiah is directed primarily but not exclusively to the southern kingdom, Judah, but especially to Jerusalem. Judah gradually fades into the background as Jerusalem takes center stage, perhaps as the representative of God’s elect people, the Old Testament church.

With minimal fanfare or introduction, Isaiah begins his written ministry with a divine announcement: Order in the Court: the Judge calls the Universe as witnesses to the charge he has against his people. The Judge is the covenant God, the one who formed the universe and Israel into a nation, the one who is in covenant relationship with his people.

Yet it is almost as if there were alternating voices as God takes the part of the Judge, putting his people on trial for their sinful rebellion, and then takes the part of the compassionate Redeemer, pleading with his people to heed his fatherly chastisement and return to him. There is further contrast as he calls upon the created inanimate universe to witness the great sinfulness of his children, not for the purpose of rendering a verdict but to demonstrate just how far they had fallen away from their first condition.

A. The charge v. 2-4

My children have rebelled against me.

What makes it especially painful is that it is children who have rebelled; it’s not neighbors, friends, in-laws, employees, but children. Those who were children by virtue of their creation and by God’s covenant with them. God had done great and mighty things to form these people into a nation - their deliverance from Egypt and the accompanying wonders; the gracious giving of laws to instruct them how they might please God in all spheres of life; their preservation through 40 years of wandering in the desert; their conquest of the land promised to them.

At creation man was given dominion over the animals in part because of his superior intellect and knowledge. Yet here the order is reversed: brute animals demonstrate greater understanding than Judah does; they recognize their owners and act more wisely than do those who should know better. It puts a little extra sting into the charge as God makes the comparison between his children and animals known for their dullness; even stupid animals respond in a better way to their owners than Judah has to God. Especially in light of God’s gracious and loving dealings with his people over the previous 7 centuries, their failure to walk in his ways is inexcusable.

Four terms are used to identify the defendants: nation, people, brood, children. Each term is coupled with a characterization of their guilt; as the charges are stated, the focus narrows from the nation as a whole down to individual children. A nation that is habitually sinful, a people bowed down with the crushing weight of iniquity, a brood who practice greater evil than their parents, chldren bent on self-destruction and the destruction of others - this is what the nation has become, in stark contrast to their godly heritage. In the royal period following Isaiah’s prophetic ministry “Manasseh led Judah and the inhabitants of Jerusalem astray, to do more evil than the nations whom the LORD destroyed before the people of Israel.” 2 Chr 33:9

In a final round of charges, Judah is described as having completely apostatized from God, having abandoned the Lord and his covenant with them. They have moved from a position of loving dependence on their Sovereign to that of complete contempt, despising not only the Holy One of Israel but also the holiness that he represents and that he expects of them - “You shall be holy, for I am holy” Lev. 11:44-45 Lev. 19:2 Lev. 20:26. Finally, they have turned their backs on God in order to seek elsewhere for that which will satisfy.

B. The plea v. 5-6

Why do you make me keep punishing you?

What area of your life has escaped consequences? - the question can be taken both ways. Here God makes a direct connection between Judah’s sinfulness and her coming oppression under his rod of discipline. It is a picture of a stubbornly rebellious child who refuses to turn away from sinful behavior even though the stakes get higher with each act of defiance. The child is so intent on being bad that no thought is given to consequences and dealing with them, even after an extended period of “attempted” correction.

It seems as though the hardships God has sent their way has hardened them in their rebellion, made them more determined to do things their own way rather than turn back to God and his ways. Perhaps they have reached the point that from their inward perspective they have nothing left to lose by continuing in their hard-hearted ways.

If God were a parent like us, this would be the time when frustration with the wayward child really escalates. It is so obvious, so plain for all to see, keep on in the present course and the only result will be total disaster. “How painful must it get before you come to your senses?” There is no other alternative, since nothing short of absolute loss and humiliation has resulted in repentance.

We must be careful not to forget an important principle: God never inflicts pain on his children merely so he can be glorified when he heals them. God’s intent in bringing pain and suffering to Judah was to show them the cost of their sin and encourage them to remember the blessings which accompany obedience. The goal as with all discipline was reconciliation and restoration.

C. The prophecy v. 7-8

You will be destroyed and abandoned.

The prophecy was given as if retribution had already occurred even though it would be nearly another 20 years before the fall of Israel (the northern kingdom). God through his prophet describes a land invaded, plundered, left devastated and desolate by foreigners, those alien to the covenant community. Perhaps included in the prophetic warning is a comparison - as God had done to the foreigners, the inhabitants of Canaan in an earlier era whom Judah is now emulating, so he would do to them. Adding to the poignancy of Isaiah’s description is the stark contrast between desolate Judah pillaged by the barbarians and the “land flowing with milk and honey” of Joshua’s day.

God’s warning is directed at Judah, especially Jerusalem; but his issue is not with the land or city, it is with the people. And so he makes his intent clear: it is your country, your cities, your land which will be reduced to a pitiable condition. A dysfunctional family structure, a corrupt government, an idolatrous church had been ineffectual in drawing the people’s attention to the fact that something was wrong, that help from outside themselves was needed, that a course correction was required to avert certain disaster. And for all that, the individuals who comprised families, government and church were responsible.

Even the Holy City would not escape unscathed; although left standing, it would retain none of its former glory. Isaiah pictures it here as a booth or a hut, temporary structures built hastily with whatever materials were close by and not intended to serve as permanent dwellings. Yet it is significant the City still stands! Unlike the surrounding land, Zion had not been reduced to rubble but remained mutely testifying to God’s gracious preservation of a remnant.

D. The hope v. 9

He has left us a few survivors.

Isaiah in true servant style identifies with his people and declares that but for God’s intervention Judah would have been thoroughly destroyed. Just as Sodom and Gomorrah had no survivors (Lot and his family left before destruction fell on Sodom) so even Zion would have suffered the same but for the grace of God. Small, insignificant, nearly undetectable though it might be, it was nonetheless a remnant preserved from which would eventually come the One who would sit on David’s throne forever.

The state of the nation was such that it required the might of the Lord of Hosts to save it from extinction. It was in fact the Sovereign Ruler of armies who set limits beyond which the armies of men were powerless to pass. More disturbing, perhaps, it was that same Sovereign Ruler who used world powers and their armies to bring discipline to his people.

But as dire as the prophetic word was, God did not leave his people without hope - there would be a remnant preserved. In the historical context the remnant was necessary to preserve the line of Christ and accomplish the redemption of his people. In application to our culture - if God were pleased to bring his rod of discipline down on our nation, we can be assured he will spare the remnant, the faithful members of the true church, from destruction.

Whereas the delay of judgment also involves postponement of blessing, nevertheless the fact of the choice of the remnant is evidence that God is fulfilling His purposes in history. Here, then, is the true philosophy of history. It is because of the elect that the world remains. The wickedness of the world is permitted to continue until the time of punishment has come. That dime is delayed, for God is truly the God of the heathen also, a God of long-suffering and mercy. At the same time, in that delay, the delay of the full accomplishment of the blessing is also involved. The preserving of a remnant, however, is a step toward the fulfillment of the promise of blessing. E. J. Young

May we be faithful servants, true members of the true church left here in the world to be salt and light so that the heathen may come to Christ.

Who Will Deliver Me?

Romans 7:24-8:17

What Christian has not experienced the nearly overwhelming conflict expressed by the Apostle Paul in 7:15-24? Such a depth of spiritual darkness that makes you wonder - am I even a Christian? Perhaps you have gone so far as to say: If I consider my present condition, my feeble attempts at holiness nearly hidden in the mass of stupid sinful choices I make, what hope do I have? There is no way I’m ever going to do or be what I ought, I’m trapped in this spiral of sinfulness with no prospect of relief.

Paul in his discourse accurately expresses the perspective of one who is focused nearly exclusively on experience, present conditons, and emotions. Certainly, we cannot escape experience, circumstances, or emotions; but, our perspective must not have those as its sole foundation. We must, like Paul, determinedly turn our attention to objective truth, that which is revealed to us in the pages of Scripture.

What do we find there? None other than the conquering Hero, the mighty Commander of the Lord’s army who has gone out to defeat his foes and capture his saints. In his conquest he delivers those whom he has redeemed from the tyranny of sin, brings them into his own kingdom making them his subjects, and is committed to ultimately bringing them to perfection. It is this mighty Warrior, the Lion of Judah, the slain Lamb worthy to receive honor, our Lord Jesus himself who will deliver us, to whom Paul turned his attention. When we do the same, we see that we have a possession, a perspective and a position unique to the objects of God’s grace.

A. A Unique Possession v. 1-4

1. a sentence replaced by pardon

our sentence of condemnation was nailed to the cross Col 2:14

This does not mean there is nothing to condemn in us; far from that. Rather it means that sin has no power to condemn us since Christ has in our place answered all of the law’s demands.

2. freedom from the law of sin and death

our new freedom is still within boundaries: Christ.

We are free in Christ; only those who are in Christ experience true freedom - If the Son makes you free, you shall be free indeed. John 8:36 It is in our union with him that we find freedom from the tyranny of sin. Union with him as viewed by God: in Christ, in Adam Rom 5:18-19; union with him as members of his body Eph 1:22-23 Eph 4:15-16; union with him by faith Gal 3:26-29

3. given to us by God

because the law and our obedience to it was unable to accomplish our pardon

Remember, salvation is of the Lord!!

Because of our natural sinfulness, we are unable to meet the righteous requirements of the law and thus save ourselves. Those requirements must be met by another and given to us as our own.

Regardless of his subjective self-evaluation in light of present circumstances, the objective truth remains that the one who is in Christ is no longer under condemnation. The occasional practice of sin does not equate to being under the domination of sin. The present work of God in us to accomplish our salvation is a process by which we are being made holy, a process which will be completed in glory.

B. A Unique Perspective v. 5-11

1. according to the flesh or according to the Spirit

Freed from the tyranny of sin we have the ability to live and view life from a different perspective - according to the Spirit. We can still be tempted by and attracted to the world’s way of thinking, but it is no longer our only option.

Of a Christian weanedness from the world, and of heavenly-mindedness, that they tend to holy practice. — And I speak of the two together, for they are very much the same thing, expressed negatively and positively. Not to be weaned from the world, is the same thing as to be worldly-minded; and, on the other hand, to have a truly Christian weanedness from the world, is to be not worldly, but heavenly-minded. And this grace, like all the others mentioned, tends to holy practice. If the heart be taken off from the world, it will tend to take off the pursuits from the world; and if the heart be set on heavenly things, which are things not of the world, it will tend to lead us to pursue the things that are heavenly. He that has his heart loose from the world, will not practically keep the world close in his grasp, as being exceeding loath to part with any of it. Jonathan Edwards, Charity & Its Fruits

2. no longer hostile to God

Paul declares the objective truth that the one whose mind-set is governed by the flesh is hostile toward God and unable to please him. The fleshly mindset is both unwilling and unable to submit itself to God’s law. The fact that Paul desires to be obedient to God, that he is greatly exercised when he fails to do so is objective evidence that he is, in fact, in Christ.

3. has the ultimate redemption of the body in view

Remember Paul’s question: Who will deliver me from this body of death? His immediate response was, “I thank God - through Jesus Christ our Lord!” Here is another piece of the answer: the Triune God is committed to the salvation, the deliverance, of those who are in Christ. It’s not only Father and Son who together effect our salvation, the Spirit also is an essential life-giver to both our souls and bodies.

C. A Unique Position v. 12-17

1. status of sons

God both transcends his creation and is present in it; it is his immanence that is emphasized in the Father-child relationship. God relates to his creation as a whole, to the redeemed collectively in the church; but he relates in personal terms to individuals within the collective whole. “He who is infinitely high is intimately nigh.” Believers’ Bible Commentary We must avoid the error of extremes, of being so kingdom-focused we forget individuals; Christ is advancing his kingdom, one individual at a time.

How do we know if we are a child of God? Are we led by the Spirit of God? That is, do we willingly submit to the commands and directions of the Word of God as illuminated and applied to us by the Spirit of God? In addition to the objective evidence we may find in ourselves that we are in fact led by the Spirit, God graciously gives us immediate (without anything intervening) assurance that we are truly his children.

2. the Spirit of adoption

We have received not merely adoption - what a great treasure that would be in itself; we have received the Holy Spirit himself, indwelling us to sanctify us and serve as God’s pledge of our future and complete redemption. God has not only given us gifts - every good gift and every perfect gift is from above Jas 1:17 redemption through his blood, forgiveness of sins, the riches of his grace Eph 2:7 - he has given us the greatest gift, Himself.

3. a limitless inheritance

As the first-born Christ inherits the greater blessing; but our text states that we are joint-heirs with him, joint participants in his inheritance. In Eph 1:3 Paul tells us that we have been blessed with every spiritual blessing in the heavens in Christ. This is the inheritance of a child, not a servant; true, we have been adopted, but we still have a share in God’s limitless treasure.

However, we must not get so focused on the gifts that we lose sight of the greatest gift. May we not be satisfied with anything less than God himself; gifts are wonderful, a limitless inheritance exceeds our comprehension, but nothing can compare with our Heavenly Father. As wonderful as heaven will be, reunion with those who have gone on before, freedom from sin and sweat, our frustrations in this life must make us long for more than heaven. Our greatest desire must be for God himself, knowing him to the fullest extent of our ability, praising and thanking him for giving himself for us and to us.

Tyranny or Freedom

Rom_6:1-23

For as long as whole regions of the world simmer in resentment and tyranny - prone to ideologies that feed hatred and excuse murder - violence will gather, and multiply in destructive power, and cross the most defended borders, and raise a mortal threat. There is only one force of history that can break the reign of hatred and resentment, and expose the pretensions of tyrants, and reward the hopes of the decent and tolerant, and that is the force of human freedom.

We are led, by events and common sense, to one conclusion: The survival of liberty in our land increasingly depends on the success of liberty in other lands. The best hope for peace in our world is the expansion of freedom in all the world. President George W. Bush, Second Inaugural Address; January 20, 2005

The President is absolutely correct to focus his attention and America’s might on the cause of freedom and ending tyranny and injustice. He is also correct to identify ideologies as problematic which “feed hatred and excuse murder”. Finally, he is correct in saying that the best hope for peace is the expansion of freedom.

Yet in our love of country and patriotic spirit, we must guard against understimating the true enemy of freedom and his cause and selecting the wrong weapons to use against him. To do so is to make the same mistake ancient Israel did, prompting God to say through his prophet Isaiah:

Isa_31:1 Woe to those who go down to Egypt for help, And rely on horses, Who trust in chariots because they are many, And in horsemen because they are very strong, But who do not look to the Holy One of Israel, Nor seek the Lord! ESV

God gave an indication of the nature of the conflict when he said:

Zec_4:6 ‘Not by might nor by power, but by My Spirit,’ Says the Lord of hosts. ESV

The real battle is spiritual, not military; the real enemy of freedom is not the terrorist or the suicide bomber or the “axis of evil”. It is “the spiritual forces of evil in the heavenly places” Eph_6:12 under the direction of Satan who hold billions of people in their thrall, captive in their sin and service to the “father of lies” Joh_8:44.

Yet Paul declared to the saints in Colosse that the Father has “delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.” Col_1:13 Here we have two kingdoms identified - one the kingdom of darkness whose ruler is a tyrant bent only on destruction; the other the kingdom of light under the gracious sovereignty of the beloved Son of God who has redeemed his subjects and forgiven their sin.

What are the living conditions we can expect to enjoy as subjects in Christ’s kingdom?

A. no longer enslaved to sin v. 6

1. released from sin’s dominion v. 6

“that the body of sin might be done away with” - better rendering: that the body of sin would no longer have any power over (dominate) us”

2. freed from sin’s claims v. 7

Remember what the wages or claims of sin are: death - v.23 Paul declares that once the person has died, sin can lay claim to them no longer. The term used here is δικαιόω dikaioō which means “to be declared righteous or just”. To be declared righteous, that is, to be acquitted, means to be freed from condemnation under the law.

3. possible because Christ paid the claim vv. 8-10

Christ died to pay the penalty for sin, the claim the law had on sinners. He succeeded in his work; we know that because of the resurrection. That death no longer has dominion over Christ must mean that he fully satisfied sin’s claim on those for whom he died.

4. we died with Christ v.8

Since our Adamic nature died on the cross with Christ, the penalty for sin has been satisfied. We with our new nature can live!

Paul testifies in Gal_2:20:

I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.

He also declares in 2Co_5:17:

Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.

B. dead to sin v. 11

1. alive to God v.10

Man by virtue of the way he was created is inescapably loyal; someone or something comes first in his priorities and it is that which he serves. In our death to sin, our loyalty to sin is not merely broken or ended; rather it is transferred from that which is determined to destroy us to the One who is committed to saving us. Just as our citizenship has been transferred from Satan’s kingdom to the kingdom of Christ, so our loyalty is to be redirected from sin to our Savior.

Just as we are insensitive to the allure of sin, so we are now sensitive to the allure of Christ, able to understand and respond to spiritual truth from God.

2. sin’s efforts to rule can/must be resisted v. 12

If we consider ourselves dead to sin, unresponsive to its allure, then it follows we are to resist sin’s efforts to master us. We can do that since sin’s hold over us has been broken - we are no longer enslaved to it.

3. creative alternative/replacement - offer yourselves to God v. 13

Once freed from sin’s tyranny we have the freedom, not to do as we please by serving self, but to do what is right and pleasing to God by serving him. No longer engaged in battle against Christ and his kingdom, we are instead to engage in battle under the command of Christ, warring against sin, Satan and the forces of evil.

4. God’s gracious promise - sin will not rule v. 14

Here we have in capsule form the doctrine of perseverance of the saints. Sin will not get the best of us, sin and Satan will never be able to recapture us to take us back to the kindgom of darkness. God in his gracious dealings with us will preserve us and bring us safely home.

C. enslaved to righteousness v. 18

1. liberated from sin

By the gracious act of God we have been liberated from the tyranny of sin and Satan; no longer bound in slavery to sin we are free to do what is good and pleasing in the sight of God. This liberation is not simply the terms of our change of citizenship; it is to be the condition of life in our new country. Though we are not promised freedom from sinfulness, we are promised freedom from the tyranny of sin. In other words, the Christian doesn’t need to sin as much as he does; we can sin less and please our King more.

2. committed to obedience and righteousness which results in holiness v.19

Our allegiance and our priority as subjects of Christ’s kingdom is to follow the way of righteousness, to enjoy doing what is right and abhor what is evil. It is in pursuing righteousness, working with and following the guidance of God’s Spirit that we are made holy.

3. creatures never escape authority v. 16

We must remember that being liberated from sin does not equal freedom to do as we please. “Hallelujah, I’m saved; what a glorious condition. I can do as I please for I have remission” is absolutely contrary to Paul’s rhetorical question in v. 16. Freedom from sin means we are at liberty to serve Christ, willingly following him wherever he leads us.

4. producing good fruit v. 22

Not only are we free to produce good fruit, we will produce good fruit. Paul presents it as a logical effect of the changes God has effected in us - since we are free from sin, since we have become God’s servants, the outcome is outward evidence of our progress in holiness.

D. the message of freedom v. 23

1. a reminder to God’s children

Deliverance from the penalty of sin is a wonderful blessing; deliverance from the tyranny of sin in this life is an additional blessing for the child of the King. The message of freedom serves to remind us of the great treasures we have in Christ, of how dependent we are on him. Without God’s intervention, we would still be enslaved in sin, a subject of Satan and condemned to eternal punishment in hell. Because God was pleased to extend grace and mercy to us, because Christ fought the ultimate battle for freedom and was victorious, we too can have victory over sin. Because Christ is continuing to wage war against the forces of evil in subduing his enemies, we are absolutely secure in his kingdom.

2. the best news ever to those who aren’t God’s children

If you are not yet a subject of Christ’s kingdom, news of the free gift of salvation from sin and death through Jesus Christ our Lord is the best news you will ever hear. It is news of freedom, of life, of hope that begins in this life and continues in the next. You see, eternal life as the gift of God can begin now; in fact, it must begin now, in this life since by the time you enter the next life your future is sealed never to be changed.

3. the real source of worldwide peace

In order for our hope of worldwide peace to become reality, mens’ hearts need to change, a feat only God can accomplish. It is only when the hearts of men are captive to Christ that the need and compulsion to fight one another no longer exists. That will happen when Christ’s kingdom comes, when it reaches its fullest extent here on earth and all His enemies have been finally subdued.

It is in what is represented by the Lord’s Table that we all find the answers to our greatest need - where we find forgiveness for sin, release from sin’s tyranny, reconciliation to God at the foot of the Cross where there is room for all who will come.

Personal Evangelism - The Rich Young Ruler

Mat_19:16-26 Mark 10:17-27; Luke 18:18-27

the one who knew a little and had a wrong understanding

A. The Dialogue

1. The man initiated the conversation v.16

a. What good deed must I do?

b. What good deed must I do?

c. I’ve done all I know, but I have this nagging suspicion there is something I’ve left out. Not so different from the Athenians and their temple to the Unknown God, eh? Act_17:23

2. Jesus’ response took it to the next level v.17

a. the man asked about good things

b. Jesus responded by pointing him to the Good One

c. The standard of good revealed in the Ten Words point to the ultimate goodness of God

i. There is one who is good in the absolute intrinsic sense; he has the authority to define what is good and acceptable for his creation.

ii. He’s already revealed the answer to your question; you know where it is, what it says - now go do it

3. The man is looking for something beyond the obvious v.18a

a. what sort of commandments

b. the context indicates he thought that like Saul/Paul he had thoroughly covered the basics of law-keeping

c. if Jesus is some sort of super-spiritual mystic with an inside line to God, perhaps he knows about a condition for salvation that isn’t apparent to the average lay-person

4. Jesus declares special revelation to be a “sufficient rule of faith and practice” v.18a-19

a. there is no higher law than what God has already given

b. it is a comprehensive revelation of God’s definition of goodness

5. The man still thinks he’s doing ok, but… v.20

a. I’ve done that, what else?

i. he had satisfied the cultural standard for salvation - external conformity to the Commandments

ii. I’ve never committed murder, robbed a bank, or done drugs; I don’t smoke (much) or drink (to get drunk). I’m not that bad, I don’t deserve hell; God will let me in.

b. but I have no real assurance of salvation

i. works-based salvation never inspires complete confidence

ii. there’s always room for the “what if it isn’t good enough” question

c. there must be something else

ποιέω poieō rather than πράσσω prassō

a single act in contrast to habitual practice

pilgrimage - to Mecca (hajj); to Rome; to see the Pope and kiss his ring

6. Jesus’ response brings him face to face with God v.21-22

a. it’s not a matter of externals, it’s a matter of the heart

i. where is your loyalty, what is the source of your confidence?

ii. misplaced loyalty spells only disaster

iii. what you do and what you have isn’t good enough

iv. poverty is not a prerequisite for salvation (contra RC) - trust in God rather than riches is

b. the terms of discipleship have a practical outworking

i. deny self, take up the cross, follow Me

c. Jesus pushes to a point of decision

i. not by explicit statement (you need to choose) but by confronting him with God’s expectation

ii. Jesus set the standard so high the man could not achieve it. This approach is directly opposed to modern evangelistic methods and the contemporary gospel.

iii. the man knew the truth, had been confronted with God’s demands

iv. the man tacitly acknowledged the rightness of those demands

v. his failure to follow Jesus’ instruction equated to a decision to reject the truth

7. The disciples learn another salvation lesson v.23-26